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
doe nether fede nor norish S. Augustin also subscribeth vnto them saying Accedat verbum elemento fit sacramentum he saith not succedat but accedat whiche is this much to say Let the word be added to the element and then it is made a sacrament Thus it is euident that y e bread and wyne which is the element remayneth and is not traÌ„substanciat both by autentical scriptures whiche do alowe thre similitudes and also by the consent of al the doctors and elder fathers For out of doubt Athanasius Basil Nazianzene Hierome Chrisostome and other both Latinistes and Grekes do not disagre with these Moreouer the rock was a sacrament of Christes bloud yet not transubstanciat They we drinke one spiritual drinke as Paul recordeth Likewise Manna was a sacrament of his body without any such mutacion You wil aske me then whether our sacramentes be better then the sacraments of the old testameÌ„t Yea truly but not of their own nature but thorow y e grace of God thorow the fulnes of time bicause in this testament the face of Christ is more clearly discouered and knowen and not thorow any transubstanciation These be y e daies which the Patriarkes Prophets desired to come the daies of saluation the acceptable time I haue opened the true meaning of Christes words this is my body and declared the necessitie the vse the fruit the mary and swetenes of the holy communion which fruit is incomparable For if all they whiche did but touch the hem of Christes garment receiued their perfect health How much more shall we be made strong and conforted if we haue Christ in vs. This holy communion geueth lyfe destroyeth death quickeneth our bodies lighteneth our soules banysheth synne and encreaseth vertue For as a litle wax powred vpon other wax is made al one with it euen so they that receiue this sacrament worthely abyde in Christ and Christ in them A little leauen sowreth a whole batch but the seldome receiuing of this sacrament if I say it be receiued worthely bryngeth remission of sinnes purgeth our soules maketh cleane our herts amendeth our vnderstandinges but the oftener the better All you that approch vnto this table and desyre to be braunches of the vyne and to be sealed into the felowship of the congregation forsake your sinfull lyuing entend to leade a newe conuersacion from the bottom of your hearts pourge out the olde leauen and become newe dough burie al affections and liue vnto vertue otherwyse ye nether eat Christes flesh nor drink his bloud He that eateth Christes flesh hath eternall life Yea mary saith the Papistes if he eat it digne worthely adding vnto the text or els making it false but he may receiue it vnworthely as Iudas did Examen this exposition with the touchstone opeÌ„ the scripture with the key not with the pick lock and thou shalt finde that Christes flesh is not receiued vnworthely In all the scriptures this word indigne vnworthely is but once read concerning this sacrament and there marke the bread the wyne is said to be receiued vnworthely not Christes most coÌ„fortable flesh and bloud Quicunque manducauerit paneÌ„ hunc c. He that eateth of this bread drinketh of this cup saith Paul vnworthely he shal be gilthy of the body and bloud of Christ. Lo he saith he that eateth of this bread vnworthely and drinketh of this cup not of the body bloud of Christ which alwaies be receiued vnto health Chose nowe gentell reader whether thou wilt beleue y e papistes which teach that Christes flesh is receiued of euil meÌ„ vnworthely â—r Paul which saith he that eateth of this bread that is not commen bread not dayly bread but sacramental bread that is ment by the word this If they can shew in any place of scripture where this word vnworthely is ioined with the body of Christ as I haue shewed where it is coupled with bread I will be of their opinion Christes flesh is meat according to his own saying Caro mea vere est cibus c. My flesh is very meat and my bloud is very drink Now meat doth hurt where it findeth a bely corrupt with naughtie humores Euen so this spiritual fode if it find a man defiled with sinne encreaseth his dampnation bryngeth hym vnto destruction not of the nature of it but thorowe the default of hym that receceiueth it Yea if we be defiled with corrupt humors we be no partakers of these deinties But peraduenture the Papistes wil reply if it be meat then is it receiued both of good and euil men for nether of both sortes can lyue without meat To this I auÌ„swere it is the meat of the soul not of the bodie the fode of the spirit not of the flesh and therfore it is not receiued of euill persones because the meat is good and they be euill so that this is a strong argument Christes flesh and bloud is meat ergo it is not receiued of euil men Moreouer Christes flesh and bloud is the vine as I haue proued before and we be the braunches Only the brauches be fed of the vine Euil men be not braunches of the vine Ergo euil meÌ„ be not partakers of y e vine Which is Christes flesh and bloud Therfor let no Iudas no SimoÌ„ Magus no man with a cloked mind thinke that he is fed with these deinties If it were not lawful for the vncircumsised in flesh to eate the figuratiue paschal lambe how much more is it vnlawful for y e vncircumcised vnclean in heart to tast of these deinties If he that despised Moises law was condempned without any mercy vnto death vnder two or thre witnesses how more greuously shall he be punished which treadeth vnder fote the sonne of God couÌ„teth the bloud of the new testameÌ„t as an vnholy thing wherwith he is sanctified Purge out y e old leuen or els thou maist not nor thou canst not eat this swete bread Paul testifieth that many among the CorinthiaÌ„s for y e abusing of this sacrameÌ„t were punished with weakenes with sicknes yea many stroken with death the whiche he wrot for our enstruction Against the coÌ„ming of our frend we make cleane our houses and loke diligeÌ„tly that al things be trym And are we negligent in puryfying of our mindes against the coÌ„ming of the great king who hath promised to dwell with vs after the receiuing of this holy meat I wold wysh that men wold geue thankes more customably immediatly after the receyuing therof vnto God for the redemption of mankinde and for all his benefites syngyng the C. Psalme O be ioyfull in the Lorde all ye landes serue the Lord in gladnes and come before his presence with a song And the Psalme that beginneth O com let vs sing vnto the Lorde let vs hartely reioyce in the strength of our saluacion let vs come before his presence with thaÌ„kes geuing
a contrite heart a cleane sacrifice Yea truly or els it were not to be offered vp vnto God to whom no vncleane thyng is to be presented Paul speaking of this sacrifice calleth it a holy and an acceptable sacrifice saying I besech you therfore brethren by the mercies of God y t you make your bodies a quick sacrifice holy and acceptable vnto God c. He meaneth not that we should kyl ouâ— bodies slea our selues but kil al our carnal lustes vnlawful desires euil affections in the body which is a sacrifice of a contrite and humble hart And wher as Pighius affirmeth against this that our harts be vnclean I deny it not but neuerthelesse God accepteth them as clean and calleth theÌ„ so in his word as by Dauid saying Make me a clean heart and renew a right spirit within me And by Christ blessed be y e pure in heart or clean hearted for they shal se God We read in the actes when Peter was a hongred at Cornelius house that the heauens opened certen vessels came doun to him as it had bene a great shete knit at four corners wherin were all maner of four â—oted beastes and that he was bidden to arise and kill but he would not saying he did neuer eat no vncleane thinges but he was aunswed and commaunded not to esteme any thing vnclean which God hath câ—â—nsed Euen so I say vnto Pighius y t seing Paul Dauid Christ cal it a clean sacrifice and that GOD hath puritiâ—ied our hearts it becometh not hym to name it otherwyse For a good man a good tree out of the good treasure of his heart bryngeth out good fruit But the papistes say that this is no new sacrifice I affirme that it is for as much as God saith behold I make al thinges new If all thinges be new then this is a new sacrifice albeit we haue it commeÌ„ with the fathers of the old testament The scripture vseth to call thinges new when they be commaunded a new as Christ commaunding his disciples to loue one another before his passion saith I geue you a new coÌ„mauÌ„dement that ye loue one another And Iohn likewise again a new commaundement I wryte to you not that these coÌ„maundements were not meÌ„cioned before but that they were so necessary that it pleased God to renue them againe in which signification the oblation of a coÌ„trite heart may also be called a new sacrifice and that after the phrase of the holy scripture although Pighius spurne against it who not knowing or not remeÌ„bring this acception of neâ—enes doth falsly affirme that the sacrifice that Malachie entreateth only apperteineth vnto priests I trust I haue sufficiently declared bi the testimonies of Gods word that a contrite heart is that cleane and new sacrifice offred in al places of which Malachie speaketh That y e Lordes supper which men cal the masse is not a sacrifice for sinne S. Paul declareth plainly saying sine sanguinis effusione c. that without sheding of bloud no sacrifice caÌ„ blot out sinne If Christ be sacrificed or offred in his supper for the expiacion of sinne his precious and moste coÌ„fortable bloud is shed again is poured forth again for without bloudshed is no remission it must be a bloudy sacrifice not a drie sacrifice for which synne is pardoned Christ saieth Paull by his owne bloud entred once for all into the holy place and found eternal redemption so that all sinne both that is past and that which is to come in the chosen is shal be pardoned by hys eternall sacrifice which was offred once for al on y e crosse And sinne being forgeueÌ„ as the Apostle telleth by the vertue of it there remayneth no more sacrifice for sinne but only a coÌ„memoracion a memorial For the loue of God of our own soules let vs kepe vse this sacrament and other in the church as Christ the author of all sacramentes coÌ„maundeth He mencioneth no such vse or rather abuse and prophanacion That is a sacrament in whiche God certifieth vs by some outward and sensible signe y t he geueth vnto vs sumwhat as for an exaÌ„ple in baptisme there is water which preacheth vnto vs remission of sinnes by Christs bloud Now a sacrifice is an other thing for in a sacrifice we geue dedicate and presente some thing vnto him Wherfore the supper of the Lord is no sacrifice for sin for asmuch as it is a sacrament Marke this differeÌ„ce brethren and be no longer disceiued The parable of the theues teacheth vs y t Christes coming hath disanulled al such priesthod as is called sacerdotiuÌ„ but presbiterum remaineth The priestes and Leuites passe by leaue the wounded maÌ„ which was robbed going froÌ„ HierusaleÌ„ to Iericho vnholpeÌ„ vnprouided for Is not he socoured only of the SamaritaÌ„ The wounded man sigâ—ifieth all mankind who descended from Hierusalem to Iericho when he was expulsed out of paradise into this miserable world For Hierusalem is as much to say as visio pacis or visio perfecta a peaceable visioÌ„ of God which maÌ„ had in paradise The theues y t robbed and wouÌ„ded him were the Deuils that entised him to eat of the tree of concupiscence robbed him of his vnderstaÌ„ding of fre wil of dominioÌ„ lordship ouer al creaturs of y e image of God after which he was made made hym after the image of the deuil himself The priests the Leuits were not able to help him but only the Samaritan that is Christ healeth him and restored him to the image of God again Read ouer the four fiue seuen nyne and ten to the Hebrues and thou shalt find that the mark y t S. Paule shoteth at in thâ—se Chapters is only to fortifie that al suche outward priesthod is taken away Moreouer marke what I say vnto thee Read ouer al the new Testament and thou shalt not find once this word Sacerdos Priest applied or spoken of any one sort of ministers as the commen sort do vse it but wheÌ„ it is refeâ—â—ed to the Phariseis to such as do apperteine without al doubt to the old testameÌ„t it is referred always to all christen people which all be Sacerdotes thorow Christ and ministers haue no maner of sacrifice but commen with the laitie both men and women that is to say the sacrifice of thankes geuyng the quicke and lyuely oblacion of their own bodies the new Testament requireth no other sacrifice I doe not meane that euery man or woman may christen marie purify women may leuse binde consciences may distribute the holy sacrament but I mean that popish outward priesthod is crept into the churche of God against the word of God and I do beleue and confesse no mo orders of ministers but thre that is Deacons and Presbiters Bishops These thre the scriptures aloweth and shewed the maner of their creation and declareth their
This also belongeth vnto Christ for of him it is written Wisdome reacheth from one end to another mightely and ordreth all things louingly Herken also what he saith vnto his disciples Wheresoeuer two or thre be gathered together in my name ther am I in the middest of them This proueth him to be the true God for no creature can be eueri where Ful of vnderstaÌ„ding he is the wisdome of God Full of truth I am the waye truth and lyfe Full of righteousnesse Pater non iudicat quemquam sed omne iudicium dedit filio The father iudgeth no man but hath geuen al iudgement vnto Christ who in the last day shall appeare both vnto good men euel in that form in which he suffred not in his diuine nature The father is said to iudge no man because neither he nor his son in his diuinitie shall be sene in iudgemeÌ„t for their diuinitie is all one Then Christ is full of rightousnesse for asmuch as he shall iudge y e world in his humanitie vnto whome the father saith God thy feare shall be for euer and euer The scepter of thy kingdome is a right scepter Thou haste loued righteousnesse and hated wickednes Full of mercie The wisdome from aboue is full of mercie When he was equall with God he made himselfe of no reputation and toke vpon him the shape of a seruaunt for our sakes which were his ennemies Ful of wisdome in Christ are hid all treasures of wisdom knowledge Full of all maner of goodnesse for in him dwelleth all the fulnesse of the God head bodely and of his fulnes haue all we receiued grace for grace Iames also witnesseth that the wisdome from aboue is pure peaceable gentle easy to be intreated ful of mercy good frutes The next propertie of God is to be eternall This belongeth to Christ for he is the beginning of all thinges he is the progresse or middle course and he is the end and pricke The beginning and ending for he saith I am Alpha Omega y e beginning the ending And he is the middle course in that he saith I am the way He promiseth lyfe without end to such as kepe his worde saying Verely verely I say vnto you if a man kepe my worde he shall neuer se death Therfore he himselfe must nedes be immortall Nothing is without end and begynnyng saue God onely Chrst is without beginning and end Ergo Christ is God There foloweth in the definitioÌ„ of God maker of all thinges that Christ made all thinges Paule recordeth saying for by him were all thinges created things that are in heauen and thinges that are in earth things visible and things inuisible whether thei be maiestie or lordship either rule or power He that made all thinges is God hebr 3. Iesus Christ made all thinges Coloss. 1. Ergo Christ is GOD. Then it foloweth in y e same discription Subiecte to nothing and gouerning all things He is subiect to nothing for we read of him he that coÌ„meth from heauen is aboue al. He gouerneth al thinges for he saith whatsoeuer y e father doth that doth the son also and my father worketh hitherto and I worke Whatsoeuer we aske the father in his name he will do it and without him we can do do nothing This declareth him to be god by nature not by nuncupatioÌ„ only as they of whome it is written Ego dixj dij estis I haue said you ar Gods It foloweth Knowing al things Nothing hath this knowledge but God as I haue proued before But we read y t Christ knew the inward thoughts and intents of men Iesus did not put himselfe in their hands because he knew al men and neded not that any shuld testifie of them for he knewe what was in man He knewe the houre of his death he knew that al his disciples shuld be offended in him that tyme he knewe that Peter wold fall and ryse agayne he knew what would become of Iudas he opened the myndes of his disciples that thei might vnderstaÌ„d the scriptures and the Disciples confesse him to knowe all thinges saying Nowe we knowe that thou knowest all things and nedest not to aske any question The nexte thing appetteyning onlye to God is forgeuing of sin for I haue proued before that no creature can do this but we read that Christ forgeueth sinne and is reuiled of the Phariseis therfore who also forgeueth many sinnes to Mary Magdalene because she loued much To be honored Ihon would haue worshipped an aungel but the aungel forbiddeth him the wyse men the Cananite Mary Magdalene Ioanna Mary of Iames and other worshipped Christ were not blamed therfore And Paul in his epistles coÌ„fesseth himself the seruauÌ„t not of any aungel or archaungel but of Iesus Christ. Wherfore he is one God with the father for one God only is to be worshipped There foloweth in the definition of God to be called vpoÌ„ and that he poÌ„dreth our desires That Christ is to be praied vnto for al maner of thiÌ„gs the Prophet Esay teacheth vs saying The rote of Iesse shal be set vp for a tokeÌ„ the Heathen shall pray vnto him Saint Steuen crieth vnto him Lord Iesu receiue my spirit Paul asketh him lord lord what shal I do and he is taught Paul also praieth vnto him the father together saying God himself our father our Lord Iesus Christ guyd our iournei vnto you And againâ— our lord Iesu christ himself and God our father which hath loued vs and hath geuen vs euerlasâ—â—ng consolation good hope through grace comfort your hertes and stablish you in all doctine and good doing The Apostle sheweth that he is one God with the father and of equal power in that he offereth one praier to them both and in that he putteth otherwhiles y e father formost and otherwhiles our sauiour Christ. Iustifiyng and sauing vs who iustifieth saueth vs but he who is our sauiour our raunsom our spokesmaÌ„ our mercy stok the end of the law to al beleuers of whoÌ„ Iere. saith This is the name that they shal cal him the Lord our iustifier Almighty foloweth and endeth the definitioÌ„ If it be true which Paul saith I can doe al thinges through the helpe of Christe which streÌ„gthneth me how much more is Christ almighty himselfe of whome Iohn writeth Dicit dominus omnipotâ—â—â— â–ª the Lord almighti saith And the wisemaÌ„ calleth him the almighty hâ—nd the almighty arme the almighty word of God Seing therfore the scripturs do continually preach one God and the same doe graunt al thinges belonging to the maiestie of the God head vnto Iesus Christ ether we must denie the father to be the almignty only inuisible god or els we must confesse his sonne by veritie vnitie of nature to be one God with hym The .xxx. Chapter ¶ All the partes of thesame
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
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