A67926:3676
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 › ¶Argument, › Explication of article 2: The second Article.
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.
Again, seeing the cup is called the blood of the new testament, who is he that dare or can alter the Testament of the Lord, when none may be so hardy to alter the Testament of a man, being once approved or ratified?
Againe, seeing the cup is called the bloude of the newe testament, who is hee that dare or can alter the Testament of the Lorde, when none may be so hardy to alter the Testament of a man, being once approoued or ratified?
Further, as concerning those places of Scripture before alledged, De fractione panis, that is, of breaking of bread, whereupon they think themselves so sure that the Sacrament was then ministered but in one kind: To answer thereunto, first we say, it may be doubted whether all those places in Scripture, De fractione panis, 1are to be referred to the Sacrament. Secondly, the same being given unto them, yet can they not infer thereby, because one part is mentioned, that the full Sacrament therefore was not ministered. The common manner of the Hebrew phrase is, under breaking of bread to signify generally the whole feast or supper: as in the Prophet Isaiah, these words, Frange esurienti panem tuum, do signify as well giving drink as bread, &c. And thirdly howsoever those places, De fractione panis be taken, yet it maketh little for them, but rather against them. For if the Sacrament were administered amongst them in fraction panis. i. in breaking of bread, then must they needs grant, that if bread was there broken. Ergo, there was bread,2 forasmuch as neither the accidences of bread without bread can be broken, neither can the natural body of Christ be subject to any fraction or breaking by the Scripture, which sayeth:3 And ye shall break no bone of him. &c. Wherefore take away the substance of bread, and there can be no fraction. And take away fraction, how then do they make a Sacrament of this breaking, whereas neither the substance of Christs body, neither yet the accidences without their substance can be broken, neither again will they admit any bread there remaining to be broken? And what then was it in this their Fraction panis that they did break, if it were not Panis, that is, Substantia panis quae frangebatur? To conclude, if they say that this fraction of bread was a Sacramental breaking of Christs body, so by the like figure let them say that the being of Christs natural body in the Sacrament is a Sacramental being, and we are agreed.