ignoraunce doth not argue Gods worcks to be vnprofitable yea Gods glory and wonderful power is more maruelous in making the litle flie to hear to tast and to fele with a mouth with legges with wynges a body the stomaâ—k the otheâ— inward partes then in an Elephant and more maruelous in a frog then in a great Whale and in a mouse then in a mightie horse If thou come into a riche mans house and seest much stuffe thou thinkest al to be to some purpose and darest thou iudge y t God in his house hath made any thing to no purpose Al Gods creatures ether be profitable or hurtful or not necessary thanck him for the profitable take hede of the hurtful and question not reason not of thinges not necessary For although thy capacitie can not perceiue it yet God hath made all thinges in measure and number and weight he made not y e deuil for he made him an aungel and he made himself a deuil by sinning when he fell from heauen as lightening For the deuill is as much to say as an accuser and a seducer of the Greke word Diaballi whiche signifieth to accuse to infame to disceiue God made man but he made not man euil so he made him an angel but not a deuil he made many angels but they made them selues euill for no euil commeth of him as it is written he beheld many thinges yea al that he had made and â—o they wer exceading good But why did he make him an angel knowing he wold become a deuil why did he make other aungels innumerable why many thousands of men women and children which he forseeth shalbe dampned Verely that he might declare himself to be rightuous in punishing the vngodly as he is merciful in rewarding the godly no man can blame him therfore but rather magnifie his rightuousnes He compelleth them not to sinne for which thei ar dampned Should God because he forsawe they would be euill absteine from creatinge them which is good Is it not lauful for him to do what him listeth with his own are their eies euyll bycause he is good should he not do well in making them because they would doe ill in offendyng him Of this thing seke a further aunswer in the .xii. of the boke of wysdom but let vs returne from whence we are straied al beit these questions are annexed vnto our purpose The smyth is not able to make any thing without Iron nor the Carpenter without wood nor the Tayler without cloth nor the Shomaker without leather nor the Potter without clay but God who is almightie made al thyngs of nothyng Before any thyng was what could there be to make them of except he would haue made them of hymself Iesus the sonne of Sirach saith Qui viuit in eternum creauit omnia simul He that liueth for euer more made al thinges simul together that is God made first a confused heap called in Greke Chaos of nothing and of that heap he formed all thinges as it is written Qui fecisti mundum ex materia informi who hast formed the world of a confused heape He made this heap altogether where he saith in the beginning God treated all thynges heauen and earth for the heap is called there heaueÌ„ and earth as afterward also it is called the water the spirit of y e Lord was born vpon the waters So far no time no order of daies is mencioned afterward God of this heap in six daies shapeth al thinges so that both be true that God made the world in syx daies and that he made all thinges together This article of creation is necessary to be knowen for as muche as some deny God to be the maker of the world and geueth the glory therof to aungels as the Menandrians Saturnians Cerinthians al so the Nicolitanes it is y e first article of our Crede The .xv. Chapter ¶ God ruleth the world after his prouideÌ„ce and how he rested the .vii. day OTher graunt God to be maker of al thinges but they suppose that as the shypwright wheÌ„ he hath made the ship leaueth it to y e mariners medleth no more therwith as the carpenter leaueth the house that he hath made euen so God after he had formed all thinges left al his creatures to their own gouernauÌ„ce or to the gouernauÌ„ce of y e starres not ruling the world after his prouideÌ„ce but liuiÌ„g in ease quietnes as y e Stoiks Epicures diuers astrologers because it is writteÌ„ y t on the .vii. day God rested from al his workes To these I aunswer with the prophet Dauid God couereth the heauen with cloudes prepareth rain for the earth maketh the grasse to grow vpon the mouÌ„tains geueth foder vnto the cattel maketh fast y e bars of y e gates of Sion blesseth y e children within maketh peace in our borders filleth vs with the flour of wheat geueth vs snow lyke wol seatreth the hore frâ—â—t like ashes casteth forth his ise like morsels helpeth them to right that sustein wrong loseth men out of pryson geueth sight to the blind raiseth vp them that are fallen careth for straungers defendeth the fatherles socoureth the widowe wherfore he is not an idle God For as the body lyueth thorow the lyfe of the soul euen so the world continueth by Gods gouernaunce who ruleth it as y e maister doth his seruaunt without whom it perâ—sheth in the twinkling of an eie All thynges wayte vpon him to receiue fode in due season when he geueth it them they gather it when he openeth his hand they are filled with good things when he hideth his face thei are sorowful if he take away his breath they die and are turned again to dust The common wealth of y e Israelites teacheth vs how woÌ„derfully God prouideth for theÌ„ that he hath chosen He preserued Iacob froÌ„ his brother Esau he seÌ„t Ioseph into Egipt to make prouision against the .vii. dear yeares he sent darknes amongs the Egiptians he turned their waters into bloud and slue their fishe their landes brought forth frogges flies lyse grashoppers caterpillers yea euen in their kinges chambers he brought them forth of the house of bondage and slauery with siluer gold he rebuked the sea and dried ti vp he led them thorow the depe as in the wildernes he spred out a cloud to be a couering and fire to geue light in the nyght season at their desires came quailes and he filled them with the bread of heauen he opened the rock of stone and the waters flowed out so that riuers came into the wildernes he dried vp the waters of Iordan that y e people might passe ouer he ouerthrew the walles of Iericho and made the sunne to stand stil and the day was lengthened he sâ—ew mightie kings Sehon king of the Amorites and Og king of â—asan and gaue away their laÌ„d for an heritage
it is 5 Left hand of God 9 Logyck necessary 17 Lying hated of God Folio 36 Loue suffereth al thinges 86 Lybertines errour 111 Lawe is an axe 126 M Mouth of God what Folio 9 Man made after the Image of God 13 Mans soul what ther is in 14 Malachie maketh nothinge for y e masse is plainly declared 32. Fol. 34 Man that was wounded 35 Ministers haue no sacrifice but common with the laitie 36 Marchaunt man 37 Mydwyues of Egipt Folio 37 Mans soule is bothe mortal and immortall 47 Man maketh himselfe euill 51 Mens knowledge vnperfect 73 Mary Magdalen 76 Ministers howe they do forgeue retaine synne 79 Manichies confuted Fol. 148 N Nose of God what it signifieth 8 No sacrament is a sacrifice 35 No perfect difinition can be made of God Folio 99 O Only God is to be sworne by 10 Our lyfe a shadow in this world 16 Obiections answered Folio 29.42.44 Origenistes belefe 42 Oppression what mischief cometh therof 55 Our life a warfar 134 One God who ruleth all 147 One name 156 〈◊〉 grace 159 Our thoughtes miserable 179 P Picture none can be made of God 1.2 Papistes will haue their gloses 4 Papistes seke al meanes possible to driue vs from scripture 4 Phylosophy the true vse therof 18 Papistes saye here is Christ and there is Christ. 22 Pyghius calleth gods word a nose of waâ— Picklock 23 Pyghius argument answered 32 Peters vision 33 Papistes haue made seuen orders 36 Perfit causes 67 Peters keye what it is Folio 81 Pope cannot shew Peters last will 87 Proceading of the holy ghost 104 Parsonally 108 Papistes stubburn in their doings 116 Prophetes neuer prayed to no creaturs 121 Pithagoras 150 Perminides idem PreachiÌ„g a work â–ª 173 Papistes would be called to geue an auns to their faith 174 Peter prayeth to the holy spirit 175 R Right had of god 9 Reasons to proue thre persons 102.103 Resurrection 115 RaueÌ„s and not doues who 131 Reasons against praiyng to saynctes 146 S Symonides aunswer what god is 2 Spirit of god teacheth what god is 2 Straunge doctrine what it is 3 Samaritanes 3.2 Scripture is the power of god 4 Scripture ought to be studied 4 Scripture is the immortal sede 5 Shoulders of God what is ment 9 Synne seperateth vs from god 20 Substaunce of bread remayneth 24 Substaunce or natural propertie 26 Substaunce of bread not chaunged 27 Sacramentes of the new testament beter then the olde 27 SacrameÌ„tal receiuing necessary 30 Sacrifice of thaÌ„kes offred in all places 33 Scripture vseth to cal al thinges new 34 Scriptur ful of tropes and figures 39 Synne the cause of barones 49 Serpentes flyes and wormes why they were made 51 Syt in the temple of god what is signifieth 90 Samosathan an arch-heretike 109 Spirit is euery wher Folio 112 T Touchstone 3 Tong of god 9 This is my body expounded 24 Thre similitudes in y e sacrament idem Thankes ought to be geuen for the death of Christ. 50 Theues that robbed y e wouÌ„ded man 35 Thorder of ministers â–ª only 36 To affirme y t is false is to lye 38 The mouth that lieth killeth the soule 40 Trouble maketh vs to leran to know god 43 The cause in vs of coÌ„dempnation 45 The holy spirit is the maker of y e world 48 To maiÌ„tein a king 55 Thre opinions 66 To wash Christ. 76 To be renewed 96 the word substaÌ„ce 108 Thre bodies 109 The holy spirit forgeueth sinne 113 Two sortes of resurrections 115 The Godhead is vndefileable 125 The doâ—e a scholemaster vnto vs. 132 The workes of the .iii persons be vnseperated 139 Thaâ—es Milesius 149 Temples are to be dedicate to God only Fol. 176 V Uoice of God must be harkened vnto 1.2 Unwritten verities Folio 104 W What God is 1 WeapoÌ„s of our warfare 3 Worldly wisdom folyshnes 5 What is ment by these wordes he y â— is 7 Wombe of God 9 What stained red clothes be 11 Winges of God what they signifie 12 We shall see God face to face 16 Wickednes coueteth y e darke 2â— We caÌ„not escape gods hand 21 We must receiue the sacrament why 31 Wounded man what is signified 35 Wicked shal haue endles paine 42 Why god doth punish the Godly aferd 43 World is the workemanship of the whole trinitie 47 Why Christ is named a worde 48 World the workmanship of y e trinitie 49 Workes of God in beastes be not vnprofitable 51 Worlde gouerned by Gods prouidence 54 Why good men are afflicted 58 Why starres appeared at the birth of Christ Folio 64 Who is forgeuen and when 80 Who is the rock 83 Why Peter was named Sephas 84 Why Christ byddeth Peter thrise fede my shepe 85 What is most necessary in a preacher 86 Whether God can sin or lye or not 92 Word person 108 Why christ was born of a woman 120 Who are the brethren of Christ. 124 Why christ was born of a virgin espoused and maried 125 Why all men ar borne babes not able men Folio 126 We are the sonnes of God by adoption Fol. 126 Why Christ came in thende of the world Fol. 125 Why Christ was baptised 127 Why Christ suffered death 128 Why he died on the Crosse. 128 Why Christ toke our nature 128 Why the holy ghoste apered 130 Why the spirit is named oyle 167 FINIS AN OTHER TABLE TO finde harde textes and suche as haue bene abused for euill purposes plainly and truly expounded GEne 1. In y e begynninge God created heauen and earth 48 Gene. 1. The spirit of the Lorde was borne vpon the waters 49 Gene. 1. God saide let ther be light God said let there be a firmameÌ„t Folio 49 Gene. 1. Let vs make man to our similitude and after our likenes fol. 13. cha 27. fol. 138 Gene. 1. God behelde all that he had made â—o they were exceading good 49.50 Gen. 2. God rested the seuenth daye from all his workes 71.72 Gene. 3. Adam where art thou 73 Gene. 3. Cursed be the earth in thy worke in sorowe shalt thou â—ate therof 50 Gen. 3. The sede of the woman shal grinde the serpentes head 123 Gene. 4. Where is Abel thy brother 73 Gene. 6. I repent me y t I made man 73 Gene. 12. AbrahaÌ„ said to Sara his wyfe say I pray thee that thou art my sister 38.39 Gene. 18. And the lord appeared vnto AbrahaÌ„ and he lift vp his eies and loked and lo three men stoode not far froÌ„ him 103.104 Gen. 18. And ther came two angels to Sodom at euen 104 Gene. 24. You shall bring my hoare heares w t sorow vnto hel 43 Gen. 26. Isaac dwelled in Gerat the men of the place asked him of his wife he said that she was his sister 38 Gene. 27. Isaac sayde vnto Iacob art thou my son Esau and he said I am Esau thy eldest son 38 Exod. 1. And the mydwyues answered Pharao y e Hebrues womeÌ„ are sturdy women deliuered before we come at them God therfore
would not this mistery shoulde be hidden from you brethren lest ye should be wyse in youre owne conceites for asmuch as blindnes is partly happened in Israell tyl the fulnes of the Gentyles be come in Of these places it appeareth that Iacobs saying I am Esau thi eldest sonne is as much to say as the last shall be fyrst and the first last which is a true saying and no ly because it is a mistery For if we count misteries to be lyes we must couÌ„t likewise al parables and metaphores all tropes and fygures to be no lesse in which y e meaning is to be coÌ„sidered and not the proper signification of y e worde Christ is called a Lion a rocke a dore a Lambe the children of the kingdome are called good seed and the wycked tares The father of heaueÌ„ is named a husbandman Gods word a sweard a hamer a key Mannes lyfe is called a span a shadowe c. These maner of speaches be no lyes but playne demonstrations of hard matters in easy common termes We be taught by y e lion rocke and dore which we know what Christ is whom we know not and by the husbandman we learne what God y e father is By the sword the hammer the streÌ„gth of Gods work by the key howe it is to be expounded by the spanne the shadowe the shortnes of mans lyfe which be frutefull matters In seÌ„blable maner in this story we learn of Esau the blindnes of y e Iewes and of Iacob y e yonger the fulnes of y e Gentiles Now to speake of y e midwyues of Egipt and of Rahab God dyd not reward them for their lye but for their mercye because they dealte kyndly wyth his people for whych also he forgaue them their ly wherein theye sinned vndoutedly greuously For the mouth which lyeth kylleth the soule If those midwyues had ben perfect womeÌ„ they wold haue refused that office wherunto Pharao apointed them for it was to murder the infantes of the Israelites and Rahab had don better if she had not lyed but answered I know where they be but because I feare God I wil neuer shewe it They could haue lost nothing by this aunswer although thei had suffred death therfore For blessed be y e dead that dy in the Lord. By the other way they gat them houses vpoÌ„ the earth but this way they might haue purchast that house of whych it is wrytten blessed be they which dwell in thy house they shal prayse the euermore Stories make mentioÌ„ of one Firmius bishop of Tagasta who makyng this answer in such a case lost naught therby WheÌ„ the Emperour sent his officers to search after a certeine man whome he had hidden he beyng enquyred for him said he would not deny but that he had hidden him because of lying but that he would neuer betray him for which aunswere he was greuously pained but no pain could cause him to disclose where the man was The Emperour marueling at his stedfastnes deliuered him Iehu in his lying is no more to be folowed then in the sinne of IeroboaÌ„ the sonne of Nabat which made Israel sinne with the golden calfes in Bethel Dan. For it is written of him that he forced not him self to walke in y e law of the Lord God of Israell with all his heart S. Paul made no lie for he was in dead a citezin of Rome because his father was fre as at London the children of fre men be citezeÌ„s and fre Nowe as concerning our sauiour Iesus Christ God forbid that we should say he lyed in whose mouth no gyle could be found who speaketh of him self I am the way the truth His pretending to go further was no lying but a true meaning for he went further afterward when he ascended vp into the heaueÌ„ in the sight of his Apostles which thing only was meÌ„t by his pâ—etending to go further for it is a mistery No man therfore can affirme y â— Christ lyed but he that denieth him to haue ascended many false thinges are fained to signifie and teach true thinges which be no lies for they be not spoken as thinges true as thinges done but to teach vs what we should do as the narration of Lazarus and the rich man the parable of him which had two sonnes of the whiche one abode at home wyth his father the other went into far countries the parable of trees in the booke of Iudges which spake one to another the parable of the vineyard of the virgins of ten grotes of the shepe of the vnrightuous iudge of mustardsede and of the Pharisie and the Publicane If all these be lies Christ is a great and notable her who spake alwaies in parables to y e people the Prophetes are lyers yea all the scripture is ful of lies not only the scripture but all heathen wryters vse this maner of teaching as Horatius making the litle mouse to speake and Esopus geuing language to foules fishes and four foted beastes and yet no any wyse man slaundred them at any time of lying Thus it is euideÌ„t that they which mainteine lying rack the scripturs and open them not with Peters key but with a pielock and that the examples brought for lying ether be no lies but iestes as Nasica or misteries as Iacobs Christes or true sayings as Abrahams Isaac Paul or els if they be lies as Ennius mayd Sara the midwiues Raab Iehu they are earnestly to be eschued for no lie is of the truth and whatsoeuer is not of y e truth is naught seing God is truth The .x. Chapter ¶ God is ful of compassion HE is also ful of mercy letting the sunne shine vpoÌ„ good and euil sending rain to both sortes Thou most gracious Lord bringest forth grasse herbes for cattel and fode out of the earth thou geuest vs wine to make our harts glad and oyl to chere our couÌ„tenauÌ„ce bread to strengtheÌ„ y e hert thou satisfiest al meÌ„s desires w t good things specially of those that be mercifull as y e only begotten sonne maketh proclamacion in y e mountain blessed are y e merciful for they shall receiue mercy The erth is ful of thi mercies it O lord reacheth vnto y e heaueÌ„ no place is empty of thy mercies The Origenistes defend that Gods mercie perceth into hel that al men the deuils also shal at leÌ„gth be saued alledging this scripture His mercy be vpon al his workes and the mercy of God is vpon all flesh They bring also Gods righteousnes in iudgemeÌ„t which thei deny to punish sinne euerlastingly for then the punishment should be greater then y e fault which is teÌ„poral and hath an end This is a merciful heresie but God sheweth no mercie against his truth His truth saith depart froÌ„ me ye cursed into euerlasting fier which is prepared for the deuil his aungels No maÌ„ can
gathered them together as the hen gathereth hyr chickens vnder hir wynges and they would not suche be not saued for God saueth no maÌ„ against his wil. Ther is theÌ„ no parcialitie no vnrightuousnes with God whose iudgemeÌ„ts be vnsearchable but neuer against iustice aboue our capacitie but neuer against equitie Who is able to discusse why some die old some yong some in midle age why some be poore some rych some gentlemen some Lordes some kinges some of a base ston and other infinite diuersities If these thinges were necessary to be knowen God wold haue opened theÌ„ in his scriptures but in that he speaketh not of theÌ„ iudgeth theÌ„ vnprofitable for vs to know Let vs beleue that God worketh al these thinges and that therfore they must nedes be right iust bicause he is y e workmaÌ„ not searching things aboue our vnderstandings but say with S. Paul O the depenes of the riches and wisdom knowledge of God how vnsearcheable are his iudgements and his waies vntraceable for who hath knowen y e mind of the Lord or who was his counceller The .xii. Chapter ¶ God is ful of compassion HE is full of all goodnes S. Iames witnessing of him y t euery good gifte is from aboue cometh down from the father of light that is father of good meÌ„ for thei are called light Vos estis lux mundi you are the light of y e world What haue we that we haue not receiued He is liberal pacient merciful wise strong constant equall faithfull magnifical aâ—â—able liberal geuing to all meÌ„ indifferently casting no man in the teeth Pacient calling vs thorowe his long suffring vnto repentaunce Merciful not dealing with vs after our sinnes nor rewardyng vs according to our wickednes Wyse for of his wysdome Dauid saith there is no number Strong for he is our buckeler our shield our strength and defence the rock of our might and castel of our health ConstaÌ„t with whom no man can proue any variablenes Equall for there is no parcialitie with God there is no Iewe nether gentile nether bound nor free nether man ne woman but all be one in Christ Iesu. Faithfull for he is a strong God and a faithfull stable in all his wordes Magnificall for the work of the Lord is great and worthy to be praysed the heauens the Sunne and the Starres the waters and great fyshes therin are the worck of thy fyngers Affable exhorting vs continually to aske knock and pray vnto hym and talkyng with vs moste familiarly first by holy Fathers hys Prophets and Patriarkes afterwarde by his only begotteÌ„ sonne Iesus Christ walking hear vppon earth to whome belongeth all power maiestie rule and honor We read of a certen ruler which called Christ good maister askynge him what he should do to obtain euerlasting lyfe whome Christ rebuked saying why callest thou me good none is good saue God only If God only be good then all goodnes is in him The xiii Chapeer ¶ God only is immortall and yet neuertheles the myndes of menne and Aungels be immortall HE is without beginning without ending How caÌ„ he haue any beginnyng of whome al things take their originall Howe can he haue anye end who is of himselfe by no other thing Heauen and earth perisheth and all y t is in them shall fade awaye as grasse and as the floure of the field but oure God lyueth eternallye who speaketh of himselfe I am Alpha Omega the beginning and y e ending which is which was and which is to come Paul affirmeth the same vnto his disciplâ— Timothe geuing al honor and rule vnto God who only hath immortalitie If only God haue immortalitie why doth Christ forbyd vs to feare men which slea the body and caÌ„not slea the soule howe is man formed after the Image similtude of God Howe can the immortalitie of the mynd be defeÌ„ded and of Angels truly mans soule is immortall and yet only God is immortal for this word onely doth not deny this priuilege to other things as to mannes soul to the Angels but God is said only to be immortall as he is said onely to be good only to forgeue sin Mans soule is immortal but clean after an other sort then God who only hath immoralitie For the scripture testifieth of mans soul that it dieth saying suffer y e dead to buay their dead that is to say let the dead in soule bury y e dead in body It is troubled with affections with passions and subiect to mutabilitie But it so dieth thorow vice that it ceaseth not to liue in his owne nature It is so mortal that it is also immortall Wherfor God is only euerlasting immortal euermore who is only immutable And if this interpretation do not content the heare an other That is immortall properlâ— which is w tout beginning without ending Al creatures haue a begynnynge of the which some neuerthelsse are called immortall because they haue no endynge as the angels mans soul but only God is properly immortall who speaketh of himselfe I am which is which was which is to come This beloÌ„geth only to God and to none of his creatures to none of the works of his fingers of which som may truly say that thei be ar to come but not that thei were because once they were not The .xiiij. Chapter ¶ God is the maker of all things wherof he made them by whome and who made the Deuil and of the begynning of sin euil IN the beginnig GOD made al things wherfore he hath no beginning that which neuer had beginning can not haue ending When I say God made all things I mean that the father the son and the holy spirite formed heauen earth angels men and all other creatures of nothing For of the son it is writteÌ„ al things were made by him and of the holy comforter by y e word of the Lord were the heauens made and al the hostes of them by y e breath of his mouth wher the latin is Spiritus Yea in the beginnyng of the boke it is writteÌ„ of them both that they be no creatures of y e son in y e beginning God created heaueÌ„ and earth that is in Christ. For he answereth y e Iewes askyng what he was I am the beginnyng which speake vnto you and in whose behalf Dauid speaketh In the beginning of the boke it is writteÌ„ of me Paule to the Hebrues repeteth the latter text and expoundeth it of Christ. And Dixit Deus fiat lux c. God said be ther light be there a firmameÌ„t God said the waters be gathered together God said be there lights in the firmament This phrase and maner of speaking is ioyned with the creation of euery thing What did God say what language did he speake Did he speake grek latin Italian freÌ„ch spanish english or hebrue Mark
almightie coÌ„forter can not be absent from their works for he is the spirite of them both and fylleth the round compasse of the world If I wold gather all the workes of â—ch person into an induction I could manifestlye proue this to the capacitie of all men but it is to long to speake of their workes I will speake of the creation of the worlde of Christes incarnatioÌ„ of his miracles and resurrectioÌ„ prouing al these to haue ben done by the workmanshippe of the thre persons For if the Trinitie did worke inseperablye in these no doubte it hath don likewise in all other First touching the creatioÌ„ of the world no man distrusteth the fathers workimg of whom that is supposed to be spoken In the beginning God created heauen and earth If thou doubt of Christ the holy comforter herken what y e prophet Dauid saith by the word of the Lord were the heaueÌ„s made and bi the word of his mouth the glorious fairenes of them Wherfore heauen earth be the workmanship of the thre persons Was Christ conceaued in the wombe of Mary by the workemanship of the holy comforter and is he not maker of the world If the thre persons work euermore without seperatioÌ„ why doth the scripture graunt certein works to one person certein to another Truly to teach vs that ther be thre persons that ther be thre distincte thre vncoÌ„founded Onely the person of the father soundeth the voice in Christes baptisme only the holy ghost appeareth lyke a doue only Christ is incarnate Notwihstanding both the flesh of Christ and y e voice of the fatheâ— and the apparitioÌ„ of the al-knowing coÌ„forter be the workemaÌ„ship of the whole Trinitie I meane not that Christ the holy ghost souÌ„ded the voice but that thei were workers of the voice â–ª the father only souÌ„ded it not Christ not the holy ghost For they be distinct and vnconfounded they be thre not all one thre persons not thre names So the holy ghost only shewed himselfe in y e shape of a doue not the father not Chriâ—â— Neuerthelesse the doue in which he apeared was the workemanshippe of al thre So neither the father ne yet the blessed comforter were incarnate but Christ only Neuertheles the flesh nature of Christ was the workemaÌ„ship of the whole Trinitie whose workes be â—nseperable This may be gathered of the wordes of the Angell to Mary Spiritus sanctus superueniet in te virtus altistimi abuÌ„brabit tibi The holy ghost saith Gabriell shall come vppon the and the power of the highest shall ouershadowe thee By the highest the father is to be vnderstaÌ„d by these wordes Virtus altistimi the ver â—ue or power of the highest the sonne For so S. Paule calleth him to the Corrinthians saying we pâ—each Christ crucified vnto the Iewes an occasion of fallinge to the Greekes folishnesse but vnto them which are called both of the Iewes and Grekes we preach Christe the power and wisdome of God The word virtus is transâ—ated in english vertue or power the greke word is Dunamis both in Paul and in the aunswer of the aungel PeradueÌ„ture some man wil denie that the father is ment by y e word Altissimus Therfore I wil fortifie his operation with an other reason Christes incarnatioÌ„ is his sending as I haue proued befor For who is sent thither wher he is already But he is euery wher touching his diuinitie Wherfore he is sent thither where he was not â—y appearing in his humanitie And it is plain that the father sent him wherfore the incarnatioÌ„ of Christ is the workmanship of the holy glorious Trinitie The scripture telleth that our sauiour Christ also by his word and commaundement did cast out many deuils but the same witnesseth y t the father and the holy ghost did worke with him lest thou shouldst thinke the works of the trinitie to be separable For of his fatheâ— he himself sayth The father that dwelleth in me is he which doth the workes And of the aldoing comforter also I cast out deuils in the scripture of God Lyke profe may be brought of all his other miracles So only Christ arose from death to life and yet the holy Trinitie raysed him For of the father it is wrytten who raysed Christ from death And of himself he testifieth saying to the Iewes asking a token Destroy this teÌ„ple and in thre dayes I shall rayse it vp again And that y e holy ghost raised him Paul is recorde and wytnes saying Wherfore if the spirit of him which raysed vp Iesu froÌ„ death dwel in you And Iohn also y e spirit quikneth For it is not to be takeÌ„ only of the quickening of our soules but of our bodies also nether is it vnlike that the holy comforter did rayse hym whome he formed in the virgins wombe Like proue might be made of all the peculier workes of the alworking comforter and of the father Wherfore their workes be no more separable then the workes of reason wil and memorie namely seing they be one God as the other thre be one soule The .xxviij. Chapter ¶ How there is but one God only the diuinitie of Christ and the aldoing comforter notwithstanding this vnitie NOw I haue almost declared al the contentes of this treatise that is what God is what persone signifieth and that there be thre persons in the glorious Trinitie For the profe of my last matter and content I wil first teache with euident scriptures that there is but one only God and theÌ„ with reasons not of phylosophy but gathered out of them for the scripture is profitable to teache to controll and to instruct Then I will proue that the same scripture graunteth al and eueri one of y e partes of the definition made of God to our sauiour Christ and that done I wyl fortifie also that al the partes of thesame definition are grauÌ„ted to the alknowing and almighty comforter The Christian congregation beleueth the father y e son and the holy gost to be one God not by nuncupation only but by vnitie of nature For if the multitude of theÌ„ that beleued were Cor vnum anima vna one heart and one soul if he which is ioyned vnto the Lord is one spirit if man wife be one flesh one body as y e Apostle witnesseth if al men be one substaunce touching ther nature if the scriptures testify that in humaine thinges many be one â–ª how much more are the father the sonne and y e holy ghost one God which differ not in nature substaunce for it is written there are thre which beare record in heauen the father the word the holy ghost these thre are one The vnitie of their nature proueth them not to be thre Gods but one God The damnable seâ—t of y e Arrians expouÌ„deth this text Hij tres vnum sunt these thre are one that thei be one in
definition are proued to agree to the almightie comforter and spirit THe alknowyng comforter also is one God with them both for asmuch as it caÌ„not be denied but y t all and euery one of the same thinges doe apperteine vnto him For a plaine and euideÌ„t profe of this I will course ouer the difinition or rather descriptioÌ„ of God once again prouing the same to be the definition of the holy comforter God is a spiritual substaunce so is the holy comforter That he is a spirit no man wyl deny that he is a substaunce not a godly mocion or coÌ„citation not an accideÌ„t I haue proued in my .xxiii. Chap. He is also a pure nature vnmixed vncompost vncreate for he is no creature whiche all and euery one are bonde and seruauntes vnto their maker not fre nor at their libertie as it is written Vniuersa seruiunt tibi al thinges serue the. The holy spirit speketh this by Dauid He saith not seruimus we serue the but seruiunt thei serue Paul also saith Creatura liberabitur a seruitute corruptionis The creature shalbe deliuered from the boÌ„dage of corruptioÌ„ But of the holy ghost it is written vbi spiritus domini ibi libertas where is the spirit of the Lord there is fredome We read also of him that he deuideth to euery man seueral giftes as he wil. 1 Cor. 12 All creatures do serue Psalm 118. The holy ghost is at libertie 2 Cor. 3 Ergo the holy ghost is no creature And if he be no creature he is a singuler pure nature void of all coÌ„position and mixture Immutable what soeuer is immutable is a creatur Inuisible al spirits be inuisible but not immutable for to be both immutable inuisible apperteineth only to the maiestie of God Wherfore the holy ghost is God Filling heauen erth foloweth in y e diffinicioÌ„ which thing truly beloÌ„geth only to y e diuine blessed nature as y e Psalmograph witnesseth domini est terra plenitudo eius The earth the fulnes therof is y e Lords he sayth by Ierem. I fil heauen and earth Now that the blessed coÌ„forter doth so y e booke of wisdom telleth saying The spirite of the Lord filleth the round compas of the world and Dauid teacheth thesame saying whether shal I go theÌ„ from thy spirit whether shal I go from thy presence If I clime vp into heauen c. What angel what archaungel what rule what power what creature is sayde to fill the world the whiche the holy comforter doth Yea more then the whole world for he fylled the sauiour of the world as it is written Christ ful of the holy ghost returned from Iordan God only is euery where The holy ghost is euery where Ergo the holy ghost is God Vnsearchable no man can comprehend what maner of thing his own spirit and soul is and the mynd which almost iudgeth and discusseth al thinges is not able to discusse it self much more the spirit of the almighty God surmounteth our vnderstandinges and not only ours but also of angels and archangels for of the spirit Dauid writeth God which is thy God hath anointed thee with the oyl of gladnes aboue thy felowes The holy ghost is this oyl and anointmeÌ„t for Peter witnesseth that Christ was anointed with the holy ghost And wel is the holy ghost named the oâ—l of gladnes lest thou shouldest suppose him to be a creature For the nature of oyl is such that it wyl not be mingled with any moist creatur but heaueth aloft kepeth aboue when other naturs descend to the botom Ful of vnderstanding for he is the spirite of vnderstanding Ful of troth for he is y e spirit of troth which the world can not receiue and which procedeth froÌ„ the father of him it is wrytten he shal teach you al truth Ful of rightuousnes for as the sonne is our iudge so iudgement belongeth to the holy coÌ„forter as it is written when I depart I wyl send the comforter vnto you when he is come he shal iudge the world of synne of rightuousnes and of iudgemeÌ„t This text thacheth him to be a punisher of sinne an aueÌ„ger of vnrightuousnes wrong iudgemeÌ„ts Noble king Salomon through his inspiration gaue rightfull iudgement of the two infantes Daniel except he had bene inspired by him could neuer haue disclosed the lie of lechery When Susanna was condempned vnto death through y e false accusation of y e elders she cried with a loude voyce vnto God and obteined remedy When she was led forth vnto death it is regestred that the Lord raised vp the spirit of a yong child whose name was daniel c. Also the spirit of Moises was deuided among .lxx. of the elders of Israel that they might iudge the people according to right Wherfore the holy ghost who both teacheth other to iudge aright and is a iudge himselfe must nedes be ful of al righteousnes Ful of mercy He is ful of mercy forasmuche as he sent Christ to restore vs when we were forlorne as the Prophet telleth vs in Christes person Misit me dominus spiritus eius the Lord sent me and his spirit His sending is his incarnatioÌ„ as I haue proued before Full of wisdom for he is the spirit of counsel and wisdom Full of al maner of goodnes He is the spirit of life the spirit of knowledge wisdom and vnderstanding counsel strength of the fear of God of truth of sanctification of iudgement of adopcion of promes of grace and loue ioye peace long sufferyng gentlenes goodnes it selfe faithfulnesse mekenesse temperauncie be the fruites and giftes of the holy spirit Eternal many things be euerlasting which had their beginning as aungels as the soule of man and other but they are not eternal for that apperteineth only to the maiestie of the deitie That the holy and almyghty comforter is eternal the Apostle witnesseth saieng How muche more shal the bloud of Christr who through the eternall spirite offered hym self without spot to God purge your coÌ„sciences He is not content to call hym eternall but telleth vs also that Christ through the spirit offered himselfe a slain sacrifice for our synnes And we reade that Christ before the foundacion of the world chose vs. Wherfore the holy comforter who was the worke maister therof was before the foundation of the worlde and for as muche as as he was before all he hath no ende For that whiche is with out all begynnyng is also without endyng God only is eternall The holy ghost is eternall Ergo the holy ghost is God Maker of al thinges Iob telleth that God with his spirite garnished the heauens vnto whoÌ„ Dauid agreeth saying the spirit of his mouth formed al the hostes of them Wherfore in the worke of creacion Moises maketh relatioÌ„ of him shewyng vs that the spirit of God was borne vpon the waters Basyl
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
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
dealt wel with the midwiues 37.38 Exod. 3. God said vnto Moises I am that I am 6 Exo. 15. Thi right haÌ„d Lord is glorious in power thy right hande hath all to dashed the enemy 169 Exo. 15. With the spirit of thine anger the water gathered together as a rock 169 Exo. 33. you shal se my hiÌ„derparts but my face you can not se. 8.9 Ex. 33. The lord spake vnto Moises face to face as man speaketh vnto his frend 18 Deut. 3. The Lord thy God is a consumyng fyre 137 Deut. 4. Unto thee it was shewed that thou mightest know that y e Lord is God c. 156 Deut. 6. The lord our God is one God 156 Deu. 33. They y t draw nigh his seat shal taste of his doctrine 10 1 Reg. 2. Our lord bringeth folke downe into hel bringeth them againe 24 1 Reg. 16. It for thinketh me y t I haue made Saul king 73.74 3 Re. 22. Micheas said vnto Achab. I saw the Lord sit on his seate al the coÌ„pany of heaueÌ„ staÌ„ding about him 18 â— Reg. 2. Behold there came a charet of fire horses of fire did put them a sunder c. 66 Iob. 7. The life of maÌ„ is a warfar vpoÌ„ y e erth Iob. 8 Mans life is a shadow 16 Iob. 18. The hand of the Lord hath touched me 9 Iob. 34. For the wyckednes and synne of y e people he maketh an Hipocrite to reigne ouer them 55 Psalm 2. This day I begotte thee 137 Psalm 2. Kysse the son lest the Lord be angry Folio 15 Psalm 2. He that dwelleth in heueÌ„ shal laugh them to scorne and the Lord shall mocke them Folio 15 Psalm 7. God hath bent his bow made it ready he hath prepared weapons of death and ordeined arrowes to destroy 12 Psalm 8. I wil behâ—â—d the heauens the workmanship of thy fingers the mone and the starres whiche thou haste made 169 Psalm 10. His eieliddes beholde the childreÌ„ of men 8 Psalm 16. Defend me vnder the shadowe of thy wynges 11.12 Psalm 21. The generation which is to come shalbe tolde vnto y e Lord they shall tel his rightuousnes 74 Psalm 33. The eyes of the Lorde are ouer the rightuous 8 Psal. 44. God which is thy god hath anointed thee with the oyle of gladnes aboue thy felowes Psal. 59. Ouer Edom will I stretche out my shoe 11 Psal. 62. All they that sweare by hym shalbe commended 10 Psalm 70. Shewe vs the light of thy countenaunce and we shalbe holy 8 Psalm 98. Worshyp the fotestole of my fete Folio 177 Psalm 101. The heauens ar the workes of thy handes 169 Psal. 109. Sit on my right hand 9 Psalm 109. Of my wombe before the morning starre I begat the Folio 103 Psalm 116. The right hand of the Lord hath don maruels the right hand of the Lord hath gotten the victory 9 Psalm 118. All things serue thee 166 Prouerb Because I haue called ye haue refused I wyll stretche out my hand and ther was none that coulde helpe you and I wyll laugh at your destruction and wyll skorne you when that whiche you feared shall come c. fol. 15 Cant. 2. I am the flour of the field the Lilie of the valleis and the rose among thornes 132 Esay 6. Beholde this hath touched thy mouthe and thyne vnrightuousnes is taken away and thy synne forgeuen 171 Esay 11. There shall come a rod forth of the roote of Iesse a blossome or floure shall arise out of the roote Folio 122.123 Esay 40. Who measureth the heaueÌ„s with his span who held the waters in his fist who coÌ„preheÌ„deth the whole earth in thre fingers weyghed the hilles and mountaines in a balaunce 6 Esay 45. The occupiers of Egipt the marchauntes of the Morians and Sabees shal come vnto thee with tribute they shall bee â—â—ne they shall folowe thee and go with cheines on their fete Theâ— shall fall down before thee and make supplication vnto thee for God is in thee there is none other God beside thee 135 Esay 63. Who is this that coÌ„meth froÌ„ Edom with stained clothes of Bosra 11 Esay 66. I will flowe vpon you like a water floud of peace and like a flowing streame 158 Ier. 10. Behold ye house of Israel ye are in my hand euen as the clay in y e potters haÌ„d 9 Ie. 23. Is not my word like fyre saith the lord and like a haÌ„mer that breketh y e hard ston 99 Ierem. 32. Thou haste brought thy people of Israel out of the land of Egipt with an almighty hande with a stretched out arme 9 Thre 1. We haue prouoked his mouth vâ—to wrath 9 Threno 4. The spirit before vs Christ the Lord 161 Danie 2. Thou sawest the stone cut out of the hill withouten handes breake into pouder the Iron bras earth siluer and gold 124 Dan. 3. He hath deliuered vs out of hel 43 Dan. 7. His clothyng was as white as snow the heare of his head lyke pure wolle 8 Sopho. 1. I wil stretch out my hand ouer Iuda and Ierusalem and I wil rote out the remnaunt of Baals c. 9 Mal. 1. I haue no pleasure in you and as for an offering I will not accept it at your hand for from the rising of y e sunne vnto the goinge doune therof my name is great among the gentils yea in euery place shall there sacrifice be done and a cleane offering offered vp in my name 32.33 Ionas 3. Who can tell whether God wil turn and repent and pacifie his wrath preserue vs. 15 Sap. 5. The sunne of rightuousnes and vnderstanding arose not vpon vs. 135 Sap. 12. God made the worlde of a confused heape 52 Eccl. 18. he that liueth euermore made al thinges together 52 Baruch 3. He is our God and there is none other able to be compared vnto him 154 Mat. 1. Behold a maid shall be with child and shall bring forth a son Folio 125 Math. 1. Espoused to Ioseph 125 Math. 1. His mother Mary 120 Math. 1. That whiche is conceiued of her is of y e holy gost 124.125 Math. 2. They founde the childe with Mary Folio 124 Ma. 2. we haue sene his star in the east 46.47 Math. 2. They kneled doune and worshipped him and opened their treasures and offered giftes gold fraÌ„keÌ„sence and myrre 65 Math. 3. And IhoÌ„ saw the spirite of God discende lyke a doue and light vpoÌ„ him 130.131 Mat. 3. The axe is put to the rote of the trees Folio 126 Math. 3. Then came Iesus from Galile to Iordan to be baptised of Ihon. 127.128 Math. 4. Then came to him the tempter and and sayd 127 Math. 5. Blessed be the cleane herted for they shall se God 131 Math. 6. If ye shal forgeue other their trespaces your heauenly father shal also c. 77 Math. 10. Be ye innocent as doues and wise c. Fol. 132 Mat. 16. Thou art Peter vpoÌ„ this rock wâ—l Iohn 10. I and my father
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
for God himself and therfore folowed him â–ª the which throughout the Bible be neuer spoken of any creature but only of him that made all creatures The name of God also declareth thys sence to be true which is Ihuh of foure letters in all tongues in Greke Theos in Latin Deus in English Dutch God in the FreÌ„ch Dieu in spanishe Dios in the Almaines tong Gott and therfore called Tetragram maton and in Latin Quadrilitterum deriued of Essendo or rather that word that signifieth Esse in the Ebrue is deriued of it The Iewes read for that worde Adonai not that it can not be expressed in their tongue but for a reuerence to Gods name the which as they thought was not once to be named The .iii. Chapter ¶ God is a spirit and how the scriptures do graunt vnto him a head eies handes feet and all other partes of mans body God is a bird a shoter a husbandman Christ is his Image and man also WE reade also in y e scriptures that God is a spirit and no corporall thing God is a spirit and thei that worship him must worship him in spirit and truth the Lorde no doubt is a spirit But you will say if God be a spirit how is it thâ—t the Prophet affirmeth him to measure heauen with his span to hold the waters with his fist the earth in thre fingers Dauid also saieth The eies of the Lord are ouer the rightuouse and his eares are opeÌ„ vnto their praiers and the hand of the Lord hath driueÌ„ out the HeatheÌ„ Hath a spirit fingers haÌ„ds eies and eares Whersoeuer scripture doth attribute vnto God a head eares eies eieliddes nose mouth lips tonge heart wombe handes right or left fingers or a finger an arm hinder partes fete it is not to be vnderstand litterally but a spirituall sence is to be gathered of such wordes Bycause our vnderstandinges be weak not able to perceiue God if he should vse such words as become his maiestie he boroweth coÌ„mon plain words to declare a difficult matter vnto vs and euen as mothers before they can teach their yoÌ„g babes to speak are faine as it were to lispe stammar stut with them so God to teach our capacities vseth these familiar maner of speches When thou readest that God hath a head thou must vnderstand his deuine nature which was beâ—â—re all thinges vnto it al thinges be obedieÌ„t His heares signifie his Angels and the whole multitude of the chosen Dan. 7. his clothing was as whit as snow y e hear of his head lyke pure woll where the head of God is his deitie and Godhead his clothing and his heares be his Angels and elect which be like whit snow and pure woll God is said to haue eies bicause he seeth al thinges and nothing is hid from him in whose sight as the Apostle telleth no creature is vnuisible for all thinges be nakâ—d and open vnto his eies His eies also sometimes be taken for his fauour The eies of the Lord are ouer the rightuous His eie liddes be taken for his secret iudgements His eie liddes beholde the children of men He is sayd to haue eares bicause he heareth al things The eare of the gelouse heareth all thinges the noise of the grudgings shall not be hid His nose doth signifie his inspirations in the herts of the faithful Smoke went out of his nosetrelles The face of God is the knowledge of his deuine nature of the whiche is wrytten shewe vs the lyght of thy couÌ„tenaunce and we shall be hole that is graunt vs to know thee Otherwyse Gods face signifieth y e vnuisible nature of Christes deuinitie as Exo. doâ—h declare you shal se my hinder partes but my face you can not see that is thou shalt se Christes humanitie but his diuinitie can not be seen Gods mouth is takeÌ„ for the sonne of God the father We haue prouoked his mouth vnto wrath or his commaundement The mouth of the Lord hath spoken it Gods tongue is the holy Ghost My tongue is the pen of a redy wryter His arme signifieth Christ of whom Ieremy writeth Thou hast brought thy people of Israel out of the land of Egipt w t an almightie hand with a stretched out arme Wher also Christ is called y e hand of God For he is both his arme his hand Moreouer Gods hand is taken some tyme for his power Beholde ye house of Israel ye are in my hand euen as the clay in the potters hand Some time for his scourge saith he I wil stretche forth my hand ouer Iuda and Hierusalem and I wil rote out the remnaunt of Baal of the which scourge Iob saith the hand of the Lord hath touched me Furthermore Christe iâ— called Gods right hand The right hand of the Lord hath done maruelles the right hand of the Lord hath gotten the victory It is vsed also for the glory of the father concerning which he saith to his sonne syt on my right haÌ„d And in some places for euerlasting ioy and life And he shal set y e shepe on his right hand and the Goats on the left hand wher as his right hand is taken for uerlasting ioye so his lefte hand signifieth the tormentes of the wicked Gods finger is the holy ghost If I cast out deuils in y e finger of God c. For where Luke saieth in the finger of God it is in Mathew If I cast out deuils in the spirit of God Gods finger therfore is his holy comforter For as the hand finger and arme are thre and yet but of one body so y e father y e sonne and the holy ghost are thre persons and one substaunce one God The heart of God y e father signifieth the secret of his wisdom of which he begate his word that is his sonne without beginning without any passion my heart is enditing a good matter His wombe is vsed in thesame signification Of my womb before the morning star I begat thee God is said also to haue shulders because he beareth vp all thinges as it were vpoÌ„ his shulders for al things stand by him The hinder parts of God is Christs humanitie the which he toke vpon him in the end of the world that we might liue without end which is called also Gods fete For as his head signifieth his deuinitie so his fete signifie Christes humanitie the which is subiect vnto Gods deitie as our fete are vnto our heads Thou hast put all thinges in subiection vnder his fete In some places preachers of Gods worde be ment by his fete They that drawe nigh hys fete shal tast of his doctrine You swearers blasphemers which vse to swear by Gods heart armes nailes guttes legges and handes learne what these thinges signifie and leaue your abhominable othes For when thou swearest by Gods heart
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
Of which scriptures it doth consequently folow that he gouerneth the world by his prouidence not by the whale of fortune or by force of destinie For if he gouerneâ— theÌ„ he gouerneth vs seing the earth is the Lordes al that is therin the coÌ„passe of y e world al that dwel therin But some do say that he gouerned the Israelites the sede of Abraham the chosen generatioÌ„ but not the refydne of the earth which he gaue vp to their own gouernaunce Verely God ruled all as he is Lord of al. For Paule preacheth to the Athenians that we liue moue and be in him He gaue them also rain light corn grasse as he hymself teacheth Iob out of a storme saying Who deuideth the abouÌ„dauÌ„ce of waters into riuers or who maketh a way for y t stormy wether that it watereth and moystureth the dry and barren grounde to make grasse grow wher no body dwelleth Who is the father of rayne Or who hath begotteÌ„ the drops of our dewe out of whose wombe came the yse Who hath gendred y e coldnes of the ayer y t the waters are as hard as stones and ly coÌ„geled aboue the depe Did he not styr vp Pharao among y e Egiptians Benhadad among y e Sirians Salmanasar amoÌ„g the Assirians Nabuchodonozer among y â— Babilonians Darius among the Medes Artaxarces among the Parthians Alexander among the Macedonians and Vaspasian amoÌ„g the Romaines In the boke of y e Kinges Elias is coÌ„maunded to anoynt Hasaell king of Siria Iehu of Israell Eliseus to be Prophete in his roume Wherby he teacheth vs y t he maketh Prophetes and Kings and taketh away their kingdomes as it is written Propter iniustitias iniurias diuersos dolos c. Because of vnrighteouse dealing wrong dyuers deceipts kingdomes shalbe traÌ„slated from one to another for y e power of the earth is in the hand of God If kings wold earnestly beleue this which is Gods owne voice behold how many kings he deposed in y e boke of kings and for what causes they wold be as earnest to set forth Gods glory that is to cause the gospell to be preached thorowe their dominioÌ„s and to relieue their pore brethren which be members of the same body that they be children of the same father and heires of the same kingdome and that which is done to them is done to Christ as thei haue ben diligent politike yea rather deceitfull in encreasinge their reuenues in filling their hutches w t gold siluer thei wolde first seke for the kingdome of God then God wold be ther castle cast al other things vpoÌ„ theÌ„ or els he is vntrue of his promes One being demauÌ„ded how a king might rule safely and assuredly answered if he dâ—uyse good lawes and se them diligently practised This is a necessary lesson for al princes that wil lyue in quietnes or that wil enioy their crounes with long continuance And a king aught to be a father to his subiects not onli to the gentlemeÌ„ but rather to his pore coÌ„mons for they haue more nede He is the head of them as wel as of the other What causeth vprores insurretioÌ„s soner then oppressioÌ„ of the pore Or what prouoketh y e wrath of God more against them If I were demaunded how a king might not only pas his time safeli but also al his posteritie ofspyrng coÌ„tinue in possessioÌ„ of the kingdome I wold answer if he seke the glory of God vnfaynedly For if kyngdomes be translated for vnrightousnes they ar preserued by rightousnes If promotion come neyther from the east nor from the west but from the king of heauen the wai to attein it and to maintein and continue iâ— â–ª is to please the king of heaueÌ„ The pacient man Iob saith that almightye God oftentimes for the wickednes and sinne of the people suffereth an hipocrite to reigne ouer them Nowe I thinke that ther was neuer more godly pretence more outward shew of holynes more dissimulation in Rulers then now is and this is Ipocrisy and all the people be lyke the rulers I warant you I wold wish that all kings wold diligeÌ„tly reade ouer and earnestly beleue y e cronicle of the kings there thei should fynd that which is written by me kyngs do raigne Cirus kyng of Persie caused a proclamatioÌ„ to be made throughout his empyre that the Lord God of heaueÌ„ had geuen him al the kingdomes of y e earth Is God of lesse abillitie now to do these things theÌ„ he was Or is he of les knowlege and vnderstaÌ„ding But to the matter againe If he do not gouerne y â— world by his prouidence it is either because he cannot and he is not able or that he will not or that he is ignoraunt what is done here But there is no ignoraunce with him to whome all thinges be naked and manifest and he lacketh no cunning for he is almighty and nothing is impossible to him and he lacketh no will for he is full of goodnes mercy compassion and promiseth plenty of all good things to the godly and scarcitie to the euill wherfore he ruleth al by his prouidence he causeth thuÌ„der lightning haile frost snow darknes life death barennes fruitfulnes raine faire wether wind hunger battel peace and pestilence as it is written prosperitie and aduersitie lyfe and death pouertie riches come of the Lord. God sendeth al these things partly to admonish vs of our frailnes partly to punish the il and partly to try the good as I haue intreated before I put case thou knewest not wherfore he ordeined many thinges as thou art ignoraunt why he formed thee a man and not a woman an English man and no Italian were that a iust cause denie hys prouidence Were it not a like thing as if thou shouldest deny that I would be at London at the beginning of Michaelmas tearme because thou knowest not my sute We must think almighty God to forme al thinges to good purposes al be it his workes surmount our capacities When y u â—okest vpon a dial which declareth how the daie passeth away thou art moued to thinke that it is made by art and not by chaunce If one wold carie a globe into Ireland whose dayly turnings would work thesame thing in sunne the Mone and the fiue mouable sterres whiche is done in heauen euery day and euery night which of theÌ„ wold thinke in y t wild countrie the globe to be made without singuler conning And do we think that God gouerneth the world the which comprehendeth both the dial and the globe and the makers of both bi luck and fortune Are the partes gouerned by reason framed by art finished by conning and not the whole Or did Archimides by art couÌ„terfet the mouinges of heauen and God not rule the same bi his prouidence If God doe not rule it there is some thing more
earthquakes and blasing starres The fourth and greatest is the constant turnings of heauen the maruelous iourneis of the sunâ—e the mone the starres y e glorious fairenes of them the coÌ„li order of al things Who entring into a schole wher he seeth all thinges be done in order wil not thinke it to be gouerned by some wise scole master if the scole cannot kepe a good order without a wyse scole master much les the world which comprehendeth al scoles and scole masters But who is able to be scolemaster ouer al creatures but God only Wherfore he ruleth them by his prouidence as the scolemaster doeth his scolers Is not that house best gouerned best stoored with all thynges necessary which is ruled by counsaile is not y e army in better case which hath a wise and polyke Captaine then that which hath a rash and folish The ship likewise that hath a singuler cuÌ„ning master goeth safely and assuredlye But nothing is better ruled then y e world in which y e house the army and ship be contayned which of the comely order great beauty that is in it is called of grekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the latinistes Mundus If we will search the holy scriptures which beare witnes of God we shall find that he gouerneth the whole worâ—d not as kyngs do their realmes myndfull of weighty matters and vnmindful of smal but y t he is mindfull both of great and small The Rauen the Storke the Oule the Pellicane the Kyte the Sparow and the litle Wren the Quayle the Doue the Swalow all .iiii. foted beastes are preserued by his prouideÌ„ce Did not al maner of creaturs enter into the Arke by couples at his coÌ„maundemeÌ„t and were saued from drouning Doeth not he puruey meat for the RaueÌ„ when his yong flicker about him Did not thei at his coÌ„maundemeÌ„t bring bread and flesh to Elias beside the broke Karith Fyue Sparowes are sold for a farthing yet none of them be forgotteÌ„ of him He fed his heritage with Quayles He geueth Pellicanes Storks Kytes possession in the court of this world He fedeth y e lions whelps in their deÌ„nes and lurking in their couches He shut their mouthes that thei should not hurt his seruaunt Daniell Yea he numbreth the heares of our head and clotheth the lilies of the field I cannot here but som what rebuke such as curiously marketh their birth day and birth star as if their lyfe and doings wer gouerned of necessitie by y e influeÌ„ce and mouing of y e starres They teach that there is such a pith and efficacy in the signifier cyrcle called of the Grekes Zodiacos that euery part therof hath a seueral and vehement operation the which vertue is soÌ„dry and diuers through the seuen mouable stars By it they wil al things to be ruled and specially man whose head as the say is gouerned by Aries the neck by Taurus the shulders by Gemini and his fete by Pisces which be signes in heauen so named of the similitude of those thinges y t they signifie in earth supposing almighty God as one tired w t six daies labour the seuent day to worke no more And if one be borne vnder Aries they promyse him that he shalbe rich and wealthy bicause wethers be profitable beastes rendring to their masters euery year a good fleshe If thou were born vnder Taurus they say thou shalt be a seruaunt a slaue a drudge and an vnderling al thi life for so much as this beast is yoked inplowes and cartes and set to al drudgery And if thou weee borne vnder Scorpius thei tel thee thou shalt be a murtherer a thief a blasphemer â–ª because y e Scorpion is ful of dedly poisoÌ„ deducing y e causes of gouernauÌ„ce in heaueÌ„ of y e properties of beasts in earth This opinioÌ„ hath caused much idolaty and geuing the glory belonging only to God to y e works of his fingers For when men perswaded their selues that al thinges were gouerned by stars the worshipped the sunne the mone and the other mouable vnmouable stars thinking that riches come from them they haue not praied vnto God of whoÌ„ only al good gifts are to be desired The first of Genesis witnesseth wherfore they are formed and created not to rule mans life violently not to gouerne vs as the ryraunt doth his commons but Vt sint in signa tempora dies anâ—os c. to be for signes seasons daies and yeares to shine vpon the earth and to deuide light from darknes Many wold excuse their viciouse liuing by the influences vertue of y e stars saying y t they constraine them vnto sinne as the seruaunt of Zeno the Philosopher blamed his maister for striking him bicause as he said y e stars coÌ„pelled him to sinne If our birth star cause vs to sinne to do that is honest wherfore shuld we be blamed when we do il or praised wheÌ„ we do wel seing it is our nature fatal destinie to do both not in our power to doe otherwise who blameth y e sun bicause he burneth the grasse of the feild making it vnholsome for cattell who prayseth the water for queÌ„ching of mens thyrst Or the Sunne for warming them Because thei cannot do otherwise thei ar neither praysed ne blamed and shall we be blamed or praysed for y t which is not in our power If Christ the liuely image of the father praysed Mary Magdalen iustly for chusing the better part for pouring a box of preciouse ointment vpon him before his burial if he iustly reproued Peter for couÌ„selyng him not to come at Ierusalem and for vsing the teÌ„poral sword against the seruaunt of the high priestes this is an vntrue doctrine which taketh away both prayse dispraise We reade in y e scripture that God hath prepared vnspeakeable tormentes for such as breake his commaundements Wherfore doth he so if destiny compell them to sinne If thou be accused before an officer of murder and laiest for thy selfe that thou hast done it against thy wyll if thou can proue it thou art discharged If y e hangman of Calice put a man to death at the commaundement of an officer he is not blamed therfore Yea mine ennemye wil forgiue me if I hurt him against my wyll And wil almighty God punish vs so greuously for breaking his coÌ„maundementes through fate and destiny You Iustices Shryues Bayliffes and Cunstables why presume ye to punysh euill doers if a thiefe come before you he is not to be blamed but his destiny if an adultrer an Idolatrer an extortioner you can laye nothynge to his charge but to the starres which cause him to be naught will he nill he No man escapeth punishmeÌ„t by laying of destiny for him no officer will accept this aunswer of an euill doer no master wil alowe his seruaunt laying this for him nor the mistres her maide nor the scolemaster his dysciple nor
worthines of the minister If their morthines or vnworthines make the sacraments effectual or not theÌ„ of two good the more worthy maketh theÌ„ more effectual and it wer better to be christened of Iohn than of Thomas of Inde better to be sent of Cephas than of Timothe better to receaue the coÌ„munioÌ„ at Pauls hand than of Apollo but their ministration differeth not we are forbidden to reioyce in men for nether he that planteth is any thing nether he that watreth wherfore al haÌ„geth of God who giueth the increase who only forgeueth sinne not of the worthines or vnworthines of the minister The key which Christ promised vnto Peter saying Tibi dabo claues regni caelorum To the I will giue the keyes of the kingdome of heauen who answered in that behalf of al as all were asked is Gods holy word wherwith y e minister bindeth and vnbindeth vs as the keye doth shut open the dore The Papistes expound the keies to signifie a general authoritie supremitie grauÌ„ted vnto Peter aboue the other Apostles al kinges the whiche nowe they giue tâ— their great sire of â—ome as to y e only successer of Peter To these I aunswer that Christ gaue non of his Apostles further authoritie then he had himself for when he sendeth them he saith As my father sent me so I send you Wherfore was he sent Not to be ministred vnto but to minister vnto other The people wold haue made him their king head but he refused it he paid tribute to Cesar at Capernaum he was a minister of circumcision many yeares he saith vnto him whiche desired part of his brothers inheritauÌ„ce Who made me a iudge or deuider euer you Wherfore y e keies be no teÌ„poral authoritie Hath y e disciple a further authoritie then his maister Or is the seruaunt aboue his Lord Christ coÌ„maundeth Peter to pay tribute vnto Cesar to put vp his swerd who in the actes sendeth not other but he himself is sent of the Apostles to lay hands vpon them in Samaria which beleued through the preaching of Philip he is asked a count afterward why he went and eat with the vncircumcised he appointeth no maÌ„ in the roume of Iudas but al the Apostles chose two indifferently and cast lottes beseching God to temper them that the lot might fal on y e most ablest Wherfor he was not head of Apostles kings Emperours but a felowe minister as he witnesseth of himself saying I exhort y e ministers among you which am their felow minister Albertus Pighius the Byshop of Romes chief Knyght in his controuersy of the Congregation peruerteth the scripturs to proue that Christ at his departing made him head of the church and general shepherd of his flock First touching the keyes he saith that the ciuil lawyers with y e keyes giue possessioÌ„ of house burrow town and citie As for an example Kyng Henry the eight of most famous memory was made Lord of Bulloin when they deliuered the keyes therof to his maiestie Moreouer Christ commenly calleth hys churche Regnum a kingdom or Monarchie If it be a kingdom saith Pigghius one must be head therof not many for that is a kingdom where one gouerneth If one must be head who is that but he and his successours that had y e keies of the kingdom geueÌ„ him These be reasons of deceitful vanitie and after the ordinaunces of the world not after Christ of which S. Paul warneth the CollossiaÌ„s to take hede Among lawyers possessioÌ„ and dominions is â—eueÌ„ by the key but we must learne what the key is of him that gaue it and not of Lawyers who telleth vs what the key is saying Wo be to you lawyers For ye haue taken away that key of knowledge Where no man can denie but that by the key of knowledge Gods word is ment signified whiche is the only key geuen to the Apostles This is the key wherwith the ministers are commaunded to lose and to bynd to forgeue and to retaine to blesse and to curse The byshop of Rome losing and iustifying men thorow traditioÌ„s and ceremonies and not with the key of gods word hath not Peters key but a pick-lock of whiche he bosteth himself to be head of the churche This key is the .ii. Testaments which Christ commaunded his Apostels to preach to al nacioÌ„s and because there be two testaments he calleth them keyes For euery Scribe of this kingdom bringeth forth of his treasure thinges both newe and olde newe thinges that is the swete tidinges of the gospel to vnbynd vs and olde thinges that is the olde Testament and Moises lawe to bind vs and euery minister hath this key as wel as Peter If Peter be head of the church bicause it is a kyngdom and scriptures ar to be expounded after the law and ordinauÌ„ces of y e world then Peters sonne shuld haue bene head after his father or if he had no sonne the next of his kinred not the Pope For in al kingdomes the sonne or the next of y e kinred is heire to the crown But nether Peter nor the pope be heads therof nor no other vpon the earth but the euerlasting Iesus Christ who nedeth no heir who hath promysed to be present with his congregation vnto the worldes end who nameth his congregation a kingdom not that he made Peter Lord auer vs or the Pope but because he is Lorde and we haue promised obedience vnto him Peter calleth hym our chief shepheard and forbiddeth priestes to be lordes ouer the parishes The Pope sayth that Peter is the rock vpon which the congregacion is founded and than he wil be Peters heire because Peter was once at Rome But the scriptures which are the true touchstone to examine al interpretations by teach vs that Christ is the rock not Peter when he saith vnto Christ thou art the sonne of the liuing God and is â—unswered Thou art Peter and vpon this rock I will build my congregation These wordes vpon this rock are not to be vnderstand of Peter who was so vnconstaunt that he denied his maister thrise but of Christ who is y e sonne of the liuing God as S. Paul teacheth vs saying Petra auteÌ„ erat Christus That is Christ was the rock whom in another place he calleth our foundacion and saith No man can lay another foundation If no man can lay another foundation then Peter is not the foundatioÌ„ The scriptures vse to liken Christ and y e congregation to a bridgrome and hys wyfe for he is called the bridgrome and the church is called his spouse Wherfor S. Paul maketh matrimony a high mistery The husband appointeth no other to be head ouer his wyfe but he only is her head for els she should be vnder two heades no more doth Christ ouer the coÌ„gregation to which he is only husband a gelouse husband If Peter be
to be mindful of both kindes But here we must note that Christ toke mans nature vpon him not by the turning of his godhead into his manhead but by assumpting of manhead vnto his godhead not by confusioÌ„ or mixture of substauÌ„ce but by vnitie of person For as the reasonable soul the fleshly body is one man so y â— deitie humanitie is one Christ. WheÌ„ I say Christ toke our nature vpoÌ„ him I meane not y t he toke flesh only as some heretikes haue thought but the soull of man also forsomuch as he is no halfe sauiour but a redemer of both For he witnesseth of himself Tristis est anima mea my soull is sad vnto death I haue power to put my soul from me I haue power to take it again no maÌ„ taketh it froÌ„ me Dauid speaketh also in his behalfe thou shalt not leue my soul in hel nether shalt thou suffer thy saint to se corruptioÌ„ Some are moued to thinke that Christ toke not mans soull vpon hym but the body only because his beloued disciple sayth Verbum caro factum est the worde was made flesh makyng no mencion of a soul. S. Iohn sayeth the word was made flesh as Paul recordeth that by the deades of the lawe no fleshe shall be iustified The whiche in another place he sayth more plainly through the lawe no man shall be iustified vnderstanding by the worde fleshe not the body only but the hole man both body soul. This maner of speaking is often in the scripture for Dauid saith thou hearest y e praier therfore al flesh coÌ„meth vnto thee all flesh for al men And note here a vehemencie in the wordes thou hearest as if he shuld say We pray to thee for we do know that thou dost hear but of other we know not that they hear and therfor we only call on thy name Thus did the olde Patriarkes this was their fayth We neuer read that they praied to any creature And Ieremy curseth him that maketh flesh his arm that is putteth his trust in man And Iohn Baptist testififieth that al flesh shall se the sauiour sent of God So Ihon the Euangelist saith the worde was made fleshe as if he had said the word was made man toke maÌ„s flesh and nature which worde is Christ. I haue declared before whi he is named a word and what maner of word he is But wherof was he made fleshe Of what matter and stuffe was his humanitie shapen or did he bring it out of heauen No truly The first AdaÌ„s flesh was formed of the earth as it is writteÌ„ then the Lord God shaped man of the mould of the earth And wherof the second Adams flesh was made the blessed apostle S. Paul telleth saing When the fulnes of time was expired God sent his sonne Factum ex muliere made or born of a woman He did not passe thorow her as water gusheth thorow a pipe or condite but toke part of her substaunce and nature Wherfore y e Prophet Esay nameth him a flower or blossome coÌ„ming out of the rote of Iesse Salomon nameth hym a Lily a Rose among thornes Doth not euery floure take his nature of the body and stok out of which it groweth Doth not the Lily Rose likewise Are grapes gathered of thornes or fygges of appell trees Besides this it was nedefull that thesame flesh shuld be punished on y e tre which offended in eating of the fruit of the tree that the same flesh shold be iustified ryse in rightousnes which died in synne and vnrightuousnes For by a man sayth Paul came deâ—â—h and by a man cometh resurreccion of the dead And as by the disobedience of one man many became dead so by the obedieÌ„ce of one man many be made aliue Wâ—y coÌ„sider the coÌ„parison that Paul maketh betwene the first Adam the second Adam in the .v. to the Romains and it destroyeth this opinion vtterly Besides S. Paul saith that we be flesh of his flesh bones of his bones speaking of Christ MeÌ„bra sumus de corpore eius de carne eius de ossibus eius We are meÌ„bers of his body of his flesh and of his bones But how are we good christen people flesh of Christs flesh except he be flesh of Maries flesh and bones of Maries bones Besides he did suck his mother toke his norishment out of her swete brestes For we read that a certain womaÌ„ came vnto him said Beatus venter qui te portauit vbera que suxisti Happy is the wombe that bare the the paps whiche gaue y e suck Nether Christ who is truth doth not reproue her as a lyer wherfore we must neds grauÌ„t that he toke his nature substaunce manhod flesh of her I do touche this matter because not loÌ„g sith I communed with a certain womaÌ„ which denied this point and when I M. Whytehead Thomas Leuer and others alleadged this text against her opinion Semen mulieris conteret caput serpentis The sede of the woman shal grind or breack the Serpentes head She aunswered I deny not that Christ is Maries sede or the womans sede nor I deny him not to be a man but Mary had two sedes one sede of her faith and another sede of her flesh and in her body There is a naturall and a corporall sede and there is a spirituall and an heauenly sede as we may gather of S. IhoÌ„ wher he sayth The sede of God remayneth in him and he can not synne And Christ is her sede but he is become man of the sede of her faith and belief of spirituall seede not of naturall seede for her sede and flesh was synful as the flesh sede of others The sede which is promised vnto Adam is named to be Semen mulieris the sede of a woman the same is the sede of Eue the self same afterwarde is called the sede of Abraham of Iacob the sede of Dauid and of the blessed Virgin But the sede that S. Ihon speaketh of is Semen Dei the sede of God that is y e holy spirit not Abrahams sede Dauids sede or Maries sede How caÌ„ it be their sede which toke no substaunce of them Further thesame promise is renued vnto Abraham Iacob Dauid and others with al these special words that of their wombes of their bodies of their fruit of their bellies of their loynes of theyr flesh the sauiour of y e world shalbe born not of their fayth of their belief Wherfore it must nedes be a fleshly a natural and a corporal sede of which Christ was made man maugre the head of the deuil al heretykes He toke not sayth Paul on hym the angels but the sede of Abraham taketh he on him Now y e spirituall sede is in aungels more plentifully then in men for so much as thei be not depressed
is immortal Christ his sonne also must nedes be immortall forasmuch as the father is lykened to the sunne and Christ to the clear and bright beames for he is the bryghtnes of the euerlasting light I would know of the Paulians Arrians whether the father in tyme begon to be a father or was a father euermore without tyme. If they graunt that he was a father euer the which thei can not denie then it must nedest folow that the sonne was euermore For he was not a father before he had a sonne but he was called a father of the sonne and he that is alwaies a father hath euermore alwaies a son If Christ was not euermore then time was before him the Apostle lieth calling him Primogenitum omnis creature first begotten of al creatures for time is a creatur was before him But time was made by Christ for all thinges wer made by him as y e beloued disciple witnesseth If he wer the maker of time thē he was before all time and that whiche was before al time is not moued in time but is without time without beginning immortal Wherfore Christ is immortal and then he is God for only God is immortal after this sort Likewise the alknowyng cōforter was euermore who is cōpared to the heat for an euerlasting heat must nedes procede out an euerlasting sunne and euerlasting beames He is digitus dei the finger of god If I cast out deuils in the fynger of God c. For where Luke sayth in the finger of God it is in Matthew I cast out deuils in the spirit of God Then ether we must confesse him to be without beginning and of the substaunce of God or els graunt that God once lacked a fynger and denie the same to be of the substaūce of the body Like reason may be made of christ who is the hand and the arme of God for God was neuer without his fynger hand ne arme and then al thre be of the same nature with the body And for so much as Gods finger is almyghty and his hand and arme likewise both Christ is almighty and the blessed cōforter also and Christ is God by nature and the holy comforter also For nothing is almighty and of the nature of God but God only But the Arians reply that y e father is elder thē the sonne and that he which begetteth is before him that is begotten Ego hodie genui te This day begat I thee This is true in fathers vpon earth but not in an euerlasting father who must nedes haue an euerlastynge sonne Nether doth this reason holde in al earthly thinges for fire gendreth light and heate procedeth from it and yet the fire gendring and light gendred heat proceding be Coena not one before the oother Therfor it is against reason that y e father begetting and Christ begotten the holy ghost proceding should be coeterne coimmortal not one before the other in time but eche one of them before al time And wel may the trinitie be likened to fyre and his heat light for God in the scripture is called fyre Dominus deus tuus ignis consumens est The Lorde thy God saith Moises is a consumyng fire And Ihon calleth him also light saiyng Deus lux est God is light in him is no darkenes at al. And Christ witnesseth of him self that he is light saying I am the light of the world who is Lumen de lumine light of light For as the fyre ministreth light to a multitude yet is not minished or cōsumed therbi so God bestoweth innumerable benefites vpon vs and yet his liberalitie is not hindred therw t. Likewise also in a cādel of which many other candels be light the light is not therby in any wise diminished or hurt at al. One supper doth not refreshe or suffise many as wel as few but y e voice of one preacher teacheth as wel a hūdred as one The sound of one bell is neuerthelesse when it is heard of many Euen so he who preserued the smal porcion of meal oyl for the wydowe and her son that was not diminished who with a very few loaues a certein fishes refresshed a great multitude so y t those things were not diminished but increased knoweth how to employ his benefites with out any losse or detriment to his liberalitie Moreouer as fire sēdeth forth both heat light but nether heat ne light sendeth fire so y e father sendeth both Christ and the alknowing comforter he is vnsent And as both the light the heat are of y e fire so Christ y e holy ghost both ar of the father the one begotten the other proceding and the father only is of him self of no other And as fire is not before heat light no more is the father before the sonne and the holy Ghost But in that place which I rehearsed out of Deuter. God is called fyre because he melteth the synnes of those that wyll amend as the fyre melteth war and punisheth the sinnes of disobediēt persones with vnquencheable fire and Iohn calleth him light for the same cause For light putteth away darknes and is contrary to it For these properties and diuers other the scriptures cal God the sun of rightousnes fier and light If we ponder thē diligently we shal fynde also the Image of the blessed Trinitie in our selues in our owne natures For it is written God made man after his Image after y e Image of god formed he him This Image is in our soules not in our bodies as I haue proued in my cōfutatiō of the Anthropomorphites or humaniformiās Mānes soul is a liuely Image of God The soul is a spirit almightie God is a spirite the soule quikneth ruleth the body the Trinitie gouerneth the maruelouse frame of this world Reason will and memory are thre but one and the same soule So y e father the son and y e holy ghost are thre distinct in propertie and one God Whatsoeuer thing the soule doth these thre be the workers therof Reason cannot discern good and euill truth falshed plainnes and craft profe sophisticatiō without either will or memory Neither will chuseth what him lyketh without the other nor memory remēbreth not things gone without reason and wil. These actions workes which are sayd properly to belonge only to memory and only to reason and will in very dede ar done by the workemanship of all thre So the father y e son and the holy ghost worke all things vnseparablie not that each of them is vnable to worke by him selfe but that they all thre are one God one spirite one nature as reason wil memory ar one soul. The sonne worketh alwayes wyth the father for whatsoeuer the father doth y ◠doth the sōne also and Christ recordeth that as his father worketh hytherto so he worketh ▪ The
his letters professeth him self to be y e seauaunt of Iesu Christ wherfore he is to be honored theÌ„ he is one God with the father for it is writteÌ„ Thou shalt worship the Lorde thy God and hym only shalt thou serue You cal me saith Christ Lord and maister and ye say well for so am I. And he warneth vs that we call not one another maister for one is our maister The Apostle also witnesseth y t ther is but one diuinitie one power and maiestie of Christ the father saying although ther be y t are called Gods whether in heaueÌ„ or in earth as ther be gods many Lordes many yet vnto vs is ther but vnus deus one God which is y e father of whom are all thinges we in him and vnus dominus one Lorde Iesus Chriâ—st by whom are al thinges we by him For as in that he saith that ther is but one Lord Iesus Christ the father is not denied to be Lord so these wordes vnto vs ther is but one God which is y e father denie not Christ to be God He numbreth not him emong those whiche are Gods by nuncupation but ioyneth coupleth him with the father froÌ„ whoÌ„ he is vnseperable The Prophet Baruch saith of him he is our God and there is none other able to be coÌ„pared vnto him Wherfore ether we must graunt him to be one God with the father or els make the father vnderlyng to hys sonne for none is to be compared to him That the Prophet speaketh these words of Christ the same text folowing sheweth it is he that hath found out al wisdom and hath geuen her vnto Iacob his seruaunt and to Israell his beloued Afterward did he shewe himselfe vpon earth and dwelt among men This text declareth also that Christ gouerned the congregatioÌ„ of the Israelits in that it sayth he fouÌ„d out all wisdome and gaue her vnto Iacob and Israell Read that Chapter thou shalt fynd y t he prepared y e earth at the beginning filled it with all maner of foules and beastes and that he gouerneth the same and that he wotteth al things that he is great and hath no end high vnmeasurable which things all proue him one God with the father as he testifieth of himselfe saying to his father Hec est vita eterna c. This is life euerlasting that they might know thonly tru God and whome thou hast sent Iesus Christ that is that they might knowe the and Iesus Christ to be thonly true God Neither doth only here deny the holy ghoste to be one God with them forasmuch as he is of the same esseÌ„ce that they be for he procedeth of them both nomore then y e father is excluded by the same word and the sonne where it is written The thinges of God knoweth none but the spirit of God The father and Christ are not excluded from that knowledge which is said here to apperteine only to the holy ghost So wheÌ„ soeuer they two are said to be the only true God the almightie coÌ„forter is not denied to be god also with them We read in the reuelation of S. Ihon of a name which none knewe but he only who had it written that is Christ yet both y e father knewe it who knoweth al scieÌ„ce the almightie coÌ„forter also for he searcheth al thinges yea the botome of Gods secretes Wherfore wheÌ„ Moises crieth Harken Israell the Lorde thy God is one God when all the Prophets preach that there be no more Goddes but one the diuine nature and esseÌ„ce is not denied to Christ and to the almightie comforter nomore then dominion and Lordshippe is denied to the father because Paule saith to vs is but one Lord Iesus Christ. So God is said onli to haue immortalitie and yet nether Christ is immortal who saith vnto the rebelliouse Iewes Verely verely I say vnto you if a man kepe my word he shall neuer se death For if the keping of Christes worde lead vs to immortalitie howe much more is he himselfe immortal without beginning or end Neither y e holy comforter for of him Paule writeth If the bloud of oxen and of goates and the ashes of an heyfer when it was spryncled purified the vncleane as touching the purifieng of y e fleshe how much more shal y e bloud of Christ which through the eternal spirit offered himself withoute spotte vnto God pourge your consciences from dead workes to serue the liuing God So God is said only to forgeue sinne only to be wise only to be mightie only to be good which textes and sayinges are spokeÌ„ of the gloriouse Trinitie If they were spoken of the father only as the Arrians teach then the euangelist wold haue said who can forgeue sinnes but the father only none is God saâ—e the father only Paule also sayth â–ª not vnto the father wyse only but vnto God king euerlasting immortal inuisible and wyse oniy that is to the blessed Trinitie be honoure and prayse for euer and euer For if we take him otherwise we make him a lier who grauÌ„teth power immortalitie and wisdome in diuerse and sundry places both to Christ our sauiour and to the spirite the comforter And these thinges do onlye apperteyne and belong to them thre neither are they attribute to any other Wherupon it muste nedes folowe that they be one God Nothing proueth this more plainly then the hebrue text whersoeuer the scripture cryeth vnto vs that ther is but one god Moses saith vnto y e Israelits Iehoua Elohenou Iehoua Ecadh that is the Lord our God is one God or one Lord â–ª This text can not be spoken of the father onlye for the hebrue word for God is Elohim of the plurell nuÌ„ber not of the singuler to teach vs that there be thre vnconfounded which neuerthelesse are declared to be one God and of one essence maiestie and power for so much as they are Iehoua Ecadh For Iehoua is the peculier special honorabâ—â— and most blessed name of God for which the Iewes dyd vse to reade Adonai not that it could not be expressed in their language but for a more reuerence to Gods name Moises also saith in another place vnto the it was shewed that y u mightst know that the Lord is God that ther is none but he wheras for god the english he vseth Elohim so for the Lord he vseth Iehoua Esay the Prophet doth likewise speking of one God and reiecting al other Wherfore the Trinitie is one euerlasting the only immutable inuisible and almighty God I will proue this to be true in these foure wordes power name light vertue for the father is almighty as it is written I am the Lord almighty And the sonne also is almighty for the wyseman calleth him y e almighty hand and the almighty word of God The holy comforter also is almighty forasmuch as he is