A10233:68
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.
1To come to the point. They do not spoil the manhood of Christ, of that his infinite majesty, who teach that flesh of his to be the flesh of the Son of God, but they rather that transform and ⟨p. 75⟩change him who is God and man in one person, and make him but to bear or carry, God or the godhead: neither yet do they spoil the manhood of his majesty, or bring him back unto the state and condition of other men, which according to the grace that they call habitual (that is to say, cleaving to the very flesh of Christ, as, if it were to his peculiar subject or matter whereunto it should stick) do acknowledge it to be unspeakably more high and excellent than all other things whatsoever without exception (excepting only the godhead of the word, according to which he himself is greater than himself, as we said before) but they indeed bring it to nothing, or into some image or sign in their own conceits at the least, who, while they go about to attribute supernatural things unto him, attributing yet notwithstanding unnatural things to him, or things against nature, do of necessity destroy and overthrow, even mans nature it self: for that ceaseth to be humane, which having lost the essential proprieties thereof, must needs cease to be ye which before it was. But we will encounter with them by an other reason.
1To come to the point. They doo not spotle the manhoode of Christ, of that his infinite maiestie, who teach that fleshe of his to be the flesh of the Sonne of God, but they rather that transfourme and ⟨p. 75⟩chaunge him who is God and man in one person, and make him but to beare or cary, God or the godhead: neither yet do they spoile ye manhood of his maiestie, or bring him backe vnto the state and condition of other men, which according to the grace that they call habituall (that is to saye, cleauing to the verie flesh of Christ, as, if it were to his peculiar subiect or matter wherevnto it shoulde sticke) doo acknowledge it to bee vnspeakablye more high and excellent than all other thinges whatsoeuer wythout exception (excepting onely the godhead of the worde, according to which he himselfe is greater than himselfe, as we said before) but they indeede bring it to nothing, or into some image or signe in their owne conceipts at the least, who, while they goe about to attribute supernaturall thinges vnto him, attributing yet notwithstanding vnnatural things to him, or thinges against nature, do of necessity destroy and ouerthrowe, euen mans nature it selfe: for that ceaseth to be humane, which hauing lost the essentiall proprieties thereof, must needes cease to be ye which before it was. But we wil incounter with thē by an other reson.