A10233:72
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.
and if it can not be every where, then neither can the whole flesh it self be at one time, and together in many places. Hence also it may appear,1 how absurd and unreasonable Brentius his opinion is, and those that follow him,2 who attribute these words of the Apostle, The form of God, and the form of a servant, to the only humanity or manhood of Christ in it self. For they understand by the form of God, that their own forgery and devise of all majesty, and all presence, as they call it, with which, as they say, the flesh of Christ was verily in it self endued from the very first moment of the personal union, which it pleased him for a time not to make manifest: and this is it ⟨p. 81⟩they mean by the word, humbling and abasing. And the form of a servant they call that state and condition,3 in which it pleased him to remain, so often as he would not use the form of God. Very well said surely: if a man will attribute to one subject or matter, two essential forms, what shall he else do, but confound one and two together, and make them both one? And what is that else, but to be mad outright? Then it remaineth, that by this word or term, form, these men understand, neither the godhead it self, nor the manhood, but a divers condition and state of this his manhood, as which inwardly, & in it self, was beautified and adorned, with all the powerful graces & effects of the godhead poured into the same, and yet that he did not always manifest and disclose them.
and if it can not bee euerye where, then neither can the whole flesh it selfe be at one time, and together in manie places. Hence also it may appeare,1 howe absurde and vnreasonable Brentius his opinion is, and those that followe him,2 who attribute these wordes of the Apostle, The forme of God, and the forme of a seruant, to the onely humanitie or manhood of Christ in it selfe. For they vnderstand by the forme of God, that their owne forgerie and deuise of all maiestie, and all presence, as they call it, with which, as they saye, the flesh of Christ was verily in it selfe indued from the very first moment of the personall vnion, which it pleased him for a time not to make manifest: and this is it