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
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
displesur where he is not a bene factor he is a punisher wher he is not a dweller he is an auenger Who can deny him to be a substauÌ„ce who filleth y e world not y e world only but Christ also the only sauiour of y e world of whoÌ„ it was written Iesus full of the holy ghost returned from IordaÌ„ If he fil the world he is God for this belongeth only God as I haue proued before If he be God theÌ„ is he a substaunce not an inspiracioÌ„ coÌ„ming from God as our english Saduces outlandish Libertins do teach The Prophet Esay recordeth y t he gouerned the coÌ„gregatioÌ„ of the Israelits y t he was their deliuerer out of Egipt their guid in y e wildernes y e worker of wonders saying where is he who brought theÌ„ froÌ„ y e water of y e sea as a shepherd doth his flock where is he which â—ed Moises by the right hand w t his glorious arme Where is he that led them in the depe as an horse is led in the plain and he answereth The spirit of the Lord led theÌ„ as a tame beast goeth in the field He gouerneth also the present congregation for Christ promiseth that he would pray the father to send vs another comforter to abide w t vs for euer And Paul testifieth that the spirit geueth to one vtteraunce of wisdome to an other fayth to an other giftes of healyng to another power to doe miracles to another prophecy to another iudgement of spirites to another diuerse toÌ„gues to another interpretacion which be necessary offices in the congregation so that the holy spirit may say also The father worketh hytherto so do I for he workth inseperably with the father and the son Wherof it must neades folow that he is a substaunce and that he is God for the gouernaunce of the world belongeth to the maiestie of the Godhead as I haue proued before If he were nothing but a Godly motion a good affection and inspiration he would not ne coulde haue shewed himselfe in the likenes of a doue and in the similitude of fyrie tongues He is the fynger of God he is fyre oyle anoynting water an aduocate a cole for all these the scripture geueth hym Wherfore he is a substaunce forasmuch as al these be substaunces not inspirations For the scripture doth not lyken substaunces to thinges that be no substaunces He is also to be prayed vnto to be called vpon for what is baptisme but an inuocation of the father the sonne the holy spirit and therfore a substauÌ„ce No man prayeth vnto an inspiration no man crieth to an affection Our praying vnto hym proueth hym to heare vs to be almighty God to be euery where to know the thoughtes of all men but nothing heareth nothing searcheth thoughtes but a substaunce then he can not be a thought a motion comming from God yea rather these properties proue hym to be the third persone in the ouer gloriouse deite That comforter sayeth Christ the holy ghost whom my father wyl send in my name he shall teach you all If he be a teacher he must nedes be a substaunce If he be an inspiration he is the doctrine which is taught not the teacher therof He gaue Symon an aunswer that he shuld not se death before he had sene the lord Christ. He through the mouth of Dauid spake before of Iudas He at Antioche coÌ„maundeth to seperate Barnabas Paul to the worck wherunto he had called them He forbiddeth theÌ„ to preach Gods word in Asia S. Luke of the actes telleth that he monished Philip to ioyne himself to the chariot of the gelded man Do not these textes proue him to gouerne the congregation Doe they not witnes him to be mindfull of both good and euil Doe they not deny hym to be an inspiration coming from God Do they not fortifie him to be a substaÌ„ce to be y e third persone to be God S. Peter when he saith holy meÌ„ of God spake by the inspiration of the holy ghost putteth a plain difference betwene him an inspiration for he is not the inspiration but the worker therof the sender of it Wherfore as the worckman is not hys worck as Protogenes is not Ialysus Appelles is not Venus the carpenter is not the house no more is the holy spirite an inspiration He also forgeueth synne maketh vs the sonnes of God for we ar christened in his name that we should beleue that y e holy spirit worketh in baptisme it pleased the almighty Trinitie y t he shuld notably appere at Christes baptising For this coÌ„sideration the holy coÌ„forter at that time shewed himself in the likenes of a doue Doth any aungel forgeue sinne or Archaungel No truly this belongeth to the father only the sonne only the holy ghost only But me thinketh one replieth Seraphin speketh vnto the Prophet Esay Behold this hath touched thy mouth and thine vnrightuousnes is taken away thy sinne forgiuen He saith not I haue taken it away but this speaking of a hote cole taken from the alter with the toÌ„gues not châ—rcoale not seacoale but the cole of the holy ghost who may be wel called a coale for he is fire The pacient man Iob telleth vs that almighty God garnished y e heauens with his spirit with his hand wounded the rebellious serpent w t whoÌ„ Dauid agreeth saying By the word of the Lord were the heauens made and all the hostes of them by the spirite of his mouth Wherfore in y e worke of creatioÌ„ Moises maketh relation of him telling vs that the spirit of God was born vpoÌ„ the waters Basyl who for his great learning was surnamed Magnus expoundeth this place of the holy ghost saith that his predecessours toke it so for the word spirit can not signifie wynd there which was then not made Was borne vpon the waters is no blowyng but as much to say as he sat on the waters for as the Hen sytting on her egs hatcheth her yoÌ„g ones so the holy ghost hatched al creatures whiche there are called waters as it is wrytten when thou lettest thy spirit go fourth they are made so y u renuest the face of the earth Is the garnisher of the heauens maker of y e world forgeuer of synnes myndfull of the congregation no substaunce but a phantasie an imagination And here I suppose it be agreable vnto my matter to speake somwhat of al good aungels in general and euyl spirites for if I can proue them to be no motioÌ„s but substaunces much more the holy comforter is a substauÌ„ce But if it be beside our purpose yet it shal be a profitable necessary digression for there be many late Libertines and late English Saduces which wold teach out of scripture that there is nether place of rest ne paine after this life that hel is nothing els but a
who for his great learning was surnamed Magnus expouÌ„deth this text of y e holy ghost and saith that his predecessors toke it so and S. Austen is of thesame mind Philip Melancthon aloweth their interpretacion as I declared before For truly y e word spirit can not signifie wynd in that place the which when these woâ—ds were spoken was vncreat What is ment theÌ„ by these wordeâ— Borne vpon the waters Verely no blast of wynd but that he sate on the waters for as the hen sitting on her egs hatcheth her yoÌ„gones so the holy ghost hatcheth al creaturs which ther are called waters as it is written when thou lettest thy spirit go forth they are made so thou renuest y e face of thy earth He that made all things is God Heb. iij. The holy ghost made al thinges Ergo the holy ghost is god Iob also saith of him Spiritus diuinus qui fecit me the diuine spirit who made me confessing him both diuine and his maker And as when we read Opera manuuÌ„ tuarum sunt celi The heaueÌ„s are the workes of thi hand we acknowledge Christ the maker of the worlde who is Gods hand so when we read Videbo celos tuos opera digitorum tuorum â—unam stellas que tu fundasti That is I wil behold the heauens the workmaÌ„ship of thi fingers the mone the starres whiche thou hast made Let vs acknowledge also the holy ghost Gods finger to be our maker for as much as thesame works in other places are called the workes of God For as when the hand worketh the fingers worke also so the hole trinitie formed al thinges of a confused heap whose workes be vnseperable as I haue proued before Gouernour of al thinges The canticle of Moises recordeth that he gouerned the congregation of the Israelites For when they had passed ouer the sea they gaue herty thankes for their deliueraunce to al the thre persons to y e father and the sonne in these wordes Thi right hand O Lord is glorious in power thy right hand hath also dashed the enemies and to the holy ghost saiyng with y e spirit of thine anger the water gathered together as a rock For Christ is Gods right hand and by the word spirit the holy ghost is ment in that he saith Lord he signifieth the father Wherfore their deliueraunce is the workmanship of the whole trinitie which worketh al things in heauen and earth But the Prophet Esay protesteth the gouernaunce of the holy ghost more plainly saying Where is he who brought them from the water of the sea as a shepeheard doth his flok Where is he whiche led Moises by the right haÌ„d with his glorious arm Wher is he that led theÌ„ in the depe as an horse is led in the plain and he answereth The spirit of the Lord led theÌ„ as a tame beast goeth in the field The same spirit gouerneth the present congregation geuyng to one vtteraunce of wisdome to another fayth to another giftes of healyng to another power to do miracles to another prophecie to another iudgement of spirits to another diuerse tongues to an other interpretation as the Apostle witnesseth which be necessary offices in the church Who gaue Simeon an aunswer that he shuld not se death before he had sene our spokesman Iesus Christ The holy ghost Who leadeth the congregation in to al truth who teacheth vs al veritie y e holy ghost Who coÌ„maundeth to seperate Paul and Barnabas to the worke wherunto he had called them that is to preach the swete tidinges of the gospel to the gentyles The holy ghost Who forbyddeth them to preache in Asia who coÌ„maundeth Peter to aryse and get hym down and go with Cornelius seruauntes who sent those seruauntes vnto Simon the Tannars house for Peter The holy ghost Who monysheth Philp the Deacon to ioyne hym selfe to the chariot of the gelded man which was chamberlein to Candace Quene of the Ethiopians The holy ghost Do not these textes proue hym to gouerne the congregation to be myndfull of both good and euyl Do they not denie him to be a creature do they not fortify him to be y e third person in the gloriouse Trinitie and to be God Yes verelye All thynges are gouerned by God The Holy ghost gouerneth all thinges Ergo the Holy ghost is God Knowing al things foloweth the which belongeth to the alknowyng comforter for asmuch as he is the spirite of knowelege The Apostle witnesseth that man neither by the helpe of his outward senses nor through the gift of reason can atteine to the vnderstaÌ„ding of those things which are prepared for the chosen He denieth this knowdlege to the senses saying Oculus non videt neque auris audiuit the eye hath not seene and the eare hath not heard for these be the two principall powers and to all mannes reason and wisdom by these words folowing Neque in cor nethre hath entred into y e heart of man the thinges c. for the heart is the place of vnderstanding Angels also are ignoraunt of some thinges as of the last day and houre which the father knoweth only But of the holy comforter it is written the spirit searcheth al things yea the bottome of Gods secretes Paule is not content only to say this of the spirite but he addeth two argumentes prouing the same The one is a similitude that as the spirit of man knoweth the thinges of man so the spirite of God knoweth y e things of God al things be his Ergo he knoweth al things His other reasoÌ„ is that y e spiritual man through his inspiration discusseth all thinges He who knoweth all thinges is GOD The Holy ghost knoweth all thinges Ergo the Holy ghost is GOD. The next propertie in my definition beloÌ„ging to God only is to forgeue sin How proue you that the holy ghost can do this Harken what Chryste our mercy stocke saith Receyue the holy ghost whose sinnes ye remit thei are remitted vnto them Note that the holy ghost pardonth sinne No man can remit sin they do onli minister forgeuenes in the name of the father of the soÌ„ne and of the holy ghost they pray God pardoneth they employ their seruice remâ—ssion and mercy coÌ„meth from aboue as I haue declared and proued in my Chapt. that God onely forgeueth sinne Furthermore ye are washed saith S. Paule ye are sanctified ye are iustified by the name of the Lord Iesu and by the spirite of oure God Ergo the spirite forgeueth sinne The Prophet Esay telleth that one of the Seraphins with a hot coale taken from the aulter wyth tongues touched his mouth and his sin was molten away He meaneth neither charcole nor sea cole but the cole of the holy ghost who maye be well called a cole for he is fier wherfore the holy ghoste doth forgeue sinne No man can deny but that in baptisme sinnes be forgeuen The holy
two seueral persons or els the father is greater thē himself Dauid witnesseth y t the father setteth Christ on his right hād The Lord sayd vnto my Lorde syt thou on my ryght hand vntyll I make thyne ennemies thy fotestole And that he sytteth there we learne of saint Paul who exhorteth vs to seeke those thynges whiche are aboue where Christ sitteth on the right hand of God Then ether they be two persons or els the Father speaketh to hym selfe and sytteth on his owne ryght hand The father heareth and Christ prayeth he blesseth Christ geueth thankes he commaundeth and Christ obeyed he teacheth and Christ learneth For Christ recordeth thys of hymself as my father taught me so I speake These properties learne vs that they be two persones vnconfounded for so much as we can not apply or refer thē to one person The visiō which appered to Abraham in the oke groue of Mambre declareth vnto vs a manifest distintion of the godhead yet not a Trinitie of Gods For he sawe thre men and yet he called them Lord not Lordes If that vision be pondred depely it is a glasse wherin we may behold the face of the glorious trinitie The maiestie nature of God himselfe for as those thre men were thre seuerall persons and yet were named but one Lord so the father the son and the holy ghost be thre persons one God Som wil replie that Abraham spake to one of the thre when he sayd Lord whom he acknowledged to be the chief taking the other for his ministers and seruauntes This is proued to be false of that which foloweth and the Lord went his way as sone as he had left talkyng with Abraham and Abrahā returned to his place and there went two aungels to Sodom at euen and Lot sat at y e gate of the city Lot calleth these two men after they had brought him without the citie cōmaunding him not to loke backward Lorde not Lordes Wherfore he whiche departed was not chief their Lord. If he had bene chief the scripture wold not name the twain remaining Lord which in calling the twain Lord also signifieth vnto vs that there was no superiorite no preheminence no prerogatiue among thē but equalitie as in the trinitie whiche is figured by these thre men Some wyll say that Lot speaketh not to both but to one of them Why then doth the scripture say Loth sayde vnto them oh nay my Lord behold for as much as thy seruaunt hath found grace in thy syght c. These two men signifie Christ and the holy Ghost not the father for so much as they saye that the Lorde sent them to destroy that place For Christ and the holy comforter are sent but the father is neuer sent but sendeth Notwithstāding he whiche departed before they came to Sodome sending them twaine thyther representeth the father of heauē of whō Christ and the holy ghost both be sent Now let vs se good christen people how this vision doth portrey or paint the Trinitie As thre men appeared so there be three persones As these three persones are named one Lorde so the Trinitie is one Lorde one GOD As the Father is vnsent so one of these is not sent and as the father sēdeth Christ and the holy ghost into this world so here twayne be sent of one vnto Sodome and Gomor as the twain which were sent are called one Lorde so Christ and the holy ghost are but one god Protogenes neuer painted Ialisus at Rodes so excellently nor Appelles Venus nor Policletus y e image of Doriphorus as this vision doth liuely declare y e properties of the glorious Trinitie of which thorow whiche for which al thinges are But let vs serche how the scripture vseth to speake of the Trinitie Iohn saith Ther ar thre which beare recorde on earth the spirite water and bloud and these thre are one The trinitie is signified by these thre The spirit is y e father for Christ calleth him so speaking of the true worshipping God is a spirit And by y e name of bloud we may vnderstand Christ who for our sakes is become flesh and bloud By the name of water the holy ghost is ment whome our sauiour Christ calleth water saying If any man thirst let him come vnto me ◠drink He y t beleueth on me saith y e scripture out of his belly shal flow streames of water of life This spake he saith Ihō the Euāgelist of y e spirit which they that beleued on him should receiue Wherfore as a spirit is not bloud ne water no more is the father the sonne or the holy ghost but a distinct person Christ is named also a dore a rocke a vine bread a bridegrome a kyng a Phisicion and his father a husbandman If the father be Christ he is the dore the rock the vyne yea rather as a husbandman and a vine be diuerse thinges so Christ is not the father The holy comforter is called fyer which all be diuers thynges from those often times and the finger of God and the oyle of gladnes and anoynting that figuratly be spoken of the father But my thinke I hear some suttell searching and craftie witted man replie that as Christ and the vine the dore the rock be diuers names of one thynge and the holy ghost and oyl ▪ and fier and annointing that so y e father the son and the holy ghost be thre names and one thyng and that the father is called by these names as he is called afore by the name of a husbandman This were somwhat if we had euident Scripture◠that the Father is Christ or the holy Ghost as we haue that he is a husbandman And so we haue say they For Christ sayeth I and my father are one and whosoeuer seeth me seeth my father These textes plucke vp thys opinion by the rootes For in that he sayth we are he teacheth vs that he and his father be not one persone For as muche as are can not be spoken of one persone And in that he sayth one he declareth that he is of the selfsame substaūce O the depenesse and exceading power of Gods word which with two sillables are and one confoūdeth two heretikes the Arrian and Patripassion The other text declaring the father to be sene in Christ doth not proue theim one persone but rather twayn teaching vs that whiche S. Paul wryteth to his countreimen that he is the brightnesse of the fathers glory and expresse image of his substaunce When men loke in a glasse behold their own faces they vse to say that they see them selues and they and that which they see be not al one When they se the picture of Christ in a painted cloth they say thei se Christ. If we se Christ in his picture if we se our selues in a glasse much more the father is sene in Christ who is
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