Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	bishop_n	henry_n	william_n	10,462	5	7.8530	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17190	A most excellent sermon of the Lordes Supper wherein briefely (and yet plainly yenough [sic]) is liuely set foorth the matter of the Supper of the Lorde Iesus. By Henry Bullinger. Translated out of Frenche, into English by I.T.; Sermon très-excellent, auquel, en brief et toutes fois assez clairement est représenté au vif tout le fait de la Cène du Seigneur Jésus. English.	Bullinger, Heinrich, 1504-1575.; Tomkys, John.	1577 (1577)	STC 4066; ESTC S115768	23,480	64

¶ A MOST excellent Sermon of the Lordes Supper wherein briefely and yet plainly yenough is liuely set foorth the matter of the Supper of the Lorde Iesus By Henry Bullinger Translated out of Frenche into English by I. T. Matthew 17.5 This is my beloued sonne in whom I am well pleased heare yee hym Imprinted at London nigh vnto vnto the three Cranes in the Vintree for William Ponsonby ¶ To the reuerend Father in God Thomas Bishop of Couentrie and Lichfielde FInding mee self vnable in all respects reuerend Father to requite the least benefit receiued at your Lordships hands I haue long intended to present your Lordship with some thing whereby you might at the leaste perceyue my grateful mynd in accepting your vndeserued goodnesse often vnto me shewed And finding nothing which might pleasure your Lordship being no lesse skilful in learnyng than godly in life for as Salomon saith He that is ful abhorreth an hony combe I thought I coulde not better please you which are no lesse carefull for the Christian Congregation than is the Father for his children than by taking in hande some such matter wherby I mee selfe might be well occupied the Christian common Wealth edified and God glorified For this cause that the vnlearned not onely of your Diocesse but also of all places els in England which are destitute of painfull Preachers of Gods woord for who knoweth not that the labourers in Gods Vineyarde be verye fewe might be instructed at the leaste by reading in the true profession of Iesus Christ I haue presumed to translate foorth of Frenche a Sermon of the Lordes Supper made by the learned and graue Father mayster Henry Bullinger Neither dyd I perceyue whereby I might more profit all mē than by handelyng the Lordes Supper which yerely and often ought to be receyued of al men nor wherein I might better serue my carnall and transitory countrey than in setting foorth that foode whereby we are fed to out spirituall and euerlasting countrey For if we ought to trauaile painefully for the foode of the body according to the admonition of the Apostle Saint Paul That if any would not worke the same should not eate whiche although we haue in abundance mainteyneth vs not alwayes being by syn made subiect to death howe much more painefull ought we to be for the atchieuing of the foode of the soule Christe Iesus which is the bread of life wherof if we eate by faith we shall not die being by grace made partakers of euerlasting life Wheras there be many which haue learnedly godly handeled this argument I am moued to thinke my labour best bestowed vppon this authour because there is none which I haue read that dooth in so briefe a summe in my simple iudgement more plainly set foorth the doctrine of the Lordes Supper to the comfort of the professours of the Gospel or more sensibly disclose the errours thrust into the Church of God concernyng the same to the griefe of the aduersaries of the truth both the which poyntes he hath so aptly handled that I knowe not in whether he hath vsed more facilitie It may be that some which haue not only trauailed of purpose into Frāce the hithermost coastes whereof I neuer saw there to learne the french tongue but also at home haue diligently studied to attayne the finenes of the Englishe tongue wherein I confesse I was neuer curious might haue translated this Sermon much more finely than by me it is I enuie not their skill neither disdaine I their trauaile I haue done myne indeuour so neare as I could to vse my selfe like a faithful Interpretour in yeelding the sense of the Authour truely and yet in such sort as best might be vnderstood by the vnlearned Reader Touchyng the testimonies of holy Scripture alleged by this authour in this Sermon I haue thought good rather to set them down after the last translation of the Bible set foorth by aucthoritie than to translate them foorth of the French that I might the rather hereby cut of the cauilles of the aduersaries of the truth whith they are woont to make vpon the diuersitie of Translations And that the diligent Readers if it shal please them to conferre the Testimonies with the Text may the more easily find forth the same I haue quoted in the Margent both chapter and verse whence they are taken Thus haue I yeelded vnto your Lordship the causes of my bold enterprise with the order of the handeling of the same which if it may please God to blesse with the increase of the Readers knowledge I haue my desire God long preserue your Lordship to the comforte of his Church Your Lordshyppes to commaund I. T. ¶ A Sermon of the Supper of our Lorde Iesus Christe the Sonne of God. THe Apostles the Euangelistes Paul also the vessel of election and Apostle of the Gentiles haue diligently and perfectly described the holy and mysticall Supper of our Lorde and Redeemer Iesus Christ in these wordes When the Euen was come the same night in which Iesus was betrayed he sate downe with the twelue And as they dyd eate Iesus when he had taken bread and geuen thankes brake it and gaue it to his Disciples saying Take yee eate yee This is my body which is broken for you This doo in the remembrance of me Likewise also when he had supped he tooke the Cuppe and when he had geuen thankes he gaue it to them saying Drinke ye all of it and they all dranke of it Then he saide to them This is my bloud of the new Testament Saint Luke and Saint Paul haue This Cuppe is the newe Testament in my bloud which is shedde for you and for many for the remission of sinnes As often as you shall doo this doo it in remembrance of me For as often as yee eate this beead and drinke this Cuppe yee doo shewe the Lordes death tyll he come In the holy and mysticall Supper of our Lorde Iesus Christ we must not onely consider the woordes of the Institution presently recited but also we muste here ioyne the things going before with those whiche come after as such whereby the whole mysterie is more clearely and amply set foorth And first we must consider the doctrine which the Lord taught his Disciples in the Supper Secondly what he did and how he instituted this Supper that is to say howe the Lord celebrated it and ordeyned it to be celebrated by the Church vnto the ende of the world Finally of what sort the disciples were in this supper and how they behaued them selues therein that we may learne hereby howe we ought to behaue our selues in celebrating this most holy banquet and also that by the declaration of all these poynts we may vnderstand truely what the mysticall Supper of the Lord is that is to say speaking in the first place of the summe of the matter although it be inwrapped in shadowes and figures and proposing the

sayth by Esay the Prophet In vayne doo they worshippe me teaching doctrines the commaundementes of men For if in the sacrifice which is Christ none but Christ only is to be followed then verely ought we to heare and doo that which Christ did and which hee commaunded to be done considering that he himselfe sayth in his Gospell Ye are my friendes if ye doo whatsoeuer I commaund you Hencefoorth call I not you seruants And that Christ onely ought to be heard the Father also beareth witnes from heauen saying This is my beloued sonne in whom I am well pleased heare yee hym Wherefore if Christe onely be to be hearde we must no tregard what any before vs hath supposed shoulde be done but what Christ who is before al men dyd first Al this saith S. Cyprian Therefore let vs goe foreward to examine diligently that which the Lord dyd before all and that which he hath inioyned vs to doo by his commaundement and example yea and inculcated and often repeated by his Apostles Iesus hauing partly ended the wholesome admonitions tooke bread and the cuppe also he tooke I say of the breade which then was vpon the table of the Pascall Supper He tooke also of the wyne Nowe my brethren when we heare these things let not the simplicitie of our Supper without pompe without worldly ornament and without any great ceremonies ingender in vs a contempt thereef For our lord celebrating these holy things with his Disciples had on but comely and common apparell There was not seene any Aaronical attyre nor any Ephod nor any priestly vestures There was neither glittering of gold nor of syluer Neither was there to be seene any precious stones Let vs therefore esteeme all these thyngs by the authour thereof I meane by the sonne of God who is the wisedome of the Father whom since this simplicitie pleased it ought also to please thee seeing that if he would he could haue giuen to all this matter a forme much more famous and precious then all the things of this world And also remember the wordes of Samuel saying to Saul To obey is better then Sacrifice Verily our Lorde hath taken away the painfull ceremonies of the lawe and hath instituted a newe forme without labour or sumptuousnesse and easie to be furnished Also all things apperteynyng to the Gospel haue more efficacie of the spirit and of spirituall vertue than of shewe as also they are more simple and easie to be prouided than are the figures and ceremonies of the Lawe And Lactantius an auncient Authour in the sixt booke and fiue and twenty chapter of his Institutions saith He which thinketh that God hath pleasure in garmentes precious stones and other things which are greatly set by is vtterly ignorant what God is c. That more is this simple Institution is the true blessyng and consecration of the Supper hauing the woorde of God for an expresse marke and commaundement Neyther must we here depend of the Minister neyther looke for the breathing of a Priest consecrated by a Bishop recityng distinctly the fiue woordes of Consecration and thereby takyng vpon hym to consecrate the Sacrament For the first consecration of our Lord restraineth yet effectually her vertue and efficacie testified by the woorde of truth and endureth styll hauyng euen nowe full force in our celebration wherin we doo none other thing but that which he hymselfe dyd and cōmaunded to be done We haue then yet hytherto the consecration of the Lorde and we haue nothing to doo with these Massemumblers because we celebrate the supper of the Lord and a most straunge Supper For euen nowe we receyue the whole from the very handes of Christe by the ministerie of a lawful and Ecclesiasticall Minister To be briefe we doo iustly esteeme this consecratyng and blessyng of our high Prieste Iesus Christ the sonne of God more precious than the cōsecration of all Bishops which hath no testimonie nor confirmation by the woord of God and for this cause we greatly abhorre it After this the Lorde gaue thankes let vs therefore geue thankes to God the Father also He blessed and let vs blesse hym also in like maner Notwithstanding the other Euangelist expoundeth this blessyng by geuyng of thankes Euen so is there often tymes afterwarde mention made thereof Therfore it is no marueile if the auncient Writers haue geuen it especially the name of Eucharist that is to say Thankes geuing although besides this it haue diuers other names For the which cause they called it A Supper a Sacrifice For inuocation prayse and geuyng of thankes is a Sacrifice acceptable vnto God But the fleshe and the bloud of the Lord are not offered in the Masse eftsoones for the sinnes of the quicke and the dead For since they haue been once offered they retayne alwayes their vertue for the saluation of the faythfull Moreouer the Lord brake the breade which he tooke and which he blessed or ouer the which he gaue thankes Wherfore the auncient writers named the whole holy misterie by this parte of the action thereof the breaking of bread Let vs then breake the bread hauing receyued it at the Ministers handes or rather let vs receyue it being broken by him The hand sinneth not here by touching for so much as neyther the tongue nor the mouth which likewise touch the same doo sinne any whit at all Superstition sayth Tast it not touch it not But the breaking of the bread bringeth to our remembrance the passion of the lord For that which Saint Paul vttereth thus Which is broken for you Saint Luke vttereth thus Which is geuen for you Admonishing vs also of our vnitie and dutie Because we which are many make one body for so much as we are all partakers of one bread as the Apostle expoundeth this misterie in the first to the Corinthians the tenth Chapter Moreouer the Lord gaue vnto his Disciples the bread being broken and commaunded them to eate And for this cause the ministers ought in the Supper of the Lord to geue the bread vnto the faithfull people that they may eate it And verely the Disciples in the first Supper tooke the bread which was geuen them and did eate it Let vs therefore doo the lyke Neyther must we inclose it in the closeds pixes or boxes neither ought we to beare it this way and that way for a shew neyther may we woorship it bowing our knees in singing this Hymne Tantum ergò Sacramentum veneremur cernui That is to say Let vs woorship so great a sacrament bowing our selues downwarde ▪ c. The Lorde in his institution to his Apostles hath taughte vs nothing touching these matters For these things were ordayned long tyme after by the Popes of Rome and their ministers that that which was forespoken by Daniell and by our Lord Iesus Christ myght be accomplished Nowe because hee gaue them breade to eate he expoundeth foorthwith

and how vnworthy he is that we shoulde heare him By these thinges we are confirmed to continue in this simplicity keepyng our selues from receyuing at the handes of any person whatsoeuer he be any thing which agreeth not with this institution and holy maner of doyng Let the tradition of Christ suffice vs let vs here do simply that which the Lorde hath commaunded vs to do hauyng herein set foorth him selfe to vs for an example and guyde It resteth that we declare in two woordes what manner of men the Disciples of the Lorde were in this Supper how they behaued them selues therein that hereby we may learne how we ought to behaue our selues also in the celebration of this most holy banquet True it is that they were weake and sinners the which they well declared in the Supper by certayne tokens Neuerthelesse they beleeued by true fayth in the Lorde were receyued into his fauour and clensed from their sinnes they acknowledged theyr weakenesse made theyr supplication to the Lord depended vppon him only and obeyed him simply in all and through all submitting them selues to him and doing simply in the Supper al that which he commaunded them And the Apostles were not defiled by the presence of Iudas the traytor for they were farre from his conditions Therfore least no man thinke himselfe defiled when he seeth in the Supper the wicked and profane receiue it but let him take heede that he him selfe be not wicked Euery one shal beare his owne burden Let vs followe in all things the Disciples of the Lord in simplicitie fayth and obedience dooing that which they did following the commaundement of the Lord beleeuing that we are acceptable to the father through Iesus Christ of whom only it behoueth vs to depend beseeching him to absolue vs to make vs perfect and to conserue vs To him be glory for euer Amen To fill vp these leaues we haue ioyned hereunto this notable place of Saint Vigilius the Martyr foorth of his first boke against heresies It seemeth to me that they are so couered and blinded with the vayle of treason and falsehood that they can neither see nor vnderstand that one thing agreeth to the diuinitie of Christ another thing to his humanitie although they be in like sort common to both the two For he sayth to his Disciples If ye loued me ye would verely reioyce bycause I sayd I go vnto the Father for the Father is greater then I. And againe It is expedient for you that I goe away for if I goe not away that comforter will not come vnto you And vndoubtedly the woorde of God the vertue of God and the wisdome of God hath been alway with the father and in the father euen then also when it was in vs and with vs For in that tyme when by his mercie hee dwelled vppon earth he forsooke not his heauenly dwelling For with the Father he is all in all places of equall Godhead and no place can comprehende him For all things are filled with the Sonne and there is no place voyde of the presence of his Godhead Wherefore then and why sayth hee agayne or how dooth he affirme that he will goe to the Father from whom vndoubtedly he neuer departed But to goe to the Father and to depart from vs was to take foorth of this world the nature which he had taken of vs Thou seest therefore that it was proper to the selfe same nature to be taken hence and to depart from vs the which in the end of times must be restored to vs agayne according to the witnesse geuen by the voyce of the Angels This Iesus which is taken vp from you into heauen shall so come euen as you haue seene him goe into heauen wherefore behold the miracle behold the misterie and the secrete of the two properties The Sonne of God is departed from vs according to his Manhead but according to his Godhead he sayth I am with you alway vnto the end of the world If he be with vs how sayth he The dayes will come when ye shall desire to see one day of the Sonne of man and ye shall not see it But he is with vs and he is not with vs For these whom he hath left and from whom he is departed touching his Manhead he hath not left neither is he departed from Touching his Godhead For by the forme of a seruant which he hath caried from vs into heauen he is absent from vs but by the forme of God which dooth not depart from vs he is present with vs in earth notwithstanding both present and absent he is vnto vs one and the selfe same FINIS Prou. 27.7 2. thess. 3.10 Mat. 26.20 Mar. 14.22 1. Cor. 11.23 Or giuen Luk. 22.20 1. Cor. 11.25 The principal poyntes of this sermon What the mystical supper of the Lord is Of what fort the doctrine of our Lorde in the Supper is The first article of the doctrine of our lord The ende of the Supper The Lorde washeth his disciples feete Iohn 13.8 Iohn 13.10 Rom 8. The Lorde eateth with his disciples the Pascal Lambe Iohn 14.2 Io. 14.3 Io. 14.6 Io. 15.3 The second article The seconde Article The Lorde teacheth vs also repentance in the Supper Luk. 22.31 What the faithfull should do before they come to the Supper 1. Cor. 11.28 The thirde article The doctrin of the lord touching charitie pacience prayers c. Iohn 13.35 Iohn ▪ 15.12 The fourth Article The Lordes doctrine of his body and his spirit Iohn 14.16 Iohn 14.17 Iohn 16.7 A briefe exposition of the Sacraments of the reason of the same Esay 1.12 Iere. 7.20 After that the sacramēts of the auncient Fathers had taken an end among the ancient people the new sacraments were instituted for the new people Luk. 22.19 Of the forme and maner of giuyng of thankes in the Lordes Supper 1. Cor. 11.23 Luke 22.19 1. Cor. 11.24 25. That which swarueth frō the worde of God is sacrilege Leuit. 17.4 This testimony is alleged accordyng to the sense of the place whēce it is taken epist. 3. Esay 29.13 Mark. 7.7 Iohn 15.14 15. Mart. 17 5. He taketh the bread 1. Sam. 15.22 The ceremonies of the supper are simple and without pompe The fiste Article The Lorde gaue thākes and blessed Mat. 26.26 Luke 22.19 1. Cor. 11.24 Marke 14.22 The Sacrifice of thākes geuyng The sixte Article The Lorde brake the bread Mat. 26.26 The breakyng of bread 1. Cor. 11.44 Luke 22.18 1. Cor. 10.17 Matt. 26.26 Marke 14.22 Luke 22.19 Matth. 26.26 Mark. 84.22 1. Cor. 11.24 He gaue thē the bread being broken Dan. 12.11 Math. 24.15 Luk. 22.19 This is my body Mat. 26.26 Mark. 14.22 Exod. 12.11 In Hebrue Pesa that is to say a Passage Math. 26.26 Mark. 14.22 The bread is not changed into the substance of the bodye of Christ Matt. 26.26 Marke 14.22 1. Cor. 11.24 Mat 26.26 Marke 14.24 Matt. 26.26 Marke 14.22 1. Cor. 11.24 Mat 26.26 Marke 14.24 The propertie of the body of Christ Actes 1.11 Actes 3.21 Math. 26.26 Mark. 14.22 Luke 22.19 1. Cor. 11.24 How we eate the body of Christ Io. 6. from the 27. verse vnto the end of the chapter The lord expoundeth himsefe We doe not ●ache the bare ●eastyng of bread Act. 10.49 1. Cor. 11.28 There is a figure in the woordes of the Lords Supper Math. 26.28 Mark. 14.24 Mat. 26.26 Mark. 14.22 Luke 22.19 1. Cor. 11.24 1. Cor. 11.25 Luke 22.20 Leuit. 17.10.11.12.13 14. The Lord as touching his body hath left the earth but he is present in spirit Mark. 14.22 Mat. 26.26 Luk. 22.19 1. Cor. 11.24 Iohn 16.4 Iohn 16.7 Iohn 16.28 Iohn 17.11 The vnitie of the person of Christ doth not take awaye the properties of the natures 1. Cor. 10.3 and 4. The seuenth Article He offereth also vnto vs the cuppe Mark. 14.23 Mark. 24.24 Math. 26.27 Luke 22.20 1. Cor. 11.25 The signes and seales of our saluatiō Luke 22.19 1. Cor. 11.25 1. Cor. 11.26 The eyght Article The celebration of the supper is free The supper is the memoriall of Christ Luke 22.19 1. Cor. 11.24 and 25. You shall shew the death of the Lord. The ninth Article Vntill he come What kind of men the Apostles were in the supper Iohn 14.28 Iohn 16.7 Actes 1.11 Matt. 28.20 Luke 17.22 Imprinted at London nigh vnto the three Cranes in the Vintree by Thomas Dawson and Thomas Gardyner for William Ponsonby