A14463:1932
A14463:1932
A Christian instruction, containing the law and the Gospel Also a summary of the principal points of the Christian faith and religion, and of the abuses and errors contrary to the same. Done in certain dialogues in french, by M. Peter Viret, sometime minister of the Word of God at Nymes in Province. Translated by I.S. Seen and allowed according to the Queens Majesties injunctions.A Christian instruction, conteyning the law and the Gospell Also a summarie of the principall poyntes of the Christian fayth and religion, and of the abuses and errors contrary to the same. Done in certayne dialogues in french, by M. Peter Viret, sometime minister of the Word of God at Nymes in Prouince. Translated by I.S. Seene and allowed according to the Queenes Maiesties iniunctions.
London: printed by Henry Bynneman? for Abraham Veale, 1573
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.
M. I think than that to be the cause why Jesus Christ would signify those things to us by the eating and drinking, and by those things which are proper to nurture.
M. I thinke than that to be the cause why Iesus Chryste would signifie those things to vs by the eating and drinking, and by those things which are propre to nouriture.
P. It is even so: and for so much as man can not live by meat only or drink only, except he have them both together, no more is Jesus Christ contented to ordain only the bread, or only the wine, for signs of the spiritual nurture, which we have in his Supper, but would ordain those two, to give us to understand, that even as he which hath meat and drink, hath his whole nurture, even so the faithful have in Jesus Christ fully all that which is necessary for the spiritual life.
P. It is euen so: and for somuche as man can not lyue by meate only or drinke only, except he haue them bothe togither, no more is Iesus Chryst contented to ordeyne only the breade, or only the wine, for signes of the spirituall nouriture, whiche wée haue in his Supper, but would ordeine those two, to giue vs to vnderstande, that euen as he which hathe meate and drinke, hath his whole nouriture, euen so the faithefull haue in Iesus Chryst fully all that whiche is necessarie for the spiritual lyfe.
M. Is there yet none other reason why Jesus Christ did ordain those two signs?
M. Is there yet none other reason why Iesus Chryst did ordeyn those two signes?
M. Yes, for Jesus Christ hath also by these two signs better expressed, how that he hath given his body and his life to the death ⟨p. 305⟩for us, than if he had ordained but one only, in so much as he hath given one particular sign to signify his body and an other to signify his blood.
M. Yes, for Iesus Christe hathe also by these two signes better expressed, howe that he hath giuen his bodie and his lyfe to the deathe ⟨p. 305⟩for vs, thā if he had ordeined but one only, in so much as he hath giuen one particuler signe to signifie his body and an other to signifye his bloude.
M. What further signification hath it?
P. To set the better before our eyes, how that he is in deed dead for us,1 in so much as his blood was separated from his body, and consequently his life, and that he hath so loved us that he hath not spared it for us.
P. To set the better before our eyes, howe that he is in déede dead for vs,1 in so much as his bloude was separated from his body, and consequentlye his life, and that he hath so loued vs that he hath not spared it for vs.
M. But seeing that the bread representeth unto us in the Supper the flesh and body of Jesus Christ, which is there given us for meat, and that the wine representeth the blood which is there given us for drink, must we there also eat the body of Jesus Christ and drink his blood, in the same sort as we eat the bread and drink the wine which represent them unto us?
M. BVt séeing that the breade representeth vnto vs in the Supper ye fleshe and bodie of Iesus Christ, which is there gyuen vs for meate, and that the wine representeth the bloude which is there gyuen vs for drink, must wée there also eate the body of Iesus Christ and drinke hys bloude, in the same sorte as wée eate the breade and drinke the wine which represent them vnto vs?
P. If there were none other reason, but that which may be gathered of that which I have even now spoken, it mought suffice us to discharge our ⟨p. 322⟩heads of all such imaginations.
P. If there were none other reason, but that which may be gathered of that which I haue euē now spoken, it mought suffice vs to discharge our ⟨p. 322⟩heads of all such imaginations.
M. I do not well understand yet what thou meanest herein.
M. I doe not well vnderstand yet what thou meanest herein.
P. Seeing that Jesus Christ hath ordained one several sign to signify his body, and an other several sign to signify his blood, and that it hath pleased him so to discern them the one from the other, the better to represent to us how his blood was separated from his body for us, in such sort as his life and soul was separated likewise, it should also follow, that his body must be eaten a part, as we there eat the bread, and there drink the blood a part as we there drink the wine.
P. Seing that Iesus Christe hath ordeyned one seuerall signe to signifie his body, and an other seuerall signe to signifie his bloud, and that it hath pleased him so to discerne them the one from the other, ye better to represent to vs how his bloud was separated from his body for vs, in such sorte as his life and soule was separated likewise, it should also followe, that his body must be eatē a parte, as we there eate the breade, and there drink the bloud a parte as we there drinke ye wine.
M. If it were so, we should not have in the Supper the living body of Christ, but dead and other than he is reigning in heaven, where his blood is not separated from his body.
M. If it were so, we shoulde not haue in the Supper the liuing body of Christ, but dead and other thā he is raigning in heauen, where his bloud is not separated frō his body.
P. Thou sayest truth. But thou hast yet to note, that if the body and blood of Jesus Christ were given us to nourish and maintain us in this corporal life, as is bread and wine, we should then also eat the body and drink the blood of Christ corporally, as we do eat and drink the corporal bread and wine. But forasmuch as they are given us for ⟨p. 323⟩spiritual nurture, we must eat and drink them spiritually.
P. Thou sayest truth. But thou hast yet to note, that if the body and bloud of Iesus Christ were giuen vs to nourish and mainteyne vs in this corporall life, as is bread and wine, we shoulde then also eate the body and drinke the bloude of Christe corporally, as we doe eate and drinke the corporall breade and wine. But forsomuche as they are giuen vs for ⟨p. 323⟩spirituall nouriture, we must eate and drinke them spiritually.
M. What doest thou call to eat and drink spiritually?
M. What doest thou call to eate and drinke spiritually?
Peter. To speak properly, to eat and drink is understood of the body and of the bodily meat and drink, but when we speak of spiritual things, we take those words for a figure, by the which we declare the spiritual things by the bodily things, because of the similitude and agreement that they have together.
Peter. To speake properly, to eate and drinke is vnderstoode of the body and of the bodily meate and drinke, but when we speake of spirituall thinges, we take those wordes for a figure, by the whiche we declare the spirituall thinges by the bodily thinges, bycause of the similitude and agremente that they haue togither.
M. Why is that done?