With the C.iii. Psalme Praise the Lord O my soull For who coÌ„meth to the table of any man departeth without any thaÌ„kesgeuing it is called also a sacrament of thankesgeuing I wold men wold as diligently dispose them selues to receiue this sacrament as they do eftsones delight to talke of it if they would prepare them selues to receiue it more oft the holy Ghost would enstruct them and becom their scolemaster for wysdom entreth not vnto a soul subdued into sin But I heare some say I wil not come to receiue the sacrament for I can and do receiue the bodye and bloud of Christ at home in the field and in the church yea euery where withoute the sacrameÌ„t beleuing vpon his passion Truly if thou be godly mynded and do call his death to remembrauÌ„ce trusting to haue pardon of thy sinnes by the effusion of his bloud thou dost eat his body and drinke his bloude But thou art not godly mynded but carnall the seruaunt of sinne if thou dispise the ordinaunce of God and his coÌ„maundement who biddeth the take and eat and carnall and vngodly men do not receiue the body of Christ but the spirituall and godly Thou maist say likewyse I wil not com at the minister for remission of my sines and for absolution for God is not bouÌ„d to his sacramentes he pardoneth without the ceremony of ministration as he did y e thief Mary magdalen and other Sure it is God forgeueth thy sinnes before thou come to the priest if thou haue earnest repentaunce and true entent of amendement for he sayth In quacunque hora. c. In what hour soeuer y e vnrighteous man doth repeÌ„t c. and yet neuertheles he himself coÌ„mauÌ„deth y e to come to them for he hath geuen them authoritie to louse to bynd and to blesse and curse â–ª Now what their lousing blessing and absolution is shalbe declared herafter in the .xvii. Chapter So albeit Christes body be receiued in fayth withoute the sacrament yet thou must come vnto the sacrament because thou arte commaunded or els thou art an euill man It is not inough to receiue it spiritually we must receiue it also sacrameÌ„tally yea he that will not receiue it sacramentally neither doth he neither can he receiue it in faith spiritually for I haue proued before y e euill meÌ„ do not eat these dainties The .viij. Chapter ¶ God is full of vnderstanding GOD is also full of vnderstaÌ„ding If any man lack wysdom Iames biddeth him aske it of god which geueth to al men indifferentlye and castethe no manne in the teth and it shall be geuen him if he aske it without wauering without mistrust Dauid asking with a sure fayth obteyned his request in so much that he had more vnderstanding then all his teachers was wyser then the aged but what foloweth for because I kepe thy commaundements Thou askest not in fayth without keping of Gods commaundements ostende mihi fidem tuaÌ„ ex operibus shew me thy faith saith Iames of thy workes Kepe them he wil geue the vnderstanding His testimonies are a lanterne and geue light euen vnto the babes He gaue Salomon an vnderstanding heart to iudge his people and to discerne betwen good and bad so that ther was none lyke hym neyther before nor after He gaue him also honour and ryches and long lyfe which be his gyftes He opened the myndes of his discyples that they might vnderstand the scriptures He toke Paul vp into y e third heaueÌ„ and taught him things which cannot be vttered He â—â—lled Besaliell and Ahaliab with the spirite of God with wysdome vnderstanding and knowledg to fynde out curiouse workes to worke in golde and syluer brasse to karue in wood to graue in stone to make y e tabernacle of witnes the Arke y e mercy seat the table the pure candlestickes the alter of incense vestiments to minister in and the holy garments for Aaron the priest Wherfore he himself must nedes be full of all wysedome and all vnderstanding But these thinges as they were coÌ„mauÌ„ded to them of the ould law so we of the new lawe are not bouÌ„d to them because we haue no commaundement For as Paule writeth vnto his nation we haue an aulter wherof thei mai not eat which serue in the tabernacle The priesthod of the leuites ther sacrifices and ther lawes be disanulled Christes euerlasting priesthod hath made an end of all the Leuites priesthod yea and of all other priesthod saue onlye that whych belongeth to all Christen men The oblation of his body once for all vpon the aulter of the crosse which was a slayne sacrifice for our sinnes abolisheth all other and the lawe of his Gospel hath blotted oâ—t the lawe of the carnall commaundement But oure Romanes allege the prophet Malachy for the defence of the sacrifice of their masse and for their Popish priesthod by whom God saith I haue no pleasure in you and as for an offring I will not accept it at your hands For from the rysing of the Sunne vnto the going down of the same my name is great amongest the gentils yea in euery place shal there sacrifice be done and a clean offring offered vp in my name Albertus Pighius one of y e byshop of Romes chief knyghtes laboureth to proue that this text is ment of the oblacion of the masse whose reasons be these First that it cannot be taken for the oblation of Christes body on y e crosse for God promised here such a sacrifice that should be offred in al places and of the Heathen That was offred in one place in Iewry only and of the Iewes Moreouer it can not be such a sacrifice as Dauid coÌ„mended that a troubled spirit a broken and a contrit heart is a sacrifice vnto God for the Prophet speaketh here of a cleane sacrifice vnto God all that we offer vnto God is spotted vnclean and defiled as the clothes stayned with the flours of a woman The Prophet also speaketh of a new sacrifice that was not before but should be vsed among the Heathen and offred only of the priestes But we haue the sacrifice that Dauid praiseth commen with them of the old law and it is to be offered of all christen men and womeÌ„ wherfore it must nedes be spokeÌ„ of the masse This is Pighius reason yea the principal argument of al the papistes vnto which I besech you hear paciently my answer I entend to wryte a comentary to Malachie but I wil take it out of gods word and I wil open scripture with the key I defend that Malachie meaneth none other sacrifice then an oblacion of a pure and contrite heart and I proue it thus First Malachie speaketh of such a sacrifice as shall be offered in all places vnto God as vndoubtedly this hath bene shal be to the worlds end He speaketh also of a cleane sacrifice Is not y e oblacioÌ„ of
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
are one 106 Ioh. 14. If a man loue me he wyll keepe my worde and my father also wyl loue hym and we wil come vnto him and dwell with him Folio 20 Iohn 14. Whosoeuer seeth me seeth my father 105 Ioh. 15. I am the vine and ye are the braunches 23 Iohn 15. My father is an husbandman 23 Ioh. 16. He shal iudge the world of sin 167 Iohn 17. This is life euerlastinge that they might knowe thee the only true God whoÌ„ thou haste sent Iesus Christ. 154 Ioh. 17. I pray not for them alone but for theÌ„ also which shall beleue on me thorowe their preaching that they al may be one as thou fatherr art in me c. 143 Iohn 20. Whosoeuer synnes ye remit they are remitted vnto theÌ„ and whosoeuer sinnes ye retaine they are reteyned 79 Iohn 20. Receiue the holy spirite 171 Iohn 20. And many other thinges did Iesê° which are not written these are written that ye might beleue c. and haue lyfe eternall 104 Iohn 21. SimoÌ„ Ioanna louest thou me more then these and he saide yea lord thou knowest I loue thee He sayde vnto him feade my laÌ„bes He said to hym again louest thou me Peter aunswered yea Lord thou knowest I loue thee He said vnto him feade my sheape And he asked hym the third tyme. 85.86 Actes 10. And there came a voyce to hym aryse Peter kyll and eate but Peter sayde God forbyd Lorde for I haue neuer eaten athyng that is vncleane or comen 175 Act. 10. Whyle Peter thought on his vision the spirite sayde vnto him beholde men seke thee aryse therfore get the down and go with them for I haue sent them 176 Actes 19. Paul passed thorow the vpper coastes and came to Ephesus and found certeyne disciples and sayd vnto them haue ye receyued the holy ghost and they sayde no. And he sayde wherwith were ye then baptised And they sayd with Iohns baptisme And it foloweth when they heard that they were baptised in the name of the Lord Iesu agayn and Paul layd his handes on them and â–ª thei spake with tongues and prophecied 91 Act. 22. Then the captain came vnto Paulâ— and sayd to him Tell me art y u a Romaine he saide yea And the Captaine aunswered with a great summe obteined I this fredom And Paul sayd I was free borne 40 Rom. 3. By the dedes of the law no flesh shall be iustified 121 Rom. 5. The lawe entred that syn should encrease 126 Rom. 8. We know not what to desire but the spirit maketh intercession myghtely for vs with gronyng whiche can not bee expressed with tonge 131 Rom. 8. God sent hys sonne in the likenes of sinful flesh 125 Ro. 8. Euery creatur is subdued to vanite 166 Ro. 9. Who can resist his wyl 44 1 Cori. 2. The eie hath not seene and the eare hath not heard neither haue entred in to the heart of men the thinges whiche God hath prepared for them that loue hym 170 1 Corin. 2. The spirite searcheth all thynges yea the bottom of gods secretes For what maÌ„ knoweth the things of a man saue the spirite of maÌ„ which is in him Euen so the thinges of god none knoweth but the spirit of God 170 1 Cor. 6. Ye are washed ye are sanctified ye are iustifieth by the name of the Lord Iesu and the spirite at our God Fol. 171 1 Cor. 6. Your bodies are the temple of the holy ghost which is in you whom ye haue of God ye are not your own for you are dearly bought Therfore glorifie God in your bodies 176 1 Corint 8. Althomgh there be that are called gods in heauen earth as ther be many gods and Lordes many yet vnto vs is there but one God which is the father of all thinges we in him and one lord Iesus Christ by whoÌ„ are all thinges and we by him 154 1 Corin. 10. One loafe one body we that bee many 52 1 Cor. 14. The secrets of his hart are opened and he falleth down on his face and worshyppeth God saiyng that God is in you in dede Fol. 177 1 Cor. 15. By a man came death and by a maÌ„ cometh the resurrectioÌ„ of the dead for as by AdaÌ„ al die so by christ al be made aliue 120 2 Cor. 3. The letter killeth the spirit geueth lyfe 4 2 Cor. 10. The weapoÌ„s of our war are not carnall thynges but the power of God to cast down strung holdes 3 Galat. 3. There is no Iew nether Gentil nether bonde ne free ne man ne woman 107 Gala. 4. In the fulnes of tyme God sent his sonne 125 Galath 4. God sent Christ. 125 Gal. 4 Borne of a woman idem Philip. 2. Beware of dogges beware of euil workers beware of discention for we are circumcision seruing the the spirite whiche is God 35 Philip. 2. He became obedient to the death of the Crosse. 128 Colo. 2. Beware lest any man come spoile you through Philosophie and deceitful vanitie 17 Col. 2. In Christ dwelleth all the fulnes of y e godhead corporally or bodely 108 2 Tessa 2. He shall syt in the temple of God and shew him selfe as God 88 1 Timo. 1. Unto God king euerlasting immortall inuisible and wise only by praise 155 1 Timo. 2. God would haue all men saued come to the knowledge of the truth 45 1 Timo. 6. He that is blessed and mighty only which only hath immortalitie 155.156 Hebr. 1. Which being the bryghtnes of his glory expresse image of his substaunce 106 Hebr. 6. It is impossible that they whiche were once lightned haue tasted of the heauenly gifte and were become partakers of y e holy ghost c. if they fall should ryse again by repentaunce crucifiyng vnto themselues again the son of God and making a mock of hym 91.92 Hebr. 13. Be not caried about with diuerse straunge learning 3 Iaco. 1. Cometh doun froÌ„ the father of light Fol. 45 1 Iohn 1. God is light and in hym is no darkenes 137 1 Iohn The seede of God remaineth in him Fol. 123 1 Iohn 5. There are thre which bear record on earth the spirit water and bloud and these thre are one 104 1 Iohn 5. There are iiâ— which beare recorde in heauen the father the worde the holy gost and these thre are one Folio 142 Apoc. 19. He had a name written that none knew but he him selfe Folio 78 FINIS The first Chapter ¶ We must learne what God is of Gods word and not of mans wisdome THe first point and chief profession of a true christen man is most stedfastly to beleue that ther be thre persones and one God as we are taught in Baptisme whiche is commaunded to be ministred in the name of the father of the sonne of the holy spirit For in y e bath of holy baptisme we are regenerate washed purified and made the children of God by the workmanship of the thre persons which formed also heaueÌ„ and
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
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
Esay 59. Tongue Psal. 44. Arme. Iere. 32 Hand Christ. Power Iere. 18 Scourge Soph. 1 Iob. 19 Right haÌ„d Christes glory Psa. 116 Math. 25 Left hand Luke 11 Math. 12 His finger The hert of God Psal. 44. Wombe psal 109 Shulders psalm 90 Hinder partes Fete psal 8 Deu. 33 An exhortatioÌ„ to swerers God is honored by swearing God only is to be sworne by Psal. 62 Heb. 6 Iohn 17 Esay 63 What stained red clothes be Edom Psal. 59 what gods shoe â—s Iohn 10 Psal. 18 Psal. 16 Psalm 7 Math. 3 Math. â—3 How God is said to be a shoter Psalm 7 The image of y e father is an Idol Iohn 14. Hebr. 1 How man was made after the Image of God Gene. 1 Priscillianistes Gene. 2 Ephe. 4. Collossi 3. How God doth laugh Prou. 2. How he is said to slepe Psal. 44 To awake Forget RemeÌ„bre Sitte Psal. 46 Sapien. 7 To stande Gooe Walke Esay 55. 2. Cor. 6 1 Cor. 3 Rom. 11 Lodgike 1 Tim. 3 Colloss 2 1 Thm. â— Exo. 30 Iohn 1 Exod. 33 3 Reg. 33 Act. 7 How Moises Micheas Steuen sawe God who is inuisible Exod. 33 1 Cor. 12 Math. 5 1 Ioh. 5 Hiere 23 Sapi. 8 Sap. 1 Sap. 1 2 Cor. 7 Iohn 1. Psal. 137 wickednes coueteth y e darke God seeth the wicked eury wher Fear God aboue al. We caÌ„not escap gods hand Against the corporall presence Christ is not in the sacrament touching his humanitie Mar. 13 Math. 24 An obiectioÌ„ The aunswer Pighius interpretacion Marke 13 Math. 34 The keye The pycklock We receiue Christs body from heauen Math. â— Math. â— Luke 7. Ihon. 15. Christ is y e vyne towchynge his flesh I am the vine this my bodye are diuers phrases This is my body expounded Luke 22. Math. 26 Mark 24. The substaunce of bread remaineth Thre similitudes in the Sacrament Of norishing Of vnitie 1 Cor. 10 Of conueâ—â—sion Ciprian de cena domini How the doctors do say that the substaunce of bread is chaunged 4 Reg. 6 3 Reg. 18 Ambrose de sacramâ—tis Exod. 3 Dan. 3 Substance for natural propertie Ireneus An obiection The aunswer Origen Augustin 1 Cor. 10 How our sacrameÌ„ts are better then the sacramentes of the olde testament Math. 9 Euill men do not receiue Christes body Iohn 6 The first reason The secoÌ„d reason 1 Cor. 11 The third reason Iohn 6 an obiectioÌ„ aunswered The .iiii. reason A Silogisme Thankes ought to be geuen for y e death of Christ. Psal. 94 The sacramentall receiuyng is necessary The absolution of the minist Iacob 1. Psal. 118 Psal. 98 Psal. 18. 3. ReguÌ„ 3 Luke 24. 2. Cor. 12 Exod. 31. Hebre. 13 â–ª Malachy maketh nothyng for the sacrifice of the masse or popish priesthode Pighius argument Psalm 50 Esaie 63 The aunswer The sacrifice of thaÌ„kes is offered in all places A clean sacrifice Roma 11 Psal. 50 Math. 5 Act. 1 Math. â— A new sacrifice 2 Cor. â— â–ª Iohn 1â— 1 Iohn â— The first reason Hebr. 9 The secoÌ„d reason Heb. 10 The third reason No sacrament is a sacrifice The .iiii. reason Luk. 10 The wounded man IerusaleÌ„ Theues The .v. reason the .vi. reason Ministers haue no sacrifice but coÌ„meÌ„ with the laitie The order of Miniâ—â— only Seuen orders Psal. 24 Psal. 5 Iohn 24 Prou. 6 Prou. 1â— â–ª Marchanâ— man Nasica Ennius Sara Gen. 18 Abraham Gen. 12 Iacob Gen. 20 Gen. 27 The midwiues Exod. 1 Raab Act. 5 Iosu. 2 Iosu. 6 Hebr. 11 King Iehu Iosu. 2 Iosu. 6 4 Reg. 10 Luk. 24 Act. 2â— Act. 23 The aunswer Abraham lyed not Genes 12 Genes 26 The sayiâ—â— of Iacob iâ— no ly but â— misteryâ—e Gene. 27. Luke 13 Româ— 9 â–ª Roma 1â— Apoca. 5 1. Cor. 10 Ihon. 11 Math. 13 Ihon. 15 Luke 22 Hiere 23 Psal. 143 Psal. 38. Exodus 1. Iosu. 2. â— Bishop Firmius 4 Reg. 10 how Paul was a citezen of Ro. Luke 24 Luk. 16 Luk. 15 Iudi. 9 Math. 2â— Math. 25 Luk. 15 Luk. 18 Math. 13 Luke 1â— Horatius â–ª Esopus 1. Ihon. 2 Psa. 103 Math. 5 Psal. 32 Psal. 105 Psal. 144 Eccle. 18 Math. 25. Thansweâ— Math. 5 Psalm 6 Marke 9 An obiectioÌ„ 1 Reg. 2 Dan. 3 Psal. 15 Hel hath thre signâ—cations Gen. 2â— â–ª Psal. 144 â–ª Roma 3 1 Cor. 11 Psal. 118 Esay 28 Esay 26. 2. Cor. 4 Genesis Prouerb â— Hebre. 12 An obiectioÌ„ Rom. 9 The aunswer Rom. 9 The causâ— in vs not in God Math. 23 Iacob 1. 1. Cor. 3 Iacob 1. Roma 2 Psal. 102 Psal. 14â— Psalm 63. Iames. 1 Roma â— Galath 3 Deute 7 Psal. 144 Psal. 101 Psal. 8. Math. 7 Hebre. 1. Luke 18 Apcalip 1 1. Timo. 6. How God in ly is said to be immortall Aungels Mans soul is both mortal and immortal Math. â— Immortal properly Apoca. 1 The world is y e workemanship of the whole Trinitie Ihon. 1 Psalm 32. Christ maker therof Genesis 1 In the begynning Ihon. 8 Psalm 38. Hebre. 1â— Genesis 1. God saide Ihon. 1. why Christ is named a word Hebr. 1 Iohn 1 The holy spirit is maker of y e world Gen. 1 Born vpon the waters what it is Psal. 103 Basil. Austen Melanch Sinne the cause of barenne Genes 3 Genesis 1 The cause of sickenes Why God curseth the earth 1 Cor. 15 Iohn 15 Eccl. 27 who made the serpeÌ„ts flies and other like Sapien. 11 who made â—he Deuill Luke 10 Genes 1 Math. 20 Sapien. 12 All things were made of nothing together in six dayes Eccle. 18 Sap. 12 Gen. 1 Psal. 14â— Psal. 144 â–ª Psal. 103 Gene. 33 Gene. 45 Psal. 104 Exod. 10 Exod. 7 Psal. 78 Exod. 8 Exod. 1â— Exod. 14 Exod. 13 Psal. 11 Exod. 1â— Iosu. 3 Iosu. 6. Iosua 1â— Psal. 134 â–ª Nume 21 Deuter. 3 Iosua 12 Psal. 23 1. Peter 2 Actes 14. Actes 17 Iob. 38 3. Reg. 20 3. Reg. 19 Eccle. 10 An exhortation to Kynges Math. 6 Prou. â— 1. Esdr. â— God worketh all thinges to purposes The dial The globe Tounes Cities Realmes An obiection answered Telamon Regulus Cinna Marius Dionisius Diogines Lazarus Luke 10. Why good men are aflicted Iudic. 3 Iudic. 4 Iudic. 19 Iudic. 3 Iudic. 4. Iudic. 5 Diagoras atheos Actes 27 Cleanthes 4. reasons An induction A house An armye A Ship Genes 7. Iob. 38 Exod. 16 3. Reg. 17 Luke 12 Iob. 38 Daniel 7 Maâ—h 10 AgaiÌ„st fate destinie or the infleÌ„ce of y e stars Gene. 1â— Luke 10 Ihon. 1 Marke 8 Ihon. 18 Marke 9 Libertines â— Cor. 6. Gene. 3 â— Ihon. 2 Luke 18 Math. 19 Gene. 7. Exod. 14 â–ª Gene. 1â— Exod. 32 Num. 1â— Math. 2 Anaxagoras Why stars apeared at the birth of Christe Math. 2 Colloss 1 Psal. 8 Thre opinions touching thys Starre Iosua 10 4 Reg. 20. Angels appeare in dâ—uers shapâ— Exod. 3 Iosua 5 4 Reg. 2 Gene. 1 Iud. 13 Apoc. â— Num. 24. Act. â— What fate is Perfit causes Unperfit Exod. 2 â–ª Dan. 3 Gene. 17 Gene. 18 Luc. 1 Num. 17 Iosua 10 Math. 1 Math.
spirituall creatures and whatsoeuer also is visible is also mutable God is said only to be inuisible bicause he is void of all mutabilitie He saieth vnâ—â— Moyses no man shall see me and lyue By Iohn Baptist no man hath sene God at any time If no man hath seen GOD howe did the faithfull of the olde Testament se him The scripture saith that the Lord spake vnto Moises face to face as a maÌ„ speaketh vnto his frend And Micheas affirmeth vnto king Achab the wicked I saw the Lord sit on his seat and all the company of heaueÌ„ standing about him Steauen also y e first martir that we read of in the new Testament loking vp stedfastly with his eies vnto heauen sawe y e glory of God Iesus standing on his right hand To these I answer Moises saw not God with his bodely eies who is a spirit nor thou cannot gather any such thing of the text which saieth that God spake vnto hym face to face as a man vnto his frend that is God talked familiarly with hym not that he sawe him in that place albeit we read oftentimes that God appeared vnto him and to all the Israelites but not in his owne nature and substaunce but in his creatures and visible formes For Moises desireth God afterward if I haue fouÌ„d fauour in thy â—ight shew me thy self manifestly wherfore he did not se him manifestly before but only talked with him And as for Micheas and Steauen they sawe God as Paul did when he was caried vp vnto the third heauen with the eies of their belefe of their minde not of their body As long as we continue in this life we shall neuer se the deuine and blessed nature because our hartes be vnclean Blessed be the pure in hart saieth Christ for they shal se God This lyfe is a warfare and a purifying of our hartes by faith from sinne As long as the warfare endureth there is no perfect victory of sinne for victory maketh an ende of warre the victory of sinne is the perfect vision of Gods glory whiche is gotten by faith as Iohn the beloued disciple testified This is the victory that ouercommeth the world euen our faith Who is he that ouercommeth the worlde but he that beleueth that Iesus is the sonne of God Of these it appereth that God is a pure nature vnchaungeable vnsearcheable inuisible The .vii. Chapter ¶ God is euery where and howe Christ is in the Sacrament HE is also euery where by nature not by grace according to which he saith by Ieremy heauen and earth do I fill For the heauens be hys seat and the earth is his fotestole Thys thing belongeth only vnto God and to no creature nether spirituall ne corporall A certain Christen man being demaunded of a Phllosopher where God was enquired of him wher he was not Wherfore the sonne and the holy ghost be no creatures for of the sonne it sayd wisdom reacheth from one end vnto an other mightely and ordereth al thinges louingly and of the holy comforter lykewyse The spirit of the Lord filleth the round compasse of the worlde and vpholdeth all thinges There is a great difference betwene mans soull and his body but exceading more difference betwene God his creatures who made both the soull and the body He is not sayde to fulfyll the world as the water the ayre the Sunne light which by deuisioÌ„ be in many places he is in al places without diuision wholy and conteined in no place But as a sound or noyse is hard more of some lesse of other some being of equal distaunce from it as they be of quick or dull hearyng so all be it God be present with all thinges yet he is in some more plentifully in some lesse not with parcialitie but according to the diuersities of their capacities If God be in all places how is it true that wysdom doth not enter into a frowarde soule ne dwell in a body subdued vnto synne Surely synne doeth seperate vs from God for what coÌ„pany hath lyght with darkenes What concord hath Christ with Beliall What felowship hath truth with falshod I answer God is said to dwel to enter where he fauoureth where he loueth after whiche sort he is not in the wicked but after another sort he is in them For where he is not by hys fauour and grace he is by his righteousnes where he is not a benefactour he is a punysher where he is not a dweller he is an auenger But Christ saieth if a man loue hym that his father and he wyll come to hym if they wyll come to hym they were not with hym before and so God is not in al places This text sheweth howe all suche thinges are to be vnderstanded in God The words expouÌ„d one another which be these If a man loue me he wyl kepe my word and my father also wyll loue him and we wil come vnto him dwell with him Where the comming of God the father and dwelling is the same that goeth immediatly before my father also wyl loue hym These wordes be a good comentary to the other wordes before we wyl come to hym we wil dwel with him Wherof it is manifest that all such phrases darke speaches and ridels make nothing against the presence of God in al places but rather fortifie and establish it we can go no whither from his spirit we can flie no where from his face if we climme vp vnto heaueÌ„ he is there if we go down vnto hell he is also there We must not imagin him to be coÌ„teined in place and yet he is al thing in al. He is to all men as he findeth them he is good in them that he findeth good yll to them that be yll he is a helper in them that be good and a punisher in theÌ„ that be euill If thou lokest for any succour help or ayd at Gods hand forsake that is euill aâ—d folowe that is good When thou stealest or goest about aduoutry thou tariest for the darke thou louest the night because thy workes be of darkenes lest thou shouldest be seen and shamed lest thou shouldest be taken and hanged Thou goest vnto the kings high way and takest a standing thou goest to thy neighbours house and robbest hym thou ridest vp to London to sue thy neighbour to robbe him of his right Cal to remembraunce that God is with thee euery where he is with thee goyng he is with thee by the way he is with thee when thou art doing thy deuelish purpose he staÌ„deth by and loketh on wryting thy fact as it were in a paire of tables and at the last day he wil make it knowen vnto al men to thy vtter confusion shame and condemnation If thou be afrayed of men that destroy the bodi fear him that hath power to throw both thy body and soull headlong into hell into the lake that
burneth with fire and brimstone whiche is the seconde death Thou mayest escape the punishement of man but thou canst not escape Gods hand who punisheth more greuously then man Whâ—ther wilt thou flie from God surely thou canst not flie from him but by flying vnto hym thou canst not escape his wrath whiche is his righteousnes but by appealyng vnto his mercie Dauid compared God to a man that draweth a bowe the farther he draweth his shaft whiche is his punishment the greater is the stroke therof There is a great altercation nowe a daies whether God be in the sacrameÌ„t or not he must nedes be ther for he is in al places But whether is he ther by his diuinitie or humanitie Christ warneth vs that in the latter age there shall aryse many false Prophetes and Pseudochristi that is false anointed which be the Byshop of Romes gresed butchers and sacrificers which shal say lo here is Christ and there is Christ. These Pseudochristes be not they of whom they speake afterward in thesame chapters many shall come in my name saying I am Christ but another sort for these shall not chalenge this to them selues but direct maÌ„ to other and of these false anointed that shal point vs to other he saith Nolite credere beleue theÌ„ not and therfore I dare not say that he is there after his humanitie least I be a false Prophet for this is spoken of his humanitie not of his diuinitie Touching his diuinitie I say vnto you good people lo here is Christ and there is Christ for it is here there in the towne in the citie in the chappel in the church and wildernes and euery wher as I haue declared The papistes say y t this place maketh not against y e presence of Christes body vpoÌ„ earth but against false Prophetes which should preach in the last age false doctrine True it is Christ speaketh here against suche But what false doctrine shal they teach Shal ther come two at one time in one age of which false prophets shal say he is christ and an other shal say no this is Christ pointing to some other There were neuer yet two in one age which both were said to be Christes of any false prophets nor the scriptures do not mencion or regester any such thing to come for the veritie saith y t many such shal come Now we neuer read that many haue reported and said here is Christ and there onles we take it to be spoken of the papistes whiche shewe Christ vâ—to vs in many places at once in euery chapell and on euery Aultar Many shall say of them selues that they are Christ but these be other doctours compare their wordes together and thou shalt fynd that I say true the one text doth not expounde the other but they be two dyuerse prophecies of two diuerse things This false doctryne then is nothynge els but to teach Christes body after his ascentioÌ„ to be vpon the earth visibly or inuisibly Pighius who calleth Gods worde a nose of ware wresteth this text to another purpose taking Christe here for his church Lo here is Christe and there is Christe saith Pighius that is heretikes shal say here is the church and there is y e church O wyse exposition shall heretikes saye that Christ is here there touchyng his members and church No verely this is no heresy for Christes church is in many places in deserts and other If Christ must be taken for his church in this text then we are compelled also to vnderstaÌ„d the church by him in the text which immediatly foloweth where he saith beleue them not Christe that is the church shall come as lightnynge we must take Christ for the same thorow out the chapter Read diligently examen the circumstaunce whych is chieflye to be regarded in the exposition of doubtful places open the scripture with the key not with the pykelocke that is expound it by tt selfe not by priuate interpretation and y u shalt fynd that Christe there is taken for Christ not for y e church as Pighius wold straine the place making of y e scriptures a nose of wax You wil ask me then whether we receiue Christes body yea truly from heauen from the right hand of the father not out of y e bread nor in y e bread For onles we eat his flesh and drink his bloud we shal not dwell in him we shall not arise at the last day we shal not haue eternall life Christes humanitie is the mean wherby we must obtein al things the way by which we must clyme vp to heaueÌ„ the ladder that Iacob sawe going vnto Mesopotamia reaching vp to heauen with aungels ascending and descending vpon it Christ teacheth this vsing not only his word and commaundemeÌ„t in raising the dead as God but also his flesh as a help and meane to the same In raysing the doughter of one of the chief of the synagoge he toke hir by the hand and raysed her When he cured one full of the leprosy he stretched out his hand and touched hym When he entred into the citie of Naim meetinge a dead man caried out the only sonne of a wydowe hauyng compassion on her he touched the bere and raised him from dead Ther be infinit places of scripture which teach vs that Christes flesh geueth lyfe deliuereth from death expelleth vice but this is notable forasmuch as this wydowe signifieth the church and her dead sonne representeth mankynd dead thorowe the sinne of Adam Christ is a vyne and we ar the brauÌ„ches as he witnesseth himselfe Ego sum vitis vera c. I am the true vyne and my father is a husbaÌ„d man vos estis palmites The brauÌ„ches cannot lyue onles they take norishment of the substaunce of the vyne and of his iuice Euen so the soul of a christen man must nedes be fed with the swete fleshe and comfortable bloud of Iesus Christe If we be braunches we be nouryshed of the vyne I wold learn whether he be the vyne after his humanitie or by his diuinitie He is not the vyne touching his diuine nature for the vyne is not equall with the husband man but at his commaundement Christ touchinge his diuinitie is the husbandman and equall with his father Marke he is the vyne therfore coÌ„cerning that nature in which he is inferior to his father which is his humanitie If then Christe be the vyne not by his diuinitie but by his humanitie and we the brauÌ„ches then we must be refreshed of the vyne that is of his humanitie This metaphore hath ben abused to many euill purposes as to proue Chryste not to be God because he is the vyne it hath ben racked also to proue that these words hoc est corpus meum This is my body is a lyke phrase a like speach as when Christ saith ego sum vitis I am the vyne They be no like phrases