A67926:3607
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.
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.
The Priest that doeth say mass and dare not eat the housel, his conscience accusing him, is accursed. It is less danger to receive the housel, then to hallow it. He that doth twice hallow one host to housel, is like unto those heretics, who do christen twice one child. Christ himself blessed housel before his suffering: he blessed the bread and brake it, thus speaking to his Apostles: Eat this bread, it is my body. And again, he blessed one Chalice with wine, & thus also spake unto them: Drink ye all of this, it is mine own blood of the new Testament, which is shed for many for the forgiveness of sins. The Lord which hallowed housel before his suffering, & saith that the bread was his own body, & that the wine was truly his blood, halloweth daily by the hands of the priest, bread to his body and wine to his blood in ghostly mystery, as we read in books▪ And yet notwithstanding that lively bread is not 1bodily so, nor the self same body that Christ suffered in: nor that holy wine is the Saviours blood which was shed for us in bodily thing: but in Ghostly understanding. Both be truly, the bread is his body, & that wine also is his blood, as was the heavenly bread, which we call manna that fed forty years Gods people. And the clear water which did then run from the stone in the wilderness, was truly his blood, as S. Paul wrote in one of his Epistles: Omnes patres nostri candemescam spiritualem manducaverunt, & omnes eundem potum spiritualem biberunt, &c. Al our fathers did eat in the wilderness the same ghostly meat, and drank the same ghostly drink. They drank of that Ghostly stone, and that stone was Christ. The Apostle hath said (as you now have heard) that they all did eat the same ghostly meat, & they all did drink the same ghostly drink. And he saith not bodily, but ghostly. And Christ was not yet borne, nor his blood shed, when that the people of Israel did eat that meat and drank of that stone. And the stone was not bodily Christ, though he so said. It was the 2same mystery in the old law, and they did ghostly signify that ghostly housell of our Saviours body which we consecrate now.
The Prieste that doeth say masse and dare not eate the housel, his conscience accusing him, is accursed. It is lesse daunger to receiue the housel, then to hallowe it. Hee that doth twise halow one host to housel, is like vnto those heretickes, who doe christen twise one childe. Christ himselfe blessed houssel before his suffering: he blessed the bread and brake it, thus speaking to his Apostles: Eate this bread, it is my body. And againe, he blessed one Chalice with wyne, & thus also spake vnto them: Drinke ye al of this, it is mine owne bloude of the newe Testament, which is shed for many for the forgiuenesse of sinnes. The Lord which hallowed housel before his suffering, & saith that the bread was his own body, & that the wyne was truly his bloud, haloweth daily by the handes of the prieste, breade to his body and wine to his bloud in ghostly mystery, as we read in bookes And yet notwithstāding that liuely bread is not