A67926:3440
Acts and monuments of matters most special and memorable, happening in the Church. [vol.…Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol.…
Acts and monuments of matters most special and memorable, happening in the Church. [vol. 2, part 1] with an universal history of the same, wherein is set forth at large the whole race and course of the Church, from the primitive age to these latter times of ours, with the bloody times, horrible troubles, and great persecutions against the true martyrs of Christ, sought and wrought as well by heathen emperors, as now lately practised by Romish prelates, especially in this realm of England and Scotland. Newly revised and recognised, partly also augmented, and now the fourth time again published and recommended to the studious reader, by the author (through the help of Christ our Lord) John Fox, which desireth thee good reader to help him with thy prayer.Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.
London: printed by John Daye, 1583London: printed by Iohn Daye, 1583
No title page in the transcription: set from the catalogue record.
Book 8 › Scriptural evidences 2: The second part of this matter.
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 S. Augustine assenting to the same, doth say in a Sermon, that he maketh upon these words,1 in the Gospel of Luke: Lord teach us to pray. Panem dixit, sed Epiousion, hoc est supersubstantialem. &c. He said bread, but supersubstantial bread. This is not the bread, which goeth into the body: but that bread which doth satisfy the substance of our soul. Our souls therefore, into whom nothing corporal, can corporally enter, doth not carnally receive the body & blood of our Saviour, neither did he ordain his blessed body and blood so to be eaten and drunken. Although our souls can not live, except they be spiritually fed with the blessed body and blood of him, spiritually eating and drinking them, in taking also at times convenient,2 the blessed Sacrament, which is truly called his body and blood: Not that it is so really, but as is showed by the interpretation both of Tertullian & Augustine, because it is a sign or figure of Christs body and blood. And the signs or Sacraments both commonly, as sayeth Augustine, both ad Bonifacium, and in his work, De Civitate Dei, 3take their denomination of the things by them represented and signified.
And S. Augustine assentyng to the same, doth say in a Sermō, that he maketh vpō these wordes,1 in the Gospell of Luke: Lord teache vs to pray. Panem dixit, sed Epiousion, hoc est supersubstantialem. &c. He sayd bread, but supersubstantiall bread. This is not the bread, which goeth into the body: but that bread whiche doth satisfie the substaunce of our soule. Our soules therfore, into whom nothyng corporall, can corporally enter, doth not carnally receiue the body & bloud of our Sauiour, neither did he ordeine his blessed body and bloud so to be eaten and drunken. Although our soules can not lyue, except they be spiritually fedde with the blessed body and bloud of him, spiritually eatyng and drinkyng them, in takyng also at tymes conuenient,2 the blessed Sacrament, whiche is truely called his body and bloud: Not that it is so really, but as is shewed by the interpretation both of Tertullian & Augustine, because it is a signe or figure of Christes body and bloud. And the signes or Sacramentes both commonly, as sayeth Augustine, both ad Bonifacium, and in his worke, De Ciuitate Dei,