Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	know_v	lord_n	write_v	2,857	5	5.3193	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10010	The saints qualification: or A treatise I. Of humiliation, in tenne sermons. II. Of sanctification, in nine sermons whereunto is added a treatise of communion with Christ in the sacrament, in three sermons. Preached, by the late faithfull and worthy minister of Iesus Christ, Iohn Preston, Doctor in Divinitie, chaplaine in ordinary to his Majestie, Master of Emmanuel Colledge in Cambridge, and sometime preacher of Lincolnes Inne.	Preston, John, 1587-1628.; Sibbes, Richard, 1577-1635.; Davenport, John, 1597-1670.	1633 (1633)	STC 20262; ESTC S115180	353,805	720

the more mettle the worse but under the bridle and in the way there cannot be too much keepe the streame within the bankes and let it runne in a right Channell and then the stronger the better It is good therefore in this case to come to a disjunction which is the thing that Elijah advised If Baal be God follow him but if God be God follow him and follow him to purpose And as Luther wrote to Melancthon when he began to faint Why Melancthon if this be the Cause of God why should we be discouraged why should we goe coldly about it If it be not the Cause of God why doe not wee desist altogether This Disjunction put life into him I but discretion and moderation must bee used It is true but doth this crosse your zeale Doth one Grace crosse another Prudence doth not abate diligence but guides it in its worke It teaches not to do lesse but to doe better Therefore as for Moderation you must know it stands in avoiding the Rock in declining the extreme but Moderation in a right course is not moderation but lukewarmenesse and coldnesse Last of all to conclude this point and only to name the rest If Zeale turne away the wrath of God then where is our zeale for the Church of God Why doe not we take its case to heart why have not we the bowels of compassion to lament over its condition as if it were our own It was a most commendable thing in old Ely when he heard the newes that the battell was lost that his sons were slaine that moved him not so much but when he heard that the Arke of God was taken that amazed him so that hee fell from his seat and brake his necke Consider this and know that it is required that you be zealous for the Church Let our Gallants consider this that care not how things goe And those that will have the Church negligently regarded let them cōsider that a curse abides him Who doth the worke of the Lord negligen●ly And know that though the Lord be angry with his Church as many times he is yet your zeal● on its behalfe your prayers for it your cost upon it your labour about if yea whatsoever you doe for it is acceptable to God even then when he is angry with it when he afflicts i. David was angry with Absolom Ioab makes a suit to ●i● to call home his banished though David was angry with Absolom yet Ioabs suite to David was very acceptable he could not have come of a better message So you cannot doe a more acceptable worke than to seeke for the Churches good and to pray for its prosperity It is true indeed the Lord will take care of his Church and they that be enemies to it shall not be gainers as Zach. 12.6 They that seeke to hurt the Church of God shall be as a company of sheaves that goe about to suppresse a cole of fire which shall consume them all And they that goe about to devoure the Church shal be like a man that thinks to devoure a cup of poison but by it is killed himselfe or like a man that goes about to throw up a stone that is too heavie for him which fals backe and crushes him to powder All these expressions there be in that Chapter It is true he will not cast away the care of his Church he will defend it against them that oppose it but in the meane time if you doe not your part you shall lose your glory nay you shall be guilty of Negligence which will bring a Curse with it upon you But you will say What would you have us to doe for it I answer Wee must consider the Church abroad and at home For the Churches abroad we will not prescribe unto you any particular direction only wee will commend to you this generall That you seeke their safety and preservation and the propagation of Religion among them with all care and intention as you shall see occasions and circumstances to require But for the Church at home you see the Lord hath begunne to make a breach upon us And as it is in Ezek. 22.30 Hee seekes for a man among us that may stand in the Gappe It is well done that you have gone so farre as you have but remember that it is a thing that the Lord desires And know withall that the Lord markes what every man doth for his Church he observes who is zealous and who sits still hee takes notice who doth nothing who doth somthing and how much every man doth As in Malach. 3.16 The Lord harkened and heard and a Booke of Remembrance was written The Lord harkens and heares what every man speakes what every man doth yea to what end with what heart how his Church is thought upon Consider this therefore that you may be stirred up to doe more You will say What would you have us to doe more I will commend these three things unto you and so conclude this point First doe as Phineas is in the Text said to doe the thing he did to turne away the wrath of the Lord was executing of judgement in the punishment of Z●mri and Cosby that had committed that grea● si●ne And marke this when Phineas began to stirre the Lord ceased to strive And know that the Lord regards not so much what the particular sins of a Nation or Church are as what the action the behaviour the cariage of the S●ate tow●●●s them is Doubtlesse the action of both th● Houses of Parliament declaring th●ir zeal both ●●w and heretofore hath ●●●ne a great mea●es of turning away the Lords wrath and will ●e more and more if you doe so more and more This is a thing I cannot b●●lke seeing the Text casts me on it that this zeale of Phineas this act of his in punishing sinne turnd away the Lords wrath You will say what things should we punish Three things First Whoredome you see here ●he people committed whoredome as it is plainely mentioned by the Apostle Be not yee fornicators as some of them were and fell in one day so many thousands Another sin was Idolatry they joynd themselves with Baal-peor And there is a third sinne not mentioned here but is as frequently mentioned by the Prophets to have a hand in common judgements as any other and that is Injustice when righteousness● is turned into Hemlocke and judgement into worme-wood that is a thing that must bee remembred among the rest Indeed there may be mistakes in the administration of Iustice which through ignorance and the not perfect knowledge of a cause may be fallen into but the Injustice that turnes righteousnesse into wormewood as I said before must be remembred and that is either Briberie or that respecting of persons in Iudgement which is equivalent thereunto and will come in among the rest These bee sinnes the punishment whereof

therefore since the wrath of God shall in such a manner be revealed against such as with-hold the Truth in unrighteousnesse You need no other Argument to shew that the sin is great Againe One Evidence more is in this very Chapter that is from the kinde of punishment for punishments you know where the Iudge is just are according to the measure of the sinne Now marke God punishes this with giving them up to a reprobate sense For this cause saith the Apostle Rom. 1.26 God gave them up unto vile affections And afterwards in the eight and twentieth verse As they regarded not to know God even so or therefore God delivered them up to a reprobate minde that is a minde without knowledge an injudicious minde that cannot judge of things And looke in all the booke of God among all the Armies of sorrow there is not any like this to be given up to vile affections to lusts to an injudicious mind in matters of God and things belonging to their Salvation This punishment shewes the greatnesse of the sin but men slight this as it is the greatest judgement so it is the least felt men lye at rest they are cast into a dead sleepe but it is like the sleepe of them that have crazie braines they wake in a frenzie so these shall wake in an horrible astonishment their sleepe is such a calme as will end in a tempest and such a tempest as shall never be blowne over Therefore let no man blesse himselfe in this I feele none of these things for thou hast the greatest judgement on thee when thou feelest it least And so much for the three things I propounded to you what this Truth is how it is with-holden and the greatnesse of the sin now wee will come to make use of it And the first use we are to make of it is that which is the maine scope of the Apostle here and that for which we pitched on these words and that is to humble us to learne to know our selves to know in what Condition we are for the Truth is revealed to us but we with-hold it in unrighteousnesse This Truth that should rule in the hearts of men that should be as the supreme governour in the soule of which it may be said as it is said of the Peace of God let it rule in your soules that where by men should be acted is by men imprisoned Therefore Rom. 2.9 the Apostle denounceth Tribulation and anguish upon every one that disobeyes the Truth Intimating that Truth is our King that should governe and rule in our hearts now when men disobey it nay goe further imprison this Truth it is as when men imprison their lawfull King or servants their Master and they run riot and at liberty in the meane time And this is our case we doe with it as children doe with their Masters we desire to be rid of it because it watches over us and so we grow enemies to it And this is no small sinne for if we consider whence this comes who puts it into our hearts it will appeare hainous by the Law of man it is death to kill children that are begot by man but this Truth is begot by the Holy Ghost it is put in by the Spirit of God and to extinguish this Truth not to suffer it to live not to nourish it not to bring it forth is the great sin of all Even the Heathen shall rise in judgement against Christians for this who maintained the Vestall fire because they conceived it to come from heaven they for that cause never suffered it to go out But this Truth is a fire which came from heaven a sparke put into the brests of men to guide their feet into the way of Peace when men shall extinguish this Truth let it goe out and not maintaine it the Heathen shall rise against them in judgement as the men of Niniveh should rise up against the men of that Generation among whom Christ lived We were wont to take care of precious things consider the preciousnesse of this Truth what is precious we wil not be willing to destroy as the Prophet said of the bunch of Grapes Destroy it not for there is a blessing in it And what doe you thinke of this Truth is it not a precious thing Yea it is the chiefe thing in a man In a ship a wise man will have an eye to the rudder for that turnes all the rest of the body of the ship Of all things in our selves wee looke to our eye the guide of the body so we should learne to watch and be tender over this Truth as over our eye for the one is the light but of this life the other is the light of the soule to eternall life In Micah 3.5 It is threatned as a great Iudgement when God shal turne their Visions into night and their Divinations into darknesse when the Sunne shall goe downe on their Prophets and the day shall be darke on them and will you bring this Iudgement on your selves They that are guilty of this that have not used this Truth but imprisoned it and laboured as much as they can to cause the Sun to goe downe and rise no more to turne the day into night let them consider what the sin is when you reade the story of the Kings and heare them saying to the Prophets prophesie not imprisoning them as Ahab did Micaiah and slaying them as Ioash did Zecharial you will little thinke you are guilty of the same sinne but when this Truth comes as a Prophet from God and tels you such and such things ought to be done and such and such evils ought to be abstained from and you shall desire it to be silent and shall say Prophesie not when you shall not suffer it to speake freely I say your sins shall be as great as theirs therefore learne to consider of it and be humbled for it men are wont to thinke their Condition better because they know more than others but it is quite contrary for nothing aggravates sin more than that It is an extreme folly in men when they cannot deny the fact they slight the fault and will not acknowledge it It was Adams fault when God came towards him he fled and hides his sinne and it is the fault of all Adams posterity But let men know that the quite contrary way is the way to Salvation It is not with God as it is with men among whom confession makes way for condemnation for with God confession is the way to salvation Therefore be not unwilling to examine your selves consider how much you have knowne what truths have been revealed to you Do this with one eye with another eye looke on your lives and see how short your practise hath beene of your knowledge come willingly and if you confesse you shal be forgiven This wil drive you out of your selves it will be your Schoole-master to bring you to Christ. They that carry this

to that of Iustification which we promised to handle These words doe second the former which we have gone thorow The wrath of God is revealed from heaven c. The Apostle having set this downe hath two things to prove First that there is such a Truth revealed Secondly That they with-hold it in unrighteousnesse Both which he proves in the sequele of this Chapter First there is such a Truth revealed to men for saith he That that may be knowne of God is manifest in them that is there is a certaine portion of Truth a certaine measure of knowledge which God hath made-knowne to every man indeed there be different measures but to every one some measure is given set forth by the Author thereof God saith he hath shewed it to them Secondly it is set forth more particularly by the thing that is revealed And thirdly by the meanes whereby it is revealed Fourthly by the end Secondly the thing that is reavealed as if he had said if you will know more particularly what this knowledge is it is the knowledge of Gods eternall Power and God-head Thirdly will you know the meanes how it is revealed It is revealed by his workes and chiefly by the creation of the world But you will object his eternall power and God-head are invisible shut up from the view of men how shall men doe to see and understand these things seeing they are so remote Saith he They are knowne by the things that are seene You may see the world you may see the workes of his providence these things run into the senses and by these they are knowne As the soule of a man is a thing in it selfe invisible but yet you may see it by the motions of the body the effects of the soule in the bodie this the senses are capable of so the invisible things of God are knowne by the things that are seene Last of all this is set out by the end wherefore GOD hath done this the end is that they may be without excuse And so far he proves the first part that there is a Truth revealed to men In the next words he comes to prove That they with-hold the Truth in unrighteousnesse For they knew God but they glorified him not as God and not negatively only but affirmatively also Their foolish hearts are full of darknesse they became vaine in their imaginations But they were wise men Grecians Athenians men excelling in wisdome all other how did they detaine it one would thinke they did enlarge it It is true they were wise in their owne conceit but thinking themselves wise they became fooles how doth that appeare They turned the glory of the incorruptible God into the image of corruptible man c. So much for the scope of the words Wee will not runne to every particular because this is a place of Scripture on which wee meane not to dwell but these three points we intend to handle out of these two verses In the handling of which you shall see all these particulars will be brought in The first is That that Law or Truth or Knowledge by which every man shall be judged is made manifest by God himselfe Secondly The workes of God or the Creation are the meanes by which he hath made it knowne Thirdly They are so much made knowne to every man as will make him inexcusable To begin with the first I say That truth or that Law or that knowledge by which every man shall be judged at the last day is made evident to him by God himselfe In this proportion you must marke three things First what it is that is made knowne It is that Law or Truth by which every man shall be judged the word in the original● is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which may be knowne of God that is there is a certaine measure and portion of Truth which God disposes and reveales to men to some one measure to some another measure and according to the measure of Truth he must conforme himselfe and for breaking that rule onely hee shall be condemned at the last day The Gentiles have one measure of Truth the Iewes have a greater measure but Christians to whom the Gospell is revealed have the greatest measure of Truth given them Againe some Christians that live under better Ministeries they whose education is better they have more Truth than others Now seeing he saith it is made manifest the meaning is every man hath a measure and that is to be made manifest as light when it comes into a roome it showes all the glory all the beauty and deformity round about it showes the right way and the wrong way if you come to the light all things are made manifest now which were covered when you were in darknesse thus God enlightens men he kindles a certaine light in their minde for so the word signifies he puts a light into their hearts by which they are able to judge of that which is good and evill of that which is agreeable to his will and contrary to his will of that which is the way to happinesse and that which is not and this is made knowne The second thing to be marked in this proposition is to shew how it is made knowne you see that the thing is made knowne to us Not it is made knowne to us these foure wayes First it is made knowne to us by the light of Nature God hath written the Law in their hearts Rom. 2.15 They show the effects of the Law which Law is written in their hearts that is God hath implanted it there God hath written it there he hath fastned it there he hath revealed to men some Truths but the question will be how it shall be knowne that God hath done so why saith he you shall know it by the effects every man even Heathens though they have not come to the knowledge of the Scripture ye● they have the Law written in their hearts fo● they doe the things contained in the Law their actions show it they could not doe these things if they had not the Law written in their hearts Againe their consciences accuse and excuse Againe it is seene by their judging of others for in judging of others they judge themselves and make it evident that they doe know though they doe not practice and so it is revealed by the Law of Nature Secondly God makes it knowne by his works specially by the creation of the world by his workes of Providence which be ordinary and extraordinary as miracles that is when a man lookes on the great volume of the world there those things which God will have known are written in capitall letters and such letters as every one may understand and reade so as that which the Papists say of Images they are Lay-mens bookes and ignorant mens bookes so and in a much better sense this Booke of the world is the Heathen mans booke wherein

creature a Law and so long as he keeps to that he is in a good condition and state Now the Law given to us is this Truth in observing it thou shalt keepe thy life thy happinesse take heed therefore of departing from it whensoever a man departs from it he is deceived and no man will willingly be deceived But you will say a man is not deceived in sin for I know it is a sin Yes in this thou art deceived no man commits a sinne but at that time he thinkes it better that he commit it and worse that he abstaine from it and in this thou art deceived Goe thorow all the Scripture and finde any one sinne there recorded and see if the party bee not a loser Goe to Ieroboam did hee not lose his Kingdome by that by which he thought to save it Goe to Iudas to Gehezi was it not his ruine I say every man is deceived as it was said of Eve Eve was deceived so it may b● said of all the sons of Adam when they commi● a sin they are deceived But if you object Adam was not deceived 1 Tim. 2. The woman was deceived but the man was not I answer the meaning is there is an immediate deceiving when a man is meerely coozened because there is a fault in his reason and for that mistakes a thing and so was Eve onely deceived shee being the weaker But there is a second kinde when a man is not immediately deceived but transported by a lust and that was Adams Case and that lust arises from deceit Suppose it be a lust of envie that transports a man to a sinne although that doth not immediately deceive yet this as all sinnes arises from Errour Therefore when any temptation comes see if it be a sinne if it be a sinne be sure thou art deceived and though thou canst not find out the deceit yet remember it is there Ephes. 4. you shall finde these put together The old man is corrupt through lusts proceeding from deceit and be renewed in the spirit of your mindes after the Image of God in holinesse and righteousnesse which comes from the Spirit of Truth you shall finde there is not a lust but it comes from deceit and not any holinesse but it comes from a rectifying of the Apprehension and from Truth for in these two things marke it the Image of God and Satan consist The Image of God consists not onely in holinesse but in truth therefore the Image of God is renewed in holinesse proceeding from Truth As on the contrary side the old man doth not only stand in lusts but in deceit from whence the lust comes Therefore take heed of that deceit and know this when any sinne is committed it is contrary to Truth to the Law to this knowledge and let that be an Argument against it I cannot stand to presse it more So much shall serve for this point The end of the Eighth Sermon CERTAINE SERMONS VPON HVMILIATION The Ninth SERMON ROMANS 1.19 20. Forasmuch as that which may be knowne of God is manifest in them for God hath shewed it unto them For the invisible things of him that is his eternall power and God-head are clearly seene by the creation of the world being considered in his workes to the intent that they should be without excuse THe third point then which now remains to be handled is this There is so much revealed to every man as will make him inexcusable we see the words are cleare GOD hath made it knowne to them by the Creation by his workes to the intent they should be without excuse or if you will translate it so that they are without excuse the words will beare either There is so much revealed then as will make every man inexcusable For the manifestation of this Truth goe no further than this Chapter First consider God hath made himselfe knowne to every man by his workes of Creation this is the booke every man may reade this is exposed to every mans eye it is a language which every man understands Secondly you shall see what they doe they did not glorifie him as GOD neither were thankfull but became vaine in their imaginations and their foolish hearts were full of darknesse that is their carriage towards God Thirdly when God doth behold this carriage in them he gives them up to a reprobate sense to vile affections to their hearts lusts till they be full of all unrighteousnesse as it is expressed in the latter end of the Chapter because they regarded not to know God he delivered them up to a reprobate minde to doe things uncomely being full of all unrighteousnesse And if you marke this prophecie you shall see how God is excused and how all the world is inexcusable First God did that which was sufficient on his part he made himselfe knowne Secondly they did wilfully and stubbornely despise this knowledge they regarded not to know God nor practised according to knowledge but provoked him with their sinnes and became vaine making no conscience of offending him Then comes in this in the third place they are delivered up to a reprobate sense so as they cannot heale themselves they are brought to an irrecoverable state as a man in quicke sands that goes deeper and deeper and knowes not how to get out they are given up to vile affections so as they cannot loose themselves out of the bands of the Devill but marke the progresse First God reveales himselfe then they provoke him by precedent sinnes then he gave them up to these affections But to open the point at large and to shew the excuses men have and their weaknesse and how they are taken away and then it will be evident that all men are inexcusable The first pretence men have is that they know not God they are not acquainted with him they are ignorant of his wayes That is easily answered that they that know him least yet have so much knowledge as will make them inexcusable They that have onely beene acquainted with the Creation of the world salvage men that never heard the Word that were never acquainted with the Scripture yet these know God for God hath manifested himselfe to them This I proved at large in the former point so that no man can deny but he knowes God that is that there is a God and this very thing if no more is enough to make them inexcusable for they knew God but glorified him not as God when such a man knowes there is an almighty power by his naturall wit hee is able to deduce if there be a God I must behave my selfe well towards him I must feare him as God I must be affected to him as God I must worship him with all reverence as God but the most ignorant man confesses there is a God no Nation denyes it but how farre are they from glorifying him as God from carrying themselves towards him as it becomes

the Papists out of the sixth Chapter of Saint Iohn where Christ speakes so much of eating his flesh and drinking his bloud which say they must needs be understood of a corporall manducation of eating his body and drinking his bloud in the Sacrament we will speake one word of this First that this cannot be the meaning of that clause is evident because the Supper of the Lord was not then instituted and therefore it could not be he should have relation to that because Christ spake to those that might understand him the words were intelligible at the least Now it was impossible that those that heard him should understand him of the Sacrament of the Lords Supper because it was a thing that was not and if they say that was their dulnesse I answer it is not dulnesse not to conceive that which simply could not be knowne This that had no being could not be knowne and therefore this is certaine he had not relation to that Besides that if you marke the course of the words you shall finde he saith there that rather the flesh is turned into bread than the bread to flesh saith he I am the true bread that came downe from heaven he repeats that often in the Chapter vers 51. I am the living bread and my flesh is bread and I give life to the world So that you shall finde more reason if you reade that Chapter why the flesh should be turned to bread than the bread into flesh But besides that the eating of Christs flesh and the drinking of his bloud is alwayes taken in a good sense and it is alwayes peculiar to the Saints And therefore verse 53 54. you shall finde both expressed Except a man eat his flesh and drinke his bloud he hath no life in him Againe Whosoever without exception eats his flesh and drinkes his bloud he hath eternall life and Christ will raise him up at the last day So if you take the words generally as Christ expresseth them and so they must needs be understood Then it is impossible that his flesh should be eaten in the Sacrament and his bloud drunke because many that should eat his flesh there in a corporall manner shall not be saved which you know themselves grant Besides there are many that never eat his flesh nor drinke his bloud in the Sacrament that are saved and have life in them as you know the Theefe on the Crosse went immediately to Paradice though he never eat the flesh of Christ in the Sacrament nor dranke his bloud All the Patriarkes before Christ Did not they drinke the same spirituall drinke did they not eat the same spirituall meat as we doe but they never eat it in the Sacrament Mary Magdalene when she had never tasted of the Sacrament saith CHRIST Goe thy way thy sinnes are forgiven thee What need I give you instances of children that die It is the opinion of the Councell of Trent they set it downe in plaine termes That children that are baptized though they eat not the Sacrament and drinke of the bloud of Christ and eat his flesh are saved And therefore Christs owne words must be meant in this sense and cannot be understood of a corporall eating of his flesh and drinking of his bloud But because those words Vnlesse yee eat my flesh and drinke my bloud yee cannot have life are a place which the Papists doe much urge as if it were impossible to be answered and appeale herein to the Fathers We will shew you briefly that it was so interpreted by the Fathers that lived neare the Apostles times as by us now before there were any Popish Doctors to corrupt the Glosse as Origen that was very ancient upon the fifth of Matthew saith this That if it could be that he that remaines an ill man could eat the flesh of Christ and drinke his bloud then it could never be said Iohn 6. Whosoever eats my flesh and drinkes my bloud hath eternall life and I will raise him up at the last day Againe also Augustine in his 26. Tract upon the Gospell of Saint Iohn saith this Whosoever is not a member of Christ he eats not his flesh he drinkes not his bloud though visibly and corporally hee crush with his teeth the Sacrament of the body and bloud of Christ. Marke the words The Sacrament of the body and bloud of Christ But it is vaine for me to insist upon the particular saying of Augustine because those that are acquainted with his sayings if they deale ingenuously they know they are every where scattered that he is very cleare and evident But I will name one that is exceeding perspicuous in his third booke De Doctrina Christiana cap. 13. he gives us this rule for the interpreting of Scripture If we finde that commanded that is flagitious and hurtfull and evill we must not interpret Scripture so that such a thing is to be done As for example he gives this instance Iohn 6. Christ speakes of eating his flesh and drinking his bloud saith he this is a flagitious an evill and an hainous thing that a man abhors when he thinkes of it and therefore the words are not so to be understood but you must understand them spiritually and figuratively you must when you heare those words remember that Christs flesh was crucified for you and that his bloud was shed and so the words are to be interpreted Ambrose upon the 118. Psal. having occasion to speake of the Sacrament hath reference to this Ioh. 6. saith he Christ is the bread of life he that eats life cannot die for how shall he saith he die Christ is the bread of life he that eats him therefore cannot die therefore saith hee none are said to eath the flesh of Christ and drinke his bloud but they must needs live for ever for he eats that which is life Athanasius hath speeches as plaine as these It is not saith he corporall but it is spirituall that which Christ speakes concerning eating of his flesh and drinking of his bloud saith he that small bodie of his could that feed so many saith he is reckoned the meat of the whole world And therefore saith he in the latter end of that Chapter Iohn 6. When Christ had finished his speech of eating his flesh and drinking his bloud he speakes of his Ascension into heaven that he might draw us from carnall conceits to raise our minde to understand the thing spiritually to ascend to him by faith and to know the spirituall nourishment of the soule and not corporall of the bodie Besides him Tertullian in his booke De resurrectione carnis Eusebius contra Marcellium not to name other particulars they all interpret the place thus And therefore let not our Adversaries say it is a new interpretation it is fastned on the words by Calvin and Beza as they doe it is the interpretation of the Fathers nay I will goe further it is the interpretation not of the Fathers onely but of some