A14463:2072
A14463:2072
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. Thou makest me to consider somewhat more deeply of this matter, than heretofore I did.
M. Thou makest me to consider somewhat more déepely of this matter, than heretofore I did.
P. It is a matter well to be thought on. For if that in Baptism we have no carnal communication with the body and blood of Jesus Christ, but only a spiritual, I see not what greater reason there is, to have rather in the Supper a carnal communication with him, than in Baptism, considering that the supper dependeth of baptism, and that it is as a more ample confirmation of the possession of the benefits of Jesus Christ, into the which we begin to enter by Baptism, and do continue by the Supper.
P. It is a matter well to be thoughte on. For if that in Baptisme we haue no carnall communication with the body and bloud of Iesus Christ, but only a spiritual, I sée not what greter reason there is, to haue rather in the Supper a carnal communication with him, than in Baptisme, considering that the supper dependeth of baptisme, and that it is as a more ample confirmation of the possession of the benefites of Iesus Christe, into the whiche wée beginne to enter by Baptisme, and doe continue by the Supper.
M. I find thy reasons very good.
M. I finde thy reasons very good.
P. Thou shalt find them yet better, if thou do consider how much that gross ⟨p. 329⟩and carnal opinion doth disagree as well with the nature of the body & of the blood of Jesus Christ, as with the faith that we ought to have in his ascension into heaven, and of his seat at the right hand of God, and of his spiritual and divine presence and virtue, by the which he is ever present in his church, and doth guide and govern it eternally.
P. Thou shalte finde them yet better, if thou do consider how muche that grosse ⟨p. 329⟩and carnall opinion doth disagrée as wel with the nature of the body & of the bloud of Iesus Chryste, as wyth the faith that we oughte to haue in his ascention into heauen, and of his seate at the right hand of God, and of his spirituall and diuine presence and vertue, by the whiche he is euer present in his church, and doth guide and gouerne it eternally.
M. Expound this same unto me somewhat more at large.
M. EXpounde this same vnto me somewhat more at large.
P. For the first, to what purpose is it to think, that the body of Jesus Christ is chewed and eaten and sent into the stomach, and from thence down into the belly, as is the bread which signifieth it in the Supper: and that his blood is also drunken as is the wine which is the sign? For be it that thou understand that the bread and the wine be converted into the substance of the body and blood, or else that the body ⟨p. 330⟩be eaten with the bread, and the blood drunken with the wine, yet is there still great absurdity, clean contrary to the nature of the body and blood of Jesus Christ.
P. For the first, to what purpose is it to thinke, that the bodie of Iesus Chryst is chewed and eaten and sent into the stomacke, and frō thence downe into the bellie, as is the bread whiche signifieth it in the Supper: and that his bloud is also drunken as is the wyne which is the signe? For bée it that thou vnderstand that the breade and the wyne be conuerted into the substance of the bodie and bloud, or else that the bodie ⟨p. 330⟩be eaten with the bread, and the bloud drunken with the wine, yet is there still greate absurditie, cleane contrary to the nature of the bodie and bloud of Iesus Chryste.
M. What contrariety findest thou therein?
M. What contrarietie fyndest thou therin?
P. Seeing that Jesus Christ hath a very true natural body in every respect like unto ours, as touching the corporal substance, sin except, it is certain and true, that he is not bodily and naturally not only in the heaven, and in the earth at one time, but also neither in infinite places. For he hath not a body which filleth the heaven and the earth as doth his divinity, but hath a body which can not be a true and very body, if he be not in some certain place agreeable to his nature, to his glory and celestial majesty.
P. Séeing that Iesus Christ hath a very true naturall bodie in euery respecte lyke vnto oures, as touchyng the corporall substaunce, sinne excepte, it is certaine and true, that hée is not bodily and naturally not only in the heauen, and in the earthe at one tyme, but also neyther in infinite places. For he hathe not a bodie whiche filleth the heauen and the earth as dothe his diuinitie, but hathe a bodie whyche can not be a true and verie bodie, if hée be not in some certayne place agreeable to his nature, to his glorie and celestiall maiestie.
M. Thou speakest of the body of Jesus Christ, as though he were in every respect like unto ours, and that ⟨p. 331⟩he were not glorified at all, as ours shall be also after the Resurrection of our bodies.
M. THou speakest of the bodie of Iesus Chryste, as though he were in euery respecte like vnto oures, and that ⟨p. 331⟩he were not glorified at all, as ours shall be also after the Resurrection of our bodies.
P. Albeit that the body of Jesus be glorified by his Resurrection and Ascension into heaven, yet followeth it not for all that that he hath lost the proprieties of his humane nature, and that his corporal substance is changed in such sort that it is converted into divine nature, or that he is in such sort transformed, that he is infinite, to be in every place: or that he is so multiplied, that for one body he hath many, or an infinite number, as necessarily it must be, if the error whereof we now speak, should have place.
P. Albéeit that the bodie of Iesus be glorifyed by his Resurrection and Ascention into heauen, yet followeth it not for all that that he hath lost the proprieties of his humane nature, and that his corporall substance is chaunged in suche sorte that it is conuerted into diuine nature, or that he is in suche sort transfourmed, that he is infinite, to be in euerye place: or that he is so multiplied, that for one bodie he hath many, or an infinite number, as necessarily it must be, if the errour wherof wée nowe speake, shoulde haue place.
M. But they which maintain thy opinion, say that these things may not be considered naturally, but supernaturally, and that they do surpass the capacity of all mans understanding.
M. BVt they which maynteyn thye opinion, say that these things maye not be considered naturally, but supernaturally, and that they do surpasse the capacitie of all mans vnderstanding.
P. I grant them all that. But why is it then that they forge us a corporal and ⟨p. 332⟩natural presence of the body and blood of Jesus Christ in the stead of a supernatural and spiritual presence.
P. I graunte them all that. But why is it then that they forge vs a corporall and ⟨p. 332⟩naturall presence of the bodie and bloud of Iesus Chryste in the stéede of a supernaturall and spiritual presence.
M. They say that the same corporal and natural presence doth not at all hinder the supernatural and spiritual.
M. They say that the same corporall and naturall presence doth not at all hinder the supernaturall and spirituall.