A10233:175
Two very learned sermons of M. Beza, together with a short sum of the…Two very lerned sermons of M. Beza, togither with a short sum of the…
Two very learned sermons of M. Beza, together with a short sum of the sacrament of the Lords Supper: Whereunto is added a treatise of the substance of the Lords Supper, wherein is briefly and soundly discussed the p[r]incipall points in controversy, concerning that question. By T.W.Two very lerned sermons of M. Beza, togither with a short sum of the sacrament of the Lordes Supper: Wherevnto is added a treatise of the substance of the Lords Supper, wherin is breflie and soundlie discussed the p[r]incipall points in controuersie, concerning that question. By T.W.
London: printed by Robert Walde-grave for T. Man, 1588London: printed by Robert Walde-graue for T. Man, 1588
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
3 Thirdly, I say, that by consequent it doth most cursedly confound (if not utterly subvert and overthrow) the humanity of our Saviour, with his Godhead, whilst that which indeed and all trueth, is proper and peculiar to the eternal Deity only: for example, to be every where, which can not agree to any but to GOD alone, as both reason and religion will sufficiently persuade, if we will give ear unto the same, is yet notwithstanding, most blasphemously attributed and ascribed to his manhood, which (as hath been already showed before) ⟨p. 181⟩and shall more plainly, if GOD will, be proved hereafter, is, and must of necessity, since the time of his most glorious ascension into Heaven, and sitting at the right hand of the majesty of GOD his Father, the very only seat and throne, as it were, of his bodily residence, be circumscriptible and tied to a place. As for that which they are wont usually to object, for the impeachment of this trueth, and the establishment of their own error, being taken from the glorification of our Saviours body, is easily beaten back and answered, as which indeed, if it be well weighed, is not only untrue, as in respect of it self: because, though glorification imply a most excellent and heavenly estate, doth not yet for all that destroy the essential properties of bodies glorified, but most absurd and false also, as in regard of us. For if the glorification of Christs body, have removed or taken away that essential property, to wit, that it should truly, and indeed, be tied unto a place, then the like shall be performed, and the same effect follow, in all the glorified bodies of the faithful ⟨p. 182⟩after the resurrection, because our Saviour hath not only glorified his own body for himself, he rising therein a mighty conqueror over death and hell, and now triumphantly ruling and reigning in the heavens in all majesty, but for our sakes also hath achieved that great honour, we having from him this assured promise in his word,1 that God shall change our base and vile bodies, that they may be fashioned like unto his glorious body, according unto the mighty working, whereby he is able to subdue all things unto himself.
3 Thirdly, I say, that by consequent it dooth most cursedly confounde (if not vtterlie subuert and ouerthrowe) the humanitie of our Sauiour, with his Godhead, whilest that which indeede and all trueth, is proper and peculiar to the eternall Deitie onely: for example, to be euerie where, which can not agree to anie but to GOD alone, as both reason and religion will sufficiently perswade, if wee will giue eare vnto the same, is yet notwythstanding, most blasphemouslye attributed and ascribed to his manhoode, which (as hath beene already shewed before)