doe nether fede nor norish S. Augustin also subscribeth vnto them saying Accedat verbum elemento fit sacramentum he saith not succedat but accedat whiche is this much to say Let the word be added to the element and then it is made a sacrament Thus it is euident that y e bread and wyne which is the element remayneth and is not traÌ„substanciat both by autentical scriptures whiche do alowe thre similitudes and also by the consent of al the doctors and elder fathers For out of doubt Athanasius Basil Nazianzene Hierome Chrisostome and other both Latinistes and Grekes do not disagre with these Moreouer the rock was a sacrament of Christes bloud yet not transubstanciat They we drinke one spiritual drinke as Paul recordeth Likewise Manna was a sacrament of his body without any such mutacion You wil aske me then whether our sacramentes be better then the sacraments of the old testameÌ„t Yea truly but not of their own nature but thorow y e grace of God thorow the fulnes of time bicause in this testament the face of Christ is more clearly discouered and knowen and not thorow any transubstanciation These be y e daies which the Patriarkes Prophets desired to come the daies of saluation the acceptable time I haue opened the true meaning of Christes words this is my body and declared the necessitie the vse the fruit the mary and swetenes of the holy communion which fruit is incomparable For if all they whiche did but touch the hem of Christes garment receiued their perfect health How much more shall we be made strong and conforted if we haue Christ in vs. This holy communion geueth lyfe destroyeth death quickeneth our bodies lighteneth our soules banysheth synne and encreaseth vertue For as a litle wax powred vpon other wax is made al one with it euen so they that receiue this sacrament worthely abyde in Christ and Christ in them A little leauen sowreth a whole batch but the seldome receiuing of this sacrament if I say it be receiued worthely bryngeth remission of sinnes purgeth our soules maketh cleane our herts amendeth our vnderstandinges but the oftener the better All you that approch vnto this table and desyre to be braunches of the vyne and to be sealed into the felowship of the congregation forsake your sinfull lyuing entend to leade a newe conuersacion from the bottom of your hearts pourge out the olde leauen and become newe dough burie al affections and liue vnto vertue otherwyse ye nether eat Christes flesh nor drink his bloud He that eateth Christes flesh hath eternall life Yea mary saith the Papistes if he eat it digne worthely adding vnto the text or els making it false but he may receiue it vnworthely as Iudas did Examen this exposition with the touchstone opeÌ„ the scripture with the key not with the pick lock and thou shalt finde that Christes flesh is not receiued vnworthely In all the scriptures this word indigne vnworthely is but once read concerning this sacrament and there marke the bread the wyne is said to be receiued vnworthely not Christes most coÌ„fortable flesh and bloud Quicunque manducauerit paneÌ„ hunc c. He that eateth of this bread drinketh of this cup saith Paul vnworthely he shal be gilthy of the body and bloud of Christ. Lo he saith he that eateth of this bread vnworthely and drinketh of this cup not of the body bloud of Christ which alwaies be receiued vnto health Chose nowe gentell reader whether thou wilt beleue y e papistes which teach that Christes flesh is receiued of euil meÌ„ vnworthely â—r Paul which saith he that eateth of this bread that is not commen bread not dayly bread but sacramental bread that is ment by the word this If they can shew in any place of scripture where this word vnworthely is ioined with the body of Christ as I haue shewed where it is coupled with bread I will be of their opinion Christes flesh is meat according to his own saying Caro mea vere est cibus c. My flesh is very meat and my bloud is very drink Now meat doth hurt where it findeth a bely corrupt with naughtie humores Euen so this spiritual fode if it find a man defiled with sinne encreaseth his dampnation bryngeth hym vnto destruction not of the nature of it but thorowe the default of hym that receceiueth it Yea if we be defiled with corrupt humors we be no partakers of these deinties But peraduenture the Papistes wil reply if it be meat then is it receiued both of good and euil men for nether of both sortes can lyue without meat To this I auÌ„swere it is the meat of the soul not of the bodie the fode of the spirit not of the flesh and therfore it is not receiued of euill persones because the meat is good and they be euill so that this is a strong argument Christes flesh and bloud is meat ergo it is not receiued of euil men Moreouer Christes flesh and bloud is the vine as I haue proued before and we be the braunches Only the brauches be fed of the vine Euil men be not braunches of the vine Ergo euil meÌ„ be not partakers of y e vine Which is Christes flesh and bloud Therfor let no Iudas no SimoÌ„ Magus no man with a cloked mind thinke that he is fed with these deinties If it were not lawful for the vncircumsised in flesh to eate the figuratiue paschal lambe how much more is it vnlawful for y e vncircumcised vnclean in heart to tast of these deinties If he that despised Moises law was condempned without any mercy vnto death vnder two or thre witnesses how more greuously shall he be punished which treadeth vnder fote the sonne of God couÌ„teth the bloud of the new testameÌ„t as an vnholy thing wherwith he is sanctified Purge out y e old leuen or els thou maist not nor thou canst not eat this swete bread Paul testifieth that many among the CorinthiaÌ„s for y e abusing of this sacrameÌ„t were punished with weakenes with sicknes yea many stroken with death the whiche he wrot for our enstruction Against the coÌ„ming of our frend we make cleane our houses and loke diligeÌ„tly that al things be trym And are we negligent in puryfying of our mindes against the coÌ„ming of the great king who hath promised to dwell with vs after the receiuing of this holy meat I wold wysh that men wold geue thankes more customably immediatly after the receyuing therof vnto God for the redemption of mankinde and for all his benefites syngyng the C. Psalme O be ioyfull in the Lorde all ye landes serue the Lord in gladnes and come before his presence with a song And the Psalme that beginneth O com let vs sing vnto the Lorde let vs hartely reioyce in the strength of our saluacion let vs come before his presence with thaÌ„kes geuing
tormenting and desperat conscience and that a ioyful quiet mery conscience is heauen and that deuils ar euil thoughtes good aungels good thoughtes First if this doctrine be true we beleue in vaine the resurrectioÌ„ of our bodies which is grouÌ„ded of scripture nothing els so y t if you beleue scripture this is a false pretensed damnable doctrine If our bodies shal not ryse then is Christ not risen saith Paul al preachiÌ„g is vanitie but our bodies be dead through y e syn of AdaÌ„ shalbe raised through the rightuousnes of Christ Iesus By a man came death of soul body and by a man cometh resurrection of soul body Were not many christen men baptysed ouer dead mens graues in the primatiue church in token that the dead should rise againe S. Paul in his .xv. Chapter to the Corinthians the first letter doth nothing els but confute this damnable opinion of the Saduces denying the resurrection which now the Libertines begin to renew But our Saduces grauÌ„t the resurrection they say we must rise froÌ„ syn if we wil come to heaue which is a mery and ioyful conscience There be two sortes of resurrections expressed in Gods word of which it is written Lykewise as Christ was raised vp froÌ„ death by y e glory of the father Euen so we also should walke in a new life This new life is resurrection from sinne Christes raising is the other resurrection that is of the body which began in Christ the first fruits of the dead For Paul saith He that raysed vp Christ from death shal quickeÌ„ our mortal bodies in another place it shall rise a spiritual body Our Saduces because they ether wil not or can not perceaue the difference betwene these two sortes of resurrection which both are in scripture grauÌ„t in words deny in dede both heauen hel both good aungels il defending al resurrection to be from sinne to vertue froÌ„ vice to godlines froÌ„ vnclennes to sanctifitation Resurrection from sinne is but a figure of the other resurreccion For Paul saith Christ being once raised from death not from synne who neuer sinned dieth no more Likewyse imagen ye also that ye are dead coÌ„cerning sinne but are aliue to God TheÌ„ it disanulleth not resurrection of bodies but fortifieth the same forasmuche as if there be a shadow there must nedes be a body Now let vs search what the scripture teacheth vs of good aungels beleue them For a scripture geueÌ„ by inspiration of God is profitable to teache to control to amend and it is truth No maÌ„ can deny aungels to be creaturs and almighty Gods workmanship as Paul witnesseth He maketh his aungels spirites and his ministers flames of fyre How then are they inspirations Luke regestreth that at Christes birth a multitude of heauenly souldiours which wer angels song glory to God on high and peace in earth and reioysing to men Therfore they be no inspirations Did an inspiration appeare to priest Zacharie burning inceÌ„se in the temple Did an inspiration shew him that Elizabeth his wife shuld beare him a sonne Did an inspiration make him specheles No truly for the aungel telleth what he is saying I am Gabriel that standeth in the syght of God and am sent to speak vnto thee In y t he saith I stand I am sent he declareth that he is a substauÌ„ce And if Gabriel be a substance y e rest be also substaÌ„ces They reioyse ouer euery sinner y â— repenteth they behold the face of the father in heauen they assist beare vs vp in their hands thei cari Lazarus into Abrahams bosome they minister vnto Christ after his temptation they deliuered y e law vnto the Israelites thei shal come to the generall Iudgement with Christ and after the resurrectioÌ„ they shalbe made like vnto them If they be inspirations tell me how speaking singing staÌ„ding seÌ„ding ioye seing punishing handes helpe and infinite other things which the scripture geueth to Angels can be in an inspiratioÌ„ and without a substaunce Me thinke this assercion hath affinitie with the doating opinion of transubstaÌ„tiation For our Romanistes although they more stubburnely then truely and more obstinately then deuoutly defend that no bread remaineth after the consecration yet they cannot deny but that many accidents remaine as the culloure of bread the tast of bread bredth length and other the which cannot be in y e comfortable and swete flesh of Christ wherfore either the substauÌ„ce of bread remayneth or els we must sai with the papists that these things be without a substauÌ„ce the which is as if we should say there is sickenes and there is helth there is cold and heat moisture drith but ther is no such thing as a body An angel of y e Lord comforteth Agar y e Egiptian besyde the well of Seer and commauÌ„deth her to returne to her mistris Abraham promiseth his seruaunt that an Angel shall ayd and further him in his iourney Iacob when he blesseth Ephraim Manasses prayeth y t the Angel of y e Lord which had ben his succour at all times might blesse and multiplie them We read that an Angell gouerneth y e hostes of the Israelites an Angel of the Lord killeth thousaÌ„ds of the Assyrianes Angelles certifie women of Christes resurrectioÌ„ and the disciples of his glorious returne Wheafore they be no inspiratioÌ„s no mocioÌ„s cuÌ„ming from God but spiritual substauÌ„ces and ministring spirites sent to minister for their sakes which shalbe heyrâ—s of saluation Now as I haue spoken of good Angels so I thinke it no lesse nedefull somwhat to speake of euil Angels For ther be many late borne Saduces which haue perswaded theyr owne wauering myndes and allure the consciences of others to y â— to the foresaid opinion that the deuill is nothing but Nolitum or a filthy affecton of the flesh and swaruing from honesty vertue and godlines I thinke such haue either already said in their harts ther is no God or y t they may as easely be brought thervnto as Cherea was vnto Pamphila Cherea durst not ieopard in his owne apparell but fained himself to be anoteer Euen so our late Saduces Libertines will not reason these thinges stifly for disturbing y e coÌ„monwelth or rather for losing their lyues But it is to be feared that vnder the coloure of christians they say they reason in the way of disputation when they speake from y e bottom of their hearts If any man winch at my wryting he declareth y t he is a Saducie If there be a God as we most stedfastly must beleue verely ther is a deuill also if ther be a deuill there is no surer argument no stronger profe no playner euidence that ther is a God Be not al euill angels spirits Then ar they not sensual motioÌ„s but spiritual substauÌ„ces But I will leaue argumeÌ„ts call truth to
image of God not in sinful flesh through any sinne of man But his posteritie and of spring ar born babes forasmuche as they are borne in sinful flesh as Dauid witnesseth saying Ecce enim in iniquitatibus c. Beholde saith Dauid I was born in wickednes and my mother conceaued me in synne Vnreasonable beastes as the calf the little lambe the whelpe as sone as they ar borne can go runne fynde out their mothers teates and sucke them without any helpe of other only man when he is borne can nether ocupy his tongue in speaking nor fete in going nor his haÌ„ds to fynd and except his mother or nourse thrust her breast vnto his lyps he knoweth not where they are nor what to do and would crie for hunger yea famyshe before he â—ould suck of his own accord This infirmitie is in our bodies when we be young because Adam and Eue sinned when thei were old forasmuch as then our mindes also be weake blynd through thesame sinne that the feblenes of the body might be agreable to the ignoraunce of the minde For as both body and soul sinned in eating the apple y e mynd in lusting the body in taking so both are punished the body with infirmitie the mind with ignoraunce Nowe our Sauiour Christ albeit he were not borne in sinful flesh yet because he was not borne in the likenes of this synfull flesh he was borne a babe not of perfect bygnes like Adam his flesh was not sin ful in dede but holy and vndefiled yet it semeth sinful in that he toke both this al other humane infirmities as hunger thirst cold heate pouertie death vpon hym which ouerflowed the world thorow sin Misit deus filium suum God sent his sonne His comming is his incarnation and his sending lykewise The father is not sayd to come or to be sent because he was not incarnate That the comyng and sending of Christ is to be taken of his incarnation we may perceiue by this For who cometh there wher he is alredy Or who is sent thether But Christ is euery wher touching his diuinitie for he is the wisdome of the father which reacheth from one end to another mightily and ordreth all thinges louingly Seing therfore he is euery where how cometh he where he was not by appearing in his humanitie But it is a great question why God sent his sonne Cum venit plenitudo temporis in the fulnes of time why he came no soner but in the endes of the world If he had com long before many had ben saued which haue perished For sith his incarnation many mo haue beleued him then did in tyme past â–ª for he is the light â–ª shining in darknes Truly he came when he sawe his coming should be moste profitable not being moued therunto through the consideration of our merites but of his own voluntary goodnes for our deseruinges did not constraine him to come Wherfore we can not blame him for the losse before his in carnation for it was not vndeserued it was a iust losse Cain y e thief blame the iudge for condeÌ„pninge him according to the law Or is the Phisition to be blamed coming of his own accord to heale the pacieÌ„t if he tary loÌ„g He came therfore when it pleased hym wheÌ„ he knew he shuld be most welcom If thou help one before his nede he doth not take it so thankefully as when thou succourest him in great nede The hungry maÌ„ who hath nede of meat wil thaÌ„k the more for it then he which hath plenty The poore wil giue the more habundaunt thankes for thy money then the rych Before y e time of Christes coming men were not nedy they were not hungry but thought themselues rightuous rich in al good workes true kepers of y e lawe Wherfore it was necessary that y e preching of the law should go before his coming by whiche men should learne that they had nede of a Phisicion For by the law cometh knowledge of sinne The lawe is Sicuris ad arborem posita The axe which shal hewe down al those that bring not forth good fruites The lawe is a glasse wherin we may beholde our nakednesse our vnclean thoughtes our filthy liuing Lex subintrauit The lawe sayth Paul entred in that synne should encrese where aboundaunce of sin is there as he recordeth also is more plentuousnes of grace of the part of the giuer and more thanke of the part of the pacient for asmuch as the sicke thaÌ„keth the Phisicion not the hole man Wherfore Christ the Phisition of our soules wouâ—â— not come but to helpe the wounded man to cal sinners vnto repeÌ„taunce to seke the shepe which was lost For this cause God the sonne of God equall with his father in the ende of the world humbled himself to our nature to deliuer vs from the bondage of the spitual Pharao the deuil who held vs prisoners perforce vntil Christ entred into his house which is the world and bouÌ„d him 〈◊〉 him of his goodes This is the fulnesse of tyme of which Paul speaketh saying When the fulnesse of time was come God sent his son borne of a woman The warriour which wyll deceiue his ennemies putteth away his own apparell and clotheth him selfe in their apparel that he may safely go into their region and behold all their prouision and afterward easely ouercom theÌ„ so our sauiour Iesus Christ in the later end of the world did deck and cloth him self with our nature to deceaue and conquere the deuyll who had seduced and conquered mankinde in the likenes of a serpent which policie is figured long before in Iacob who stealeth away the blessing froÌ„ his brother Esau in his brothers raiment Did the father and the holy ghost take our nature vppon them were they borne of a woman were they conceaued of the holy ghost were they borne litle babes Did they vse this policy to deceaue the deuil If not then is Christ vnconfounded with them Christ also was baptised not the father nor the holy ghost For the father sounded these wordes at his baptisme This is my beloued sonne in whom is my delite and y e holy ghost descendeth like a doue sitteth vpoÌ„ him Wherfore is he christened not for any spot of sinne any crom of vnclennes in him but for our eruditioÌ„ and ensamble For if he came to be baptised of Iohn his seruaunt how necessary is baptisme for vs which be his seruaunts and defiled with original actual trespaces If he required baptisme of him disdaine not thou to be christened of thi inferior dispise not baptisme be thou neuer so holy neuer so perfit haue no light opinion of it If it were a light thinge Christ wold not haue required it for our exaÌ„ple Christ also fasted after baptisme and was tempted of the deuill he fasted for our example and was teÌ„pted for our victory He was tempted
it is 5 Left hand of God 9 Logyck necessary 17 Lying hated of God Folio 36 Loue suffereth al thinges 86 Lybertines errour 111 Lawe is an axe 126 M Mouth of God what Folio 9 Man made after the Image of God 13 Mans soul what ther is in 14 Malachie maketh nothinge for y e masse is plainly declared 32. Fol. 34 Man that was wounded 35 Ministers haue no sacrifice but common with the laitie 36 Marchaunt man 37 Mydwyues of Egipt Folio 37 Mans soule is bothe mortal and immortall 47 Man maketh himselfe euill 51 Mens knowledge vnperfect 73 Mary Magdalen 76 Ministers howe they do forgeue retaine synne 79 Manichies confuted Fol. 148 N Nose of God what it signifieth 8 No sacrament is a sacrifice 35 No perfect difinition can be made of God Folio 99 O Only God is to be sworne by 10 Our lyfe a shadow in this world 16 Obiections answered Folio 29.42.44 Origenistes belefe 42 Oppression what mischief cometh therof 55 Our life a warfar 134 One God who ruleth all 147 One name 156 〈◊〉 grace 159 Our thoughtes miserable 179 P Picture none can be made of God 1.2 Papistes will haue their gloses 4 Papistes seke al meanes possible to driue vs from scripture 4 Phylosophy the true vse therof 18 Papistes saye here is Christ and there is Christ. 22 Pyghius calleth gods word a nose of waâ— Picklock 23 Pyghius argument answered 32 Peters vision 33 Papistes haue made seuen orders 36 Perfit causes 67 Peters keye what it is Folio 81 Pope cannot shew Peters last will 87 Proceading of the holy ghost 104 Parsonally 108 Papistes stubburn in their doings 116 Prophetes neuer prayed to no creaturs 121 Pithagoras 150 Perminides idem PreachiÌ„g a work â–ª 173 Papistes would be called to geue an auns to their faith 174 Peter prayeth to the holy spirit 175 R Right had of god 9 Reasons to proue thre persons 102.103 Resurrection 115 RaueÌ„s and not doues who 131 Reasons against praiyng to saynctes 146 S Symonides aunswer what god is 2 Spirit of god teacheth what god is 2 Straunge doctrine what it is 3 Samaritanes 3.2 Scripture is the power of god 4 Scripture ought to be studied 4 Scripture is the immortal sede 5 Shoulders of God what is ment 9 Synne seperateth vs from god 20 Substaunce of bread remayneth 24 Substaunce or natural propertie 26 Substaunce of bread not chaunged 27 Sacramentes of the new testament beter then the olde 27 SacrameÌ„tal receiuing necessary 30 Sacrifice of thaÌ„kes offred in all places 33 Scripture vseth to cal al thinges new 34 Scriptur ful of tropes and figures 39 Synne the cause of barones 49 Serpentes flyes and wormes why they were made 51 Syt in the temple of god what is signifieth 90 Samosathan an arch-heretike 109 Spirit is euery wher Folio 112 T Touchstone 3 Tong of god 9 This is my body expounded 24 Thre similitudes in y e sacrament idem Thankes ought to be geuen for the death of Christ. 50 Theues that robbed y e wouÌ„ded man 35 Thorder of ministers â–ª only 36 To affirme y t is false is to lye 38 The mouth that lieth killeth the soule 40 Trouble maketh vs to leran to know god 43 The cause in vs of coÌ„dempnation 45 The holy spirit is the maker of y e world 48 To maiÌ„tein a king 55 Thre opinions 66 To wash Christ. 76 To be renewed 96 the word substaÌ„ce 108 Thre bodies 109 The holy spirit forgeueth sinne 113 Two sortes of resurrections 115 The Godhead is vndefileable 125 The doâ—e a scholemaster vnto vs. 132 The workes of the .iii persons be vnseperated 139 Thaâ—es Milesius 149 Temples are to be dedicate to God only Fol. 176 V Uoice of God must be harkened vnto 1.2 Unwritten verities Folio 104 W What God is 1 WeapoÌ„s of our warfare 3 Worldly wisdom folyshnes 5 What is ment by these wordes he y â— is 7 Wombe of God 9 What stained red clothes be 11 Winges of God what they signifie 12 We shall see God face to face 16 Wickednes coueteth y e darke 2â— We caÌ„not escape gods hand 21 We must receiue the sacrament why 31 Wounded man what is signified 35 Wicked shal haue endles paine 42 Why god doth punish the Godly aferd 43 World is the workemanship of the whole trinitie 47 Why Christ is named a worde 48 World the workmanship of y e trinitie 49 Workes of God in beastes be not vnprofitable 51 Worlde gouerned by Gods prouidence 54 Why good men are afflicted 58 Why starres appeared at the birth of Christ Folio 64 Who is forgeuen and when 80 Who is the rock 83 Why Peter was named Sephas 84 Why Christ byddeth Peter thrise fede my shepe 85 What is most necessary in a preacher 86 Whether God can sin or lye or not 92 Word person 108 Why christ was born of a woman 120 Who are the brethren of Christ. 124 Why christ was born of a virgin espoused and maried 125 Why all men ar borne babes not able men Folio 126 We are the sonnes of God by adoption Fol. 126 Why Christ came in thende of the world Fol. 125 Why Christ was baptised 127 Why Christ suffered death 128 Why he died on the Crosse. 128 Why Christ toke our nature 128 Why the holy ghoste apered 130 Why the spirit is named oyle 167 FINIS AN OTHER TABLE TO finde harde textes and suche as haue bene abused for euill purposes plainly and truly expounded GEne 1. In y e begynninge God created heauen and earth 48 Gene. 1. The spirit of the Lorde was borne vpon the waters 49 Gene. 1. God saide let ther be light God said let there be a firmameÌ„t Folio 49 Gene. 1. Let vs make man to our similitude and after our likenes fol. 13. cha 27. fol. 138 Gene. 1. God behelde all that he had made â—o they were exceading good 49.50 Gen. 2. God rested the seuenth daye from all his workes 71.72 Gene. 3. Adam where art thou 73 Gene. 3. Cursed be the earth in thy worke in sorowe shalt thou â—ate therof 50 Gen. 3. The sede of the woman shal grinde the serpentes head 123 Gene. 4. Where is Abel thy brother 73 Gene. 6. I repent me y t I made man 73 Gene. 12. AbrahaÌ„ said to Sara his wyfe say I pray thee that thou art my sister 38.39 Gene. 18. And the lord appeared vnto AbrahaÌ„ and he lift vp his eies and loked and lo three men stoode not far froÌ„ him 103.104 Gen. 18. And ther came two angels to Sodom at euen 104 Gene. 24. You shall bring my hoare heares w t sorow vnto hel 43 Gen. 26. Isaac dwelled in Gerat the men of the place asked him of his wife he said that she was his sister 38 Gene. 27. Isaac sayde vnto Iacob art thou my son Esau and he said I am Esau thy eldest son 38 Exod. 1. And the mydwyues answered Pharao y e Hebrues womeÌ„ are sturdy women deliuered before we come at them God therfore
here iustly say that euerlasting fier is taken for a long fier albeit the latin word eternum bee some tyme taken so Prodâ—uturno for the Greke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is neuer taken but for euer more world without end As for their argument that the punishment must be no greater then the fault I answer that our least fault deserueth euerlasting fier because it is committed against GOD who is euerlasting all be 〈◊〉 the fault be begonne and ended in tyme so that he is more to be considered against whose diuine wil it is done then what is done For the scriptur denieth him y e kingdom of heauen that breaketh one of the least coÌ„mauÌ„dements Doth it not cry that in hel there is no redemptioÌ„ And in death who remeÌ„breth thee And who wil geue thee thankes in hell And where the tree falleth there it shall lie The continuance of hel fier is described notablie of Christ where he coÌ„maundeth vs to cut of our hand our fote and to pluck out our eie that is to prefer heauenly thinges to our fathers and mothers familiar frindes saying if thy hand offend thee cut hym of It is better for the to enter into lyfe maimed then hauing two handes to go into hel into fier vnquencheable where their worm dieth not and the fier neuer goth out What caÌ„ be more plainli more vehemently spokeÌ„ of the endles pain of the wycked then these wordes into fier vnquencheable where their worm dieth not and the fier neuer goeth out whiche termes in y e same place be repeated twise more afterward If there be no redemption in hell how is it written in the boke of the kynges our Lord bryngeth folke doune into hel and bryngeth theÌ„ again we read also that Anania Azaria and Misaell blessed the Lorde for delyuering them out of hel and sauing from y e power of death This worde hel in the first place doth not signifie that which is commenly ment therby but a graue or pit that is digged for the Hebrue worde is sheol If any euill chaunce vnto my sonne Ben Iamin in the land whether you go you shal bring down myne hore heares with sorow vnto hel that is into my graue In Daniel it signifieth aduersitie trouble and misery as in many other places The .xi. Chapter ¶ God is ful of rightuousnes and of the prosperitie of euill men and the affliction of good men This endles punishment of the wicked is no derogacioÌ„ to Gods great mercy but rather a mirrour of his rightuousnes for as he is merciful so is he rightuouse as the mercy endureth for euer toward thâ— good so his rightuousnes endureth no lesse time toward the euil Dauid testifieth him to be iust in al his waies holy in al his workes By his rightuousnes he hated Cain Esau the thief on the left hand by his mercy he loued Abel Iacob hym that hong on y e right hand thorow these two happened the blindnes of y e Iewes and the fulnes of the Gentils If he be vnrightuous how shal he iudge y e world His sainctes iudgements be rightuous he shutteth the vnrightuous out of heauen he rewardeth right dealers wherfore he himself must nedes be a rightuous God Thou wilt say why theÌ„ doth he suffer the wicked to prosper geuyng them riches honour and children And why doth he punish the godly with pouertie sicknes and al kind of misery Why doth he suffer wicked Manasses to murder cruelly Esai Why doth he let Ieremy be slaine of Apires Zacharie of the hie priestes Iohn Baptist of Herode Christ of Pilate Why doth he suffer the Deuil to plage y e pacient maÌ„ Iob with al kind of aduersitie Why wyll he al good meÌ„ to bear a crosse in this world S. Paul telleth vs when we ar iudged we are chastened of the Lord lest we be damned with the world And it is good for me said Dauid that I haue bene in trouble that I may learn thy statutes Here two causes be rehearsed why God layeth affliction trouble and the crosse vpon the shulders of his elect that they may auoid dampnation and learne to kepe his coÌ„maundemeÌ„ts for trouble geueth vnderstanding Lord saith Esay in trouble they cry vnto thee the aduersitie which they suffer is a lesson vnto theÌ„ When the outward man perisheth the inward is renued day by day Moreouer God hath set at the entring of the garden of pleasure Cherubin with a fyrie sweard mouing in and out to kepe y e way to the tree of life to which there is no accesse but by affliction which is porter as it is written we must enter thorow much trouble into the kingdom of heauen Wherfore God loueth them whom he troubleth and he scourgeth euery sonne y t he receiueth they that are vnder no correctioÌ„ ar called bastards no sonnes Cato when Pompey was ouerthrowen of valeaunt Iulius Ceasar began to be angry w t God thinking hym percial but we christen mâ—n may not do so knowing aduersitie to be a token of Gods fauour an occasion of vnderstandiÌ„g a cause of ameÌ„dmeÌ„t These scripturs teach vs y t God punisheth his elect for their erudicion and coÌ„moditie nor for any vnrightuousnes albeit y e holiest man that euer was deserueth a crosse in this life His rigtuousnes enpouerisheth vs plageth vs and condempneth vs hys mercy enricheth vs healeth vs crouneth vs. But it is written of Iacob Esau that or they were borne or they had done good or euil God loued the one hated the other which was contrary to al true iudgement S. Paul in the same place compareth God to a potter and men to clay The potter hath power ouer the clay to make euen of one the same lompe one vessel vnto honour and another vnto dishonour And hath not God power ouer vs which be but clay that is naught the children of wrath to condempne or to saue The Latin worde here declareth more plainly what we be which is Ex eodem luto We be al becom durt by the faul of the first Adam If he croune durt it is his mercy thorowe the second Adam If he coÌ„dempne it he geueth right iudgement Thou wilt say then why blameth he vs For who can resist his wyl He made thee not clay that is the child of death but after the Image of God without sin Thou art durt and clay thorow the sinne of Adam not because of thy creation For God wold haue al meÌ„ saued And why be thei not the cause is not in hym but in vs not that we be able to withstand his wil but bycause he will saue none against their wil he wil saue al that is al that wil take it when it is offred them al that refuse not the saluation of their own souls as the Israelites did For Christ saieth vnto them that he wold haue
to be mindful of both kindes But here we must note that Christ toke mans nature vpon him not by the turning of his godhead into his manhead but by assumpting of manhead vnto his godhead not by confusioÌ„ or mixture of substauÌ„ce but by vnitie of person For as the reasonable soul the fleshly body is one man so y â— deitie humanitie is one Christ. WheÌ„ I say Christ toke our nature vpoÌ„ him I meane not y t he toke flesh only as some heretikes haue thought but the soull of man also forsomuch as he is no halfe sauiour but a redemer of both For he witnesseth of himself Tristis est anima mea my soull is sad vnto death I haue power to put my soul from me I haue power to take it again no maÌ„ taketh it froÌ„ me Dauid speaketh also in his behalfe thou shalt not leue my soul in hel nether shalt thou suffer thy saint to se corruptioÌ„ Some are moued to thinke that Christ toke not mans soull vpon hym but the body only because his beloued disciple sayth Verbum caro factum est the worde was made flesh makyng no mencion of a soul. S. Iohn sayeth the word was made flesh as Paul recordeth that by the deades of the lawe no fleshe shall be iustified The whiche in another place he sayth more plainly through the lawe no man shall be iustified vnderstanding by the worde fleshe not the body only but the hole man both body soul. This maner of speaking is often in the scripture for Dauid saith thou hearest y e praier therfore al flesh coÌ„meth vnto thee all flesh for al men And note here a vehemencie in the wordes thou hearest as if he shuld say We pray to thee for we do know that thou dost hear but of other we know not that they hear and therfor we only call on thy name Thus did the olde Patriarkes this was their fayth We neuer read that they praied to any creature And Ieremy curseth him that maketh flesh his arm that is putteth his trust in man And Iohn Baptist testififieth that al flesh shall se the sauiour sent of God So Ihon the Euangelist saith the worde was made fleshe as if he had said the word was made man toke maÌ„s flesh and nature which worde is Christ. I haue declared before whi he is named a word and what maner of word he is But wherof was he made fleshe Of what matter and stuffe was his humanitie shapen or did he bring it out of heauen No truly The first AdaÌ„s flesh was formed of the earth as it is writteÌ„ then the Lord God shaped man of the mould of the earth And wherof the second Adams flesh was made the blessed apostle S. Paul telleth saing When the fulnes of time was expired God sent his sonne Factum ex muliere made or born of a woman He did not passe thorow her as water gusheth thorow a pipe or condite but toke part of her substaunce and nature Wherfore y e Prophet Esay nameth him a flower or blossome coÌ„ming out of the rote of Iesse Salomon nameth hym a Lily a Rose among thornes Doth not euery floure take his nature of the body and stok out of which it groweth Doth not the Lily Rose likewise Are grapes gathered of thornes or fygges of appell trees Besides this it was nedefull that thesame flesh shuld be punished on y e tre which offended in eating of the fruit of the tree that the same flesh shold be iustified ryse in rightousnes which died in synne and vnrightuousnes For by a man sayth Paul came deâ—â—h and by a man cometh resurreccion of the dead And as by the disobedience of one man many became dead so by the obedieÌ„ce of one man many be made aliue Wâ—y coÌ„sider the coÌ„parison that Paul maketh betwene the first Adam the second Adam in the .v. to the Romains and it destroyeth this opinion vtterly Besides S. Paul saith that we be flesh of his flesh bones of his bones speaking of Christ MeÌ„bra sumus de corpore eius de carne eius de ossibus eius We are meÌ„bers of his body of his flesh and of his bones But how are we good christen people flesh of Christs flesh except he be flesh of Maries flesh and bones of Maries bones Besides he did suck his mother toke his norishment out of her swete brestes For we read that a certain womaÌ„ came vnto him said Beatus venter qui te portauit vbera que suxisti Happy is the wombe that bare the the paps whiche gaue y e suck Nether Christ who is truth doth not reproue her as a lyer wherfore we must neds grauÌ„t that he toke his nature substaunce manhod flesh of her I do touche this matter because not loÌ„g sith I communed with a certain womaÌ„ which denied this point and when I M. Whytehead Thomas Leuer and others alleadged this text against her opinion Semen mulieris conteret caput serpentis The sede of the woman shal grind or breack the Serpentes head She aunswered I deny not that Christ is Maries sede or the womans sede nor I deny him not to be a man but Mary had two sedes one sede of her faith and another sede of her flesh and in her body There is a naturall and a corporall sede and there is a spirituall and an heauenly sede as we may gather of S. IhoÌ„ wher he sayth The sede of God remayneth in him and he can not synne And Christ is her sede but he is become man of the sede of her faith and belief of spirituall seede not of naturall seede for her sede and flesh was synful as the flesh sede of others The sede which is promised vnto Adam is named to be Semen mulieris the sede of a woman the same is the sede of Eue the self same afterwarde is called the sede of Abraham of Iacob the sede of Dauid and of the blessed Virgin But the sede that S. Ihon speaketh of is Semen Dei the sede of God that is y e holy spirit not Abrahams sede Dauids sede or Maries sede How caÌ„ it be their sede which toke no substaunce of them Further thesame promise is renued vnto Abraham Iacob Dauid and others with al these special words that of their wombes of their bodies of their fruit of their bellies of their loynes of theyr flesh the sauiour of y e world shalbe born not of their fayth of their belief Wherfore it must nedes be a fleshly a natural and a corporal sede of which Christ was made man maugre the head of the deuil al heretykes He toke not sayth Paul on hym the angels but the sede of Abraham taketh he on him Now y e spirituall sede is in aungels more plentifully then in men for so much as thei be not depressed
almightie coÌ„forter can not be absent from their works for he is the spirite of them both and fylleth the round compasse of the world If I wold gather all the workes of â—ch person into an induction I could manifestlye proue this to the capacitie of all men but it is to long to speake of their workes I will speake of the creation of the worlde of Christes incarnatioÌ„ of his miracles and resurrectioÌ„ prouing al these to haue ben done by the workmanshippe of the thre persons For if the Trinitie did worke inseperablye in these no doubte it hath don likewise in all other First touching the creatioÌ„ of the world no man distrusteth the fathers workimg of whom that is supposed to be spoken In the beginning God created heauen and earth If thou doubt of Christ the holy comforter herken what y e prophet Dauid saith by the word of the Lord were the heaueÌ„s made and bi the word of his mouth the glorious fairenes of them Wherfore heauen earth be the workmanship of the thre persons Was Christ conceaued in the wombe of Mary by the workemanship of the holy comforter and is he not maker of the world If the thre persons work euermore without seperatioÌ„ why doth the scripture graunt certein works to one person certein to another Truly to teach vs that ther be thre persons that ther be thre distincte thre vncoÌ„founded Onely the person of the father soundeth the voice in Christes baptisme only the holy ghost appeareth lyke a doue only Christ is incarnate Notwihstanding both the flesh of Christ and y e voice of the fatheâ— and the apparitioÌ„ of the al-knowing coÌ„forter be the workemaÌ„ship of the whole Trinitie I meane not that Christ the holy ghost souÌ„ded the voice but that thei were workers of the voice â–ª the father only souÌ„ded it not Christ not the holy ghost For they be distinct and vnconfounded they be thre not all one thre persons not thre names So the holy ghost only shewed himselfe in y e shape of a doue not the father not Chriâ—â— Neuerthelesse the doue in which he apeared was the workemanshippe of al thre So neither the father ne yet the blessed comforter were incarnate but Christ only Neuertheles the flesh nature of Christ was the workemaÌ„ship of the whole Trinitie whose workes be â—nseperable This may be gathered of the wordes of the Angell to Mary Spiritus sanctus superueniet in te virtus altistimi abuÌ„brabit tibi The holy ghost saith Gabriell shall come vppon the and the power of the highest shall ouershadowe thee By the highest the father is to be vnderstaÌ„d by these wordes Virtus altistimi the ver â—ue or power of the highest the sonne For so S. Paule calleth him to the Corrinthians saying we pâ—each Christ crucified vnto the Iewes an occasion of fallinge to the Greekes folishnesse but vnto them which are called both of the Iewes and Grekes we preach Christe the power and wisdome of God The word virtus is transâ—ated in english vertue or power the greke word is Dunamis both in Paul and in the aunswer of the aungel PeradueÌ„ture some man wil denie that the father is ment by y e word Altissimus Therfore I wil fortifie his operation with an other reason Christes incarnatioÌ„ is his sending as I haue proued befor For who is sent thither wher he is already But he is euery wher touching his diuinitie Wherfore he is sent thither where he was not â—y appearing in his humanitie And it is plain that the father sent him wherfore the incarnatioÌ„ of Christ is the workmanship of the holy glorious Trinitie The scripture telleth that our sauiour Christ also by his word and commaundement did cast out many deuils but the same witnesseth y t the father and the holy ghost did worke with him lest thou shouldst thinke the works of the trinitie to be separable For of his fatheâ— he himself sayth The father that dwelleth in me is he which doth the workes And of the aldoing comforter also I cast out deuils in the scripture of God Lyke profe may be brought of all his other miracles So only Christ arose from death to life and yet the holy Trinitie raysed him For of the father it is wrytten who raysed Christ from death And of himself he testifieth saying to the Iewes asking a token Destroy this teÌ„ple and in thre dayes I shall rayse it vp again And that y e holy ghost raised him Paul is recorde and wytnes saying Wherfore if the spirit of him which raysed vp Iesu froÌ„ death dwel in you And Iohn also y e spirit quikneth For it is not to be takeÌ„ only of the quickening of our soules but of our bodies also nether is it vnlike that the holy comforter did rayse hym whome he formed in the virgins wombe Like proue might be made of all the peculier workes of the alworking comforter and of the father Wherfore their workes be no more separable then the workes of reason wil and memorie namely seing they be one God as the other thre be one soule The .xxviij. Chapter ¶ How there is but one God only the diuinitie of Christ and the aldoing comforter notwithstanding this vnitie NOw I haue almost declared al the contentes of this treatise that is what God is what persone signifieth and that there be thre persons in the glorious Trinitie For the profe of my last matter and content I wil first teache with euident scriptures that there is but one only God and theÌ„ with reasons not of phylosophy but gathered out of them for the scripture is profitable to teache to controll and to instruct Then I will proue that the same scripture graunteth al and eueri one of y e partes of the definition made of God to our sauiour Christ and that done I wyl fortifie also that al the partes of thesame definition are grauÌ„ted to the alknowing and almighty comforter The Christian congregation beleueth the father y e son and the holy gost to be one God not by nuncupation only but by vnitie of nature For if the multitude of theÌ„ that beleued were Cor vnum anima vna one heart and one soul if he which is ioyned vnto the Lord is one spirit if man wife be one flesh one body as y e Apostle witnesseth if al men be one substaunce touching ther nature if the scriptures testify that in humaine thinges many be one â–ª how much more are the father the sonne and y e holy ghost one God which differ not in nature substaunce for it is written there are thre which beare record in heauen the father the word the holy ghost these thre are one The vnitie of their nature proueth them not to be thre Gods but one God The damnable seâ—t of y e Arrians expouÌ„deth this text Hij tres vnum sunt these thre are one that thei be one in