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A03621 A declaration of Christe and of his offyce compylyd, by Johan Hoper, anno 1547 Hooper, John, d. 1555. 1547 (1547) STC 13745; ESTC S104201 55,274 188

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teachith and sufficiently teachithe all uerite and uerrewes lief let hym tary style in the doctrine of man and lyue as manly and as carnally as he list and not professe to know god nether his trewthe rather then so to slaunder them boothe This sufficithe to proueth only word of god to be sufficiēt to teache the truithe All other mennes lawes to be nether necessarie nether profetable and certayne we be that the churche of the Apostelles dyd waunt these decrees that papistre of late dayes faythyd the churche withe all Caput V. THe second office of Christ is to pray and to make intercession for his people This office Iohan wrytithe of in his fyrst epistole if ony man synne we haue an aduocate withe the father Iesus Christ that makithe intercession for us And as Paule saythe Christus qui mortuus est imo qui suscitatus qui etiam est ad dexteram dei qui intercedit pro nobis in his name and in the belyue and cōfidens of his meritis we may optayne the mercis of god and liffe euer lasting as Paule say the ▪ Accedamus cum fiducia ad tronum graciae ut consequamur misericordiam gratiam inueniamus ad oportunum auxilium Ebre 4. this intercession of Christ only sufficithe no man shuld secke ony other mediatour of intercession or expiacion of synne as Paule saythe declaring the sufficiency and abilite of Christes deathe and intercession Christus manet in aeternum perpetuum habens sacerdocium Vnde saluos facere ad plenum potest qui per ipsum adeunt deū semper uiuus ad hoc ut interpellet pro illis Vnto this intercessiō and prayer in Christes name he bound his churche by expresse commaundement Petite accipietis Aske and yt shalbe yeuen youe and in the same place he shewithe the cause wherfore it shalbe yeuen Quicquid petieritis patrem in nomine meo dabit uobis What so euer ye aske in the belyue and confidence of my merites it shalbe yeuen unto youe sainct Paule callith Christ Sytting at the right hand of god the minister and seruant of the saynctes to say of souche as be here lyuing in this troblyd and persecutyd churche to solicitat and do all there affars as a faythfull Embassadour with the father of heuen untill the consummacion of the worold this doctrine of Christes intercessiō must be all wayes diligently preachyd unto the people and like wyce that in all necessites calamites and troble the afflictyd person to syke none other meanes to offre his prayers unto God but Christ only according as the scripture teachithe and as we haue example of holy saynctes in the same Not only in the new testamēt were as he cōmaudithe us to pray in his name and Stephin in his martyrdom Acto 7. commendid his sprit unto this only mediatour sayng domine Iesu Accipite Spirituū meum But also in the ole Testament thus prayed the patriarks and Prophetis Iacob Gē 48. benedicat pueris istis Deus Angelus qui eripuit me de cūctis malis Dauid Psal 71. Et adorabūt ipsum semper For asmouche as Christis daily in heauen and praythe for his churche the churche of Christ must pray as Christe hathe towght it As the Patriarkes Prophetes and the Aposteles hathe yeuen us example whic neuer prayd unto ded saynct ye as Christ hathe yeuē us exāple hangyng in the crosse saing pater in manus tuas commendo spiritum meum What intollerable Ile blasphemy of God and Etnycall Idolatrie is this to admitt and teache the inuocacion of sanctes departyd out of this worold it takythe from God his trew honor it makythe hym â foule that only hathe ordeynid only Christ to be mediatour betwē man and him it dyminyshithe the merites of Christ takythe from the law of god here perfection and Maiesty where as God hathe openid his will and pleasure unto the worold in all thynges It condēnithe the old churche of the Patriarches and Prophetis likewyce the churche of the Aposteles and Martyres that neuer thawght thinuocacion of saynctes It accufithe the scripture of God to be false whiche saythe thow shalt nether ad nether dymynishe ony thyng it makith Christ alyer that sayd Spiritum quem ego mittam â patre docebituos omnem ueritatem If the men that teache sancta Maria ora pro nobis Be more holy then all the Pratriarches or Prophetes and Aposteles let the consciens of the Christia ne reader iudge This distinction of mediatours To be one of expiacion for synne Christ and an other of intercession the saynctes departyd is nawght it repugnythe the manifest text of the scripture It is the office only of Christ to be the mediator for synne and like wyce to offer the prayers of the churche to his father Ioan. 1. Ecce agnus dei qui tollit peccata mundi as concerning intercession he commendithe us only to ask in his name And prescribid the maner how to aske and what to aske Luce 11. souche as say if the saynctes that we pray unto here us not ner profet adee lyet it hindrithe notwe loost but our labour this mouche it hindrth it declarithe hym that praythe to be aninfidele To pray unto that god or goddes that is not able to healpe him nor hyre his prayer and no better thē he that prayd unto the imayge of iubiter in creta that had nether yares nor yees It declarithe hym to cōtemne boothe god and his worde who assurithe euery man in euery time and in euery distresse not only to hyre hym but also to yeue ayede Mat. 11. so now this worshiper of saynctes departithe from the knowen and all mighty god to an unknowen god and preferrith the doctrine of man and the deuill before the scripture of truithe and the lyuīg god I hope this detestable errour is cum to light and almen tawght to pray as the scripture Canonicall teachethe But there is an other yle as great as this to be reprehendyd of all souche as know how to pray a right the benig of ymagis in the temple whiche the worold saythe may be suffryd in the churches And say they be godd to put the people of God in remembrance of souche godly saynctes as died for Christes sake But this is allwayes the subtylty of the deuyll when à manifest yle cannot be born withall to syk â glosse and interpretacion that where ashe cannot walke in the churche openly like à deuill and haue candelles styctkyd before apost and the ymayges kissyd yet to desire som̄e man to put â fere Cote apon his bake that he may haue â place in the churche to lurke in untill souche tyme as occation be ministryd to shew hymselfe agayne as he is The auctorite of Godes word requirithe me to pronounce this trew iudgmet in the cause of ymagyes that be not worshippid in the churche that there presence in the churche is agaynst godes word as well
commaundement and pleasure in seuere iustice and immortali hatred and Ire for euer Io. 3. Saynct Paule in thepistole to the Ebrewes prouithe hym to be the prist callyd by god unto that function and office of the highe bishope Christus non glorificauit seipsum ut fierct Pontifex sed is qui dixerat ei Filius meus es tu ego hodie genui te alibi Tu es sacerdos in aeternum secundum ordinem meldizedek Caput 5. by whos obedience unto the crosse he gaue euerlasting healthe to as many as obeyd hym And in all thingis executyd the uerij trew office of à bishope To whom it apperteynyd to teache the people whiche was the chefist part of the hishopes office and most diligently and streightly cōmaundid by God As all the bookes of Moses and the Prophetes teach ad Christ commaundid Peter Ioan. 20. Paule all the bishopes and pristes of his tyme Act. 20. of Christes authorithe and preaching Moses and Stephin Acto 7. Deut. 18. sayth thus Prophetam suscitabit uobis Deus uester è fratribus uestris simi lem mei illum audietis He that will not harken unto his uoyce Shalbe as none of the people of God This authorite to preache te father gaue unto him in the hyryng of the Aposteles Matth. 3. 17. and bound his churche to reeeaue his doctrine sayng this is mydere belouyd sone in whom I delite hyre hyme He tawghe the will of his father unto the worold and how they might be sauyd from deathe infernall Ioan. 17. 6. Matth. 11. 5. 6. 7. so that they repentyd and beliuyd the gospel Matth. 3. Mar. 10. leaffte nothyng untawght But as a good doctor manifestyd unto his audiens all thynges necessarie for the healthe of man as the woman confessyd Ioā 4. Messias cū uenerit docebit nos omnia he prechid not only himselfe But sent his Aposteles an disciples to manifest unto te worold that the acceptable tyme of grace was com and the sacrifice for synne born into the worold Matt. 10. Io. 10. and after his resurrextion he gaue thē cōmauadement to preche and likwyce whatt hey shuld preache Ite in uniuersum mundum praedicate quae ego praecepiuobis Euangelium omni creature Matth. 28. Matth. ultimo the whiche doctrine luk thus expoundithe poenitentiam acremissionem peccatorum in omnes gentes in nomine meo initio facto ab Hierosolymis Lu ce ultim In his name to say in the knolege and faythe of his merites they shuld preche repentaynce and remission of synne unto all the worold As they dyd moost syncerely and playnly without all glosses or addicions of there awne inuencion and were as testimonies of the truithe and not the auctors therof Act 1. 1. Ioan. 1. So doothe Paule theache withe grauite and manifest wordes what is to be iudgyd of hym selfe and all other ministers Deus erat in Christo inquit mundum reconcilians sibi non imputans ei precata sua posuit in nobis sermonem reconciliationis Itaque nomine Christi legatione fungimur tanquam deo hor tante uos per nos Rogamus pro Christo reconciliemini deo Allwayes in there doctrine they tawght the thyng that Christ fyrst tawght and godes holy sprit inspyrid them Gale 1. 2. Cor. 3. holy Aposteles neuer toke upon them to be Christis uicar in the erthe nor to be his leaue tenent But sayd sic nos estimet homo ut ministros Christi ac dispensatores mysteriorum dei 1. Cor. 4. in the same Epistole he bindithe the Corinthious to folow him in nothing but where as he folowyd Christe 11. cap. Imitatores mei estote sicut ego Christi They ministryd not in the churche as thowghe Christ were absent althoughe his moost glorious body was departyd corporally into the heauens aboue But as Christ present that all wayes gouernyd his churche withe his sprit of truithe as he promisid Matt. ult Ecce ego uobiscum sum usque ad cōsummationem saeculi in the absence of his body he hathe commendyd the protection and gouernaunce of his churche unto the holy gost the same god and one god with the father and his diuinae nature Whoes diuinae puyssanc and poure ouer machithe the forse of the deuyll so that hel it selfe can not take one of Christes flock out of godes protection Ioan. 10. and this defense dury the not for aday nor here but shal demoure for euer till this churche be glorifieyd at the resurrexion of the fleshe Ioan. 15. it was no litle payne that Christe suffryd in wayshing away the sinnes of this churche Therefore he will not committ the defense therof unto man it is nolesse glorie to defend And kepe the thing wonne by forse then it is by for se to optayne the uictorye Adam Abel Abraham Moses nor Aron cold not wynne this churche out of the deuilles tyranny No more can they defend it delyuerid For althowghe by imputation of Christes iustice these men and all other ffaythfulles be delyueryd from the tyranny of the deuyll and condemnation of the law yet had and hath the deuyll his uery frendes Dwelling within the nature of man corrupt as long as he lyuithe The cōcupiscence and rebellion of mannes nature who seassythe nor day nor night to be tray man agayne to the deuill except with the motion of trew penitence this cōcupiscens be kept under in fere and faythe which too uertewes be so infirme in mā that be he neuer so perfet yet fallith he from god somtyme as Abrahā Isaac Iacob Moses and Aron Esa 43. Num. 19. therefore he kepithe the defence and gouernaunce of the churche only and soly hym selfe in whom the deuill hathe not à yot of right thowghe the Apostellis where instructyd in all truithe and lefft the same wroten unto his churche yet were they ministres seruantes testimonies and prechers of this uerite and not Christes Vicars in erthe and leaue tenent to kepe the Kayes of heuē hell and purgatory but only appoyntid to approue the thing to be godd that godes lawes commaundid ▪ And that to be yle that the word of god condemnyd Seing that Christ doothe gouern his church allwayes by his holy sprit and byndith all the ministers therof unto the sole word of god What abhomination is this that ony bishope of Rome Hierusalem antioche or else where shuld accleme to be Christis uicar in therthe and take upon hym to mak ony lawes in the church of God to bynd the consciens of man besyd the word of God and in placyng of there supersticion and Idolatry 〈◊〉 word of God out of his place by what law by whom or where hathe ony this title yeuen unto hym to be Godes uicar and leaue tenent upon therthe Moses and Aron the best Princ that euer was and most godly gouerner of the people Aron that fide le high pryst and preacher of Godes word neuer usurpyd this title to be as à second Christ and
but untill souch tyme as they shew me that glorious and perfeit mannes body of Christ as it was shewid unto the blessid uirgine there sayng belyue belyue shall not com into my belyue for Christ saith Nolite credere Of Christes wordes Marci 13. de die illo nemoscit the moment of the last tyme No man knowithe nether the sonne of god in asmouche as he is man I gather this argument A maiori if it be denied Christ concerning his man hed to know the last day mouch more to be euery where or to be in diuer places at one tyme is denied his humanite for it is more īpossible and wounderfull to be euery where then to know many thinges I kno the Geographus conceuithe and cōprehendithe all the worold in his hed But to be in all places where as his thowghtes and sprit is ocopyed it is impossible farther Christ is body hathe not loost his corporall qualites but wher so euer he be corporaly there is he with all qualites of abody and not withe out qualites as these dreamers imagine I will not iudge my sauiour that died for the sinne of the worold to haue abody in heuen sensible with all qualites of trew man and in the sacrament with out all qualites and quantites of à trew body But abhor and detest with the scriptura this opinion as an heresy so litle differing from marcion that I can scarse put diuersite as corporally is the corporall and substantiall body of all Englond in the hed of hym that describith by mape or cart the hole Realme in Italy or other wher so corporally is the body of Christ in the hart of the Christian The concept imaginacion or form conceuid of Englond is not the body mater nor substance selfe of inglond no more is the spirituall cōcept of Christes body the corporall body it selfe thowg Auicen and Auerrois would prow souch à conclusion yet the fayth of our Religion will not suffre it à Pantasticall imagination to be à trew substannce to say that Christes uere naturall body is in the erth and yet inuisible it is to destroy the body and not to honor the body Aristole li. 5. metaphisicorū cap. 22. definit what inuisible is inuisible inquit est quod non habet omni no colorem Take this from Christes body that it is trewly in the sacrament corporally and yet inuisible is to say Christ hath lost all the colour shape and form of his humanite But what shall Aristolle do in this our fayth the scripture teachith what we shuld belyue ascendit ad coelos sedet ad dex tram Dei patris omnipotentis Inde uēturus est iudicare uiuos mortuos Act. 1. Mar ultimo Luc. ultimo And hath leffte us à sacrament of his blessid body the which wear bond to use religiousy and many times to exercise and stablish our fayth and he being absent corporally dooth communicat by fayth in sprit that most precious body and the merites of the same and would to god peple would use it with more reuerēce and more awght as the scriptur teachith with trew amendemet of lieff and fyrm fayth I pout out a book in Septembre last past dedycatyd to my lord of wincheffter where in I haue declarid all my fayth conserning this blessyd and holy sacrament therfor I will passe to the other offyce of Christes pryshed Caput IX THe fourthe offyce of Christ is to consecrat and sanctifie these that beliue in him He is not onli holy him self but makith holy others also As he saythe Ioā 17. Pro eis sanctifico meipsum ut sint ipsi sanctificati perueritatem this sanctification is none other but à trew knolege of God in Christ by the gospell that teachyth us how unclene wear by the sinne of Adamme an how that wear clensid by Christ for who is sake the father of heauen doothe not only remitt the sinnes wrowght willyngly agaynst the word of God but also the imperfectiōn and naturall concupiscens whiche remaynythe in euery man as long as the nature of man is mortall How the father dooth sanctifie his people the prayer of Christ shewith Ioan. 17. sanctifica eos per ueritatem tuam sanctifie them by thy word purche the hart teache them halow them make them apt for thy kyngdon wherwithe withe thy worde which is euer lastīg uerite The meās to sanctifie is the word of God the holy gost and faith that receuith the word of our redemption so doothe Peter say Acto 15. Fide purgari corda nostra Here is the cause expressyd wherby we accept our sanctificacion by fayth sayth sanct Peter saynct Paule 1. Corint 6. shewith for whois sake and wherfore we ar sanctified Abluti estis sanctificati estis iustificati estis per nomen domini Iesu ꝑ spiritum Dei nostri For the merites of Iesus Christe by the operacion of the holy goost This is to be allwaies markyd that when Christ had prayed his father to sanctifie his church by his word and by his holy sprit and destityd hym to preserue them from ile for his mercys sake He addid the pryce the merites and iust deseruyng of Godes graces and sayd I sanctifie my selfe for them because they may be sanctified by the truith He sanctified hymselfe for the churche when he died for the detestable unclenys and fylthinis therof more stynkyng and fylthy thēeuer was the thaborryd and leporous bodi of Lazar 9. as tawghe he had said for asmouch as I offer ād submitt myselfe unto the bytter and cruell payne of the crosse for the church thow must most holy father sanctifie them and accept them as sanctified norysh thē loue them and defend them for the price and satisfactiō of my deathe what à consolacion is this for euery troblyd consciens to undrestond althowgh it be unworthi of remission of sinne for the gratnys therof yet for the prayer of Christ he shall not be a cast away so that he belyue as Christ said he praid not only for his Apostelles but also for as many as shuld beliue his word till the woroldes end as many as wilbe gospellers as the Ioue the gospel ād there awne saluacion let them not daily and play with it as thowgh god were à babe to be pleacid with à figg for syn let hym thynk upon the most uile and tyrannous deathe of hym that only was able to clense us from sin̄e and from hens beware of sinne it suffycit as Paule saythe that before we knew the truith to lyue want only 1. Cor. 6. Caput X. Of this verite and truit that the gospell reachith us only to be sanctfiied in the blud of Christ is confutyd the blaspemus pryde of the Bishope of Rome THat namith hīselfe the most holy father and takith upō him to sanctifie all other men of therth as Godes uicar and leaue tenent to absolue à poena à culpa to pull out of hel ād send to heuen with his pardons Masses and
Christ by one sacrifice made perfet all thinges Ebre 7. 8. 9. 10. and as Iohan. saythe Sanguis Iesu Christi emundat nos â peccatis and there remaynithe nomore after it as Paule saith Vbi peccatorum remissio ibi nō amplius hostia pro peccato and to take away all dout that remission of sinne cānot be optaynid for the me rites of the masse Paule saith playnely that without bludshedding no sacrifice can merite remission of sinne Althowge Christ now sit at the ringht hand of god and pray for his churche and like wice dothe offre the prayers and complaynt of us that belyue yet it is only for the merites of his deathe that we optayne the mercy of godes promesse in the whiche he susteynid souche payne that the remembraunce therof and the greatnis of godes Ire agaynst synne put his precious body and solle in souch an agony and fere that his passion of sorow surmountyd the passions of all men that euer trauelyd or were bordenyd with the weight and peace of godes importable Ire agaynst man for syn̄ in so mouche that he wept not only tyres of blud but so aboundantly payne forsid them to descend that they trycklid upon the growne Sore troblyd and ouer cō with sorow was Dauid Psa 6 When he wayshyd his bed withe tyres for synne but it was Ioy and myrthe if his paynes be conferrid to these dolores of Christ They wantyd no augmentation this sacrifice was kyllyd alitle and alitle from one place of iudgment send unto the other and all wayes from the flames into the ardēt coles his deathe upon the crosse so differryd that altowgh he was uery god and the dere belouid son of the ffather his abiection was so contemptible ād uile ▪ that he cried out as Aman moost destitute of godes fauor and loue and sayd Deus meus Deus meus quare dereliquisti me And untill souch tyme as he offryd his moost holy soule unto the father and his blessid side percid with the spere his paines and sorowes incressyd Lo thus was the maner to offre Christ for sinne affter this sort and cruell handelyng of Christ was theire of God apecid If they sacrifice Christ in the masse let thē hange hym tyrauntes agayne upon the crosse and thrust â spere to his blessid hart that he may shed his blud for with out schedding of blud is no remission the scripture damnythe this abuse of the lordes supꝑ and is the cōculcation of his precious blud As concerning the use of this Sacrament and all other The rites ād ceremonijs that be godly they shuld be so kept and usyd in the churche as they were deliueryd unto us of the highe Bishope Christ the auctor of all Sacramentes For this is trew that he moost godly moost religiousi and moost perfetly institutyd and celebratyd the supper And None other wayes then the Euangelist doothe record the best maner and moost godly way to celebrat this supper is to preache the deathe of Christ unto the churche And the redemption of man as Christ did at his supper and there to haue commune prayers as Christ prayed with his disciples then to repet the last wordes of the supper and with the same to breake the bread and distribute the winne to the hole church Then yeuyng thankes to God depart in peace these ceremonijs that God institutyd not But repugneth Godes institution be not necessari but rether in ony case to be leffte because they abrogat the institution of Christ it semithe sufficient unto me if the churche do as Christ hath commaundid it to do Saynct Paule to the Corinthious affter the ascenfion of Christ at lest 18. yeres wrote his Epistole and sayd he would delyuer them nothing but that he had receauid of the lord and wrote conserning the use of the supper as Matth. Mark and Luk writithe this is therfore and ungodly disputacion that the Papistes contend abut the chāge and alteracion of the bread and also à false ād pernicious doctrine that teachyth the corporall presence of Christ booth God and man in the bread for althowgh Christ said of the bread this mi body It is well knowyn that he purposid to institute à sacrament Therfore he spak of à sacramēt sacramentally To spek sacramentally is to gyne the Name of the thing to the signe so yet not withstōding that the nature and substaince of the signe remaynit and is not turnid into the thing that it signifiet farther the uerite of the scripture and the uerite of à Christiane faith will not suffre to iudge and belyue Christes body inuisible or uisible to be upon the Erth Act. 1. Luce ult Mar. ult Act. 3. If we lik wyce consyder the other places of the scripture Ioan. 6. 16. 17. we shall fynd that Christ would not nor ment not to institute ony corporall presence of his body But à memory of the body slayne resuscitatyd ascendid into heuens and from thense to cū unto iudgment trew it is that the body is eatin and the blud dronkyn but not corporally in faith and sprit it is eatyn and by that sacrament the promis of god sealyd and cōfirmid in us The corporall body remayning in heuyn in the 24 chapiter of Matthew Christ yeuing his church warning of this heresy to cum by the preaching of false Prophetes sayd they will say lo here is Christe lo there is Christ belyue them not for as the lightynyng cōmith from the est into the west so shall the cumming of the sone of man be meanyg by these wordes that his body is not à phantasticall bodi nor inuifible as these teach that say his corporall body is corporally yeuen in the bread with the bred and under the bred inuisible Agaynst this errour I will set the word of God and declare the truith therbi that they haue but an ymagynaciō or ydeam of Christes body and not the natural ād corporall body and the fyrst reason is this Christe byd his disceples they shuld not belyue hym that shuld say Lo here is Christ or there is Christ he spake of his body doutles and humaine nature for he commaundith us to belyue that his godhed is eueri where as Dauid sayth and as he sayth my father and Iamone likwyce he told thē be playne wordes Math. the last capi that he would be with them unto the end of the worold Christ hauing but too natures one deuine and the other humane by these expresse wordes now he declarithe to be present with the one and absent with the other these thinges markyd I put this mater incomprysse to be iudgid of euery humble and cheritable sprytyd man who iudgithe aright of the body of Christ those that say bodely he is not in the sacramēt or these that say he is bodely and corporalli there If he be there corporally and bodely as they say Why shall Inot beliue these wordes Ecce hic ecce illic and say Christ lyyth that sayd beliue them
certayne the darkyn the simple and playne uerite therof with intollerable sophismes the make heuen hell and hell heuen torn upp side downe and peruert the order of God if the heauen and godes right hand whether our saniours body is ascendyd be euery where and notith no certayne place as these uncertayne men teach I will belyuc no ascension what nedith it seing Christes body is euery where with his goded I will interpretat this article of my crede thus Christus ascendit ad dextram patris patris dextra est ubique ergo Christus ascendit ad ubique Se what erronyus doctryne folowith there imaginacions As cōserning the right hand of God it is taken somtyme for God hymselfe and his omnipotent poure Psalm 117. dextra domini fecit uirtutem dextra domini exaltauit me thus his right hand taken for his poore it is euery where But it is not so taken when whe say Christ sittithe at the right hand of God As mark saith capit ultimo and as Stephen sayd Act. 7. Video Iesum stantem à dextris Dei But it signifieth acertayne place of Ioy where as the sowles of the blessyd sanctes rest thether hathe God translatyd the body of Christ to be in as mouche Ioy as it was incontempt here in the erthe as Paule saythe Philip. 2. Sitting thus at the right hand of god his body is as trew man as it was upō the erthe and in lenghe breath and weight as phisicall matematical and naturall abody as it was hanging upō the crosse in the changing of mortale qualites the humanite of Christe is nether destroyd nor changid into his deite but as trewly as his godhed cōcerning his essence cannot be sen so is his body wher so euer it be subiect unto the iudgmēt of the senses And as he that makith à house first conceuithe à trew form in his imaginacion and yet the imaginacion nor concept of the mind is not materiali the house so souche as dreame and imagine à certayne phantasie and reduce the form and figure of à trew body into there imagination is not à trew body but à cōcept or imaginacion of à body as those men haue that say Christ is in the bread and with the bread yet ocopy yth it no place nor is not sensible This is a wounderful doctrine to make that glorious body of Christ to be à trew body and yet lackith all the qualites and quantites of à body if Christ could haue souche à dreming body as they spek of yet may I not belyue it is in the sacrament corporally because Christ sayth Nolite credere And where they would better the mater with these wordes that Christ in the tyme of his being upon therthe dyd many thinges aboue the nature of abody and caryd his body sometime inuisible and entryd the house of the disciples the gates being shut they proue nothing only the troble the simple consciens and stablysh souch as be more addict unto the wryting of man then unto the wryting of god in there errour Peter walkid upon the water yet was uery man nothing the lesse so it pleacyd god to use his creatures to his glori Christes body was nothing changyd all thoughe somtymes for fere of the stones he conueyd hymself out of the way thowghe his disciples knew not how he entryd the dores being shit it is possible Inowg that he openyd the dores and yet they perceauid it not mens yeyes be obedient unto the creatour that they may se on think and yet not à nother The scripture so teachite those yle men that would haue don uilanye unto the angelles in loothes house Gene. 19. were made so blynd they could not fynd the next dore to them yet byd lothes house still in one place the same may ye rede 4. Reg. 6. how god made blind the assirians hoste so that Elizeus led the hole army into the cite of Samarie Balaam saw to bet his Asse And yet could not see the angell that the Asse saw till he was reprehendid by the Angell Num. 22. here may ye se that those reasones ꝓuith nothing that they would Christes bodi to be in the sacramēt because sōtimes he would not be sen of his ennymys This is oure belyue that Christ is ueri man and lik unto his brothers Ebr. 2. therefore where so euer his body be it must haue the qualites and quantites of à trew man if his body be corporally in the sacrament and yet with out all propertis of à trew body this text is false habitu iuuentus ut homo likwyce this similis est fratri bus per omnia They graunt that only the sprit of man eatithe the bodi of Christ in the sacramēt then other the sprit of man is turnyd into â corporall substance or else the body of Christ lostithe his corporall substance and is becom à sprit for it is not possibile for the sprit of man to eat corporally à corporall body nomore then he that studith the scripture and commēdith the contentes of the Bible to his memorie eatith corporalli the booke but by the helpe of godes sprit and his awne diligence he eatith theffect Marie and doctrine of the Bible and incase it were corporally and substancially withe paper and ynk in the botom of the see yet the lernid man may cōfort him selfe and teache the maryners in the shippe with the cōtentes therof thowghe the corporall Bible be drowid So in the sacrament the Christiane hart that is instructid in the law of god and knowith the right use of the sacramentes by the holy goost and afyrm fayth that he hath in the merites of Christes body and soule which is ascendid corporally into heuen man in sprit receaue theffect Marrye swetnys and commodite of Christes precious body thowg it neuer descend corporally thus dooth faith and the scripture cōpell the churche to be lyue Whē they say it is in the sacrament and yeth mouith not from the right hand of God I belyue not there sayng but require aprobation therof Christ hath not so great à body to fill heuen and erthe corporally similis est fratribus perfectus deus perfectus homo they make hym there and yet ocopy no place then it is no body for à trew body phisicall and matematical as Christes body is cannot be except it ocopi place they say I must belyue and say with the uirgine Ecceancilla domini I mai not seke to know the meanes how Well let them do asmouch to me in this mater as was don unto the uirgine Mari and I am content she could not comprehend how Christ was made man in here bely yet theffect and corporall natyuite of Christ assertaynyd booth here reason and senses that she had born à trew bodi It shal suffice me if they mak demonstraciō unto my senses and warrant my reason that they haue present à corporall body how it cummith and by what meanes I leaue that unto god
other abhominations where as Christ only and soly dooth sanctifice as it apperyd Ioan. 17. lik wice by the title that Pilate gaue him hanging upon the crosse Withe these wordes Iesus Nazarenus rex Iudaeorū This title declarith him to be bothe Moshia he sauior and Noser the protector and sanctifier of his church as Math. saith ca. 2. Nazareus uocabitur This office of Christ doth abrogate all other thinges that mannes cōstitutions attribute ony holynis unto as be wychyd water Candellis bowes or ony souch Ethnick supersticion For only Christ sanctifieth and all holynis we must attribut unto hym As Iohan sayd Ecce agnus dei qui tollit peccata mundi Iohan. 1. behold the lamme of god To saye destenyd and appoyntid by god to take awai the sinne of the world and to sanctifie his churche althowgh baptisme be à sacramēt to be receauid and honorable usyd of all mē yet it sanctifiet noman and souch as attribut the remission of sinne unto the externall signe dooth offend Iohan Matth. 3. preachid penitence in the desert and remission of sinne in Christ souch as confessid ther fawtes he markyd and declaryd thē to be of Christes churche so that externall baptisme was but an in auguracion or externall cōsecraciō of these that first belyuyd and were clensid of there sinne as he declarith him selfe in the same place Ego inquit baptizo aqua I Chrtstine withe water as towgh he sayd My baptisme makith Nomā the Better inwardly it changith noman But I call ād preach to the utward ere I exhort unto penence And souch as say they do repent and wold change the old synfull lieff I way shwith water he that inwardly clensith is stronger then I. his grace it is only that purifieth the soule I baptise in penence to say into à new lieff This new lieff cōmith not untill souch time as Christ be knowen and receauyd now to put on Christ is to lyue à new lieff souch as be baptisyd must remembre that penenc and fayth presedyd this external signe and in Christ the purgacion was inwardely optaynyd before the externall signe was yeuen So that there is too kindes of baptisme and booth necessari the one interiour whiche is the clensing of the hart the drawyng of the father the operacion of the holy goost and this baptisme is in manwhē he belyuith and trustith that Christ is the only auctor of his saluacion thus be the infantes examinyd conserning repentanc and fayth before they be baptisyd with water at the contemplacion of the which faith God purchith tha soule then is the extereor signe addyd not to purch the hart but to confirm manifest and open unto the worold that this chyld is godes and likwyce baptisme with the Repition of the wordes is à uery sacrament and signe that the baptisyd creature shuld dy from synne all his lyffe as Paule wrytithe Roma 6. likewyce noman shuld condemne nor neglect this exterior signe for the commaundementes sake thowghe it haue no pore to purche from sinne yeat it confirmith the purgation of sinne and the Act of it self pleasith god for because the receauers therof obey the will of his commaundement Like as the Kynges maiestie that now is immediatly aster the deathe of his father was the trewe and legittyme Kyng of Inglond right heyre unto the crowne and receauid his coronacion not to make hym self there by Kyng but to manifest that the Kyngdom apperteynid unto hym before he takith the crowne to confirm his right and title had all inglond sayd nay and by forse contrary unto godes lawes and manns lawes with an exteriour ceremony and pompe crownid ony other man he shuld haue byn an adulterous and wronge King with all his solemnites and coronation Thowgh this ceremony cōfirm and manifest à King in his Kyngdom yet it makith not à King● But the lawes of God and of the land that yeuith by succession the right of the Kyngdom to the old Kynges first here male in Englond an other Realmes And the babe in the cradell hath as godd right and cleame and is as trew à Kyng in his cradell uncrownid as his father was thowgh he reygnid à crownid Kyng xl yers and this right of the babe shuld be defendid and manifestid not only by the ceremony of coronation but with all obediēce and trew subiection So is it in the church of Christ man is made the brother of Christ and heyre of eternall lief by godes only mercye receuid by faythe before he receaue ony ceremony to confirm and manifest opēly his right and title he sayth he belyuith in the father the son and the holi gost and beliuith he saith the remission of sinne Dooth not only deny the deuill the worold and sinne but sayth he will for sake hym for euer and serue his master the lord of uertewe Kyng of heuen and Erth. thus assurid of god and clensid from sinne in Christ He hathe the lyuerye of god yeuen unto hym baptisme the which no Christiane shuld neglect and yet not attribut his sanctification unto the externall signe as the Kynges maiestie may not attribut his right unto the crowne but unto god and ūto his father who hathe not onli yeuen hym grace to be born into the world but also to gouern as à kyng in the worold who is right and Title the crowne cōfirmyth and shewithe the same unto all the worold Where as this right by God and naturall succession presedith not the coronacion the ceremony auaylith nothing à treatur may receaue the crowne and yet trew kyng nothing the rather so an Hypocrite and infidell may reeeue the externall signe of baptisme and yet no christiane man nothing the rather as Simon Magus and other Sacramentes must be usid holyly and yet not to haue the office of Christ addid unto thē soly it is his office to sanctifie ād purch from sinne Itak nothing from the sacramentes but honor them and extolle them in all thinges as they be worthy How be it not to mouch I call à sacrament à ceremony institutyd in the law of God to this end that it shuld be à testimonye of Godes promisse un ro all souch as belyue and signes of godes godwill and fauor towardes us as Paule saythe that Abraham receauid à testimonye by the which God testified that he was receauyd into grace Rom. 4. And as the promys of God the remission of sinne is receauyd by fayth so must these Sacramentes that be signes tokēs and testimonijs of the promesse be receauid in fayth thus by Christ wear sanctified only And as Peter sayth the people chosen à pryncly prished à holy people and peculier nacion to declare the pore of hym that hathe callid us frow the darkenis of errour and sinne into his wounder full light these wordes declare the maner how wear sanctified and what our office is affter we be sanctified to preach the pore of hym that hathe callid us from the darknys of sinne as