stedfastilie and not to be doubted of by any man that the Barnes of the Lord doo signifie vnto vs the Church of God and within them 〈◊〉 the ende of the world there will be Chaffe mixt with good Corneâ— that is wicked with good euill men among righteous men and Heretiqâ—â—â— among those that are faithfull It is as true and as pretie as it is plaine that Prosper sayth Prosper depromis et praed Dei Cap. 7. Nunc vero ecclesia aut Arca velut mundâ— et immunda animalia bonos malosque portare cognoscitur vsque in praedictum finem de quo Dominus et saluator noster in Euangelio 〈◊〉 est That is And nowe we are assured that the Church of God which is as was the Arke hath in it bothe fowle and cleant 〈◊〉 and is openlie knowne as well to carie the good as those that are euill euen vntyll the determined ende and tyme whereof our Sauiour Christe spake in the Gospell which is vnttyil the ende of the worâ—e So that nowe we are not to be discouraged but comforted not dismayed but stayed in as much as the Lord will alwayes fight for vs and permitte the wicked for a season that their condempnation may be greater when he commeth And it must not be vnknowen to you that there haue risen vp Heretiques from tyme to tyme but especially in the Primitiue Church and in the lyght of the Gospell as the Iesuites and the Fanulie of Looue and the Seminaries doo now in our age Euse Lib. 2. Cap. 1. After Christe 46 yéeres began Simon Magus whome the Pope is 〈◊〉 lyke as can be that selteth the holie Ghost and hell and Heauen and soules of men for money Beda After Christe 58. yéeres or thereabout 〈◊〉 by Elymas Bariesus he would haue peruerted and turned Sergius Paulus from the trueth as Champion and Howlet haue laboured of 〈◊〉 to peruert the state of England Iren. Lib. 1. Cap. 25. After Christe 73. sprang vp Corinthus as like the Papistes in this one thing as might be that he luâ—â—â— after the satissying of the â—â—â—lie and delighted in meate and drinke and maried women Euse Lib. 4. Cap. 7. After Christe 93. sprâ—ng vp Basilides before 〈◊〉 Menander whome in this one thing the Pope and his Clergie resâ—â—â— bleth in that they thinke that Faith by periurie may be renouriâ—â—â— Epiphanius Haer. 26. After Christe 100. yéeres arose vp the Gnostikes some call them Barborites all one with Papistes for they had in them a swelling pride as hath the Pope with his Cardinals thought they knowe all things and their women among them were as common as the strumpets and 〈◊〉 be at Roome for the Friars Haer. 29. After Christe 121. dyd the Nazaritâ—â— spread their Herefies abroade altogether in effect as are the Iesuites who gaue them selues to the obseruation of the Lawe euen alike as be all their Ceremonies which they vse Euse Lib. 5. Cap. 13. After Christ 163. were the Montanists verie rife in the world what they differed from the sects of Iesuites and their company I knowe not all one they were in many things For they for bad mariage as papistes doo they absteined from 〈…〉 béeing vnlaâ—â—full euen as papistes doo they vsed 〈…〉 and defiled women as the papists doo And thus from time to time since Christe there haue béene most detestable Herefies in the Church now I am of opinion that the errors of the papistes are a confused and mingled Chaos euen a trusse and Booget of Hertfies gathered togeather of all sortes of Heretiques from the beginning which when time seâ—ueth I will prooue Héere lyeth out 〈◊〉 and 〈◊〉 holde that God of his mercie will as wel defend vs as he hath done the other his Churches that hath béene pestered with them since the comming of Christe And as for England they can doo it no 〈◊〉 God is with vs. They cannot hurt vs God fighteth for vs theâ—r pretious bauâ—â—es shal not breake our heads for so hath the Lord 〈…〉 Their errors shall doo what God will haue done that is mough to comfort vs. For the papistes them selues what grosse and 〈◊〉 opinions they holde this short Treatise shall declare 〈◊〉 Irequire at your hands that shall reade this Booke First that 〈…〉 â—â—differerently without partiality Secondly that you way the Articles and sundrie pointes and howe and where the trueth in them is to be looked for Thirdly that you cast not your eyes vpon the writer or vpon the Aduersary that is confuted but that you iudge 〈◊〉 betwixt bothe Last of all with a perfect pure and vndefiled 〈…〉 this booke to be read of thée that thou thy selfe mayst be comâ—â—ted thy conscience assured thy minde and beare satisfied and thy adversaries mouthes that would hinder thée for euermore stopped So I leaue thée to the tuition of the Almightie and do aduertise thée to may for the conuersion of these Heret ques or for the will of the Lord to be shewed vpâ— them according â—â— that purpose and determination of 〈◊〉 which he hath decréed And so fare you most hattehe well Yours in the Lord. Iohn Keltridge ⧠To the aduersaries of the grace of God in the Tower of London or els where I Iohn Keltridge wishe amendment of life conuersion to the moste auncient and vndoubted faith with true repentaunce and contrition of hart That they may become liuely and perfect members of Iesus Christe ALbeit the rare strange comming of you into England hath kindled the harts of many men against you so them see on fire as it is very apparaÌ„t that the flaÌ„erherof is not like to be extinguished till either the godly people see your conuersion from your heresies or conceiue some hope that you will return to God speedily Yet we for our partes that haue endeuored by preaching to bring you to the Lord may not cannot cease continually either to pray with earnestnes or desire with stedfastnes or begge with feruentnes or intreat in all faithfulnes at the handes of the Lord that he would lighten you by his spirit or quicken you thorow his grace or resolue you by the trueth or confirme you by the woord which you dayly heare that the only true and perfect man Iesus Christe maye be knowen unto you which knowledge and perfect vnderstanding you cannot be ignorant of if you shut not your eyes or withdrawe your harts from the hearing of the same What you haue been hitherto we know but what heerafter you shal be that the Lord our GOD knoweth not we We may hope very hardly for you refuse the trueth willingly your conuersioÌ„ 〈◊〉 we not looke for speedily you perseuere in your errours so stouely So that for that matter we deforre and commit all to to the Lord. Notwithstanding for myne owne 〈…〉 some thing to say vnto you for your owne behalfe I haue much to charge you with For my selfe wheras I haue bothe spoken heertofore and doo
fire Deut. 4.24 For the Lorde he is a iudge of the world 1. Sam. 2.10 he is as in Egle swift to anger Exod. 19.4 he is as a man strengthened with wine Psal 78.65 hee is as a roaring Lyon to the wicked Isay 31.4 and as a deuourer and eater vp of the impenitent The Lord he is terrible Deut. 7.21 a reuenger of vnrighteousnes he is swift to deuoure the families of the wicked and he will not spare the vngodly houses therefore out of these places of scripture I make this conclusion His wordes are to be feared and his lawes and comandements are to bee kept that is able if wee disobay him to destroy vs But The Lord our God is a consuming fire a two edged sworde as a flaming fire to the wicked that disobey him ergo The Lorde our God is to be feared and his lawes his command ementes but none other whatsoeuer coÌ„trarie to his are to be kept Now this coÌ„maundement here is taken two manner of wayes Exclusiue 1 Excluding all manner of false worship 2 Excluding all other commaundements of men contrarie to this 3 Excluding all foraine power and iurisdiction of Turke and Pope contrarie to this Inclusiue For God includeth all kinde of true worship within this coÌ„mandement of his word The second circumst was this Who they were this commandement did concerne touch They were the Israelites and the people of God hereof I may principally yeeld two reasons 1 First because the promise made so Abraham should be kept that God shoulde be mindfull of that that was spokeÌ„ namely that he and his séede should be blessed for euer which â—hing hath bene must largely and most aboundantly both séene and knowne to all the world and continued so long as Israel feared his name serued him the Lord their God Was it not so of old and doe not we knowe that it is true Israel why they were the inheritaunce of the liuing God Deut. 4.20 Deut. 9.26 Deut. 14.2 2. Sam. 21.3 Israel they were redéemed in his strength Israel was a holy people to their God Israel was as the vineyard of the Lord and he brought out the Heathen and planted them Psal 80.9 Israel was elected of God and the Lorde loued them euermore Deut. 10.15 Israel was a royall Priesthoode Exod. 19.6 and a holy nation counted of till they forsooke the Lord their God of hoste and then God forsooâ—e them 2 Secondly this lawe was giuen to Israel that it might be a witnes vnto them of the iust iudgements of God if they obeyed him not as Moses did prophecie for for this cause are they called by God Rebels and runnagates from the Lorde Deut. 9.24 Psal 106.40 Then were they castawayes from the face of GOD. Eze. 16.3 Then were they counted a wicked generation and of the posteritie of Cham Then as they sell straungely were they called ignominiously by the name of Apostataes Then Eze. 2.3 Then named hypocrites for their dissembling with their God Rom. 2.17 Then Incredulous persons for their vnbeliefe Then were they called the Slayers and murtherers of the Prophetes Iohn 7.28 for in déede they killed them Then the Persecutours of the Gospell Matth. 23.34 for they hated the way of life Then were they called the betrayers of Christ for they killed him And from that day to this Actes 13.46 haue they and their séede bene Vagabonds in strange landes they haue runnâ— from countrie to countrie Actes 3.13 and they haue had no place for why they prouoked the Lord their God to anger and nowe hath he punished them according to the wordes of his seruaunt Moses long before Nowe therefore this appertaineth vnto vs As the Ammorites Pâ—eresits and Iebusites were dâ—â—en â—ut of their owne land thâ—â—â—â—â—el might postede and eâ—â—oy the same So were the Israelites dispossessed of their inheritaÌ„ce for their sinnes that we might be heirs in their steede for séeing that this lawe was giuen vnto them to kéepe and they disobeyed it it is taken from them and giuen vnto vs that we may loue it And in as much as all the day long the Lord stretched foorth his hande vnto a disobedient and gaynesaying people we haue also to take héede that we harden not our heartes as they did in the day of temptation wherefore in many trials and in a long patience and sufferable affection did the Lords leade them from time to time that they might knowe him At the length did he cast them off for their stubbornnesse and hardnesse of heart and whereas they were accepted before GOD gaue vnto them the spirite of slumber and their table was made a snare and a net and a stumbling blocke as 〈◊〉 recompence vnto them to this day And whereas before they were braunches of the right Oliue trée nowe are they cut off and we are taken in in their steade Rom. 11.24 Israel is cast off and we the Gentiles are in their place we must therefore take héede that we also liue now according to the lawes of our God lest that the Lorde despise vs God is of long suffering and of great mercy but when as he striketh he is a consuming fire as he did them for his rigor vpon Israel and his mercy towardes vs his angrie countenaunce shewed vnto them and his louing fauour to vs warde declare both his seueritie and iustice vpon them in refusing them and his clemencie towarde vs that were straungers in that he hath chosen vs as an other Israel and an other Church vnto him selfe for we are nowe the Israel of God and so long we shall be the same as we either obey him rightly or serue him vprightly or be readie to serue him or swerue not from him but kéepe the right way which that we may doe we will examine the third circumstance The thirde circumstance What is the commaundement commaunded here It is this These wordes which I commaund thee this day shall be in thy heart c. Wherein I wold that you noted many thinges 1 First the words commaunded are the words of God not the wordes of Man Turke Pope c. 2 Secondly giuen this day noteth that as yeres doe consist of dayes so day after day making many dayes doth declare that God is to be loued and feared euery day 3 Thirdly here is to be noted the future time these words shal be in thy heart which is a precise lawe that in as much as no time is limited but the future time named it doth argue that God is to be remembred at all times 4 Fourthly I doe gather here in that God saith These wordes shall be laide vp in thy heart that therefore Rires and ceremonies are not to be required so much in the true seruice of the Lord as is the soul and spirit For God will be serued in spirit and trueth 5 In that his wordes are to be remembred is
a seruice which toucheth and concerneth God and a seruice which toucheth and concerneth man Whereinto if you or any other shall looke it wil be founde that this scruice which is appertinent vnto God and vnto man is also two folde Seruice of God and man â— The body and the minde goe togeather in the 〈◊〉 wooâ—ship of God Internall which is in spirite for as God is a spirite so also will he be woorshipped in spirite and truthe Externall which is outwarde in reuerence and dutie apparant euen to man Bothe these are required in this place and they be 〈◊〉 vnted togeather as without bâ—the of them the Lordâ— our God cannot bee truelie woorshipped Theresice I will not seueare or deuide the one from the other but I will â—ucke them as in a golden Chaine and make them Caepartuers and fellow companiorts in enerye good action Now this internall and this externall seruice of the Lorde are bothe séenâ— in diners circumstances of my Text as followeth True seruice is seene 1. First if you shal loone 2. Secondly the Lord your God 3. Thirdly with all your hart 4. Fourthly with all your soule 5. Fiftly with all your might 1. The first sheweth the readinesse that is in vs. 2. The second shutteth out all other woorship whatsoeuer 3. The third declareth that nothing should be precious vnto vs but the Lord. 4. The fourth taketh away all counterfeiting and all dissimulation 5. The fife openeth that no creature els may haue this seruice but onely the Lord our God The fall of maÌ„ being in perfection his vnstablenâ—◠〈◊〉 he is on earth his coâ—â—uptâ— mind in a◠〈◊〉 he doo the 〈◊〉 blyndnes and error in the lyght his grosnesse harde hart in beleef dyd requyre a pure and vndefiled lawe to brydle him I am not ignoraunt that euerie man in whome is the breath of life and vpon whome the Lord our God hath powred of his Spirite is in some part any in eueriâ— part faultie in this coâ—â—aundoment which naturall blinâ—nesse and Ignoraunce of ours sheweth the groat perfection 〈◊〉 heauenly integritie of the Lord and againe condempneth vs as guiltis in eneriâ— point 〈…〉 our handes at the barte continuallie as béeing on able to 〈◊〉 any lots of this same or to stand before God if he call vs to a reckoning For if that man were able to stand and would neuer fall from his 〈…〉 and his heart vnâ—â—â—â—ble 〈…〉 〈◊〉 be 〈…〉 in Israelit thon â—e 〈…〉 thinke â—ho 〈…〉 〈…〉 that 〈…〉 thing 〈◊〉 of 〈…〉 that 〈…〉 We may 〈…〉 and no doubt the Lord our God hath so stra 〈…〉 vs to obserue these thinges prescribed euen to looue him and him our God and with all our heart and with an our soule and with all out stight 〈◊〉 sundrie waightie and great causes Causes why the Lorde hath giuen so straight a commauÌ„dement 1. First 〈◊〉 our owne â—â—â—etchednesse myseserie and death 2. Secondlie to be aâ—cused not excused before the Lord. 3. Thirdly to tremble and shake when we â—span 4. Fourthly that â—bndemâ—nation may appeare in vs knowing that we are not able to fulfill this 5. Firstly to make vs affrighted and to weaken out consciences seeing that we cannot lyue in â—â—â—â—bedience 6. Sixtly to keepe vs by discipline as vnder a lawe for euer 7. Seuenthly to teach vs the â—ntâ— and perfect workes of righteous nesse 8. Eightly to exclude all other Idoll woorshippe and to serue all onely the Lord our God Man thynking that he â—â—aÌ„deth dooth fall that he is in lyse is yet in death that he is stroÌ„g is vveake that he can doo all thynges dooth nothing aryght therefore hath he inward and secrete sinnes vvhich hee must tame and subdue as well as the outward vices subiect to the eyes of men And now to come more narrowlie to euerie one in this place thâ—gener all is it to he thaught that no man hath an euill eye vpon Abel vpon his brother is the heart of euerie man persen Dooth none despise Iacob Is there not one but 〈◊〉 a porsect Censar or shall we make accoumpt is there nener an 〈◊〉 person in this company not one 〈◊〉 you that hath worne the golden Earinges or hath not cast one stone against the house of God or ioyned them selues with Aaron to committe euyll Is the leauen of Egipt cleane forgotten or hath no man syt downe to eate and 〈◊〉 and rose vp againe to play Is the hearts of you all pire 〈◊〉 the Lord what not once at Samaria in all your life not once at Dan not once at Bethell no not â—ne â—ine or affectioned to Priapus Of a trueth it may hardâ—â— be so thought a man will not indge it and God knoweth it is otherwise Why man he is full of presumptious â—â—â—es why his offeringes be vncleane and the fat of the 〈◊〉 is taynâ—ed Many truct in Chariots and many trust in Horses and diuers say there is no helpe in our God and then which way can we be frée from his wrath The man that worketh no deceypt the man that hath not slaundered his neighbour the man that hath not put out his money to loane nor his coyne to Vsurie the man in whose loule there is no guile is not cannot may not be found I tell you to looue the Lord with all your soule with all your might with all your strength with all your heart to looue the Lord and to looue him onely is to fulfill the whole lawe and the Prophetes As the false Prophetes of Iesabell knewe the trueth in the dayes of nlyas the Prophet and as Amasiah dyd vvilfully resist Ieremie the Seribes Saduces Christe so doo the Iesuites and Papistes resist vs against theyr ewne consciences I doo professe and protest before you all yea before the Lord and before his Angels that I neuer enter into the conâ—â—â—eration of this but that I wonder howe it commeth to paste that the aduersaries of the grace of God the Papistes doo not burst and cleaue in sunder when they sée that honor that zeale that affection that loous that might that strength which is due to the Lord God so wickedly and so commonlie to be giuen to Creatures And now tell me you whose faces are faces of brasse you of the. Colledge of the Pope you his Seminaries you inuested into the order of the Iesuites howe you are able to aunswere and to reconcile your selues vnto the Lord God sayth Looue me you loue the Pope God sayth Looue me with all your heart but how heartilie how faithfully pray you to Saints God sayth Looue me with all thy soule yet you sell prayers vnto men and the Soules of men doo you giue from God for money God sayth Looue me with all thy might and you endeâ—â—â—r day and night to Idolatrie God sayth Heare me onely but you will not heare him at all and if you doo you are compelled vnto it Then in consideration that you haue so boldelie resisted the Trueth and
that you are hardned for the same poyson which you drunke in your first yéeres is a cause why you are broken out into the â—â—â—â—titude of your gréeuous sores at this present Then want of prayer to the Lord dooth againe putrifie you so sore within as busied and occupied in their inuocation to Saint Peter to Saint Thomas to the Virgin Marie others you haue not any leysure at all to call on God wherfore you doo not wel for those Personages are great Personages béeing troubled with a multitude of Suters they may not presently heare you neither can they preferre your prayers vnto God so soone Peraduenture also they be abroad or busied in some waightie affayres or else they haue some other request for some néerer fréend of theyrs and you most wayte yet longer Wherfore turne to the Lord and he will heare you indéede neither will he deferre saluation from day to day Lastly I am afraide that one of you infecteth an other therefore I doo wishe that you may be seuered asunder when the Tempter is gone It is euident that the Kings Keisars dyd vvithstand the Pope a long season tyll by maine might the Pope took in hand to staÌ„d in armes against them For Carolus in his tyme made an Edict against the Pope and cut off halfe his Crowne yet dyd the Pope swell and ryse more more but in blood the spirit of the Lord will walke more effectuallie And I for my part together with my brethren will pray for you continuallie that the Lord God would open your eyes that you may sée the trueth for vndoubtedlie your hearts are full of woormwood gall and I sée that bitternes is within you euen to death if the Lord God quicken you not Who euer sayd that that was proper to man which is to be giuen to God but you who euer affirmed that the Pope was Lord and God and King and Keisar saue all only you who hath giuen him power by which as of himselfe he standeth who hath giuen him honour by which through his might he striketh he cutteth off he saueth saue onely you who hath giuen him the keies of hell and heauen where he bindeth and he loseth saue all onely you who hath sayd he is God Vicegerant in earth by which he ordaineth and deposeth but onely you who hath made him equall with God and most like vnto the highest saue all onely you his Schollers his Disciples his Ministers and such as are and haue béene accoumpted Heretiques and are of the same profession as are you wherfore returne come away flie froÌ„ the whore of Roome Apoc. 17. O be not deceyued she hath poysoned all the Kings of the earth with the venome of her cup Stay a while pause and consider and you shall sée the dampnation of this great whore that sitteth vpon many waters With her haue the Kings of the earth committed fornication with her haue the Inhabitants of the earth béene made drunke for shée sitteth vpon a scarlet coloured Beast A Beast is Roome called for the eruell sauadge vnnaturall beastly qualities found with in her as appeareth in Daniel Dan. 7.7 Sitting in Scarlet for that the was red and inglutted with the blood of the Saintes The outragious pride of this vvhore of Roome the Pope is séene In that at this day he hath vpoÌ„ his Pallace a Piller of stone that is valued at 20000. Crownes Hee hath his roose seeled vvith golde couer His hanginges are of precious stone lyke glasse And yeerely hath he comming in out of the common stewes an Annuall reuenew vvhich is his tribute of 20000. pounds from amoÌ„g the vvhores common vvomen of Roome so that he is the vvhore that sitteth in the golden chayte Then hauing names full of blasphemy for is there any one now or was there any euer héeretofore that had the same blasphemous titles as hath the Pope Then hauing vâ— heads which are seuen hylles on which Roome did stand and was built and so sometimes had seuen Kinges within her The whore is said to haue ten hornes many kingdoms vnder her Then she is arayed in Purple and Scarlet For the glorie of your Popedome staÌ„deth in outward Pompe and we know that no Prince in the world is more ritchly attired then is that monster at Roome Then she hath a cup of abhominations in her hand And not without cause in as much as all Heresies false doctrine and Superstitions of the late Churches haue come from her Then in the forehead is there a Misterie written Babilon the great the mother of whordome A Mysterie in déede for none can comprehend this secrete but the Elect None can tell you that this Roome is that whore but such as God hath touched None can open this plainly to the world saue onely those to whome God hath giuen it And therefore if your hearts were not hardned if in hearing you dyd not heare or in séeing you sawe not and were not blinded or if the Lord had not shut vp your vnderstanding for your wilfulnesse it could not be possible but in this lyght and beautie of our time of the trueth you should vnderstand and conuert be saued and deferre not off from day to day for the longer you stay the more fierce God is the longer you prolong the more seuere he is This day if you heare his voyce harden not your harts I tell you that the wicked man dooth moste prowdely kéepe his countenaunce and will not be chauÌ„ged the heart of the godly man melteth when he heareth of the Lord Rom. 2.5 wherefore take you héede that according to your hardnesse of heart and your impenitent soules which will not repent you heape vp vengeance against the day of vengeance against the day of wrathe the reuealing of the iust iudgement of God For wherfore should you stand thus in defence of the Pope wherefore should you hazard your selues for a mortall man wherefore stande you against the truthe is it for the you are ignoraunt you may sée Is it because you haue learned so Our Fathers are to be followed no farther then you follow the Lordet Reade Origen in Esech Hom. 7. reade Augu. vpon Iohn Tract 49. cap. 11 you shall haue another lesson the Lord God shall be your maister Is it because you feare man why the Lord our God is greater stande to him what haue your Fathers beléetâ—ed so then be you other men you shall not beare theyr iniquities what haue you learned this from them of olde why what then They erred go you vprightlie they sinned against theyr God prouoke you him not they liued in miserable dayes and sawe little you haue the lawe in your mouthe and it is open to all they desired and could not haue it you may haue and will not take it They had the Gospell kept from them by the Tiranny of the man of sinne that brused and stamped vnder his féete the Saints of
is the newe Testament in my bloode This figure did the fathers we often times and the scholemen too Lactanâ—â—â—â— called the churche the temple of God Hylarie calleth it the house of Gods Ambrose calleth it the mother of al that liue Epiphanius saith it is via Regia the high kinges high waye Ierome saith it is the Arke of Noe and so doe they also speake of the supper of the Lord Nazianzen calleth it the supper of the Lorde a thankes giuing and againe a Table Ambrose calleth it a spirituall restoratiue and Dionisius calleth it a societie a communion a congregation an assembly so that if the Papistes and Iesuites did not willingly erre they might see the trueth In which wordes is a deuble Metonymie a double figure First the vessel is taken for that which was contained in the vessell as the cuppe for the wine which was within the cuppe Then the wine is called the couenant or Testament where as 〈…〉 the thing it is it can bée but the signe of the Testament 〈◊〉 rather of the bloode of Christe whereby the Testamente was made And thus doe I thinke of the body of Christ for it was spoken by the same figure representing the bodie and the bloode of Iesus Christ Nowe for that you may knowe both my faith and what I thinke hereof I will make open protestation of that certaine and vndoubted veritie which I beléeue as also so farre as in me lyeth confirme and establish the weake consciences of those that are here At the supper of the Lorde you shall consider two thinges 1. The person of God 2. The person of man In the person of God 1 The institutor which is Christ 2 The cause of his institution which is the remembrance of his death In the institution of these thinges 1 The externall signes 1 Bread for his bodie for his death 2 Wine for his blood shedding most precious sacrifice 3 The word for the remembraunce of both 2 The internal meaning And then shall you see all his spirituall graces most heauenly benefites Which are these most excellent 1 Faith if we beleeue 2 Assurance of life if we continue 3 Saluation if we receiue these mysteries truely 4 In Christes blood shedding our blood is not shedd 5 In his offering God the father is pacified 6 By his death hath hee ouercome the power of death and hee giueth the spirite which worketh vnto life to all those that receiue him worthily Secondly we haue here to coÌ„sider maÌ„ and it is to be done two waies 1 In his own person 2 In the persoÌ„ of his neighbor If in his owne person then let him consider 1 The time Hee is warned to flye sinne and though at all time hee bee put in minde thereof yet nowe aboue all times and though neuer vntimely yet it is the best time to remember it 2 The place it is holy for wee come before God 3 The persons and they are these 1 God the father 2 God the Sonne 3 God the holy Ghost These are al there these are naturally there these are in power ther they are not really there these are in grace there they are not in state there these are in gouernmeÌ„t of spirite truth there they will not be mocked at your handes 4 The vse of this the supper of the Lord. The vse is this 1 That we stand in faith conforme our selues to the death of Christ 2 That we examine our selues and come with a loathing of sinne meaning to sinne no more 3 That you be assured that whatsoeuer hath been done before time is pardoned Then here commeth in the last thing to be considered which is The person of thy neighbour for there be two sortes at the table 1 Thou thy selfe 2 And others For thy selfe call to minde 1 What thou wast 2 What thou art 3 What thou shalt be 1 Without God and borne in sinne 2 Made a newe man strengthned in Iesus Christ 3 An heir with God copartner with him if thou liue therafter For others remember 1 To laye aside all malice with hawtines 2 To laye aside all enuye with bitternesse 3 To lay aside all reuenge with greedinesse Then haue you fulfilled all Nowe for my owne parte I do protest simply before the Lord my God The Lord did foresee that these blasphemouâ— heretikes woulde rise vp therefore hath God giuen to vs many examples to approue that which here he spake so that Papists Iesuits cannot be excused for euer that if I had but any warrant at al in the scriptures to satistie me in this point I wold condescend willingly vnto your opinions But séeing the whole body of the Bible is against you and we haue the Lord wholy on our side what reason is there that I should credit you And as for you if you were not blinded if you were not deceiued if you were not most wonderfully drowned in your errours you might easily see the truth of this matter If God alone had vsed this figure in this place if it had béen founde no where else if the scripture would not haue permitted it if the lawe and the Prophets did not testifie it if reason and God him self did not condescend vnto it then you might haue perswaded vs but seeing that the Lord our God hath not bene against our opinions but hath euen by his owne mouth iustified all that we haue spoken what cause what reason what moueth you to coutende Search and sée looke into the booke of God if 〈◊〉 very same figure be not vsed in many thinges as it is in this one thing of his bodye The worde of God is compared to leauen that leaueneth the whole lumpe Matth. 13.33 Isay 49.2 Ephe. 6.17 Apoc. 19.15 Ier. 5.14 Ier. 23.29 Ezec. 3.3 Esa 55.10 Deut. 32.2 Matt. 13.19 the word is called a sworde the worde is called Musterde séede the worde of God is called fire the worde of God is a hammer the word of God is bony the worde of God is as snowe the worde of God is as raine the worde of God is the seede sowen yet for all this the worde of the Lord leaueneth not the worde of the Lorde striketh not the worde of the Lorde groweth not the worde of the Lorde burneth not the worde of the Lord killeth not the worde of the Lord sweeteneth not the worde of the Lorde snoweth not the worde of the Lorde rayneth not the worde of the Lorde powreth not downe materially grossely earthly and really as the wordes portende and so I say of the body of Christe you haue it not carnally you haue it not fleshly you haue it not verily flesh blood and bone in the sacrament The same maner of speach also in the scripture concerning Christ is found euery where Christ was the rocke that gushed out water 1. Cor. 10.1 yet Christ was not in the rocke and Augustine and Origen are of the same opinion that the rocke signified Christ