hogs filthy couetous men to roote and treade down thy vineyard any lenger but hold vp the staffe of thyne enheritaunce Let not the preaching of thy smete son encrease the damnacion of thy people but doe thou drawe and turne them worke their ameÌ„dement who holdest in thy handes the hartes of rulers and al meÌ„ Al these enormities be the fruites of euil hartes make them O God cleane hearted that they may powre forth good fruites by the operation of thy holy spirit who preserue your grace in good health and make your gouernment prosperous to you to this Realme and to the churche of God So be it At London the .xxvi. of Iune ¶ Maister doctor Byll Images are made to put vs in mynde Of that which is dead or farre absent But God is neither as we do fynde But aye liuing and eche where present Images are cursed grauen by mans wyt In place that are set for any religion But an Image made out of holy wryt Is not forbidden in myne opinion An Image is painted here in this boke Neither with false 〈◊〉 nor maÌ„s inueÌ„tioÌ„s But out of Gods boke set out to all folke Fruitfull necessary to al true christiaÌ„s Hutchinson shope it for good men to regard With thankes his costes with prayse his paynes rewarde AN EXACT TABLE OF AL the principall matters conteined in this boke A ABsolutioÌ„ of the the minister 90 Abraham lyed not to Abymeleck Fol. 38 Abrahams vision 103 135 A clene sacrifice 33 Accidens remaine in in the sacrament 117 Against fate and destinie or the influence of the starres 61 Against Peters premacy â—â— A glasse 104 A glasse to se God in Fol. 138 Against prayinge to sainctes 145 An exhortatioÌ„ to swerers 1â— Angels are Gods repers Fol. 13 Against the corporall presence 21 All lying is forbidden 37 All thinges were made of nothing 52 A new sacrifice 34 An exhortation to kinges 55 Angels apere in diuers shapes 66 Angels ar ministring spirites 74 Anabaptistes doctrine euill 80 Anabaptistes aledge two seedes in Mary Fol. 123 Anabaptistes would be calde to geue a reconing of their faith Folio 173 Arme of God 9 Armour to fight against the deueil 118 Aâ—rius interpretation coÌ„futed 155.142.178 Aristotle 150.145 As there is a God so is there a deuil â–ª 117 A single nature not mixâ— 161 B Baptisme commaunded Fol. 1 Baptisme purifieth vs. fol. 1 Baren ground resembled to men â—â— â–ª Byshop Firmius answer to the king 40 Bishops must haue an eye to their vocatioÌ„ Folio 87 By the euerlastinge word al things wer made 110 Borne vpon the waters what it is 49 C Cause of sicknes 50 Christ became man why 120 Christ toke both soule and body 121 Christ brought not his flesh from heaueÌ„ 1â—â— Christ toke not the fede of angels 12â— Christs flesh holy 124 Christes flesh is to be worshiped 177 Christ borne of a pure virgin 124 Christ not the holy ghostes sonne 128 Christ did decke him self with our nature Folio 126 Christ why he was teÌ„ted 1â—7 Christ suffered for vs. Folio 106 Christ â–ª the begotteÌ„ son of God 103 Christ confuted his enemies with scriptures 4 Christ not in the sacrameÌ„t touching his humanitie 21 Christes body receiued from heaueÌ„ by faith Folio 23 Christes fleshe geueth life 23 Christ is the vyne touching his flesh 24 Christs priesthod hath ended the Leuites 32 Câ—â—ist loked vpon Peter â—â— Christes praier preserued Peter 87 Christes comming or sending what it is Folio 125 Christ is a substaÌ„ce 161 Christ is a spirit 161 CleaÌ„â—hes .iiii. reasons Fol. 60 CorrinthiaÌ„s punished for abusing the sacrament 29 Creatures are not punished by desteny 67 Corporally 108 D Dauid obtained vnderstanding how 31 Deuill no fleshly mocion 119 Deuils confesse Christ to be the sonne of God 119 Dial declarth y e dai 56 Diues Lazarus 58 Diagoras 59 E Eyes of God what they signifie 8 Earth cursed of God why â—â— Epiphanius 95 Euil meÌ„ receiueth not Christes body 28 F Fantasticall heads 2 Fancies what cause 3 Face of God what it signifieth 8 Fate what it is 67 Father vnbegotteÌ„ â–ª â—3 Fete of God what 10 Fear god aboue al. 21 First point of our profession 1 Finger of God 92 Figure of Christ. 110 Filleth heuen earth Folio 162 G God a pure substance Fol. 99 God a pure natur 14 Gods nature hid from our eies 12 Gods maiestie shewed Folio 3 Gods power vpholdeth y e heauens 62 Gods remission goeth before our loue 78 Gods word the keye of knowledge 52 gods sho what it is 11 Gods remission goeth before our pardo 74 God is a father 152 God is life 158 God only of hiÌ„self 62 God is a spirit 27 God is full of vnderstanding 31 God ia full of truth mercy 41 God is full of rightuousnes 43 God is ful of compassion 45 God is a floud or streme 158 God worketh al thiÌ„gs to purposes 56 God honored by swearing how 10 God is saide to be an husbandman 12 God is said to be a shoter how 12 God is saide to be angry how 15 God is said to slepe 15 God loketh vpon the earnest repentant 89 God was seene of the fathers how 18 God seeth the wicked euery where 21 God geueth vnderstanding to his 31 god is ful of mercy 41 God loueth whome he scourgeth 44 God saueth no man against his will 45 God maker of al thiÌ„gs Fol. 47 God made not the deuyll 51 Gods iudgement vnchercheable 17 Gods head 8 Gods repers 13 God robed of his 2 Good angels 115 Gospel is the spiritual sword 4 Gospel a sermon of gods mercy 5 Gospell maketh true christians idem H Hears of god 8 Hand of god 9 How god doth laugh Fol. 15 How god is said to awake to forget to remember to sit to staÌ„d to go to walke 16 How god is in all places 20 How god dwelleth w t vs. idem How god is vnto all men idem How Paule was a citezen of Rome 40 Hell hath thre significations 43 How god is said only to be immortal 46 How God is said to reste the seuenth day 71 How God is saide to repent 73 Howe we doe forgeue one another 77 How the Pope loseth and bindeth 83 How y e father is sene in Christ. 105 Holy ghost to be praid vnto 113 Holy ghost appeared like a doue 130 How Christ is a flour or a rose 132 How God is named y e somme of vnderstaÌ„ding 135 How God is fyre 〈◊〉 lyght 137 Heathen opinion confuted 144 How the father Christ and the holy spirite be one God 152 I Image of God 1 Image of the father is an Idol 13 Image of God lost 14 I am the vine this my body are diuers phrases 24 Iacobs saying to his father is no lie but a mistery 39 In hel no redeÌ„tion 42 Immortall properly Folio 47 Impossible for herd Fol. 94 K Kingdomes why they are translated 55 Kingdomes scourged why 58 L Leauen of the Phariseis 3 Letter kylleth what
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
ascension as in their actes is regestred The papistes replie that the scripturs are not sufficieÌ„t and able to confouÌ„d heretikes but their interpretations and gloses vpon them because they be not plaine and euident but dark and hard and may be wrested to many purposes How did Christ confute the deuil With scripture or expouÌ„ding the scriptures Again Gods word is a lanterne a light it turneth the soule it geueth wisdome eueÌ„ vnto babes it reioyseth y e hart it lightneth the eyes it is a candle shining in a darke place therfore not hard nor darke but easy plain and to be studied of all men hygh low pore and rich spirituall and lay For the holy pacieÌ„t man Iob saith that the lyfe of man is nothing els then a very warfare vpon the earth ful of misery trouble set about with a great multitude of mortal enemies the deuil the world and the flesh Wherfore the sweard of Gods word is very necessary vnto al that be in this warfare For who goeth to battell without a sweard Doth not he y t taketh away thy sweard betray the vnto thyne aduersaries Christe saith he y t hath no sweard let him sel his coat by him one and the papistes seke al meanes possible to spoyle y e people of their sweard which is Gods word saieng it wil make them heretiks for Litera occidit spiritus est qui viuificat The letter killeth and the spirit quikneth is Gods word the letter TheÌ„ we must not reade it â–ª least it kill vs least it make vs heretykes But harken what master Doctour of all veritye saith Sermo tuus veritas est Thy word is truth And Peter calleth the selfe same immortall seed by which we are borne a newe and which lasteth and lyueth for euer Doth immortal seed kyl vs Doth truth make vs heretikes Christ declareth the operatioÌ„ of this seed saieng now you ar cleane by my word Paule saith Fides exauditu that faith commeth therof not heresy These frutes this seed engeÌ„dreth where it is sowen truth cleannes of life regeneration and faith He that talketh with wyse men becometh wiser by ther coÌ„munication And shall not he that talketh with God y e authour of al wysdom in his scriptures be edified therby TheÌ„ what is Littera occidens the murthering letter Truly the lawe which causeth anger by which cometh knowledge of sin which is a scolemaster vnto Christ. The lawe first killeth that Christ may make alyue it condempneth that Christ may iustify it sheweth sinne he healeth sinne The gospel is a sermon of Gods mercy that he hathe blotted out oure sinnes by fayth onelye in Chrystes bloude it maketh no heretykes xii men by preachynge of it made the vnfaythefull and heretikes faithful and true Christians this candel was not light to be put vnder a bushel but to be set in the candelstick to geue light to them that be in Gods house For Christe crieth wo worth them that take away the key of knowledge nether entring them selues ne yet suffring other to enter The key of knowledge is Gods holy testament and word that whiche before we called the touchston to discerne good doctrine froÌ„ euil When thei had taken the touchstone from vs they made vs beleue that Peuter was siluer and they sold vs copper for gold making y e scriptures a nose of wax and a tenis baule wresting them vnto euery purpose Thus we sée from wheÌ„ce we must fetch the knowledge of God verely out of Gods word whiche is the truth and not out of the questionistes or schole meÌ„ or other like For he saith by his Apostle I wil destroy the wisdome of the wyse and I will cast away the vnderstanding of the prudent Where is the wise where is the Scribe wher is the searcher of this world Hath not God made y e wisdom of this world folishnes As God is knowen only of himself so we must only learne of hym what he is As for man he knoweth no more what God is then the vnreasonable beastes know what man is yea and so much lesse as there is more difference betwene God and man then betwene man and the beastes Wherfore all leauen al straunge doctrine and mans wisdom set apart I will see what the scriptures teach vs concerning God nor I wil not disdain to aske where I shall see cause nor be ashamed to learne where I am ignorant desiring him that readeth this treatise where the scripture is plain to beleue for except we beleue we shal not vnderstand where it is doubtfull to search with me where he seeth himself out of the way to reuoke his opinion where he seeth me in an errour to enforme me and I will be glad to learne and so we shall folow the rule of charitie searching both after God whome it is written Seke the Lorde and hys strength seke his face euermore The second Chapter ¶ God only is of him self WHen Moses desired y e Lord to shew him his name the Lord saide vnto him I am that I am That is to wit I am of my self I am only Nothing is of it selfe without creation without corruption saue only I which am that I am Whiche vnderstanding God himself doth declare speaking further vnto Moses this shalt thou saye vnto the childreÌ„ of Israel He that is did send me vnto you for nothiÌ„g is saue only God forasmuch as they stand not by their proper strength but by the power and goodnes of him The heauens the waters the earth the hillâ—s would fall onles he measured the heauen with hys span held the waters in his fist comprehended the whole earth in thre fingers weyed the mountaines and hilles in a balaunce by which phrases is ment that he gouerneth ordreth and disposeth theÌ„ as he listeth Nether the Sunne could geue light ne yet the fire heat al thinges would decay and perishe onles he did rule them as the soull doth mans body vnto whom only that belongeth and apperteineth â–ª which the Grekes cal on the Latinistes est as witnesseth the Apostle Non est in illo est non sed est in illo est Of all other thinges non may be said for once they were not but not of God because he was alwaies he is and he is to come all thinges haue their being of him and he of him self Except we vnderstand this saying he that is sent me vnto you after this sort it maketh no difference betwene God and his creatures For all be it they haue not their beginning of themselues but of him yet it is truly said of them that they are Moreouer what could y e Isralites haue thought Moses to haue ment by these wordes he that is then a certain man sent hym vnto them If they had taken Moises so they would not haue left Egipt and folowed hym into the wyldernes but they toke these wordes he that is
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
but far different and diuerse for the vyne is no sacrament neither the dore nor the way be no sacramentes The bread of the which Christ said this is my body is a sacrament not a bare and naked metaphore the rocke was a sacrament the braseÌ„ serpent was a sacrameÌ„t not metaphores only When Christe sayd this is my body he ordeyned a sacrameÌ„t y t is he gaue y e name of the thing to the signe so y t notwythstanding the matter nature substaunce of the signe remaineth onlesse this substaunce remaine the bread is no Sacrament For sacramentes saith S. Augustine are so called of the similitude of those thinges to which they be sacramentes Take away the matter the substaunce and nature of bread and wyne and there remaineth no more similitude Now all the fathers that were before Gregory do confesse that the scriptures do wytnes that there must be thre similitudes in this sacrament a similitude of norishing a similitude of vnitie and a similitude of coÌ„uersion The similitude of norishing is this that as bread and wyne doe norish our body and comfort our outward maÌ„ so the body and bloud of Christ be the meat and fode of our soules and do coÌ„fort our inward man And the similitude of vnitie is this that as the loâ—â— of which we eate was made of many cornes of wheat by the liquor of water knoden in to dough and yet is but one loaf and as the wyne waâ— made of the iuyce of diuerse grapes and yet is but one cup of wyne so al they that eat Christes body and drinke his bloud being many are made one body one flesh by the liquor of charitie and loue the mistical body of our sauiour Christ which is his church not his natural body for the bread is a sacrament not only of Christes naturall body but also of the congregation and mistical body and therfore Paul saith that albeit we be many yet notwithstanding we ar Vnus panis vnum corpus one loaf and one body What a loaf are we Verely euen Triticeus panis a wheaten loaf by the similitude of vnitie which I haue declared The similitude of conuersion is this that as the bread and wyne is turned in to y e substauÌ„ce of our bodies so by the receiuing of Christes body and bloud we are turned into the nature of them we are chaunged and made bones of his bones and flesh of his flesh He that eateth my flesh saith Chrst drinketh my bloud he abideth in me and I in him that is to saye we be made one flesh and one bloud and thesame nature that my flesh and my bloud hath thesame getteth he that eateth me These similitudes must be in the bread and wine or els they be no sacramentes Now take away the substaunce matter and nature of them and what similitude remaineth ether of norishing or of vnitie or of conuersion These similitudes be in the very substaunce and inward nature of bread and wyne not in the outward shewe of accidentes whiche doe nether noryshe nether are they chaunged neither haue any similitude of any vnitie Here percase gentle reader thou wilt demaund of me seing I teache the substaunce of bread and wyne to remayne after the consecration what I doe aunswer to the doctours and fathers which oftentymes doe say that the nature and substaunce of bread and wine is altered is turned into the body bloud of our sauiour Christ as Ciprian in his treatise which he writeth De cena domini of the Lordes supper saith Panis non effigie sed natura mutatus this bread is chaungeâ— not in the outward shew but in the nature and substaunce and Ignatius saith the same and Cirill and Ambrose and Hierom and Augustin and Chrisostom whose doctrinâ—s we doe folowe and we do alowe and imbrace them Be not deceiued good people they ar nothing against this doctrine but the pillers and mainteiners therof if their wrytinges be truly vnderstand Marke the phrases compare their sayinges together one with an other and you shall find that many do fasly slaunder them and that they which boast prate most of the doctours and old fathers vnderstand not the old fathers So they say that Eliseus chaunged and altered the nature of Iron wheÌ„ he made it to swym aboue the water so they say that Elias chaunged the nature of fyre when thorowe his praier it fell from heauen and consumed his sacrifice of wood stones and dust The nature of fire was chaunged no man can deny it at what tyme God appeared vnto Moyses out of a bush in a flame for the bush was not coÌ„sumed He coÌ„maunded y e fier not to hurt his faithful seruaunts Sidrach Misak and Abednago preserued them harmles from the hot burning ouen There again nature was altered Elias Eliseus did not turne alter or chauÌ„ge the very substaunce inward essence or matter ether of Iron or of the fier into any other substaunce or nature but the naturall propertie of theÌ„ making the Iron which is heuy to houe aboue y e waters causing the fier which is light to descend dounward Euen so the doctours and old fathers which we alowe and folow say that the substaunce of bread wyne is chaunged that is the natural propertie of them so that where as before they were only the meat of the body now after the wordes rehearsed they are the fode of the soul also for so much as they deliuer vnto vs Christes swete flesh and comfortable bloud before it was comen bread and wine now it is holy and sanctified before it was no sacrament now it is a sacrament of the blessed body and honorable bloud of our sauiour Iesus Christ. But for a more manifest profe y t the old fathers beleued the substauÌ„ce of bread to remaine after the consecration I wyll aledge some of theÌ„ Ireneus saith that euery sacrament is made of two natures of a heauenly nature and of a terrenal or earthly nature Now take away the substaunce of bread and what earthly nature or substauÌ„ce remaineth in this holy sacrament The papistes say that the earthly nature is Christes body which he toke of the earth when he was borne of the blessed virgin Mary For she was earth and all men be earth To this I aunswer that Christes body is earth in very dede yet it is not the earthly and terrenall nature of this sacrameÌ„t which must haue thre similitudes of vnitie of nutricion and of conuersion as is declared before whiche similitudes can not be in Christes body Moreouer hear what Origen saith Panis sanctificatus vadit in ventrem The sacramentall bread entreth into the belly Wherfore entreth it thither but to norish our bodies to fede them to be y e meat of the flesh Wherfore the substaunce therof is not turned not chaunged not altered but remayneth and continueth for accidentes
this was no audible voyce no sounding or transitory noyse commyng from the lightes but God said be there light fyrmament c. that is to saye God made these thinges by his saying â–ª by his word by his voice which is christ as it is writteÌ„ In y e beginniÌ„g was y e word that is in y e father was christ al thiÌ„gs were made by it and nothing was made without iâ— as Moises teacheth very wel repeting these wordes Deus dixit God sayd in y e creatioÌ„ of euery thiÌ„g And why is Christ called his fathers word Truly bicause he is his image and no man cometh to the knowledge of the father but by the sonne And as we do open manifest and declare our mindes one to another by our words and communication so God is disclosed opened and discouered by Christ. No man hath sene God at any time thonly begotten sonne which is in the bosome of the father he hath declared him in his sermons he is sincerely published and plainly painted and portraied For this cause he is surnamed y e saying of God and an audible and a traÌ„sitory word not properly but by a metaphore and borowed spech And this traÌ„sitory word made al thinges vpholdeth al thinges gouerneth al things Nowe touching the holy spirit we read in the first Chapter of generation spiritus domini ferebatur the spirit of y e Lord was born vpoÌ„ the waters Many do expouÌ„d by the spirit in this text the wynd but it can not be taken so for many causes First the wynd is the exhalatioÌ„ or spirit of the waters this was y e spirit of God as the text doth say Moreouer y e wind then was vncreat vnmade For I think no man wil defend that the wind was made before the first day which is made after these wordes And others do read for ferebatur super aquas fouebat vel exclu debat aquas the spirit did bring forth or hatch the waters so in dede the word signifieth in the Sirian tonge wherfore was borne vpon the waters is no blast of wind but a metaphore of the hen and a borowed speach The hen is borne of her egs and sittteth vpon them and so hatcheth her yong and so the holy ghost was borne vpoÌ„ the waters sat vpon theÌ„ brought forth and hatched all creatures which there are called waters For as it is wrytten when thou lettest thy spirit go forth they are made Basil who for his great learning was surnamed magnus expoundeth this text thus sayth that his predecessors toke it so and S. Austen is of the same mind and Philip MelancthoÌ„ aloweth their interpretatioÌ„ Thus it is euident y t the vniuersal world is the workmaÌ„ship of the whole trinitie whose workes be inseperable as they be inseperable and one almighty euerlasting inuisible vnsercheable god of one substaunce and nature power and maiestie who gathered the waters together as it werin a bottel who maketh y e cloudes his chariot and goeth vpoÌ„ the winges of the wind and who spreadeth out heauen like vnto a curteyn After that he had finished al his workes he beheld theÌ„ and â—o they were exceading good Now there be many thinges not good vnprofitable vnfrutful perilouse for thornes and thistels prick vs the gout greueth vs the pocks the canker consumeth vs the sciatica payneth vs spasmes palsies feuers noy vs serpentes doe poysen vs flies do bite vs cats do scrat vs flees do eat vs mouÌ„taines weary vs snow doth let vs thonders do fear vs the cocodrils do kil our bodies the deuyl our souls God made not these thinges for al that he made was good and if he made not these he made not al thinges The earth bringeth forth thornes and thistels and other venemous herbes not by nature but thorow the synne of man vnto whoÌ„ God speaketh Because thou hast obeyed the voyce of thy wyfe and hast eaten of the tree of which I commaunded the not to eat Cursed be the earth in thy worke In sorow shalt thou eat therof al the daies of thy lyfe and it shall beare thornes and thistels vnto thee and thou shalt eat the herbes of the field in the sweat of thy face shalt thou eat bread Before sinne we read not that the earth brought forth thistels bushes vnfruitful trees but grene gras fruitful trees herbes bearing holsome sedes The fal of Adam also caused al maner of griefs panges sicknes disease which then began to torment man when God had said In sorow shalt thou eat therof all the daies of thy life By this word sorow al such thinges be ment and signified If you aske me why God suffred the earth to bring forth thornes and vnfruitful trees my answer is not to pain the earth with theÌ„ which feleth no pain but to admonish vs of our synne to put vs in remeÌ„braunce of our fault to be a warning vnto vs as often as we se theÌ„ to take hede that we synne no more For if he punish the earth for our sinnes how much more will he punishe vs Wherfore this memory shall continue vntyll the sting of death which is sinne be taken away vntil that be brought to passe that is written death is consumed into victory death where is thy sting Hell where is thy victory by vnfruitful trees he warneth vs y t we be not vnfruitful For as husbandmen forsake their trees not doÌ„ging not watring theÌ„ when they be baren but to burn them euen so God ceaseth to poure his blessinges vpon the vnfruitfull for he is a husbandman herken what his only son saith whom we are coÌ„maunded to hear I am the true vine and my father is the husbandmaÌ„ He that abideth not in me is cast forth as a braunch and is widdered and men gather it and cast it into the fier and it burneth This fruit we may gather and learn of the vnfruitfull tree By siknes partly he scurgeth vs for our sinne partly he trieth vs and lerneth vs his will as it is wrytten the ouen proueth the potters vessell so doth temptation of trouble try rightuous meÌ„ Now we are come to those whiche demaund who made serpentes Cocodriles flies wormes c. Of which much harm and no profite coÌ„meth Verely he who made al thinges Although they be hurtful vnto vs for our disobedience yet be they exceading good in their own nature and profite vnto the furnishing of the whole world no lesse then the other which we recount more profitable and preciouse If an ignoraunt man chaunce to go into a conning mans shop and happen to see many â—oles there that he knoweth not he thinketh them either to be vnprofitable or not necessary Euen so we in almightie Gods shop which is the world do iudge many thinges to be naught because we are ignoraunt The Cocodrill the litle flie the small flee haue their coÌ„moditie albeit we know it not Our
meorum worship the fotestole of my fete the which is ioyned in vnitie of person to the diuine nature and promoted to the company and felowship of the deitie without al doubt the alknowyng conforter is to be honored of whom this flesh was conceiued For by the fotestole earth is vnderstaÌ„d as it is written Heauen is my seat the earth is the stole of my fete and by the erth Christes flesh is ment To worship any other earth is Idolatry and well may his flesh be called so for all flesh is earth The Arrians deny that the holy ghost is to be serued because Iohn writeth The hour now is when true worshippers shalâ— honour the father in spirit and truthe for suche the father seketh to worship him God is a spirit they that worship him must worship him in spirit in truth If thei deny the holy ghost to be honored because the EuaÌ„gelist doth not say the spirit is to be honored but God must be honored in spirit thei must deny likewise y t Crist is to be honored because he saith that God must be worshipped in truth for Christ saith I am truth God only is to be serued The holy ghost is to be serued Ergo the holy ghost is God Iustifying vs Paul proueth the spirite to be a iustifier saying ye are washed ye are sanctifietd ye are iustified by y e name of the Lord and by the spirit of our god Almighty this belongeth to the comâ—orter for he is the finger of God or els the finger of God is weake then is some impotencie in his hande in Christe for whatsoeuer the hand doth that doth the fynger also But Salomon â—alâ—eth the holy gost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is omnipotenteÌ„ omniscium almighty and alknowing He is the Lord of nature and therfore he can doe what hym lyâ—t as Christ and the father can God only is almighty The holy ghost is almighty Ergo the holy ghost is God These silogismusses and brief argumentes may be profitable helpers for thun-learned as it were with a 〈◊〉 dagger to dispatch and slâ—a â—he bâ—â—sphemouse heresie of the Arrians â–ª I could dilate thease thinges into a long volume if I would but my purpose is not at this present to write a defence of God but an Image I do enstruct a beginner not a diuine I do arme a yong soldiour to faith and beleif not an ould worne champion to battaile and fight Hereafter when I shalâ— sâ— occasion I will put forth a defence with a confutation and answer to contrary reasons Now I haue proued out of the storehouse of the scripture that there is but one definition of the father of the sonne and of the holy ghoste whereof it muste nedes folow that thei are but one God All thinges that agre in definition agre in essence and nature The father the son and the holy ghost haue one definition Ergo they haue one esseÌ„ce and nature This doctrine destroieth all the doctrine of the Arrians and proueth them coÌ„substanciall But me thinke I heare some Patripassian replie that if they agree in the definition they are confounded and are one person They agre in the definition of God not in the finition of paternitie or of a sonne or of a holy ghost for neyther Christe is the father nor the almightye and alknowynge comforter is Christe they be thre vnconfounded and yet one God and Lorde O God of our fathers and Lord of mercies thou that hast made all things with thy word and ordeyned man through thy wisdome that he should haue dominion and lordshippe ouer thy creatures which thou haste made and haste willed thy angels to minister vnto him that he shoulde order the worlde according to equitie righteousnesse and execute iudgement with a true heart geue to all thy people wisdom which is euer about thy seat endue them with the spirit of knowledge of councel and vnderstanding as thou didest promise by thy swete sonne that he should leade them into all truth for we are thy seruauntes and thy handmaidens the workes of thy fingers O send him out of thy holy heauens and from the throne of thy maiestie that he may gouerne vs that we may know what is acceptable in thy sight For he knoweth and vnderstandeth al thinges and can lead vs soberly in all our works and preserue and continue vs in his power so shall our workes be acceptable For what man is he that may knowe the councell of God or who can thinke what the will of God is The thoughts of mortall men are miserable and oure forecastes are but vncerteine And why our vnderstanding and spirite is depressed with the grosse lumpe and dongion of the corruptible bodie our time is but a space and shorte very hardlye can we discerne the thinges that are vpon earth and greate laboure haue we or we can fynd thinges which are before our eyes Who will then seke out the grounde of the thinges that are done in heauen Oh Lorde who can haue knowledge of thy vnderstanding and meaning except thou geue wisdome and send thy holy ghoste from aboue to reforme and redresse the waies of them which are vpon earth that men maie learne the thinges that are pleasaunt vnto the and to lyue louingly one with another euery man being content with his owne vocation and folowe y e same be preserued through wisedome Graunt this GOD for thy sonnes sake Iesus Christe oure spokesman and aduocate to whome with the and the holie spirite be all praise dominion honoure rule and thankesgeuing now in our daies and euer So be it FINIS Sap. 1â— Rom. â— 1 Iohn â— Iohn 14 Luk. 1â— Eccle. 24 Mark 10 Iohn 17 2 Tim. 3 Hebr. 1 Sap. 7 Gala. 3 Math. 7 1 Cor. â— â— Tessa 3 Abiathaâ— Sodoc The Aapâ—stles The elder fathers were preaching prelates â— Cor. 7 Eccle. 10 Ennius Eccle. 1â— 3 Reg. 1â— Deut. 28 Math. 28 Deut. 4 Eccle. 1 Esaie 45 Simonides 1 Cor. 2 Iohn â— Li. x. hist. â—ripâ—r ca. 7 Roma 1 Esaie 1 Hebr. 1â— Strauâ—ge doctrinâ— what it is 1 Petr. 2 Iohn 1â— Math. 8. The leaueÌ„ of the Pharisies psal 110. a Luke 12. a Iohn 4 Samaritans Iewes 2 Cor. 10. Scriptuâ—â— is the power of god Roma 1. A swearde Ephe. 1. 2 Thes. 2 Math. 4 Math. 12 â–ª Math. 22 A lanterne Psa. 118. 2. Peter 1. To be studied of all mâ—n Iob. 7. gods word 〈◊〉 a sword Luke 22. 2. Cor. 2 Ihon. 17 1. Peter 1. Immortal seed Ihon. 15. Roma 10. 2. Cor. 3. The 〈◊〉 letter whaâ— it is Roma 4. Roma 3. Galath 3. Math. 5. Math. 5 Luke 11 gods word the key the touch stone Esay 33. â— Cor. 1. psal 104. Exod. 3 Esay 40 2 Cor. â— Iohn 4. 2 Cor. 3 Esay 40 psalm 33 psalm 4â— what godâ— head is His hearâ— Eies Psal. 33 Psalm 10 Eieliddes Eares Sap. 1 Nose â— Reg. 22. His face Psal. 79 Exod. 34 Mouth Threno
thou swearest by Gods wisdom when thou swearest by Gods armes thou swearest by Christ when y u swearest hands legs thou swearest by his humanitie wheÌ„ thou swearest by his tong and finger thou swerest by the holy ghost and swearing by his head thou swerest by his diuine and blessed nature and swearing by his heares thou abusest his creatures by which thou art forbiddeÌ„ to swear WheÌ„ an oth is necessary we are bounde to swear by God only vnto whom al honor is due for we honor that thing wherby we swear It is naught to swear by the Masse a prophanacion of Christes supper and a patched creature of the Byshop of Rome which was longer in patching then SalomoÌ„s great teÌ„ple in building Nether is it lawfull to swear by any sainctes as Iudges and Stewardes make the simple people do at cessions and courtes for if they be to be sworne by they are to be praied vnto and to be honored Dauid saieth all they that swear by him shalbe commeÌ„ded And Paul vnto the Hebrues speaketh thus that God because he had no greater thing to swear by swore by him self wherby we must gather y t we must swear by God only Thei that swear by his creatures or by the Masse be Idolaters But some wil say if we honor y â— thing wherby we swear let vs swear by God that we may honor him Brother be not deceiued God is honored by swering but how Truly when thou swearest by him in a waighty matter of life death before an officer or in any other matters of importaunce thou dost hym honor and homage but if in euery trifle thou call him to witnes thou dishononorest him and breakest his commaundement which saith Non assumes nomen domini c. Thou shalt not take y e name of thy Lord God in vaine Swear therfore by God as God hath commauÌ„ded thee thou honorest him I trust nowe it is euident that God not withstaÌ„ding all these forsaid partes and members is a spirit and no bodely no corporall no sensible thing If ther be any that think otherwyse I would fain learn how thei set the scripturs together which can not be contrary one to another for scripture is truth and truth can by no meanes be contrary to the truth If they wil proue of the places before that God is like man I will proue also because the scripture saith who is this y t cometh froÌ„ Edom with stained red clothes of Bosra whiche is so costly that God goeth in a red coat whiche if it be true he must nedes haue a tailer or els make it himself for those wordes ar spoken of God as the place sheweth But if we weigh the place diligently we shall find that Edom is the earth the stained red clothes are Christes bloude whiche he did shed vppon earth for our sinnes And they whiche demaund who he is be his creatures which shall maruel at the wisdom of God in deliuering mankind from the bondage of the spiritual Pharao by bloud by death by the crosse I wil proue also y t he hath shoes for he saith by Dauid ouer Edom wil I strech out my shoe And then he must nedes haue a shomaker or els make shoes him selfe But Edom is the earth the Apostels fete be his shoes for it is written how bewtiful are the fete of them which bryng glad tidinges of peace He stretched his shoe ouer the earth when he sent them to preach to al creatures For their sounde went into all landes their words to the ends of the world I may proue also with lyke argumentes vnto these bycause Gods worde doth attribute wynges vnto God that he is a byrd and so if he be lyke a man and a byrd both he is a moÌ„ster and bicause it doth attribute vnto him bow shaftes quyuer that he vseth shoting bicause it graunteth to him a fan a flore wheat chaffe that he occupieth husbandry Dauid saith defend me vnder the shadowe of thy wynges likening God to a bird forasmuche as he is no lesse carefull for his chosen then the Hen is for her chickens as Christ declareth very well crying Ierusalem Ierusalem howe often wold I haue gathered thy children together as the hen gathered hir chickeÌ„s vnder hir winges and ye would not And it graunteth God bow and shaftes and a quiuer to signifie him to be a punisher of the vngodly and a rewarder of the Godly for as muche as men minister helpe or vengeaunce one to another oftentimes through bowes and shaftes and one Prince aideth an other with archers He hath bent his bow saith Dauid and made it ready he hath prepared weapons of death and ordeined arowes to destroy that is he wil aueÌ„ge euil meÌ„ he wil reward them for their oppression â–ª he wil punish them for their vngracious deuises except they amende he hathe whet his swerde And â—ell may God be compared to a shoter For as the shoter the lesse or more he draweth his shaft his stroke is therafter and if he draw it far and vp to the Iron then it payeth likenes of God Yea truly but in soule in mind in y â— inward man not touching his body Wherfore Augustin a man most expert in Gods word crieth out against the Image of the trinitie calling it Sacrilegium A staining of Gods honour and an Idoll because the glory of the immortall God is chaunged into y e similitude and Image of mortall man forbidding such an Image not only in the church but also in thought mind I suppose that the Antropomorphites erected this Image When Philip desired Christ to shew him the father he rebuked him and aunswered he that seeth me seeth the Father for he is the only Image of the Father as Paul writeth not a domme Image for he is his word not a dead Image for he is life and resurrection not couÌ„terfet for he is truth God is a spirit not fleshe a soull not a body The soull of man is sayde to be made Ad imaginem similitudinem dei after the Image of God because it is a spirituall creature vnuisible vncorruptible not of the substaunce of God as the Maniches and the Priscillianistes do falsly defend but made of nothing For then it should know all thinges as God knoweth and be ignoraunt of nothing it should be voyd of al affections mutabilitie and vnconstancie There is in mans soull reason discerning good from euil truth from falshead There is memory by the whiche he remembreth thinges past there is will by the whiche he choseth what hym lyketh Besides this our first parentes were made with out spot voyd of sinne clean righteous holy replenished with al floures of vertues and knowledge In these thinges man was formed after the lykenes of God In these we be like y e Angels our bodies we haue comen with the brute beastes it was made of the
mould of the earth as Moses telleth before ther was any similitude likenes or image of god in mā S. Paul also declareth this to be true saying be ye renued in the spirit of your mindes put on y e new mā which after the image of God is shapē in righteousnes true holines And in another place lie not one to another after that ye haue put of the old man with his works put on y e new which is renued in knowledge after y e image of him y t made him place as for the scorneful he shall laugh them to scorne God is not of such affection as a man is to be moued with mocage and laughter for he reioyceth not in the hurt of man but at his amendment and it is writtē Abhominatio domini omnis illusor God abhorreth scornefull persons but as y e man which laugheth at other mē is furthest from a mind to help them and to remedy their griefes so is God to such as dispise his commaundements set light by his threatnings are not moued wyth his promises this is Gods laughter scorning He is said to slepe when Christ lay dead in his graue whose death is called a swete slepe of Hieremye or els when he is slowe to helpe his elect out of trouble as in the. Psa 43. Arise wherfore doest thou slepe O Lord. And contrariwyse he is said to awake when he doth straight way without any tarying socour them help them and deliuer them He is said to forget vs when he taketh his mercy from vs for forgetting his statutes ordinaūces cōmaundements to remēbre vs when we chaunge not he Iesus Christe that is God yesterday to day continueth the same for euer He sitteth not after humane maner but after another sorte To raigne to sit be one thing in God of one signification meaning God raigneth ouer the heathen God sitteth in his holy seat he sitteth ouer Cherubin which is by interpretation fulnes of knowledge by which word angels be ment the myndes of good men for in them god sitteth and raigneth as Salomon testifieth The soule of the righteous is the seat of wysdome And scripture also attributeth stāding vnto God for long suffraūce wher with he calleth vs to repentaūce who is said also to go to walke not by chaunging of place for he filleth all places but by ocupying y e mynds of the faithful as in the Prophet I wil dwel amng them and walke amonge them and be their God where dwellinge walking and to be their God meane one When these thinges be spoken of God the chaunge is to be vnderstanded in vs and not in him as if you and I shoulde drinke both of one drinke and I shoulde lyke it and you mislyke it the diuersitie is not in the drink but in vs euen so God after dyuers cōditiōs of mē is said to be pleased with one and discōtented with another to remēbre some and forget other not that the very passions of anger of mercy of remēbraūce of forgetfulnes take place in him in whome is no affection no passion but the scripture vsethe these speaches for our weak vnderstandings feeding vs wyth mylke because we are not able to disgest stronger meate As long as we be in this lyfe we must learne of God such termes for our lyfe is a shadowe our knowledge is vnperfecte we se in a glasse in a darke speaking w t a corrupt eye Nothing can be properly spoken of God for then he shoulde not be vnspeakeable Who cannot se better in the clear lyght then in a shadow with out a glasse then in it we see in this lyfe as it were with a payre of spctacles but when the spectacles shalbe taken away we shal se clearly God face to face who was neuer sene yet with bodilye eyes Then shadowes glasses dark speaches spectacles mylke and the corrupte eye shalbe taken away according to the voice of the trumpetour when that which is perfect cometh y t which is vnperfect shalbe done awaye The .v. Chapter ¶ God is vnsearcheable THe scripturs teach him also to be ineffable in all tonges vnsercheable in thought nothing can attain vnto hym in so much that Paul crieth out O the deapnes of the rightuousnes and wisdom and knowledge of God How vnsearcheable ar his iudgements and his waies vntraceable If his iudgementes surmount our capacities much more he himselfe and if Paules muche more ours Logike the science of reason discussing all doubtes and cōtrouersies confuting all mens wisdome beholding the beames and brightnes of Gods glorious visage faileth in searching what he is and becometh folishnes I speake not this iudging Logike to be vnprofitable to the reader of Gods word no I thinke rather such as iangel against it to be void of all reason for as muche as they speake against the act of reason Logike is an excellent gift of God not to be dispised or discōmended least we be vnthankefull vnto God but to be diligently learned and commended Many clatter and prate that Peter and Paull neuer learned Logike Philosophie and such dregges whiche I deny for Christ said he would send them the conforter who should teach them al things If the holy ghost taught them all thinges he taught thē also Logike There you haue that the Apostles learned Logike But you wil reply that the holy ghost taught them al things necessary for a preacher Paul also declareth that Logike is necessary for a preacher when he saieth that a bishop must be Didacticos That is apt to teach Christ his Apostels in their sermons disputatiō letters vse al formes of arguments al sorts of reasonings all waies and meanes of inuentions as I would proue if I thought it nedefull to stand in this matter That whiche Paul writeth to the Collossians Videte ne quis c. Bewar least any man come spoile you through Philosophie deceitful vanitie maketh for philosophie not against it For Paul there biddeth thē take hede of such men that with their Philosophie went about to hinder the gospel to stop the prosperous successe of Gods word abusing Gods gift to the destruction of them self and other rebuking the il cōdicions of men and not dispraising the art for he himself was a great Philosopher Now if Philosophy did set forth a false vntrue matter that it confonded y e faith of many how much more is it able to set forth the truth The .vi. Chapter ¶ God is vnuisible and how not withstanding the faithful of the old testamēt saw him diuerse times BVt to retourne vnto our matter as he is vnsearchable so he is vnuisible as Paul recordeth vnto Timothe To the vnuisible God and wise only be honor and praise for euer and euer Ther be some thinges vnuisible which not withstanding be subiect to mutabilitie as mans thought memory wyll and all