spirituall creatures and whatsoeuer also is visible is also mutable God is said only to be inuisible bicause he is void of all mutabilitie He saieth vnâ—â— Moyses no man shall see me and lyue By Iohn Baptist no man hath sene God at any time If no man hath seen GOD howe did the faithfull of the olde Testament se him The scripture saith that the Lord spake vnto Moises face to face as a maÌ„ speaketh vnto his frend And Micheas affirmeth vnto king Achab the wicked I saw the Lord sit on his seat and all the company of heaueÌ„ standing about him Steauen also y e first martir that we read of in the new Testament loking vp stedfastly with his eies vnto heauen sawe y e glory of God Iesus standing on his right hand To these I answer Moises saw not God with his bodely eies who is a spirit nor thou cannot gather any such thing of the text which saieth that God spake vnto hym face to face as a man vnto his frend that is God talked familiarly with hym not that he sawe him in that place albeit we read oftentimes that God appeared vnto him and to all the Israelites but not in his owne nature and substaunce but in his creatures and visible formes For Moises desireth God afterward if I haue fouÌ„d fauour in thy â—ight shew me thy self manifestly wherfore he did not se him manifestly before but only talked with him And as for Micheas and Steauen they sawe God as Paul did when he was caried vp vnto the third heauen with the eies of their belefe of their minde not of their body As long as we continue in this life we shall neuer se the deuine and blessed nature because our hartes be vnclean Blessed be the pure in hart saieth Christ for they shal se God This lyfe is a warfare and a purifying of our hartes by faith from sinne As long as the warfare endureth there is no perfect victory of sinne for victory maketh an ende of warre the victory of sinne is the perfect vision of Gods glory whiche is gotten by faith as Iohn the beloued disciple testified This is the victory that ouercommeth the world euen our faith Who is he that ouercommeth the worlde but he that beleueth that Iesus is the sonne of God Of these it appereth that God is a pure nature vnchaungeable vnsearcheable inuisible The .vii. Chapter ¶ God is euery where and howe Christ is in the Sacrament HE is also euery where by nature not by grace according to which he saith by Ieremy heauen and earth do I fill For the heauens be hys seat and the earth is his fotestole Thys thing belongeth only vnto God and to no creature nether spirituall ne corporall A certain Christen man being demaunded of a Phllosopher where God was enquired of him wher he was not Wherfore the sonne and the holy ghost be no creatures for of the sonne it sayd wisdom reacheth from one end vnto an other mightely and ordereth al thinges louingly and of the holy comforter lykewyse The spirit of the Lord filleth the round compasse of the worlde and vpholdeth all thinges There is a great difference betwene mans soull and his body but exceading more difference betwene God his creatures who made both the soull and the body He is not sayde to fulfyll the world as the water the ayre the Sunne light which by deuisioÌ„ be in many places he is in al places without diuision wholy and conteined in no place But as a sound or noyse is hard more of some lesse of other some being of equal distaunce from it as they be of quick or dull hearyng so all be it God be present with all thinges yet he is in some more plentifully in some lesse not with parcialitie but according to the diuersities of their capacities If God be in all places how is it true that wysdom doth not enter into a frowarde soule ne dwell in a body subdued vnto synne Surely synne doeth seperate vs from God for what coÌ„pany hath lyght with darkenes What concord hath Christ with Beliall What felowship hath truth with falshod I answer God is said to dwel to enter where he fauoureth where he loueth after whiche sort he is not in the wicked but after another sort he is in them For where he is not by hys fauour and grace he is by his righteousnes where he is not a benefactour he is a punysher where he is not a dweller he is an auenger But Christ saieth if a man loue hym that his father and he wyll come to hym if they wyll come to hym they were not with hym before and so God is not in al places This text sheweth howe all suche thinges are to be vnderstanded in God The words expouÌ„d one another which be these If a man loue me he wyl kepe my word and my father also wyll loue him and we wil come vnto him dwell with him Where the comming of God the father and dwelling is the same that goeth immediatly before my father also wyl loue hym These wordes be a good comentary to the other wordes before we wyl come to hym we wil dwel with him Wherof it is manifest that all such phrases darke speaches and ridels make nothing against the presence of God in al places but rather fortifie and establish it we can go no whither from his spirit we can flie no where from his face if we climme vp vnto heaueÌ„ he is there if we go down vnto hell he is also there We must not imagin him to be coÌ„teined in place and yet he is al thing in al. He is to all men as he findeth them he is good in them that he findeth good yll to them that be yll he is a helper in them that be good and a punisher in theÌ„ that be euill If thou lokest for any succour help or ayd at Gods hand forsake that is euill aâ—d folowe that is good When thou stealest or goest about aduoutry thou tariest for the darke thou louest the night because thy workes be of darkenes lest thou shouldest be seen and shamed lest thou shouldest be taken and hanged Thou goest vnto the kings high way and takest a standing thou goest to thy neighbours house and robbest hym thou ridest vp to London to sue thy neighbour to robbe him of his right Cal to remembraunce that God is with thee euery where he is with thee goyng he is with thee by the way he is with thee when thou art doing thy deuelish purpose he staÌ„deth by and loketh on wryting thy fact as it were in a paire of tables and at the last day he wil make it knowen vnto al men to thy vtter confusion shame and condemnation If thou be afrayed of men that destroy the bodi fear him that hath power to throw both thy body and soull headlong into hell into the lake that
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
Esay 59. Tongue Psal. 44. Arme. Iere. 32 Hand Christ. Power Iere. 18 Scourge Soph. 1 Iob. 19 Right haÌ„d Christes glory Psa. 116 Math. 25 Left hand Luke 11 Math. 12 His finger The hert of God Psal. 44. Wombe psal 109 Shulders psalm 90 Hinder partes Fete psal 8 Deu. 33 An exhortatioÌ„ to swerers God is honored by swearing God only is to be sworne by Psal. 62 Heb. 6 Iohn 17 Esay 63 What stained red clothes be Edom Psal. 59 what gods shoe â—s Iohn 10 Psal. 18 Psal. 16 Psalm 7 Math. 3 Math. â—3 How God is said to be a shoter Psalm 7 The image of y e father is an Idol Iohn 14. Hebr. 1 How man was made after the Image of God Gene. 1 Priscillianistes Gene. 2 Ephe. 4. Collossi 3. How God doth laugh Prou. 2. How he is said to slepe Psal. 44 To awake Forget RemeÌ„bre Sitte Psal. 46 Sapien. 7 To stande Gooe Walke Esay 55. 2. Cor. 6 1 Cor. 3 Rom. 11 Lodgike 1 Tim. 3 Colloss 2 1 Thm. â— Exo. 30 Iohn 1 Exod. 33 3 Reg. 33 Act. 7 How Moises Micheas Steuen sawe God who is inuisible Exod. 33 1 Cor. 12 Math. 5 1 Ioh. 5 Hiere 23 Sapi. 8 Sap. 1 Sap. 1 2 Cor. 7 Iohn 1. Psal. 137 wickednes coueteth y e darke God seeth the wicked eury wher Fear God aboue al. We caÌ„not escap gods hand Against the corporall presence Christ is not in the sacrament touching his humanitie Mar. 13 Math. 24 An obiectioÌ„ The aunswer Pighius interpretacion Marke 13 Math. 34 The keye The pycklock We receiue Christs body from heauen Math. â— Math. â— Luke 7. Ihon. 15. Christ is y e vyne towchynge his flesh I am the vine this my bodye are diuers phrases This is my body expounded Luke 22. Math. 26 Mark 24. The substaunce of bread remaineth Thre similitudes in the Sacrament Of norishing Of vnitie 1 Cor. 10 Of conueâ—â—sion Ciprian de cena domini How the doctors do say that the substaunce of bread is chaunged 4 Reg. 6 3 Reg. 18 Ambrose de sacramâ—tis Exod. 3 Dan. 3 Substance for natural propertie Ireneus An obiection The aunswer Origen Augustin 1 Cor. 10 How our sacrameÌ„ts are better then the sacramentes of the olde testament Math. 9 Euill men do not receiue Christes body Iohn 6 The first reason The secoÌ„d reason 1 Cor. 11 The third reason Iohn 6 an obiectioÌ„ aunswered The .iiii. reason A Silogisme Thankes ought to be geuen for y e death of Christ. Psal. 94 The sacramentall receiuyng is necessary The absolution of the minist Iacob 1. Psal. 118 Psal. 98 Psal. 18. 3. ReguÌ„ 3 Luke 24. 2. Cor. 12 Exod. 31. Hebre. 13 â–ª Malachy maketh nothyng for the sacrifice of the masse or popish priesthode Pighius argument Psalm 50 Esaie 63 The aunswer The sacrifice of thaÌ„kes is offered in all places A clean sacrifice Roma 11 Psal. 50 Math. 5 Act. 1 Math. â— A new sacrifice 2 Cor. â— â–ª Iohn 1â— 1 Iohn â— The first reason Hebr. 9 The secoÌ„d reason Heb. 10 The third reason No sacrament is a sacrifice The .iiii. reason Luk. 10 The wounded man IerusaleÌ„ Theues The .v. reason the .vi. reason Ministers haue no sacrifice but coÌ„meÌ„ with the laitie The order of Miniâ—â— only Seuen orders Psal. 24 Psal. 5 Iohn 24 Prou. 6 Prou. 1â— â–ª Marchanâ— man Nasica Ennius Sara Gen. 18 Abraham Gen. 12 Iacob Gen. 20 Gen. 27 The midwiues Exod. 1 Raab Act. 5 Iosu. 2 Iosu. 6 Hebr. 11 King Iehu Iosu. 2 Iosu. 6 4 Reg. 10 Luk. 24 Act. 2â— Act. 23 The aunswer Abraham lyed not Genes 12 Genes 26 The sayiâ—â— of Iacob iâ— no ly but â— misteryâ—e Gene. 27. Luke 13 Româ— 9 â–ª Roma 1â— Apoca. 5 1. Cor. 10 Ihon. 11 Math. 13 Ihon. 15 Luke 22 Hiere 23 Psal. 143 Psal. 38. Exodus 1. Iosu. 2. â— Bishop Firmius 4 Reg. 10 how Paul was a citezen of Ro. Luke 24 Luk. 16 Luk. 15 Iudi. 9 Math. 2â— Math. 25 Luk. 15 Luk. 18 Math. 13 Luke 1â— Horatius â–ª Esopus 1. Ihon. 2 Psa. 103 Math. 5 Psal. 32 Psal. 105 Psal. 144 Eccle. 18 Math. 25. Thansweâ— Math. 5 Psalm 6 Marke 9 An obiectioÌ„ 1 Reg. 2 Dan. 3 Psal. 15 Hel hath thre signâ—cations Gen. 2â— â–ª Psal. 144 â–ª Roma 3 1 Cor. 11 Psal. 118 Esay 28 Esay 26. 2. Cor. 4 Genesis Prouerb â— Hebre. 12 An obiectioÌ„ Rom. 9 The aunswer Rom. 9 The causâ— in vs not in God Math. 23 Iacob 1. 1. Cor. 3 Iacob 1. Roma 2 Psal. 102 Psal. 14â— Psalm 63. Iames. 1 Roma â— Galath 3 Deute 7 Psal. 144 Psal. 101 Psal. 8. Math. 7 Hebre. 1. Luke 18 Apcalip 1 1. Timo. 6. How God in ly is said to be immortall Aungels Mans soul is both mortal and immortal Math. â— Immortal properly Apoca. 1 The world is y e workemanship of the whole Trinitie Ihon. 1 Psalm 32. Christ maker therof Genesis 1 In the begynning Ihon. 8 Psalm 38. Hebre. 1â— Genesis 1. God saide Ihon. 1. why Christ is named a word Hebr. 1 Iohn 1 The holy spirit is maker of y e world Gen. 1 Born vpon the waters what it is Psal. 103 Basil. Austen Melanch Sinne the cause of barenne Genes 3 Genesis 1 The cause of sickenes Why God curseth the earth 1 Cor. 15 Iohn 15 Eccl. 27 who made the serpeÌ„ts flies and other like Sapien. 11 who made â—he Deuill Luke 10 Genes 1 Math. 20 Sapien. 12 All things were made of nothing together in six dayes Eccle. 18 Sap. 12 Gen. 1 Psal. 14â— Psal. 144 â–ª Psal. 103 Gene. 33 Gene. 45 Psal. 104 Exod. 10 Exod. 7 Psal. 78 Exod. 8 Exod. 1â— Exod. 14 Exod. 13 Psal. 11 Exod. 1â— Iosu. 3 Iosu. 6. Iosua 1â— Psal. 134 â–ª Nume 21 Deuter. 3 Iosua 12 Psal. 23 1. Peter 2 Actes 14. Actes 17 Iob. 38 3. Reg. 20 3. Reg. 19 Eccle. 10 An exhortation to Kynges Math. 6 Prou. â— 1. Esdr. â— God worketh all thinges to purposes The dial The globe Tounes Cities Realmes An obiection answered Telamon Regulus Cinna Marius Dionisius Diogines Lazarus Luke 10. Why good men are aflicted Iudic. 3 Iudic. 4 Iudic. 19 Iudic. 3 Iudic. 4. Iudic. 5 Diagoras atheos Actes 27 Cleanthes 4. reasons An induction A house An armye A Ship Genes 7. Iob. 38 Exod. 16 3. Reg. 17 Luke 12 Iob. 38 Daniel 7 Maâ—h 10 AgaiÌ„st fate destinie or the infleÌ„ce of y e stars Gene. 1â— Luke 10 Ihon. 1 Marke 8 Ihon. 18 Marke 9 Libertines â— Cor. 6. Gene. 3 â— Ihon. 2 Luke 18 Math. 19 Gene. 7. Exod. 14 â–ª Gene. 1â— Exod. 32 Num. 1â— Math. 2 Anaxagoras Why stars apeared at the birth of Christe Math. 2 Colloss 1 Psal. 8 Thre opinions touching thys Starre Iosua 10 4 Reg. 20. Angels appeare in dâ—uers shapâ— Exod. 3 Iosua 5 4 Reg. 2 Gene. 1 Iud. 13 Apoc. â— Num. 24. Act. â— What fate is Perfit causes Unperfit Exod. 2 â–ª Dan. 3 Gene. 17 Gene. 18 Luc. 1 Num. 17 Iosua 10 Math. 1 Math.
the marchantman his prentice wherof it is euident that all men condempne this dampnable opinion by naturall reason in their dedes albeit the words of some souÌ„d to the contrary If we think al thing to be gouerned by destini we must nedes agre to y e libertines which make no differeÌ„ce betwene good and bad betwen right wrong betwen light and darkenes but defeÌ„d all things to be lawful honest calling notable vices vocations coÌ„maunded of God If they spy a theife thei blame him not but exhort him to continue in his vocation Thei bid the band the strong whore apply their vocations for S. Paule saith all thynges be lawfull vnto him if vnto him to vs. Thei ground this doctrine of the regeneration the which they say is a full recoueraunce by Christe of y t which we loste by Adam He before his faule knewe no difference betwene good and yll but fel by knowldge of good and yll Now they say that Chryst hath taken awaye euill and therfore all that we do is good for he that is born of him sinneth not because his seed remaineth in him and he can not sin Whosoeuer sinneth hath not sene him neither hath knowen him Wherfore they that wil be the sonnes and childreÌ„ of God must be like vnto children which neither know nor do neither good nor yll For the kingdome of God belongeth vnto such Doth not fate and destinie teach y e same Nothing is good ne bad except it be voluÌ„tary nothing is to be praisd or dispraisd nothing is to be punished or recoÌ„peÌ„sed It taketh awaye all lawes statutes actes proclamatioÌ„s for all meÌ„ be borne to obey them or to breake them If to obey them they nede not if to breake theÌ„ thei profit not But y u wilt answere it is profitable that actes be put forth that such as be disobedient escape not vnpunished O cruell destinie which both causeth vs to do euil punisheth vs therfore Is it not a lyke thing as if a man shold throw the down hedlong from the top of Poules steple and after finding y e aliue wold al to beat the therfore I wold faine learn whether all men women in the time of the holy man Noe and the host of Pharao which pursued the Israelites had one fate and destinie They were destroyed with one kynde of punyshment I would knowe whether all the Sodomits and Gomorrians wer born vnder one planet which all at one time and after one fashion wer consumed with fier falling from heauen The Idolatrers which worshipped the golden calfe were slayne therfore The earth opened her mouth and swalowed Chorce Dathan and Abiram all their adherents for their rebellion and insurrection againste Moyses their head and ruler If all thinges were gouerned by y e starres these men should haue had diuers punishments because their destinies were vnlyke Who knoweth not that there haue bene dyuers excellent in many faculties and scieÌ„ces that many were borne at the same time with them for at al times an infinit nuÌ„ber are born yet we haue none like Homer in poetry like Samson in strength like Aristotle in Philosophie lyke Salomon in wisdome like Appelles in painting like Euclide in Geometrie like Tully in eloquence Were none borne vnder the same instillation that our sauiour Christ was It is likely that both some of those babes whiche Herode murdered were borne at thesame time and also diuerse in other regions Stories make relatioÌ„ that Anaxagoras a noble Philosopher was trussed in a foteball and spurned to death at the commaundement of a cruel kyng if it had bene his distenie it would haue chaunsed as wel to other born vnder the same starre But you wil say if the starres do not gouerne vs why did such a notable star appere when Christ was borne A star gouerned his natiuitie for the wysemen say vidimus enim stellaÌ„ eius in OrieÌ„te c. We haue sene his star in y e East Truly that star was none oâ— the mouable or vnmouable starres but a new star in a new and marueilous case neuer sene before ne afterward As we reade in the Cronicles of many wonders which happened commenly before great bat and conquestes as in the time of P. Crassus and L. Sceuola mylke rayned from heauen In the time of L. Domicius and C. Lelius a mayde was borne with two heads foure handes and foure feete And in the tyme of M. Anthonius and P. Dolobella there was seene a great blasyng starre and thre Sunnes Euen so at Christes birth whiche was wonderfull appered this starre who as touching his diuinitie had no mother and concerning his humanitie was borne without a father The wyse men whiche moued by this starre came to seke after Christ signifie the wysdome of man whiche in matters of Religion is folishnes Wherfore God of his infinite mercie opened the incarnatioÌ„ of his sonne by this starre and therwith stirred the wyse to offer vnto hym Aurum thus mirram Gold frankinsence and mirre By Gold is signified that he is a kyng by Frankinsence that he is God and by Myrre that he is man If God had not opened it vnto them they could neuer haue knowen his incarnation the whiche S. Paull calleth Misterium absconditum a seculis a mistery hid since the world begon and since the beginning of generations but now it is opened to his saintes to whom God would make knowen the glorious riches of his godnes For this cause the starre appeared and not to gouerne all the doinges of our sauiour Christ violently All thinges be cast vnder his feete and he made the starres therfore he is not subiect to the starres But bicause heauenly matters surmount our capacities his comming into this world was declared vnto the Iewes by the Patriarkes Prophetes shepherdes and the holy word of God and vnto the Gentils by this starre and his Apostles which sâ—ar went before the wyse and prudeÌ„t men till it came stode ouer the place where Christ was What wyse man wyl impute al that Christ did afterward to this star which after it had brought the wysemen vnto him appered no more Do our birth starres cease to appere after a certain space Do they stand ouer the place where we be borne Or do theâ— leaue their accustomed circuite Wherfore it is euident that this starre was ordeined to preache Christ â–ª and not for fate and destinie to serue hym and not to force hym who can not be forced for he worketh what he wyll in heauen and earth and all the worlde is his workemanshyp Many doubt whether thys starre were a true star or an aungell or the holy ghost I leue euery man in this matter to his owne iudgement so that his verdite disagree not with the scripture but edifie instruct the hearer neuertheles I wyll talke my simple phantasie therin If it were a very star
teacheth vs this prouing that there is but vnum primum mobile one first mouer who moueth al the heauenly spheres The Manicheis make two Gods which thei cal Duo principia contraria two principles one contrary to another For they say y e one is an euill God maker of visible things the other a good God maker of inuisible thinges and they say also that both of them be vnbegotteÌ„ vncreat of them selues Then are they immortall But if they be immortal there is no god that only hath immortalitie Paul lieth who saith that God not Gods hath immortalitie And al the prophets euangelistes Apostles be liers teaching w t one assent y t God only forgeueth sin y t God only knoweth al thinges For if ther be two Gods both of theÌ„ must haue these properties If ether of theÌ„ know not all thinges then is he ignoraunt then no God If both knowe all thinges then is ther no God whiche only knoweth all thinges Both also must forgeue syn the good because he is merciful the euill because he is y e cause of al sin then is ther no God which only pardoneth synne Moreouer if both the Manicheis gods be immortal if both pardoÌ„ sinne if both know al science thei be not contrary for knowledge is not coÌ„trary to knowlege but ignorance vnmercifulnes is coÌ„trary to mercy forgeuing death to immortalitie Wherfore ther be not two coÌ„trary principles but one principle one God The christian coÌ„gregation confesseth that the father is PrincipiuÌ„ a principle or beginning for so the beloued disciple calleth him saing In principio erat verbum In the beginning was the word in the father was Christ. Thei acknoweledge Christ also to be Principium who answereth the cruel Iewes demauÌ„ding who he was saying y e beginning which spake vnto you But the father is pricipium non de principio Christ is principiuÌ„ de principio They confesse the almighty coÌ„forter also to be principium forasmuch as he with the father the sonne made all thinges and gouerneth them as I haue proued before Notwithstandinge there be noâ— thre beginnings but one beginning only as there be not thre gods but one God The papistes also bring in many gods but couertly priuely Thei teach the people to pray vnto saintes to Saint Luke for the oxe to Iob for the pox to Rocke for the pestilence to Sith for thinges lost to Christopher for coÌ„tinual health to the Quene of heauen for women with child to Clement for good beere yea they entise the people also to worship honor their images If thei be to be praied vnto for these thinges they be gods for in praying vnto theÌ„ we acknowlege them to hear vs to be almighty to be euery where to know y e thoughtes of al men to be a strong castel vnto such as slie vnto theÌ„ but these thinges belong only to God as I haue proued before Wherfore thei make them gods O crafty deuil O suttel papistes the Iewes are reproued by the voyce of the prophetes for making many gods in y t they praied vnto Baall Astaroth Moloch and the Quene of heauen for ayde soccour Why do we not aske al good thinges of him which is the author geuer of al good thinges both to his ennemies and frindes both to the heathen to the congregation Is his hand smitteÌ„ of that it can not healp Haue we perceyued at any tyme crudelitie or vnkindnes in hym Are hys eares stopped that he can not heare Or his eies so dimme that they cannot se He planted theare he made the 〈◊〉 wherfore he both heareth most easely and seeth most perfitely And because he is the â—ouÌ„taine of al mercy he grauÌ„teth our requestes most mercâ—fully He is not lyke an earthly kinge â–ª who setteth porters at his gates he is not hard to speak with for he is the gate himselfe as he telleth vs Ego sum via veritas vita I am the way the truth and life and Ego sum ostium I am the doore There is but one way onâ— doore and he that entreth in by the doore fyndeth pasture he that entreth in not by the dore he is a thiefe a robber And why For he robbeth God of the glory belonging only to him geuing it to his creatures They which sly vnto saints depart make many wayes many dores and many Gods If they are to be prayed vnto we must beleue on them For the Apostle saith Quomodo inuocabunt in queÌ„ non crediderunt How shal they cal on him pray to him on whom they beleue not If we must beleue on them then let vs be christened in their names But holy baptisme is coÌ„maunded not to be ministred in their names but In nomine in one name of the father the son â—nd the holy ghost Wherfore as they are not to be beleued vpon so are they not to be called vpon but God onli whose highnes disdeineth y e felowship of any creature Let vs therfore praye vnto him for he is the well of water of life let vs not dig vyle and broken pittes which hould no water let vs take hede of the stretes of Egipt and of the wayes of Assiria God is no wildernes to his people nor laÌ„d without light but a mercifull and a liberal God Such aâ— make flesh their arme are accursed Let vs make Christ our arme for he is the arme of God who in al things became lyke vnto his brethren that he might be a mercifull and a faithful bishoppe in thinges concerning God to pourge the peoples sinnes God only knoweth our nede scartheth aur thoughts and inteÌ„ts grauÌ„teth our desires blesseth and crowneth vs and ther be no more Gods no more hearers no more iudgers of thoughts beside him He saith by his Prophet I am the first and the last and beside me is ther no God Haue not I y e Lord done it withoute whome there is none other God the tru God and sauiour and ther is els none but I and therfore turne vnto me all ye endes of the earth so shal ye be saued For I am God and ther is els none If ther be many Gods the diuine power gouernauÌ„ce and rule is deuyded betwene them and then it is not an euerlasting power but mortall for whatsoeuer is deuyded is mortall But naturall reason denyeth God to be corruptible and his power to decaye Wherfore it protesteth y t there is but one God which ruleth all Moreouer the diuine power is a perfit power a general authoritie for God is almighty and general gouernor If ther be many Gods ech of them hath a certeine portion to rule But they which haue but portions are no Gods for the power of God is a perfit power a perfit power coÌ„preheÌ„deth all power If there be many Gods they haue seuerall dominions euery one of them lacketh so much
the finger of God wherfore thei are one God They haue also one name for the Apostles are commaunde to christen al nations in the name of the father of the sonne and of the holy ghost Note here that the scripture sayeth in y e name not in the names and to teache vs that there is one diuinitie one maiestie and one name of the thre persones the scripture telleth that Christ the holy ghost come not in diuers and sondry names but in one name Christ saith I come in my fathers name and ye receiue me not This name of y e father is Christes name also for the Lord sayth in the boke of departure to him Ego anticedo in nomine meo vocabo te nomine meo domini in coÌ„spectu tuo That is I wyl go before thee in my name and I wyll call thee by my name Lord in thi presence Thou learnest here that Christ and his father haue one name learne also that the almighty and alknowing comforter hath the selfsame name in that he cometh in the name of Christ as it is writteÌ„ that comforter the holy ghost whom the father wyl send in my name He is sent in Christes name wherfore he hath one name with hym the father This is the name of y e blessed trinitie of which it is wrytten ther is no other name vnder heauen in whiche we must be saued wherfore they haue but one diuinite I wil proue y e same of those thinges which the scripture saith of god God is light sayth Iohn in him is no darkenes Christ also is light for of IhoÌ„ the baptist it is writeÌ„ he was not y e light but to bear witnes of y e light which lighteth al men coming into the world God is light 1 Iohn 1. Christ is the true lyght Iohn 1. Ergo Christ is the true God Of the almightie comforter also it is written Signatum est super nos lumen the lyght of thy countenaunce O Lorde is sealed vpon vs but who is the light sealed who is the seale that is y e holy ghost of whom Paul writeth ye are sealed w t the holy spirit of promes whiche is the earnest of our inheritaunce Note also y t he is not another light but thesame light that the father is for he is the light of his countenaunce wherfore he is the same God and one God with the father and the sonne But some felowe wil aske me where I find the father to be lyght truly in Paul who calleth Christ the brightnes of euerlasting lyght where by euerlasting lyght the father is ment Christ also is vertue for Paul calleth hym Dei virtutem atque sapienciam the vertue wisdome oâ— God We read also that the father is vertue where it is written Videbitis filium hominis ad dexteram virtutis ye shall see Christ ye shal se the sonne of man on the right hand of the vertue or power And that the holy ghost is vertue Christ witnesseth saying Accipietis virtutem adueâ—ientem in vos spiritus sancti you shal receiue vertue or power of the holy ghost Luke also speaketh this of the holy gost Virtus exibat de eo vertue gushed out of him wherfore thei be one God The son is life who saith I am the way truth life So the father also is life as IhoÌ„ witnesseth saying that which was from the beginning which we haue heard which we haue sene with our eies whiche we haue loked vpon and our handes haue handled of the word of lyfe for the lyfe appeared and we haue sene beare witnes and shew vnto you that eternal life which was with the father Here he named our sauiour Christ the word of life and eternal life But what meaneth he bi calling him the word of life then that he is the word of the father wherfore the father also is lyfe And if so be the Apostle call Christ lyfe why is not the alknowyng comforter lyfe who is the spyrite of lyfe as it is wrytten The spirite of lyfe was in the wheles Note here reader that Christ is not another lyfe but thesame life that the father is in asmuch as he is that eternal lyfe whiche was with the father For if he be one life with the father theÌ„ must he nedes be one god with him The father also is a flud as he recordeth of himself I will flowe vpon you like a water flud of peace and like a flowyng streame And Christ caleth y e almigtie comforter a fludde saying out of his belly shal flowe riuers of water of life This spake he of the spirit Wherfor the holy ghost is a flud or streame and that a mighty and great flud washyng and clensing the heauenly citie of Hierusalem from al filth and vnclennes as Dauid winesseth there is a flud which with his riuers reioyseth the citie of God the holy dwelling of the hyghest no other stream can wash purifie clense vs but this God graunt that this flud may ouerflow the bankes of Englande God send it into the court into the kinges chamber into his heart into his counsels chamber and into the middest of the parliameÌ„t house to wash banish away all couetousnes in spiritual thinges as ferming of benefices pluralities of prebendes personages absence froÌ„ cures from colledges improperations first fruites c. and parcialitie and the gredy wolfe of ambicion pride vnmercifulnes and oppression out of the hearts of nobilitie God send it into the hearts of Byshops that they may once againe yet be preaching prelates and al priestes that they may power forth clean pure doctrine as diligently as they haue powred holy water many a day The holy spirite is the true holy water the true flud wasshing away our sinnes not the vnprofitable ceremonies of the syre of Rome Wherfor our sauiour Christ must nedes be a flud also for out of him gushe these streames of eternal life They haue also one operation thei do worke al things vnseperabli as I haue proued in y e chap. before wher I declared mans soull to be the image of God wherfore they haue one diuitie Moreouer it is writteÌ„ grace with you and peace froÌ„ God the father and our Lord Iesus Christ. Behold thou seest here that one grace commeth from the father and the sonne one peace lykewise thesame also come from the holy ghost for of peace it is writteÌ„ the fruit of the spirit is loue ioy peace long suffring Zachary calleth him y e spirit of grace God hath promised to poure vpon Hierusalem the spirit of grace and mercy Peter saith to those that were pricked in their hearts through his preaching Accipietis graciaÌ„ spiritus sancti you shall receiue the grace of the holy ghost They haue also one charitie one loue for of y e father the son it is written