Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bread_n	eat_v	lord_n	9,045	5	4.7478	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19216	The humble and vnfained confessio[n] of the belefe of certain poore banished men grounded vpon the holy scriptures of God, and vpo[n] the articles of that vndefiled and onlye vndoubted true Christian faith, which the holy Catholicke (that is to say vniuersal) Churche of Christ professeth. Specially concerning, not only the worde of God, and the ministerye of the same: but also the church and sacramentes therof. Which we send moost humbly vnto the Lordes of Engla[n]d, and al the commons of the same. ... Lorde increase our faith.; Humble and unfained confession of the belefe of certain poore banished men.	Ponet, John, 1516?-1556, attributed name.	1554 (1554)	STC 5630; ESTC S111154	26,257	72

prescribed order rule And so that thys holy sacrament be accordynge to the practise of his blessed institution both ministred and receiued to gether The election and appoyntmēt of the time thereof is referred and left to y e godly discression of Christes Church For y e Apostle saith Quotiescumque c. As oft as ye eate this breade and drynke of this cu●pe ye shal shew the Lordes death vntil he come Neuerthelesse omitted it may not be nor left vndone but vsed in due time accordingly and in suche sorte as is appointed by the word of God who saith ☞ Take ye eate ye drincke ye al of it Do this in the remembraunce of me And by his Apostle he hath geuen this ordre that we whiche mynde to be partakers of this holy Communion shall haue no contencion nor strife amōg our selues but refourme our abuses commynge here vnto not onely together but also after a better sort rather then after such euil wyse as we happlye heretofore haue done One to tarye for another without disdayne and afore we eate of this bread and drinke of thys cuppe to proue try and examine our selues our myndes and consciences our wordes and dedes callynge oure whole lyfe and conuersation earnestly to remembraunce lamentyng and confessyng our sinnes vnto God callyng vpon him for mercy conuerting vs whollye vnto him knittynge our selues together in the vnitie of fayth and godly loue and so to come to the holy Sacrament Where first the minister takyng the bread geuyng thankes breaking it ought by the Lords ensample to deliuer it vnto other willynge theim also to take and eate it in remembraunce of the Lorde whose wordes also he ought to repete accordingly And likewise takyng the cup to geue thanckes and to deliuer it to the communicantes willyng them al to drinke therof in remembraunce of the Lorde This is nowe the ordre appointed to be obserued at the ministration of this holy sacrament which the scripture calleth ☞ the Supper of the ●ord the Communion or felowship of the body and bloud of Christ. Cōcerning the which if the Lorde had authoritie to make a lawe or to set an ordre for the due ministration and vse thereof Then we also that be his subiectes ar boūd to obserue the same and nether to ad ought therto cōtrary vnto it nether to minish or take away frō it ani thinge that he hath wylled vs to vse Or els we playnly disapoynt our selues of the ryghte title and possession of such comfortable commodities as we by vertue of this heauenlye couenaunt and bargayne shoulde elece be sure of For as this is a special gift appointed by the last wyl and testamēt of our Sauior Christ who in the true ministration of this his holye sacrament by the operacion of this blessed spirite hath promised to make iust deliueraunce of the thing promysed So is it by him condicioned afore hand that we shal duly receiue and vse the same and not to eate of the breade or drincke of the cup of the Lord vnworthely to our owne damnation In Ciuile causes the like order taketh place Where a leace is made it must not only be signed sealed deliuered but also receiued and the partie put in possession Not deliuered I say by euery man but only by hym or his deputie that hath authority to make or geue the leace neither maye euery man receiue and ēnioye it saue only he to whom it is made or geuē or that hath ryght thereto Agayne a leace cōmonly is not made wythout condicions whych if they be broken doth not y e farmer thē forfeit his leace And what meane we els by thys but euen to shew that it is an horrible thing farre out of order that whyle the Lord in this hys holy Sacramēt offreth vs so large a couenaūt of mercy we shal thincke scorne to kepe the condicions therof and the rules that he hath prescribed vnto vs No man doubtles no not in Ciuile matters would be so serued wher like as it is no bargaine til both parties be agreed so cōmeth it to no perfect effecte neither can it stand vnlesse the duties cōdicions promises be kept Neuertheles this thing shal appeare muche more euident if we compare the practise of these present miserable dayes ▪ to the order of the ●ord and his Apostles in the primitiue church lay the one agaynst the other As for the perfourmaūce of the condicions on hys party ther is no doubt For wher as he couenanteth with vs in thys holy Sacrament so to feede nourish cōfort our consciences that he wyl euen seale vs vnto him selfe set hys marke vpō vs and take vs for hys own He certif●eth vs assuredly that vpon such condicions as we also vpon our allegiaunce are boūd to kepe whych we must either do or els become vnworthy Receauers to our damnatiō we haue felowship with him and are partakers of the same eternall lyfe that he hym selfe hath purchased for vs in hys body and bloud But how now How kepe we our touche with him By his order there should be no ●cisme nor discencion among vs about this matter And yet Lord what a busines is ther about the defence of a new found transubstancia●ion to proue y t bread is not bread and that after the recityng of a fewe wordes of the Lord ther remayneth the substaunce neither of breade nor wyne And what a doo is ther about the maner of Christes presence in the Sacrament Lord what tossing turnyng what detorting and wrestinge of the Scriptures is there to proue the carnal natural presence of Christes flesh and bloude yea that in the fourme of bread ther is contained the only natural substāce of Christ God and man flesh bloud bone to the vtter confounding of the two natures in Christ though both the circūstāce of Christes action the propertyes of hys humaniti the nature of a Sacramēt the Articles of y e Christian faith the euident testimonies aswell of the scripture as of those that are estemed the best and moost worthye auncient wryters declare the contrary Men should refourme al abuses about thys mater and come to it in a better sorte then they haue done And do they not wilfully kepe maintai● theyr abuses styl Yea are they not eueri dai in their doings wors wors ▪ Men shoulde come to the Sacrament together and the wole godly assemble to cōmunicate as brothers sisters in y e Lord. But Alas thei make a massing matter of it where on man alone taketh vpon hym to receyue y e thinge that the whole congregacion ought to be partakers of where one shoulde rather tarye for another then that any disorder shuld be committed about so worthy a Sacrament Men ought fyrst to proue and eramen wel theyr consciences to cal thēselues theyr thoughtes woordes and deede● iustly to accompt earnestly to repent them of theyr sinnes to lamēt

me And so it came to passe Neuertheles after he wa●ed strong and ouer came that infirmitie and knewe y t to fal we haue of our selues to stād we haue onely of God So is tribulation profitable to the strōg and mightie for it bringeth them to the crown of glory it profiteth the weake for it openeth their minde and maketh thē to seke to the Phisition and curer of our soules and to cry with Dauid O Lord heale my soule for I haue sinned against the. Let vs therfore labour to ouercome our weakenes to accomplishe that the Lorde commaundeth Be faithful vnto the death and I wil geue the a crowne of life You se the Lorde requireth faithfulnesse both in the stewardes that preach his worde and in the seru●intes that heare it Death is the ende of al fleshe as well of Kinges and Quenes Dukes and bishops as of poore men For al flesh is grasse and al the glory of fleshe as the flower of grasse Whē the winde of the Lorde goeth ouer it it falleth fadeth but the Lordes word abydeth for euer and those that doth the wyll of the Lorde abide also for euer Happye are those to whom the Lorde geueth that crowne of lyfe and to loose it is a greater losse then either Emperour King or Quene or an Angel from heauen can either restore or recompence Stand therfore faithfullye to gods word beleue his promis He that hath eares to heare let him hear what the holy Gost saith to the churches He that ouercōmeth shal not be hurt by the seconde death The fyrste death is of the body as the Lord sayd to sinful Adam Earthe thou art and into earth thou shalt returne agayne But the secōd death is it that Christ admonished vs to flie saying I sai to you my frendes be not afraid of thē which withe body and after that thei haue nothing more that they can do I wil shew you whom you ought to feare Feare hym that after he hathe slaine the body hath power to cast into hel fyre Trulye I say to you feare him Let not the feare of man so ouercome v● but that the fear of god may alway be ruler in our hartes so shall we attaine the croune of life prepared for those that loue the Lorde and hys word vnfeinedly I haue not written this as to those that are ignoraunt of theyr dutye or vnable to strēgthen both them selues and others but as to my moste deare brethren in the Lord trusting y ● Gods spirit that is among you doth dayly moue your harts now to the highest perfeccion of godlines euen to denie your liues for Christes sake to take vp your crosse and to folow him Yf any haue in times past bene negligēt in the wai of godlynes I prai besech and exhort the same in the Lord Iesu to turn vnto the Lord with his whole hart and not by his euyl and wicked liuing prouoke the Lordes wrath any longer nor to bring plages vpon the whole congregacion for his wickednes Brethren fal to praier dayly euery man for him selfe and for his Christian brethren Fal to weeping wyth Nehemias Ieremye to see the wall of Ierusalem broken the city destroied with sweard and fire and the temple burned Fal to fasting for now y e daies are come that our swete deare Bridegrome Christ is taken from vs. I certeinli beleue that our to to much negligence in praier and our sloutheful and seldome cōmyng to the holye Supper of the Lorde are twoo of the great causes why the Lord hath thus plaged vs. Let vs therfore earnestlye turne vnto the Lord that he mai turn to vs cal that he may hear aske that he may giue seke that we may finde knocke that the Lord may open vnto vs. If euer we shewed our selues true Christiās let vs now shew it in godlines of conuersacion and lyuinge in quietnes in patiēt suffering in meeke bearing of wronges doing of none to other in forgeueing our enemyes and praying for them in feedyng the poore and needy Saintes of God in pitying al men and in praying for all men And dearelye beloued praye for vs that God of his mercy strengthen and cōforte vs in these troubles that he nowe layeth vpon vs and that the Lorde leaue vs not to our selu●s but ●uer hold his handouer vs and kepe vs vnto the ende For truly I know without his grace and mercyful help no man is able to withs●and Sathās vyolence therefore for Christes loue pray for vs as we shal not faile dayly to do for you Here haue I gētle Reader setforth the Confession and Faith of certaine learned men that as they haue writtē it in theyr exile for thy cōfort so maiest thou giue god the praise and helpe to stop the mouthes of suche blasphemers as haue nothing in theyr mouthes but Heretickes Heretickes But I dout not that when thou hast read it with iudgement and cōferd it with theyr doctrine that they now preach to thee thou shalt se which sort ar the Heretickes Thou mayest see that all theyr struglynge is to brynge thee to theyr stynckyng Romyshe puddels agayne Thus I commende you all dearelye beloued in the tender mercies of Iesu Christ vnto the tuitiō of the liuing god which is the father of our Lord Iesus Christ beseching him to send his holy Gost among you to bestow his ritch grace and blessing vpon you that you al may be cōstant and perfect in Gods wayes and vnmoueable in Christes faith constantlye per●euering vnto the end Amen Grace be with you peace frō God our Father and from our Lord Iesus Christe who tread down Sathan vnder our fete shortly Amen ❧ To all suche as loue to feare God to serue and worshippe him in spirit and truth and to lyue in charitie and vertue amōg their neighbours within the Realme of England Grace mercye and peace be multipled with you from God the father through Iesus Christ his only sōne our Lord and only Sauiour BEcause we are assured that the Deuil not onely as an anucient murtherer proceadeth stil in cruel tirannye and extremities but also as the olde liar from the beginning and father of falsholde in misreporting slaundring and beliynge the moost sacred veritie of Goddes holy worde and vs poore men that haue bene minis●ers of the same specially now that we are absent and gone far from our natiue coūtry of England Therfor partly to certifie such of you as knowe vs that we shute styl at the olde marke of Gods worde neither recanting nor reuokyng that whiche we haue learned in the ●chole of Go● and taught amongst you and partly to signifi to as many of you as know vs not and yet do hear howe our aduersaries raile vpon vs behynde oure backes callyng vs Heretyckes S●●smatickes c. that we are not as they reporte but better framed bothe in thought word and deede

the loynes of our forefather Adam to whom he was promised immediatly after his offence but opened vnto the worlde whan he became incarnate So that this felowship was entred with vs in that parte whyche was properli ours In respect wherof the father of heauen through fayth operation of his holy spirit vouchsafe to make vs partakers of that whiche was properly his namely the breade that came downe from heauen which is lyfe it self optained by Christes death whereby his merites are become ours So that then was this felloweship fully ioyned whan the heauenly mariage betwene our nature and his was made in the vnitie of persone in him not by cōfusiū of substance no more thē ether his deuine or humayn nature is confounded thoughe he be both very God and very man Thus thorow faith wherunto this heauenly matter is offered and by the workyng of the holy gost we haue our felowship with euerlastynge life in his body and bloud which he tooke of vs and which now sitteth in glory wher also our soule is present through faith so that we be one with him The fruitful knowledge and vnderstandyng of this heauenly mistery is euidently setfurth to the eyes of faith ▪ not onely by the fyrst institution and practise of y e Lordes holy Supper but also by his most comfortable wordes afore in the Gospel where he sayth it is God the father that doth graūt vs his true bread namely his owne sōne which came downe from heauen and geueth life vnto the world For he only deserued that the father should geue vs agayne this lyfe that was loste And like as the sonne sayth that the father should geue vs the breade that came from heauen that is to saye his owne sonne whō he also calleth lyfe because he is the life it selfe Euen so the sōne saith that the bread which he wold geue shuld be his flesh which he would geue and offre to the father for the lyfe of the worlde Namely that the worlde by his death myght haue that lyfe whyche he sayde the father woulde geue and that is euen the very true breade that came downe from heauen So y t in the Gospel the sōne touchynge his deuinitie which came from heauen is called bread And like wyse his vmanitie whiche he offered vp vpon the crosse he calleth bread Thus through faythe we haue the perfourmaunce of that whiche was promised namely of y e deuine nature which is life after a more aboundaūt sort then it was lost in Adam So that this is and may wel be called a verye felowship and so in dede both Saynt Iohn and S. Paule termeth it The worthy Sacrament of the body and bloude of the Lorde was instituted only by himselfe in the Parler wher thei did eate the Easter lambe the same night wherin he was betraied And as cōcernyng the maner how the Lord and thei that receiued it with him did vse it Howe he also himselfe willed others his deputies and ministers of his congregation and church to do the same for whom like wyse for what intent and purpose he did institute ordayne it it is sufficientlye mencioned by the thre Euangelistes and by the Apostle Paule Touching the which we must consider that forasmuch as Christ did institute this to be a Sacramente and taughte by his most worthy worde and practife a ce●taine ordre in the ministration therof Therfore as the thynges therein contained ought Sacramentally to be vnderstand without anye absurditie or interruptynge either of the action or mistery So if the ordre and fourme by him prescribed and commaunded to be vsed by suche as are appoynted for the ministratiō therof be omitted Then is that no Sacrament of his For Sacramentes are as substancial couenauntes agremētes whose nature is to declare vnto vs some righte title priuiledge or gifte that we haue or shal receiue thereby whether thei be grounded vpon a commen custome or commaūded to be obserued by such as haue authoritie to make a lawe or ordinaunce for the same For whi should the ordre prescribed in this holy Sacramēt be worse kept or lesse obserued then was the rule that God appoynted in the Sacramentes of the olde lawe Their sacramentes had orders which wer kept and whi should not the rules of our Sacramentes be obserued likewyse Circumcision had a prescribed day what persons should be Circumcised and what part of the fleshe shoulde be cutte away c. The Lorde callinge it both his couenaunt and the token of his couenaunt The celebration of Easter had like wise of the Lorde a time appointed in the which euery houshold hauynge a lambe or a kydde of one year olde being a Male without blemishe should slaye him And not onely take strike the bloude of him vpon the two syde postes and on the vpper doorepost of the house but also eate the lambe or kydde the same nyght with vnleauened bread and with sower herbes nether rawe nor sodden in water but rosted at the fyre the head the feete and purtenaunce together with theyr loynes gyrded shooes on theyr feete sta●es in theyr handes and to eate it in haist nothing remainyng ouer vntyll the mornyng The scripture callynge it the Passouer and the sacrifice of the Lordes Passoeuer And diligently is this to be noted Namely that lyke as y e fathers in olde time did faythfully obserue and kepe the sayde rules nether omyttyng any of them nor minishyng theim nether addyng ought vnto thē that the Lord himself had not appoynted Euen so albeit that the cuttynge awaye of the fores●ynne of the fleshe in Circumcision had the name of the Lordes couenaunt and though the other sacramēt was called the passeouer of the Lorde Yet were they neuer the lesse without any strife brawlyng or contention about the names obediently and thākfulli in godli quietnes vsed obserued The Sacrament of Baptisme also hath his ceremonies and rule appointed of the Lorde as to putte water vpō the childe or to dy●p● him in water to pronoūce him baptised in the name of ●he father the sonne and the holye gost c. The scripture namynge it the newe byrth the baptisme of remission of sinnes the fountayne of the newe byrth c. Where as is likewise to be noted that thei do horribly abuse the Sacrament of baptisme that ether mynishe from it anye of the rules prescribed by the Lord himselfe or adde ther vnto their owne rites and supersticions whether it be salt spittle creme oyle or any such thinges as may deface the worthines of Christ. Yet hath there no suche mischaunce happened vnto this holy sacrament as ether to teach or beleue that ther is any transsubstanciatiō of the water in baptism or that it looseth the nature of water though it be appointed and turned to a very holy vse Nowe to returne agayn to our purpose The worthy Sacrament of the ●ordes body and bloud hath his

bewayle theyr manyfold offences to acknowledge and confesse thē vnto God hartely to cal on him for mercye wholy to conuert vnto hym and louingly to reconcile thēselues wit● their neighbours afore they presume to aproche vnto the table of the Lord. And doo they not yet fall into it lyke Hogges walowing styl in the filthenes of their abhominable liuing with out any iust remorce of conscience w t out any true repentaunce or amendement of lyfe wythout suche charytable recon●iliacion as was wont to be among the worthy Cōmunicātes of Christes holy Sacrament The Priest ought so to minister in such a language y t the people might vnderstād what he saith But he hudling it vp in a corner by hym self mūbleth we can not tel what His dutye is sēsibly to declare vnto vs the Lordes death that we therby myghte be styrred vp aswel to remember taste the swetenes of this mistery of our redemption as to be thankful vnto the Lord for the same But the Prest speaking to the wal not vnto vs kepeth vs stil in blynde ignoraunce So that as we cannot consider what the Lord hathe done doth or offereth to do for vs so is it no maruayle that we remayne styl vnthankful We should at the ministracion and recept of the Sacrament haue good natural bread but in stede thereof we haue printed waifers and suche starched stuffe as is not pure perfecte bread nor lyke vnto that whych was vsed in the eating of the Lordes holy Supper at the first The Lord biddeth his disciples take the breade but oure lay people whō we trust yet to be the Lords disciples are forbiddē to touch it The Lord saith Take ye eate ye he saith not take thou it alon and let no mā els eate with the. He saith take and eate he saith not lift it vp aboue your heades But nowe the Priestes take and lyft it vp an high He sayeth Take and eate and saieth not hang it vp But now it is taken hanged vp by a lyne or cord He sayth Take and eate and saith not take and worshyp it as God But now men crouch and kneele vnto it honour and worship it as theyr maker The Lord saith Take eate He saith not put it vp in store or kepe it in a boxe tyl another tyme But now it is reserued caried about in procession and in the streetes that the people may fal downe yea when they se it not knocke theyr breastes worship it The Lord saith Do this in remembraunce of me He sayeth not do it in remembraunce of others but now the Priestes do theyr Masse in remembraunce of the quicke deade in remembraunce of Angels saints they make an oblacion sacrifice of it for the soules departed for beasts and Catfel for syknesses and diseases c. The Lord willeth al the Disciples that were with him to drinke of the Cup and the Euangelist saith ▪ that they al dranke of it But now the part of the Sacrament is takē from the lay people as though Christ had not shed his bloud for thē as wel as for others What can we then iustly looke for at the Lordes hand to be partakers of in this worthy Sacrament when we so vnworthely disdaine think scorne to minister receaue and vse it according to the Lordes most holy institucion but chop and chaunge adde and minysh after the pleasures imaginacions and fond fantasies of men not after the word of the Lorde nor after the rightful practise of hys primitiue and most pure Church Because the Corinthians did so vnworthely behaue them selues aboute thys holy Sacrament by reason of these and such like abuses as we haue now spoken of and for that thei made no difference of the Lordes body that is to say because thei so litle regarded not only his mistical body the church and congregacion but also the death and merites of his natural blessed body that suffred and was crucified for them therfore saith the Apostle many are weake and sicke among you and many sleepe And what thing els vnder the Sunne hathe more prouoked the wrath and indignatiō of god ouer vs or is a greater occasion why he withdraweth his grace holy spirit from vs and otherwise also sēdeth his sondrye plages amongst vs Yea what hath bene or is at thys daye a greater cause of his displeasure thē is the most filthy and abhominable idolatry and supersticion of theyr masse the blinde and wylfull abusing of the Sacramēt when neither the doctrine of the Lord is trulye taught nor beleued neither those worthye fruites of repentaunce folow that so godly florished in the primitiue churche that so vertuously shuld appeare in euerie one that receaueth y e holy cōmunion But now to conclude for our own part This worthy Sacrament of our Lord and only sauiour Iesus Christ we so honour and reuerence that we are fully resolued and perswade● by the testimony of hys holy word that it is a synguler and precious Iewell ▪ which the Lorde himselfe by hys last wyl and testament hath moste graciously cōmitted and left to hys owne holy congregacion and church to the intent that the same worthye Sacrament which he ordayned to be a special renewing of hys gracious couenaunt with vs and an vndoubted testimony and seale of his louing mercy towardes vs should be also a continual and frutful exercise of our faith loue hope to himward a myghtye prouocaciō vnto charity and al good workes among our selues So as we fyrst duely examining our owne consciences and then assembling our selues orderly to that solempne memorial of our redemption hearing there the death of the Lorde declared vnto vs callyng the same in special and all other hys benefites in general moste thankfully to remembraunce lamenting bewailing and repēting vs earnestly of our sinnes knowledgyng cōfessing them vnto God ●euoutlye calling vpō him for mercy professing a new vertuous life conuertynge vs wholy vnto him forgeueing one another in brotherly reconsiliacion frō the botome of our hartes shoulde in the vnity of the holy Ghost aproche reuerently vnto the table of the Lord and worthely receiue such notable increase of heauenly cōfort spirituall repaste in our consciēces as He there for that purpose by the cōmuniō and felowship that we haue with hym in his precious body bloude most louinglye doth offer vnto vs euen clothing vs as it were wyth a newe power and strengthe frō aboue that we being armed a freshe with hys owne weapons may frō hence●orthe fyght themore valeauntly vnder his baner against the flesh y ● world the Diuel whiche to do he graunt vs hys grace and holy spirit Amen ¶ From Wittonburge by Nichola● Dorcastor Ann. M.D.Liiii the .xiiii. of May. Roma i. Mat. xxiiii i. Pet. iiii ii Tim. iii. i. Iohn ii iii.iiii Luke xiiii Mat. vii i. Cor. ii Ephe. ii Psa. cxvii Mark xii i. Pete ii Esa. xxviii Esay x. i. Pet. v. Math. vi Luke xi Apoc. vii i. Cor. xi Psa. cxviii Apo. ii Math. v. i. Tim. vi Iob. i. ii Math. vii Mat. xxvi Psalm v● i. Cor. iiii Esay xl Genes iii. Luke xii Mat. xvi Esay lix Iosu. vii ii Esdr. Thre i. Math. ix Ioel. ii Mat. vii Luke xi Ephes. iiii Col. iii. iiii ●i Tim. iii ii Pet. i. ●● Iohn i Math. vii Col●o ii Gala. i. Collo ii i. Tim. vi ii Tess. ii Esay xxix Math. xv Mar. vii Psa. lxxxi Psal. cxix * Iosu. xxiii Deut. xi Deut. iiii xii Pro. xxx Apo. xxii The Byshops of England in theyr booke to king Henrye ▪ y e .viii. circa An. M.D.XXXviii ▪ De doct Christia lib. iii. ca. In lib. ad Orosin cōtra Priscilliam et Origenis Rom. xii i. Cor. xii ▪ ii Tim. iii ▪ * Ez. xxxvii Cant. vi Iohn x. * Act. ii iiii Eph. iiii * Ez. xxxvii Ioh. xiiii xvi i. Iohn ii Eph. iiii * i. Ihon. i. Heb. ix Ephes. v. * i. Pet. i. * Mat. xvi i. Cor. xiii * Es. xxviii * i. Pet. ii i. Tim. iii. Ephe. i. Collos. i. Psal. xlv Eph. v. Titus iii. Ephe. iiii Roma xii i. Cor. xii Ephe. iiii Hebr. xiii Ephe. ii Heb. xii Iohn iiii Luke i. Psa. i. iii Math. v. Math. vi Mat. vii Math. x. Math. xi Mat. xiii Luke xi Iohn ● Psa. xxxii Rom. iiii Mat. xviii Iohn xx Act. i. ii.iiii i. Cori. xi x.iii Titus ii Iohn x. Math. xvi Mat. xvii● ▪ Mat. vii Mat. xii vii iii. Re. viii i. Tim. iii. Cōtra epistolam fundamenti cap. v. Iohn xii Psa. xxvi Roma iii. Iaco. iii. Ephe. v. Philip. ● ▪ Collo ii i. Tessa i. Rom. xvi Hebru i. Mar. xvi Madateu saie Mat. xxviii Iohn xx Luk. xxiiii Roma xii i. Cor. xii i. Cor. iiii ii Cor. iii. ii Cor. viii ii Cor. iiii ii Cor. iiii ii Cor. v. Luke x. Iohn xiii Mat. x. Luke x. Actes i. Mat. ix.x. Act. xx Titus i. i. Pet. v ▪ i. Cor. iii. i. Cor. iiii i. Tim. iii. De●o● Christian. lib. iii. cap. xii The misterye Gene. i. ii Genes ii Genes iii. Roma ● Gen. xvii Roma iiii Exod. xii Heb. xi Exod. xvi Iohn vi Ad Ianu●rium Rom. iiii Roma v. Iohn vi Gala. v. Ephes v. Gene. iii. Heb. ii Iohn vi Iohn vi i. Iohn i. i. Corin. ● Ephes. v. Mat. xxvi Mar. xiiii Luke xxii i. Cor. xi Gen. xvii Exod. xii ma. xxviii Ma● xvi Iohn iii. Actes ii Titus iii i. Cor. xi mat xxvi Luke xx i. Cori. xi What things ar requyred afore the holy communion The order to be kepte at y e holye cōmunion The name of thys holy Sacrament i. Cor. x. xi i. Cor. xi Ye shal se shortlye a boke whē eueri part of y e masse began