A10233:39
Two very learned sermons of M. Beza, together with a short sum of the…Two very lerned sermons of M. Beza, togither with a short sum of the…
Two very learned sermons of M. Beza, together with a short sum of the sacrament of the Lords Supper: Whereunto is added a treatise of the substance of the Lords Supper, wherein is briefly and soundly discussed the p[r]incipall points in controversy, concerning that question. By T.W.Two very lerned sermons of M. Beza, togither with a short sum of the sacrament of the Lordes Supper: Wherevnto is added a treatise of the substance of the Lords Supper, wherin is breflie and soundlie discussed the p[r]incipall points in controuersie, concerning that question. By T.W.
London: printed by Robert Walde-grave for T. Man, 1588London: printed by Robert Walde-graue for T. Man, 1588
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
THE SECOND HOMILY, or Sermon, made the eight of April. 1574.
THE SECOND HOMILIE, or Sermon, made the eight of Aprill. 1574.
This is the sum of the things that we spake in the former Sermon, to wit,1 that 1 all the knowledge of our salvation, §1did depend of the knowledge of Christ: and that we 2 had in Christ, principally two §2things to be considered, that is to say, such as did concern the knowledge of his person, and such also as did concern the knowledge of his offices. We have heard, 3 that under the name or word of person, §3there was meant Christ himself: further, that that person consisted of two natures, that is, the godhead & the manhood, both of these being so united and joined together, that the very natures themselves, & their properties also remaining sound and unconfounded, Christ by that means is become, but one subsistence or being. For we have already affirmed, the godhead so to have assumed and taken the manhood unto it, that they are not now two persons, but two natures: of which two natures, the one, that is to say, the nature assumed ⟨p. 42⟩or taken, is sustained and upheld, or (as I may so say) made a person, with the nature assuming, that is to say, the godhead: from §44 this we proceeded, to speak of such things, as were attributed to, or spoken of either of the natures, or the whole person: and we affirmed, that they were so to be used, as that we always preserved the union of the person, and continually avoided the confounding of the natures. For seeing these two natures,2 are as the Synod of Chalcedon sayeth, undividedly, unseparablie, and unconfoundedlie coupled together in the personal union: necessary is it, that either of these natures, should have their own proper things attributed unto them, and therefore, not communicated unto others. Wherefore some things attributed to the godhead, and somethings also attributed unto the manhood, were so proper and peculiar to the Godhead, and the manhood, that those that were attributed to the one, could not be spoken of the other without great impiety and ungodliness. Notwithstanding, by reason of the personal union (excepting always that which is attributed to the whole person, and belongeth to both natures,