both body and soule to be nomore vnder the banners of deathe but of lyfe and saluacion at this hys last supper whan the tokeÌ of this body ly delyueraunce shuld be eaten which was but the sygnificatioÌ of thys lambe that was nowe present amonge them by whose death al maÌkynd shuld be lowsed from vtter darkenes vnqueÌcheable fyer to satisfie this mysterye to make it euydent he toke bread after he had geueÌ thankes to God hys father he brake it saying Take eate math 26. Luk. xiiii this is my bodye whych shal be broken for you lykewyse he toke the cup sayinge thys is my bloud of the new testameÌt whiche shal be shed for many in the remissioÌ of theyr synnes For yf the arme of god and hys myghty power was so hyghlye estemed in the delyueraunce of theyr mortal bodyes from a mortall tyrauÌt that it vouchsaued him to establyshe it wyth thys sygne or token for a memoriall of hys grace towardes theÌ being yet not takeÌ out of the cheynes of darkenes than whan soeuer the deuyll assaulted them captyuating theyr wyttes with sensualitie to make theÌ forget the lorde that the wytnes of his benignite shulde alwayes accuse theyr ingratitude moue theÌ to repeÌt how moch more ought this signe or sacramente of the Lordes death to be hyghly reregarded amonges vs Christians whych preacheth vnto vs a thyng farre better thaÌ a bodyly deliueraunce from a bodely tyraunt namely the delyuerauÌce from eternal dampnacion the kyngdom of darkenes thaÌ whansoeuer the ramping lyon Sathan seketh to deuour our soules by the entiâarg vnto syn and desperacion we by this holy sacrameÌt ar put in remeÌbrauÌce that our sauiour Christ was the promysed sede of the womaÌ whych shuld breake the serpentes head whych moued our father to bannisshe vs from hys syght and hath in hys death bloudsheding slayne the leuia than that had power ouer deth Wherfore as the lambe was yâ sygne appointed to coÌtinue tyl the euerlastinge sauiour euen Christe our laÌbe came to preache the deliuerauÌce of theyr body froÌ the paynefull seruitude of the Egiptians Euen so this bread wyne is the sacrament appointed by christ to preach his most precious death our redemptioÌ tyl he come to iudge the quicke and yâ dead And therfore good brethren after the immolacion of Christe Iesus our passouer laÌbe the Israelites sygne ceassed because the innoceÌt lambe in very dede appoynted of god before the creation of the world to be slayne was come whome it sygnified and hath to assure vs of his death and commyng agayne left vnto vs bread and wyne as a sygne and token to confyrme vs weakelynges in fayth that he hath died for our synnes to pacifye the wrath of hys father and is rysen for ouâ iustification thee yron bandes of death brast in sonder and he wyth triumphante victorye by the power of god hath penetrated the cloudes to geue saluacion So that the ryghtuousnes as Paule saythe that pleased Roma iii god was the redemptioÌ that is in christe Iesus thorough whoÌ the terrible vengeaunce of god is passed ouer vs and wee sealed into redeÌptyon and that ye shuld not doubt but that God by hym is wonne to be our frende marke wel thys his own testimony Hic est filius meus dilectus in quo mihi bene coÌplacui ipsum audite that is to say This math iii marke ix is my beloued sonne in whom I am well pleased heare hym As the lambe therefore was appoynted by Moyses theyr leader chosen of god a memoriall or sygne of goddes goodnes in that he made them fre men as touchynge theyr bodyes from pharaos yocke the nyght before it came to passe EueÌ so this bread and wyne was assigned a perpetual sygne by our Moyses chosen of god by hys precious bloude to leade vs from euerlasting death and dampnacion as a sygne of goddes mercy towardes vs in that he hath sent hys only begotteÌ sonne Iesus in the shape of synfull flesshe beyng wtout syn to coÌdempne syn in the fleshe to coÌquere death for theyr sake that of a pure loue trusted in hiÌ eueÌ yâ nyghte before his deth now by this signe bread wyne christ to instructe hys Apostles whom he had chosen to support stedfastlie amonge the Iewes the delyueraunce of our soules froÌ death exhibited playnely before they eyes that that followed namely hys passion and the coÌforte of the same saying Take eate this is my bodye whych shal be geuen for you do this in remeÌbraunce of me That is to saye euen as ye se this bread broken for the coÌfort of your outward maÌ and thys wyne dronke for the coÌsolatioÌ of the same being so necessary yâ wythout it your outward maÌ perisheth for honger and hauing it the body is defended from staruing Euen so I myne own self personally whom ye se fele know beyng the mynyster of thys whych ye do receaue eueÌ as surely as ye behold the brekyng hereof and know kyng hereof and know that ye haue receyued hit so sureli shal be crucified reÌt and brokeÌ for your synnes and in hit shal deserue fre remyssyon of al youre iniquyties by whose merytes thy vnryghtuous soule is made rightuous for euer yf thou forsakest synne for this was geuen for the comfort of your inward maÌ whom god hated for synne for to reconcyle it to thee fathers fauour agayn to defend it froÌ death eternal Therfore for asmoch as by necessitie we are enforced dayly to coÌfort our bodye with bread drinke Euen so are we dayly enforced to comfort our soule with the eternal Testamente in Christes bloude so that now whaÌ soeuer our sperit beginneth to faynte for hoÌger that it behoueth vs to breake thys bread drynke thys wyne in the remembraunce of christes death and of hys comfortable testameÌte to feade our soule wtall Hoc enim est bibere de plenitudine misericordie sue that is to say For this is to drinke of the fulnes of his mercy And thys opened theyr eyes confyrmed theyr fayth to perfection to preache that whyche they afterwarde sawe come to passe accordiÌg as yâ bread was brokeÌ Paul therfore iÌstructed by yâ sperit of god to vnderstaÌd this misterie sayde yâ whych I receaued I deliuer vnto you o ye Corinthians The nyght before he was betrayed he toke bread brake it saying this is 1 Cori. 11 my bodye whych is broken for you also by yâ cup he sayd thys is yâ new testameÌt in my bloud as ofte as ye eate of this bread and drinke of this cup ye shall preache yâ lordes death tyl he come Yf now the the personal bodi of christ fleshe bloud had ben ther as ye dreame than wolde not paul haue said ye shal preache the lordes death til he come But rather he wold haue sayd behold corinthes here is christ êsonal bodye amoÌges you but paule assuredly taught by yâ holy ghost the this was
darkenes to light fynally from a lye to infallible truth Therfore as the willing marynors that couet the sauegarde of the shyp partely for the owner sake whom they loue chieflye for theyr lyues sake whych staÌd vpon the shyppe diligently do marke and obedieÌtly do folow the counsel of theyr pylate neyther adde they or dymynysshe they any iote of his wil lest the shyppe perysshe Euen so good brethren yf ye loue god whych is the owner of your soules yf they be faythfull or yf ye haue any respect to your own lyues whych standeth in the fulfyllinge of hys commaundementes diligently bothe heare and folowe gods worde whoÌ he hath geueÌ the to leade thy vnderstaÌding into al truth to whom nether adde thou or dymynysshe any thyng lest thy vnderstanding perysshe by errour For it is wrytten in the scripture Yf any man adde any thing to the worde of prophecye I wyl adde vnto him the plages that ar wrytten in thys worde And yf apoc xxii any maÌ shal dimynysh any iote of this word god shal take hys part out of the boke of life and out of the holy cytie Alas why then runne ye this hedlong into your own confucion louing your owne fantacyes so well yâ in coÌparison vnto theÌ ye moost vnkyndely vylypend the truth of thys his moost sacred word whych teacheth vs that Christes natural bodye accordynge to the prophetual testimonye was crucified dead buryed and the thyrde daye rose frome death to lyfe and assended into heaueÌ ther sytting on the right hand of god his father and yet contrarye to thys truth ye haue added your opinioÌ eueÌ poyson vnto your owne soules except ye repent that thys natural body whom the holy ghost affyrmeth to syt on the hand of god hath transubstaÌciat it self into bread wyne Thus philantia hath be wytched you in soche sort that ye thynke truth to be a lye and your abhominable lye truth but I wyl tel you one thing which the holy goost wold in no cause shulde be forgotten That Christe came not to do his own wyl but the wyl of hys father whych sent hym ⪠But hys fathers wil was that the natural body of christ whiche was crucified dead and buryed after hys resurrectioÌ shulde assende into heauen and syt on hys ryghthande therfore must it be graunted yf your lye shuld be the truth as ye suppose it that christ hath not onely preuaricate his fathers wil for that he hathe as you saye disobediently forsaken hys fathers syde and trone of celestial blesse transubstanciat him selfe beynge of a nature incorruptyble into bread and wyne that shal peryshe For the scripture sayth that all thynge sene wyth our eye shal consume peryshe wyther a way and that nothing is for euer but the word whyche continually preacheth christ oure sauiour but also he hath as youre truth testyfieth of hym openlye dissembled in that he sayd he came to satisfye the wyl of hys father and that he hadde sente vs the sperite of truth and now your truth hath both accused him of disobedieÌs for transubstanciatinge of hys natural body into bread wyne coÌtrary to hys fathers wyll and also proued the holy ghost a lyar whyche hath testified all flesshe that faythfully beleued in the sonne of god to be saued by the obediens of Christ Iesu in whom god almyghtye is satysfied But suppose you good brethreÌ that god can suffer his sonne this to be reported of you of whoÌ he hath so wel disserued or hys word thus to be sclaundered which is pure and truth and that wythout any cohercioÌ or tellyng you of your fault no no iudge not him to be a shrinking god or one that setteth pryce by youre stoute lookes that therby he shulde feare any fote at al to staÌd in trial of his truth and tell you of your heresy for hys longe sufferans whych lusteth for repentans that his kyndnes myght apere is not so slender towardes you that he wyll thus see you peryshe by erroure Whose conspiracie busylye seketh your daÌpnatioÌ all though to you his most wicked purpose is vnknoweÌ yet hath gods mercy espyed hit reioyseth not in your deth wherfore behold the grace the it offered vnto you by yâ holy goost which entendinge to staÌd in trial of goddes truth by gradacioÌ refuteth your daÌpnable errour disorderiÌg of gods wil proueth yâ natural bodi of christ our sauiour after hys resurrectioÌ to syt on yâ righthaÌd of god hys father for yâ proffe of thys matter we call Luke thâee Euangelist to wytnesse where he wryteth that yâ Maries yearly in the sabothe daye came accordynge to the costume to embrace yâ body of Christ but whaÌ they came to yâ monument they founde the stone rolled a waye whan they entered to se the body was away wherw t they were maruelously astonished but in this sodayne traunse fayntynes of hart two men in whyt aparel apered vnto theÌ saying Quid queris viuentem in mortuis surrexit noÌ est hic That is to say Why seeke you him that liueth among the dead He is rysen he is not here And also accusing them of forgetfulnes sayd vnto theÌ haue ye forgotteÌ what he tolde you in Galilie yâ it was expedieÌt for the son of maÌ to be vnder thee poore of synners to be crucified and ryse agayn the thyrd daye and so to enter into glorye Yea because he wold not haue hys dyscyples vnexpert of thys hys resurrection what shuld become of this hys body a litle before his death to reuele vnto them the mysery of his impassible body now glorifyed he toke certayn of theÌ with him and sayd some of you shal math 17 marke ix Luk. ix not se death vntyl ye se the son of man in hys glorie and forth with vpon the hyl thabor in the presens of Peter Iames Iohan he transfigurated his natural body by the power of his godhead not as ye dreame into bread and wyne which shal putrifie but into an immortal shape the phisnamy of a maÌremaynyng Apoc. i. Dan xvii coÌmaundynge them that it shuld be vnknowen tyl after the testymonye of the prophete were fulfylled whyche spake in Christe to hys father sayinge Thou hast taken my soule out of hel and hast not suffered thy sayncte to se corruptioÌ And after thys they were called to testifie of Christ crucified preache euen vpon the howse toppe the resurrection of our sauiour being the fyrst fruytes of them i corin 15 that slepte in hym of the whych resurrection Paule speaketh in thys wyse sayinge Resurrexit Christus a mortuis per gloriam patris Roma vi iam non moritur mors illi vltra non dominatur that is to say Christ is rysen froÌ amonge the deade through the glory of the father Now dyeth he not deth shall hence forth haue nomore power ouer hym Now good brethren syns that the sperite of truth hath assuredly taughte yâ the
god his father wyth whoÌ as many as beleueth in hys only sonne shal âaÌtifye the euerlasting sabaoth of endles ioy for he alone hathe made thys entre by whom al christians must enter and who so clymmeth ouer the walles and goeth not thorow the dore surely he is a thefe and a robber and as a thefe or robber for his transgressyoÌ is subiect vnto iudgemeÌt EueÌ so shal that soule be endaÌgered in iudgemeÌt that seaketh in any otherway to god the father that christ Iesus for by him we haue knowledge of god without hym we shall neuer knowe god veryly thus hath he spokeÌ with hys owne mouth Yf any man knoweth me the same knoweth him that seÌt me wherfore as the dore is the entery to the maÌsion place EueÌ so Christe is our dore to yâ father agayn as thou dayly by experience seeste the branches of the vyne which taketh moosture of yâ body out of whoÌ they issue neuer to dye but coÌtinually according to his nature growe grene floryshe bryngyng forth yâ frute of yâ vyne Euen so as many as ar vnfaynedly graffed in yâ precious body of christ our sauiour shall neuer taste of death but perpetuallye by hys aboundant grace growe and florysshe in vertu and brynge forth frute in hym agreing to his nature that is the denyinge of vngodlynes doinge good as yâ prophet wryteth Declina a malo fac bonum That is to saye Declyne froÌ euyl and do good Last of al as the way leadeth the pylgryme or wayfaring maÌ to his iorneys ende that he may ther rest from werines so doth this our aduocate mediator christ Iesu leade vs which here ar but pylgrymes in this strauÌge lande compassed aboute wythe all myseryes and deathe to oure owne countrie whom he hath purchased for his faythful flocke with hys holy and santyfyed bodye offered ones for al for the remissyon of our synnes which countrie endureth for euer exeÌpt froÌ all trouble wherein reynethe the peace of god for euer wher we shal enioy the fruyte of our laboure and atteyne the goole whereat al the faythful eueÌ froÌ the begynning that hath bene are and shal be to the coÌfyrmation of the whole world hathe wyllingly directed thee course of theyr lyfe namely lyfe euerlasting the port of christiaÌ traueyle wythoute werynes thorowe Christ our lorde as saithe the euangelist Iohan. Hec scrip si vobis qui creditis in nomine filii Iohan v dei vt sciatis quod vitam habetis eternaÌ That is to say These thynges haue I wrytten vnto you that beleue in the name of the son of god that ye maye know that ye haue euerlasting lyfe Now to conclude christ is not a material dore way or vyne but hath in hym yâ qualities of these vicible thinges thus it pleased his mooste glorious Maiestie to enforme vs in the knowledge of the vertue of his most precious body by thys visyble sygnes to augment oure hope to saluacion EueÌ so hath he done in thys hys sacrament sayinge Hoc est corpus meum That is to say Thys is my body not that hyt is his personal body nomore thaÌ hit is a dore or vyne but as he hath yâ qualytye of a dore or vyne so lyke caseÌ hath he yâ propertie of thys bread for bread by nature norisheth the body so christ by nature norysheth yâ soule Yf therfore the letter shuld be symplye vnderstande without interpretacion how moch shulde it abhorre the sperit of god whyche teacheth vs that Christ is our euerlasting priest according to the order of melchisedeck without begynning wtout end Alpha Omega yea how moche shuld it make faynt oure hope to beleue yâ incorruptible bodie of christ our sauiour to be transubstaÌciat into a massie peace of bread wtout lyfe or soule and made of corruptible elementes But here may you se good brethren as it were in a myrror or glasse yâ groose capacitie of our indocible iudgemeÌt of froward fleshe which seketh not hartely to be instructed in yâ truth or sauour of the light but rather to be wyse in hys own coÌceyt and worder at the wysdoÌ of god namely yâ truth of hys word As yâ malicious pharaces or stubborne Iewes amoÌg theÌ selues wondred at yâ coÌfortable wordes of christ whaÌhe said his flesh was meate his bloud drinke that it gaue lyfe euerlasting groosely poÌdering the letter not the spiritual enteÌt of christ enteÌdiÌg to preach remissioÌ of theyr syns by the offering vp of his precious body wherby yâ tyraÌnous workes of cruel sathaÌ were lowsed hel syn deth clerely vanquished sayd how caÌ thys man geue his fleshe to eat his bloude to drinke supposing as Luther his adherentes that they with theyr teth shuld eate the flesh of christe drinke hys bloud esteming it only meate to feade the bely wtal but christ to coÌdeÌpne theyr fonde suspicion to make playne his meaning as touching the eatiÌg of his precious body being yâ foread sent down from heueÌ to geue lyfe vnto al the worlde sayd Spiritus est qui qui viuificat caro noÌ prodest quic quam verba que loquor spiritus vita sunt That is to saye It is Iohan. vi the sperite that quickeneth the fleshe profyteth nothinge The wordes that I speke vnto you are speryt lyfe As who shuld say it is a spiritual matter that I speake of nothyng apperteyning vnto the fleshe for the sperite of god of nature endeuoureth to instructe the selye poore and faynt speryte of man to be apt to comprehende the wyl of hys creator for thys speryt feadeth the soule and maketh the hart of maÌ ioyful and therfore maye it very well be assembled vnto thys worde meate for as an hungrye stomack beyng by longe fastynge febled in streyneth out of corage reioyseth whan it is satisfied with meate Euen so the harte and soule of man beyng long febled wyth yâ wrathfull displeasure of God vnto whom it was subiecte by disobedience after the aboundant mercy of Christ frely offered hir selfe to appease thys wrathful indignacion by whoÌ it was noryshed it ioyfully loked vp praysed hys sauiour And therfore it is a spyrytuall meate whych I speake of geueÌ only of yâ sperit whych feadeth nothing but maÌnes mind And thus answered he the errour of the Iewes whyche vnderstode hym to speake of hys personall bodi because we shuld not dreame as Luther hathe done any thyng of thys corporal presens to be in the sacrament But in thys opynyon Luther you all whych moost vnaduysedlye haue subscrybed vnto hys errour haue with your carnal wisedom exceded the policie of the wicked worldlinges which put christ to deth For yf thei eyther by power or êsuacioÌ could haue the multitude or commeÌ sort of people beleue yâ his bodi had bene amoÌgest theÌ in form of bread they wold neuer haue brybed yâ knyghtes of yâ sepulture with money to say that his body
god is yâ word the word is god And as god is an euerlastiÌg god wtout beginnyng without end eueÌ so this word is a perpetual word endureth for euer For he hath sayd yâ heaueÌ earth shal perisshe come to ruynne but yâ worde of yâ lorde endureth for euer Wherfore as yâ lord in this visible sacramentes hath preached vnto vs yâ inuisible grace mercy fauour of his sperit eueÌ so with his spiritual coÌsolacioÌ vnsene with our flesheli eyes hath he coÌfyrmed yâ hope of our forefathers in the promyses of hys holy word by visyble signes or sacrameÌtes As for an example it pleased our heueÌly father to leaue vnto AbrahaÌ his posteritie circuÌsitioÌ with certayn sacrifices in moyses law to be sacrameÌtes tokeÌs by whoÌ they shuld be led as it were by yâ haÌd to Christ of al fleshe thou trusteth in him yâ only sauiour That as the sacrifices of yâ Iewes done with bloud wherwyth al thynges in the teÌple was sprinkeled being a visyble sacrameÌt vnto theyr mortal eyes preached the inuisible grace of the promes yâ Esaye prophesied namely that god wold send a lambe so pure innoceÌt symple into the earth that butter shuld not melt iÌ his mouth neyther yet he shuld be able to breake a rede whoÌ hys wyl was to be slayne a satisfactorye perfyghte sacrifyce for mans transgressioÌ remyssion of his syns EueÌ so circuÌsytion was a visible sacrameÌt to coÌfyrme theÌ in this inuisyble grace That god the father had prepared for theÌ an instrument to cut away yâ froth corruptioÌ of AdaÌ of theÌ al that issued out of hys loynes which instrumeÌt is Rom. iiii Christ the promysed seede to AbrahaÌ in whome all nacyons be blessed Therfore as it is euydeÌt by the scripture theyr sacrameÌtes were of equal force with ours sauing that theyrs preached vnto them the commynge of Christe and ours that christ is all ready come and is assended aboue the cloudes to geue saluacion vnto men but all accordynge to truth hath taught Iesus to be our peace offeryng and satisfaction Thus is marten Luthers opynyon wyth all hys scholers in this poynt chieffely reproued that yf the bodye of Christ shulde really be in the sacrameÌt of the alter ⪠as featly ye name it then were not the sacramentes of equal force But we only possesse thys Christe of whom theyr sacramentes testyfyed and not they consequeÌtly that we only ar saued because we ar only pertakers of this body and not they for theyr sacrameÌtes ledde vnto christ and our Sacrament is as ye saye Christ hym self O blasphemye most horrible that the precious bloude of Christe oure sauiour vnyuersallye shedde for all flesshe shall thus by youre mooste deuylysshe Imagynacyon be made insuffycyente Thynke you that truethe can thus be thus be outfaced of your heresye no it wyl coÌdeÌpne your wickednes iustely proue you as ye ar vntrue in dede And for yâ proffe of thys What meaneth the mercye seate to be placed vpoÌ the arke yâ two cherubins to be set vpon this mercy seate one agaynst another both loking down into the mercyseate But that our forefathers abrahaÌ Isaac Iacob which slepte many a daye before christes incarnatioÌ by fayth assured themselues to be purifyed in the precious deth crosse of christ our sauiour of theyr wretchednes in him to haue fre remission so that ther by euydently it is declared that theyr sacrameÌtes ours are of one force as touching theyr end they dyffer not for aswel theyr sacramentes as ours preache Christ crucifyed whych wyth the onely sacrifyce of hys body hath made al them perfecte for euer whom he hath sanctified That ye may therfore vnderstande this example of the lawe marke diligeÌtly what it signifieth that thereby youre hartes maye be opened to beleue thee mooste sacred worde of God thee ioyefull tydynges of youre delyueraunce from deth thorowe Christ Iesus The arke fygured the law which withoute parcialitie condempnethe all flesshe for synne so that therby could no man be made ryghtuous nether yet safe from the vyalles of Goddes wrathefull indignacion whome he powred as a iuste rewarde vpon AdaÌs dysobedyence for after that he hadde preuaricate thys lawe Eate of all yâ frute wythin this garden only excepted the frute of knowledge of good euell straythforth wyth the appel he deuoured death and dampnacion and coulde noo longer be herbored vnder the plesant shadow of the fruteful trees of Eden but was bannysshed thee presens of yâ lord his god with glistering swordes of flaminge fyer as a traytour most rebellious disobedieÌt agaynste hys law Now whaÌ yâ law beyng by nature an exacte iudge one yâ vseth noo percialitye in rewarding euery one accordiÌg to his desertes had for syn dishereted Adam throweÌ hym into thys moost wretched vale of all mysery wher the curse of god with oute all resystaunce came vpon hys head he coulde not for shame seke frendshyp of the lawe ⪠whose straytenes he had tasted and so well knewe to abhorre hate and condempne synne for the lawe entreateth no man freÌdely but hym which diligently obserueth all thing wrytteÌ therin to whom it hath made thys promes that yf he shall doo all thynges conteyned therein he shall lyue in them and see good daies but yf he breake this law and let the couenauntes therof be vndone then wyll the Lorde beuyse agaynste hym thys plages followynge for the abbreache thereof he wyll vysyte hym shortely with feuers swellinges which shal destroy yâ eyes âetif xviââ and xxvi Ezââ xviii Deutâ 28. consume away the hart yâ is to say the soule which hath sinned against this law shal dye yâ deth AdaÌ therfore for asmoche as he dysobeyed the statutes of thys lawe was nowe ouerwhelmed wyth deathe and darkenes hauynge no frynde that wolde or coulde be found that was able to bruste thee intollerable and mooste paynefull yocke of thee lawe whych hadde so greuouslye wounded his conscyeÌce vntyll soche tyme that God of his mere benygnytye not wylling that the adueysarye shuld possesse the creature whom he had made to magnifye hys name spared not hys onely begotten sonne Iesus Christe to make hym partaker of oure vyle flesshe and all naturall infyrmyties therof synne excepte that by hys gloryous death and resurrectyon he myghte treade hym vnder fote which hadde power ouer deathe and delyuer them that sate in darkenes in thee shadowe of death from this terryble captyuyte and bynde vp the woundes of Adam and hys posteritie because therfore that the lawe by the meane of disobedience hadde couered all mankynde wyth dampnation he came as a lambe moost innocente and by hys obedience vnto the death of the crosse he exempted not onely al men from the cursse of the lawe but also he couered them wythe saluacyon that wythout wauerynge trusted in hym and therefore he is called the mediator of God and maÌ in thee holye scripture because he