that most excellent present which God bestoweth vppon vs at this holy Table which cannot be done except we enter into a deepe due consideration of our miserable estate and condition a signe whereof was long sithens expressed vnto vs in the tēporall captiuitie and bondage of Gods people in Egipt We see there how Pharoh was strong and mightie how he knewe not the Almighty how hee pretended to put to death the whole stock and seed of the Israelites by the suppression and cutting short of the male children We see also how he enioyned the Hebrews to labor excessiue vnreasonable yea without all hope of anie wages or reward how he would not suffer them to offer sacrifice vnto the Lord nor to depart out of the land of Egipt And this opinion continued not for one yeare or two but by the space of fowre hundred thirty yeares wherein we maie clearelie behold the liuelie picture and resemblance of our most wretched and miserable estate We were all lost in Adam and brought to ruine destruction We were retayned captiues in the infernall Egypt vnder the tyrannie of the spirituall Pharaoh which is the Deuill This tyrant was stong and mightie hee would not suffer vs to serue our God he made vs to take an endlesse and restlesse labour in the seruile and fruitlesse workes of sinne for the establishing of his kingdome he slew not onelie our male children but caried vs al without anie difference into euerlasting destruction of bodie and soule Which tyrannie had not continued and endured onelie for a short season but had bene euen in a prooued strength and fulnes for euer if we had not bene thence deliuered by the power and mercy of our God through the ministrie and meane of that true Moyses our Lord Iesus Christ the true lambe deliuered as it were into the iawes of death that we might bee saued and obtaine eternall life For so it is plainely testified in the scripture that God so loued the world that he gaue his onelie begotten sonne to the end that whosoeuer beleeued in him should not perish but haue euerlasting life Now seing that God hath bene so bountifull and mercifull vnto vs that he hath set vs at libertie from the tyranie of the Deuill of sinne of death and of hel seing that his loue towards vs hath bene so wonderfull that he hath suffered his onelie sonne to endure a cruell and shamefull death to deliuer vs which wear seruants and bondslaues to the deuill his welbeloued for vs which were his enemies the righteous and the lambe without spot for vs which were sinfull and altogether corrupted the onelie inheritour of heauen for vs the true and lawfull heires of hell ought we not to be rauished with an admiration of this wonderfull and vnutterable loue of our God towards vs and to haue our tongues continually vnfolded and vntied to chaunt out with loud cleare voice the praise of this benefite of our redemption Let vs remember that Iesus Christ himselfe doth put vs in minde of our duetie in this behalfe when he saith touching the celebrating of his holie Supper Do this in remembrance of me Luk. 22.19 1. Cor. 11.24 And S. Paul expoundeth this remembrance where he giueth vs to vnderstand that as often as we shall eat this bread and drinke this cuppe 1. Cor. 11.26 we shew the Lords death vntill his comming Then sith it is so that God requireth at our handes a true and vnfeigned acknowledging of those benefites which we receiue of his bountie and largenes by the meane of our Lord and Sauiour Iesus Christ let vs be well aduised that we be not spotted or infected with the vice of ingratitude except we wil incur the wrath and heauy displeasure of God so finde him a sharpe seuere iudge whom we would not acknowledge a louing gentle pitiful father to which purpose S. Paul threatneth al vnthankful where he saith Whosoeuer shall eate this bread drink the cup of the Lord vnworthily 1. Cor. 11.27 shal be guiltie of the body blood of the Lord. and soone after in the same Chap. He that eateth drinketh vnworthily eateth drinketh his owne damnation And surely it stādeth with good reason that the vengeance of God is discharged vpon al those which wickedly suppresse the glorie of God especially in that thing which concerneth their own saluation For if a theefe being now in the hands of the hangman for felonnie whereof he was iustly lawfully cōdemned reiecting the Prince his free pardon grace and not vouchsafing to thank him for the same is wel worthy to be dispatched with expedition or if a child which daylie and howerly receiueth of his father all things necessarie for his life and maintenance and hath not once in his mouth the word of kindnesse I thanke you father is worthy to be beaten with many stripes how much more are we which for our manifold and outragious offences and trespasses haue iustly deserued to be hanged vp in hell when we contemne and set at naught the grace and fauour of God our souereigne Prince make no accompt of the eternal blessings which he giueth vs in Christ offered vnto vs in the holy Supper how much more I saie are we worthy to perish for our vnthankfulnesse so fowle and odious a sinne before God and man Now concerning this matter of thankfulnesse these poynts following are to be diligentlie regarded obserued First we must make this recognisance to God alone by his onely Sonne our Lord and Sauiour Iesus Christ For euen as God by his Sonne alone hath created redeemed vs from euerlasting death so he would haue vs to render thankes to him alone for al his benefits that by his onely Sonne in whom he is well pleased This we may learne of S. Paul in many places specially in his Epist to the Ephe. where it is written in this wise Ephes 1.3.4 Blessed be God euen the Father of our Lord Iesus Christ which hath blessed vs with all spiritual blessing in heauēly things in Christ as he hath chosen vs in him before the foundation of the world Then they that call vppon Saincts that put their trust in them or to their merites they that make them the patrones and aduocates of their causes also they that are reposed vpon their owne strength free will or good works do manifestly rob God of his glorie and cannot truely performe the giuing of thankes for the singular benefite of their redemption For we cannot attribute to any creature be it neuer so little in the matter of our saluation but we shal be culpable of treason in the highest degree against the maiestie of our maker And therefore let vs renouncing our selues and all the creatures of God in the whole or in part say with the Apostle Now vnto the king euerlasting immortall inuisible vnto God onely wise 1. Tim. 1.17 be honor and glorie for euer
The Sacraments For in the Supper God most like a louing and carefull Father after he hath brought vs into his Church by Baptisme The effects of God in the Supper doth feede vs in spririte with the very substance of his Sonne Iesus Christ applying and making proper to euerie one of vs in particular the merite of his death and passion Why Iesus Christ giueth the bread the wine of the Supper and biddeth vs to take eate and drinke Matth. 26. To which purpose it is that Iesus Christ himselfe doth giue vs the breade and the wine that he commaundeth vs To eate and to drinke that he saith the bread is his bodie which is giuen for vs and the wine his blood which is shedde for the remission of our sinnes In which words he giueth himselfe vnto vs whollie he wil be our spiritual foode and life he will remaine in vs by his holy Spirite will haue vs to abide in him by Faith to the end that in beleeuing we do not perish but may obtaine that life euerlasting whereof he is the onely inheritor and giuer What we learne by the breaking of the bread In like manner the breaking of the bread in the Supper serueth for the confirmation of our Faith and ratifying of our saluation forasmuch as it assureth vs and causeth vs to see with our spirituall eyes that Iesus Christ was once in the citie of Hierusalem broken with the sorrowes of death for our deliuerance from euerlasting death and to purchase vnto vs euerlasting life And wheras by the commandement of Iesus Christ we take the bread into our hands then the cup and further that we eate the bread and drinke the wine which are conuerted into the food of our bodies we are taught by the hands of Faith we should seise vpon our Lord Iesus Christ and embrace him for our onely Sauiour and Redeemer and that by the same Faith we should spirituallie eate his bodie and drinke his blood continuing in hope of euerlasting life But the life of euery man in particular lieth in his owne Faith according to the confession made in the Apostles Creed wherein it is written for euery one apart to saie I beleeue not in generall we beleeue We are not in this case to busie or trouble our heads with the faith and beliefe of another with his worthinesse or vnworthines but wholly to rest and to stay vs vpon our own For S. Paul doth not teach vs that we should examine other men neither yet that other men should examine vs but he speaketh plainly and precisely in these words 1. Cor. 11. Let euerie man examine himselfe Wherefore let euerie one of vs in seuerall assure his conscience That Iesus Christ 1. Tim. 1. the true Messias is come into the world to saue sinners of whom he ought following the example of S. Paul to accompt himselfe the chiefest Let him beleeue that Iesus Christ came down from heauē to abide vpon the earth that he might lift him vp from the earth into heauen that Christ was made the sonne of man to make him the childe of God that he was conceaued by the holie Ghost and was borne of the virgin Marie to purifie and clense the sinfulnesse of his conception birth Let him perswade himselfe that the sonne of God hath ouercome the deuill to free him from the crueltie of that tyrant that he hath fulfilled the whole lawe louing God his Father with al his hart power and strength his neighbour as himselfe to purchase righteousnes for him that he made his appearance before Pilate an earthly iudge receaued sentence of temporall condemnation as an offender to exempt him from appearing before the dreadfull throne of God his iustice where he was to heare sentence of eternall condemnation pronounced against him for his offences committed against a God Almightie and euerlasting Let him be assured in heart that the same Iesus Christ descended into hell for his cause that is to say endured the sorrowes and terrible pangs of the second death and the heauie wrath of God to acquite him from that fearefull iudgement that he died a death accursed of God in hanging on the crosse to obteine for him both life and blessing before God that he rose againe from death for an earnest pennie and a warrant of his resurrection that he ascended into heauen for a certeine token of his ascension into the same kingdome that he sitteth on the right hand of God his Father to be for him an euerlasting Priest Teacher King Defender Reconciler and Aduocate And to be short that he shall come at his second comming to his endlesse consolation and perfect redemption In like manner it is necessarie that euerie one of vs do in particular applie vnto himselfe all those graces and treasures that are in Iesus Christ in asmuch as in giuing himselfe vnto vs he hath also giuen vs all his riches And therefore in that he is God it is that we may be partakers of his Diuinitie in that he is heire and Lord of the whole world it is that we may haue part of his Lordship and inheritance and that in him we may recouer the title of such possessions as we lost in Adam our first parent in that he is the welbeloued of his Father it is that we also may be acceptable in him in that he is rich it is to blesse vs with his riches in that he hath all power against the Deuill sinne hell Antichrist the world and all our enimies it is to be our warrant and defence against them al in that he is righteous good it is to iustifie vs to make vs good in that he is blessed and immortall it is to indue vs with his blessednesse and immortalitie Thus when we shall applie vnto our selues all the actions and benefites of the Lord Iesus Christ particularlie in like manner all his essentiall qualities affying vs wholly in him and in his promises and distrusting wholly our owne strength then we may boldlie draw neare vnto the table of the Lord where we shall by the benefite of Faith haue full fruition of Iesus Christ God man and further shall feele the same Faith encrease and grow in vs exceedingly to our great comfort And now it behooueth vs to note that it is impossible we should be made one with Iesus Christ and enioy the rich treasures that are in him vnlesse we do first renounce Antichrist his kingdome and vnlesse we haue in vtter abhomination all idolatrie superstition such traditions of man as are in a direct line set against the pure seruice of God the bounds and termes whereof are plainely set downe in his holy word Forseeing that God is our onely creator that in the person of his sonne Iesus Christ the true Isaac in whom al the nations of the earth are blessed he giueth himselfe entirely vnto vs his creatures it is great reason that in like maner we
law vnlesse we wil be vnthankefull towards Iesus Christ and open enemies to his Church and to our owne saluation Now because it is not sufficient to the end we may be endued with true repentance that we know our sins that we abhorre them confesse them abstaine from them but we must also know desire and do that which is good as we are charged in the word of God We are to looke narrowly to those reasons whereby we ought to be stirred vp to sanctifie the name of God First whereas we are ioyned and knit to Iesus Christ in the supper whereas we are made flesh of his flesh and bone of his bone whereas we liue by his holy Spirit ought not these things to moue vs to fashion our selues after the image and likenes of our Lord and Sauiour Iesus Christ Can he dwell in vs can he feede vs with his owne substance can he quicken vs with his Spirit can he ioyne vs vnto himselfe and tye vs with the linkes of Faith and yet neyther he nor the holy Ghost nor Faith shal preuaile with vs to the bringing forth of good and holy workes actions Further seeing it is so that he giueth not himself vnto vs by the halfe neither yet voyd of his most excellent qualities and treasures but garded with al spiritual graces and blessings adorned with righteousnesse and perfection hauing innocencie and holines in his traine how is it possible we should receiue Iesus Christ enritched with al his treasures but that the righteousnesse of our head must shine in vs which are his members yea in euery of our parts whither they be of the soule inward or of the bodie outward Is it meete that the partes of our soule which are two in number to wit our vnderstanding our wil which ought to laie hold vpon the promises of God which ought by Faith to receiue the bodie and blood of our Lord Iesus Christ that is to saie Iesus Christ al and some very God equall in al poynts to God his Father and verie man compounded of humane soule and body is it meete I saie that these our vnderstanding and wil should be applied to the meditation of worldly and wicked things and should be void of the knowledge and loue of God and of due charitie towards our neighbour Is it meete that our bodie which is the Temple of God should be prophaned and made vnholie that our eares which God created to the end we might heare his voice should be stopped at the sounding of the heauenlie voyce and open at the bursting foorth of vaine and wanton talke of vnchast songs and lewd sonnets Is it meet that our tongue which is bound by the lawe of creation to sing out the praise of God and by the law of redemption to preach the tydings of the Lords death vntil his comming is it meet Isaie that this tongue so fit an instrument to God his glorie should be mute in al good occasions and loose to backebyte to slaunder to blaspheame without ceasing or at the least most slipperie to cast out idle words for the which we shall one daie giue accompt before the throne of God his Maiestie Is it meet that our mouth which receiueth the sacred signe of the body and blood of Iesus Christ should suppresse the benefit of our redemption and that the poyson of aspes should lurcke within our lippes Is it meet that our hands which laye holde in the supper vpon the assured gage of God his loue of the league which he hath entred with vs and of our saluation should not onely be heauy to do good but also nimble to spoyle to steale to murther to oppresse and to vse violence Is it meet that our feete which ought to runne to al good actions should be ready and swift to runne after euil No certeinlie neither is it tolerable in any condition But Euē as he which calleth vs is holy so ought we both inwardly and outwardly to shine with holinesse As he by holy Baptisme hath brought vs into his holy house which is the holy Church the communiō of Saincts so we ought in the same Church to lead a godly life and to be of an holy conuersation As he hath washed our sinnes away by the precious blood of his Sonne Iesus Christ so ought we to die vnto sin and to liue vnto righteousnes As he hath called vs to a neuer dying or decaying hope of a blessed resurrectiō life euerlasting so ought we to lift vp our hearts on high not to be buried like moales in this frayle and transitorie earth which with al things aboue vnder it is sure to vanish To be short Tit. 2.11 seeing the grace of God is offered vnto vs from day to day and his holy word soundeth in our eares continually for this end onely that the same may bring saluation vnto vs and that we denying vngodlinesse and worldly lusts should lead a sober righteous and godly life in this present world looking for the blessed hope and appearing of the glory of the mighty God of our Sauiour Iesus Christ we must praie vnto God that by his grace we may so carrie our selues towards him in holines so towards our neighbour in righteousnes and so toward our selues in sobernes that we maie be found vnblameable at the great terrible day of the Lord by the meane of the same his welbeloued Sonne our Lord and Sauiour Iesus Christ OF THANKSGIVING The third Article Thirdlie it is requisite that we bee hartelie thankfull to God for the exceeding benefite of our redemption For to the end was the holie supper called Eucharistia that is to saie a thanksgiuing And surelie if our meates and the dailie bread which God giueth vs for the foode nourishment of our bodies ought to be sanctified by the word receiued with giuing of thanks is it not our partes so much the rather to giue God thanks for the heauenlie bread and for nourishment of our soules offered and giuen effectuallie vnto vs in the holy supper yea that which ought to be vnto vs a notable prouocation we see that our Sauiour himselfe hath by his owne example declared vnto vs our duetie in this behalfe For when he tooke the bread S. Mathew and S. Marke record that he blessed it before he brake it and gaue it to his disciples which word of blessing S. Luke expoundeth to be geuing of thanks Now seeing that Iesus Christ when he tooke the bread gaue thanks to God his father which he did in like manner when he tooke the cuppe and all for the redeeming of mankind is it not a principal chiefe point of our duety to render like thanks seeing it is we onelie which receiue so great and excellent a benefite But to the end we may be the better mooued and stirred vp to this acceptable sacrifice of thanksgiuing it behooueth vs to thinke vpon the worthinesse of the benefite of our redemption and vpon
of God because it would haue his bodie to be infinite and to be at once in all places F. Why hath not Iesus Christ witnessed saying And lo I am with you alway vntill the end of the world Actes 3.21 againe for where two or three are gathered together in my name there am I in the midst of them C. So it is but these places import the presence of his diuinitie not the presence of his humanity And this I proue by the testimony of Iesus Christ himselfe who saith in the Gospell The poore ye shal haue alwaies with you but me ye shal not haue alwaies also by that which S. Peter witnesseth in the Actes saying in these wordes concerning Christ Whom the heauen must conteine vntill the time that all things be restored F. Then you conclude that Iesus Christ albeit he is among vs by his diuinitie his holy spirite in respect of his humanity can be in no more then in one that one a certaine place and namelie in heauen C. That is my meaning so ment S. Augustine saing Till heauen earth shal be destroyed the Lord shal continually remaine aboue in the heauens The Truth of the Lord also remaineth with vs for it must needs be that the body wherein he rose vp should be in one that a certaine place but his Truth is spread ouer the face of the whole earth F. What is the sum of this true faith which seeketh Iesus Christ not vpon the earth but in the heauens C. Math. 28. Math. 18.20 This is the summe I beleeue in God the father who hath created me I beleeue in Iesus Christ who hath redeemed me from sinne from Satan from hel from death I beleeue in the holie ghost who sanctifieth me F. Why say you so in particular I beleeue and say not in generall we beleeue C. Because Euery man must examine himselfe Habac. 2. Rom. 1. Gal. 3. Heb. 10. and liue by his owne faith not by the faith of other F. And how may this be done C. If we shal applie to euery of vs in particular Iesus Christ himselfe with all his blessings and rich treasures F. What are the rich treasures to be found in Iesus Christ C. There is saluation for them that are lost life for them that are dead truth for them that are lyars wisedome for them that are ignorant righteousnesse for sinners holynesse and sanctification for the vngodly and redemption for captiues them that are in bondage F. Must we not then by faith applie all those things vnto our selues seeing we are all by nature lost dead lyars ignorant sinful defiled vngodly and captiues C. Yes verely For Iesus Christ hath taken vpon him al our neede miserie to make vs partakers of al his blessings rich treasures which in verie deede are distributed vnto vs in his holy Supper F. Now let vs speake of the second part of our dutie towards God which consisteth in Repentance and first what is Repentance C. It is a disliking of that is euill and a loue of that is good F. To the end we may haue our sins in disliking hatred is it not necessary that we know them C. It is necessarie F. How come we to haue knowledge of the euill that dwelleth in vs C. Iohan 3. First we know by our original birth For that which is borne of the flesh is flesh Secondly because we transgresse the law of God the rule of al perfection and righteousnes And thirdly by the ordinary afflictions calamities that God sendeth vpon vs for our sinnes and iniquities F. May we not also behold in the Sacraments a mirrour of our sinnes and offences C. We may For if we were no sinners we shold not stand in need of that forgiuenes of thē which is signified in Baptisme And againe except we were dead it should be in vaine that we come to the Supper to seek life saluation in Iesus Christ F. When we know our sinnes are we there to rest and not to proceede further namely to make confession of the same C. Psal 31. 51. Luke 18. We must also confesse our sinnes after the example of Dauid and of the Publican if we will obtaine righteousnesse before God F. Why should it be necessarie for vs to know and to confesse our sinnes before God C. To the end we may obteine forgiuenes and a ful and absolute remission according as God is iust and faithfull to performe his promises F. Why doth God forgiue vs our sinnes C. Math. 5. 18. To three especial and principal ends purposes First that we should be reconciled to our enemies secondly to the end we should freelie forgiue them thirdly to the end we should absteine from sinne and liue after righteousnesse F. Is there ought in the Supper which putteth vs in mind to flie from sinne and to abhor it C. There is for euen the verie breaking of the bread in the Supper doth teach vs that our sinnes haue broken and brused the sonne of God with the sorrowes of death F. What is hereupon to be gathered C. That we ought to condemne our sinnes and to haue them in abhomination as the causes of the death of the sonne of God F. Is it sufficient to absteine from euil without further proceeding in doing of good C. No forsooth Math. 3. 7 for Euery tree that bringeth not forth good fruit is hewen downe and cast into the fire And therefore is the euill and foolish seruant cast into vtter darknes Math. 25. not because he had vnthriftilie spent his masters talent but because by his diligence and painefulnesse he had done no good therewithall ne had raised any commodity therby vnto his master F. Then be like it is requisite that euery one according to the talent which he hath receiued of God should glorifie him in that vocation wherein he is placed and appointed C. Surely so it is if we desire to enter with the good seruant into the ioy of his master F. To the end we may do the thing that is good ought we not to seeke the knowledge thereof C. We ought and namely by these meanes by the law of God and generally by all the parts of the holy scripture which teacheth vs plainelie what those good workes are which God requireth vs to performe F. Whether doth the Supper or any part thereof exhort vs to a godly life or no C. It doth for whereas we are vnited to Iesus Christ made flesh of his flesh and bone of his bone also whereas we are made partakers of his holynesse and righteousnesse we are taught that we should be holy as he is holy F. What else C. Whereas we meete and assemble together in his holy Church which is the communion of sancts wheras by the working of the holy ghost we call vpon one father who is most holy lastlie whereas we heare his holy and heauenly word and also haue part
of the Lord his supper by the imperfection and weakenesse of our Faith prouided allwaies that the same be vnfeined and that we acknowledging the basenesse and weakenesse thereof do praie vnto God to haue it augmented and increased by the working of his holie Spirite and also that to this end we vse the meanes that he hath left to be vsed Minist It is sufficient that we beleeue that Iesus Christ by his obedience hath purchased vnto vs the grace of God and in this grace and fauour hath gotten vs righteousnesse and life and that by his crosse he making satisfaction for our sinnes hath appeased his wrath and hath freed vs from the danger of death and of the cursse Euseb No syr but when we haue beleeued thus much we must be well assured that we are receiued into the communion of this obedience satisfaction when we receiue the bread and the wine which are presented vnto vs in the supper And for the last and most principall point we must beleeue that we are made one and incorporate with Iesus Christ and allowed of him of his Father not onely for his flocke his disciples his brethren and friends but also for members of his bodie and flesh of his flesh Out of which point we may drawe matter of singular and manifold comforts and consolations For by this meane we are sure that so long as we continue in this vnion we cannot be condemned ne kept holden in the bands of death no more then he himselfe and that the prince of this world hath no more part in vs or power ouer vs then he hath in or ouer him and that righteousnes and life are as well inseparable from vs as from him and that we are coheires with him of all the honor of his kingdome that where he is there we shal be of necessitie not impeacheable by al the power and practises of the Deuill Minist I haue two questions to aske you touching that you said euen now of the participation that we haue in the humanitie of Iesus Christ when we do take and eate the bread in the supper The first is whither that before the bread is giuen vnto vs we be not already vnited vnto him and if we be what profit we can receaue by the supper Euseb It is necessarie that by Faith we be ioyned vnto him before we come vnto the table otherwise we should be wholie vnworthy and yet we come that we maie be yet more neerelie knit in one with him For euen as two diuers things when they be tyed bound together with a corde maie be yet tied with another and if a man would vse an hundred cordes to that purpose it might be verie well saied that they are still tied together more and more so albeit that we by baptisme and Faith wherein we heare and obey the word of God are allied vnto him and ingrafted in the bodie of Iesus Christ yet that is no hinderance but that by the supper when we do celebrate it this alliance is renued and more more confirmed Minist What needeth it that we haue so manie assurances of pledges tokens to confirme the agreement that he hath made with vs for it might be gathered hereupon that he should be a deceiuer or inconstant that we therefore could not be to sure and to warie in our dealing with him Euseb The word of God is eternall and the effect thereof most sure and certeine euen as he being the speaker is euerlasting and vnchangeable his gifts and his callings without repentance neither is our vnbeliefe able to make the Faith or truth of God of no effect Yea as S. Paull saieth the veritie of God is more aboundant through our lying vnto his glorie Therefore the reason why he sweareth and sealeth his promises with a double seale after they be made is not for that they are of theire nature doubtful vncerteine but because our hearts are so full of suspicion and wicked distrust that we will neuer take his bare word for sufficient assurance yea we will hardlie trust him with all the solemnities of swearing signes and sealing that are vsed of him for our warrant in this behalfe Minist Herein the frowardnes and wretchednesse of our nature is the more apparant For we can be content to rest our selues wholie vpon the dreames and conceipt of our owne vaine and foolish wisdome or vpon the bare word of a mortall man by nature a lyar and euerie moment changeable yea diuerse times not proouing and seeing vpon what ground what reason and apparance it is either conceiued or deliuered Nay we go further then so for all the errors lyes fooleries illusions dreames and vaine visions that the Deuill can forge to destroy and seduce from God we receiue both without anie difference or difficultie and also without anie reasoning or debating of their nature or of their end I will saie more that if God were on the one side telling vs one thing and Satan on the other affirming the contrarie this Father of lies and prince of darknesse will finde more credit and faith with vs then God shall finde with all his truth and light And hereof we haue long agone seene and knowne the wofull experience of our first parents who being wiser and better then all their children that came after them onelie Iesus Christ excepted were soone and easely perswaded the verie contrarie to that which God had spoken yea by the serpent being but a beast and vsing no great and long discourse or manie words to confirme his sayings And that which maketh me to marueile to detest the more our malice herein is that we are so readie to receiue and beleeue whatsoeuer this wicked abuser and deceiuer of mankinde is able to put into our eares to our destructiō though he haue no reason or argument to proue his purpose that on the cōtrary we are so slow to allow that which God doth tel vs confirmeth by so many oathes signes witnesses miracles that we might be saued But I will leaue that matter to ask you another doubt to wit whither the vniō whereof you haue spoken which we haue with Iesus Christ be of our bodies or of our soules and minds onelie and whither we are to go vp into heauen from the earth where we abide or he is to come downe from heauen where he remaineth that we may be ioyned and coupled together Euseb You propound a question vnto me which in these dayes much troubleth and exerciseth the heads of manie men yet me thinketh that a man of a modest and sober minde that seeketh not to be contentious might satisfie himselfe with so much as you haue taught vs in that point that is to wit that the vnion is corporall and of the bodies but the meane is spirituall euen as the vniting together of man and wife which is the fittest comparison that can in this case be vsed and alledged Their bodies are vnited