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
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
who loueth me shal be loued of my father I wil loue him of the holy coÌ„forter y e fruit of y e spirit is loue Through this loue of al the thre persons Christ suffred death y t we might liue for of the father it is written God so loued y e world y t he gaue his only begotten son of Christ I liue by the faith of the sonne of God which loued me gaue himself for me The spirit also gaue him for Paul saith of Christ which through the eternal spirit offred himself without spot vnto God They haue also one counsel for Esay calleth y e holy gost the spirit of couÌ„sel strength Christ is called Angeâ—â—s magni consilij an angel of great couÌ„sel because he is the wisdom of God they are of one wil they coÌ„maund forbid one thing their calling is not diuers but one And as the father is called Lord so is the holy coÌ„forter so is Christ. We reade that the spirit of the Lorde came vpon Sampson whom he calleth also his strength saying if my hear were cut of my strength would go from me But after that his seuen lockes were cut awai the scripture saith that the Lord departed from him calling the spirit which gouerned him Lord. If thei haue one nature one kingdom one power one counsel one operation one name one vertue one life one peace one grace one coÌ„mauÌ„dement one vocation one wyll and seyng they be one light one charitie one streame and one Lord how can they be diuers Gods There is a generall vnitie of al things in them wherfore thei must nedes be one God also I trust now it be sufficiently fortified and established that ther is but one god of heauen earth who gouerneth ordreth al thinges Natural reason proclaimeth this as it were out of some highe place vnto al creatures His almighty euerlasting power proueth y e same The Poets confesse and graunt him to be alone the Philosophers coÌ„discend to theÌ„ the Sibilles magnifie and acknowledge him y e false gods of y e Pagans theÌ„selues confesse him the Prophetes of the true God euermore taught this the EuaÌ„gelistes and Apostles fortifie the same nature preacheth one God which acknowledgeth one world faith telleth vs the same for there is but one fayth of both testaments as the Apostle witnesseth and baptisme also for there is but one bath of holy baptisme whiche is ministred in y e name of the trinitie The glorious death of many thousandes of maâ—tâ—rs both of men children women virgins which by no maner of tormentes could be plucked away from this faith haue sealed it and the constant and stedfast consent agrement and conspiration of all tymes and nacions with one minde and accord hath enacted this so that the gates of hel shal not preuaile against it The .xxix. Chapter ¶ Al the partes of the difinition made of God are proued to agre vnto Christ. AS I haue spoken of al iii. persones of the blessed trinitie together so now for a more euident profe of my last content I wyll fortifie out of the stoore house of y e scriptures y t al the parts of my definitioÌ„ made of y e only king of kinges immortal almighty God do belong appertein also both vnto Christ to the alknowing most blessed coÌ„forter The first persel of my difinitioÌ„ was God is a spiritual substance That Christ is a substance no maÌ„ wil deny for he is no accident Read my .xxiiii. chap. there y u shalt find this thing proued But how caÌ„ you proue y t he is a spiritual substaunce The prophet Ieremy saith Spiritus ante facieÌ„ nostram Christus dominus that is y e spirit before vs Christ y e lord Note y t he calleth him both a spirit lord If ther be no spirit he can not be God for god is a spirit and inasmuch as he is a spirit a substaÌ„ce he is a spiritual substaunce not touching his humanitie but touching y t nature in which he is lord as the prophet declareth very wel saying y e spirit before vs Christ the lord meaning that he is Lord in that he is a spirit for y e Lord is a spirit Pure nature foloweth in the difinitioÌ„ By the word pure is ment that God is one a singuler substaunce not myxt not compost Ether Christ is suche a substaunce or els he is a creature If he be a creatur theÌ„ is he subdued to vanitie not willingly for the Apostle witnesseth Quippe vanitati creatura subiacet non volens Euery creature is subdued to vanitie Christ is not subdued to vanitie Ergo Christ is no creature That Christ is not subdued to vanitie I proue thus The ruler of this world came and founde nothing in him Ergo he is not subdued to vanitie But some Arrians wil say y t he was subdued vnto vanitie in y t he toke our natur vpoÌ„ him to restore vs when we wer forlorn for the preacher crieth of all things vnder heauen al is but vanitie al is but plain vanitie Albeit this were truly spoken yet can not S. Pauls saying be verified of Christ who saith euery creature is subdued vnto vanitie not willingly Christ toke our nature willingly restord vs willingly by his precious death passion as he himself doth testifie no man doth take my life fro me but I put it away my self wherfore he is no creature Ergo he is a pure simple single nature without al mixture or composicion Immutable Paul telleth vs that he is immutable for in his letter to his countreymen he witnesseth that the father speaketh these wordes of the .ci. Psalm vnto Christ Thou Lord in the beginning hast laid the foundation of the earth and the heauens are the workes of thy handes they shall perishe but thou shalt endure They shal wax old as doth a garment as a vesture shalt thou chaunge them they shalbe chaunged but thou art the same that is vnchauÌ„geable thy years shal not faile Lo y e father witnesseth that Christ is immutable We read also Iesus Christus heri hodie idem est etiam in secula Iesus Christ yesterday and to day and the same continueth for euer This propertie belonging to no creature proueth him God For God only is immutable Iesus Christ is immutable Ergo Ieus Christ is God Inuisible This is another propertie whiche the scriptures geue vnto God Christ is a spirit touching one nature â–ª then if al spirites if our soules be vnuisible how muche more is Christ vnuisible the maker of spirites and soules Paul calleth hym touchynge this nature vertutem dei the vertue or power of God Wherfore he is vnuisible vnsearchable Paule in the same place calleth him the wisdome of God the wisdome of God is vnsearchable There foloweth in the definition Filling heaueÌ„ earth
THE JMAGE of God or laie mans boke in which the right knowledge of God is disclosed and diuerse doubtes besides the principal matter made by Roger Hutchinson 1550. ¶ Newly imprinted at London by Iohn Day dwelling ouer Aldersgate Anno do 1560. Cum gratia priuilegio Reginae maiestatis per septennium ¶ The contentes and Chapters What God is We must learne what God is of gods word and not of mans wisdom Chap. 1 God is of himself Chap. 2. fol. 6 God is a spirit and how the scriptures do graunt vnto him a head eies haÌ„ds fete and al other parts of mans body he is a bird a shoter a husbandman Christ is his Image and man also Chap. iii. Fol. 7 God is immutable and how he is other whiles angry otherwhiles pleased somtime a slepe somtime awake somtime forgetfull standing sitting walking c. Chap. iiii Fol. 14 God is vnsearcheable chap. v. 17 God is inuisible and how the faithful of the old testament sawe him diuers times chap. vi 18 God is euery where and how Christ is in the Sacrament chap. vii 19 God is ful of vnderstanding cha viii 31 God is truth and whether it be lefull to lie for any consideration chap. ix 73 God is full of compassion chap. x. 42 God is full of rightuousnes and of the prosperitie of euil and the affliction of good men chap. xi 43 God is ful of al goodnes chap. xii 46 God only is immortall and of the immortalitie of soules and aungels chap. xiii fol. 47 God is the maker of all thinges wherof he made them by whome and who made the deuill and of the beginning of syn and euyl Chap. xiiii 48 God ruleth the world after his prouideÌ„ce and how he rested the seuenth day Chapter xv Fol. 53 God only knoweth al things ch xvi 73 God only forgeueth synne our pardoning what it is of losing and binding Chapter xvii fol. 76 God only is almighty and whether he can synne die or lye with other properties Chap. xviii fol. 92 God is defined by y e scripture ch xix 99 xx 100 What a persone is In what order he wyl write of a person A person is not a difference of vocatioÌ„ and office and that the fathers of the old testament worshipped a Trinitie Chapter xxi fol. 101 A persone is no outward thing why the churche hath vsed thys worde Chapter xxii fol. 107 That there be thre persons Christ is a substaunce Chap. xxiii 109 The holy spirit is not a Godly inspiracion is gouernour of the world to be prayed vnto a forgeuer of synne Chapter xxiiii fol. 112 Christ is vnconfounded why he became man and why he came so longe after Adams fall Chap. xxv fol. 120 The holy comforter is vnconfounded why he descended in the lykenes of a doue Chapter xxvi fol. 130 Corporal similitudes of God cha xxvii folio 134 That all thre are but one God The deitie of Christ and the spirite deny not a vnitie Chap. xxviii fol. 142 All the partes of the definition made of God are proued to agre vnto Christ. Chap. xxix fol. 161 All the partes of the same definition are proued to agree to the almighty comforter and spirit Chap. xxx fol. 166 Heresies confuted in this boke AGainst the heresy of transâ—stantiatioÌ„ and corporal or locall presence cha vii fol. 21. Against the Anthropomorphites otherwise named humaniformiaÌ„s which suppose God to be of corporal forme and shape chap. iii. fol. 7.8.9 Agaist popish and outward priesthod the sacrifice of the masse Chap. viii folio 33.34.35 c. Against the Priscillianistes which think that for some consideration sometime lying is not forbiddeÌ„ cha ix 13.37.38 Against the Origeniftes which say that all men women and deuels also at length shalbe saued chap. x. fol. 42 Against the late Epicures which thinke that God so rested the seueÌ„th day froÌ„ all his workes that now he worketh no more Chap. xv fol. 53 Against Astrologers that thynke all thinges are gouerned by fate destinie by the influence and mouing of the starres Chap. xv fol. 61 Against such as thinke that we through loue or forgeuing other deserue remission of our misdedes Chap. xvii Folio 76.78 Against our late Anabaptistes and Donatistes whiche teache that euill ministers can not christen lose and bind Chap. xvii Fol. 80.81 Against Peters primacie cha xii 81.82 Against the late Anabaptistes and Nouacianes whiche denie those that fall after Baptisme to be recouerable Chapter xviii fol. 91.92 Against the Patripassians and Sabelanes whiche confounde the Father Christ and the holy spirit saying that they be thre names and one thyng Chap. xxi fol. 101.102 Against our late englysh Saducees and Libertines which deny the almyghty comforter to be a substaunce holde that he is a godly inspiration Chap. xxiiii fol. 112 Against the same Libertines and Saduces whiche make the vnlearned people beleue that good aungels are nothing els then good mocioÌ„s and that hel is nothing but a tormenting conscience and that a ioyfull quiet and mery conscience is heauen Chap. xxiiii Fol. 112 Against the damnable opinion that the deuill is nothing but a filthy affection coming of the flesh and that all euyll spirites are carnall mocions and sensual lustes Fol. 116.117 Against the assercion of the Arriannes that Christ toke vpon hym our flesh but not a soule also fol. 121 Against the damnable opinioÌ„ of the late Anbaptist whiche denied that Christ toke his humanitie of the blessed virgin Chap xxv fol. 121.122.123 Against the Arians that deny the father Christ and the holy spirit to be of one substaunce and essence fol. 142.143 Against the multitude of Gods 145 Against the Manicheis whiche make two Gods calling them two contrary principles fol. 144.145 Against the heresie of praying to saintes Folio 145.146 Against vnwritten verities 104 TO THE MOST REVErend father L. Thomas Cranmer Archbishop of Cantorbury Primat of al England and Metropolitane his most humble Roger Hutchinson wisheth peace welfare and eternal felicitie PVblius Scipio he that was first surnamed African ryght honorable Father was wont to say that he was neuer les idle then when he was Idle meaning therby forsomuch as he was a magistrate that he most earnestly thought mused of coÌ„mon wealth matters when he semed to others least occupied A worthy saying for so noble a man and to be embraced of all rulers namely in these troubelous dayes in whiche so manye thinges be disordred and nede reformacion So albeit I am no Magistrate as noble Scipio was buâ— a priuate persone yet I haue thought it my boundeÌ„ dutie to see suche houres in whiche I myght haue ben vnoccupied which some spend in banketting rioting and gamning bestowed neither vnthriftely ne idelly but to the profite of the common wealth to teache the laye people vnderstanding science to the vttermost extente of my small power Vnderstanding is a seede that God soweth in mans soule and among al his gyftes knowledge is
thou swearest by Gods wisdom when thou swearest by Gods armes thou swearest by Christ when y u swearest hands legs thou swearest by his humanitie wheÌ„ thou swearest by his tong and finger thou swerest by the holy ghost and swearing by his head thou swerest by his diuine and blessed nature and swearing by his heares thou abusest his creatures by which thou art forbiddeÌ„ to swear WheÌ„ an oth is necessary we are bounde to swear by God only vnto whom al honor is due for we honor that thing wherby we swear It is naught to swear by the Masse a prophanacion of Christes supper and a patched creature of the Byshop of Rome which was longer in patching then SalomoÌ„s great teÌ„ple in building Nether is it lawfull to swear by any sainctes as Iudges and Stewardes make the simple people do at cessions and courtes for if they be to be sworne by they are to be praied vnto and to be honored Dauid saieth all they that swear by him shalbe commeÌ„ded And Paul vnto the Hebrues speaketh thus that God because he had no greater thing to swear by swore by him self wherby we must gather y t we must swear by God only Thei that swear by his creatures or by the Masse be Idolaters But some wil say if we honor y â— thing wherby we swear let vs swear by God that we may honor him Brother be not deceiued God is honored by swering but how Truly when thou swearest by him in a waighty matter of life death before an officer or in any other matters of importaunce thou dost hym honor and homage but if in euery trifle thou call him to witnes thou dishononorest him and breakest his commaundement which saith Non assumes nomen domini c. Thou shalt not take y e name of thy Lord God in vaine Swear therfore by God as God hath commauÌ„ded thee thou honorest him I trust nowe it is euident that God not withstaÌ„ding all these forsaid partes and members is a spirit and no bodely no corporall no sensible thing If ther be any that think otherwyse I would fain learn how thei set the scripturs together which can not be contrary one to another for scripture is truth and truth can by no meanes be contrary to the truth If they wil proue of the places before that God is like man I will proue also because the scripture saith who is this y t cometh froÌ„ Edom with stained red clothes of Bosra whiche is so costly that God goeth in a red coat whiche if it be true he must nedes haue a tailer or els make it himself for those wordes ar spoken of God as the place sheweth But if we weigh the place diligently we shall find that Edom is the earth the stained red clothes are Christes bloude whiche he did shed vppon earth for our sinnes And they whiche demaund who he is be his creatures which shall maruel at the wisdom of God in deliuering mankind from the bondage of the spiritual Pharao by bloud by death by the crosse I wil proue also y t he hath shoes for he saith by Dauid ouer Edom wil I strech out my shoe And then he must nedes haue a shomaker or els make shoes him selfe But Edom is the earth the Apostels fete be his shoes for it is written how bewtiful are the fete of them which bryng glad tidinges of peace He stretched his shoe ouer the earth when he sent them to preach to al creatures For their sounde went into all landes their words to the ends of the world I may proue also with lyke argumentes vnto these bycause Gods worde doth attribute wynges vnto God that he is a byrd and so if he be lyke a man and a byrd both he is a moÌ„ster and bicause it doth attribute vnto him bow shaftes quyuer that he vseth shoting bicause it graunteth to him a fan a flore wheat chaffe that he occupieth husbandry Dauid saith defend me vnder the shadowe of thy wynges likening God to a bird forasmuche as he is no lesse carefull for his chosen then the Hen is for her chickens as Christ declareth very well crying Ierusalem Ierusalem howe often wold I haue gathered thy children together as the hen gathered hir chickeÌ„s vnder hir winges and ye would not And it graunteth God bow and shaftes and a quiuer to signifie him to be a punisher of the vngodly and a rewarder of the Godly for as muche as men minister helpe or vengeaunce one to another oftentimes through bowes and shaftes and one Prince aideth an other with archers He hath bent his bow saith Dauid and made it ready he hath prepared weapons of death and ordeined arowes to destroy that is he wil aueÌ„ge euil meÌ„ he wil reward them for their oppression â–ª he wil punish them for their vngracious deuises except they amende he hathe whet his swerde And â—ell may God be compared to a shoter For as the shoter the lesse or more he draweth his shaft his stroke is therafter and if he draw it far and vp to the Iron then it payeth likenes of God Yea truly but in soule in mind in y â— inward man not touching his body Wherfore Augustin a man most expert in Gods word crieth out against the Image of the trinitie calling it Sacrilegium A staining of Gods honour and an Idoll because the glory of the immortall God is chaunged into y e similitude and Image of mortall man forbidding such an Image not only in the church but also in thought mind I suppose that the Antropomorphites erected this Image When Philip desired Christ to shew him the father he rebuked him and aunswered he that seeth me seeth the Father for he is the only Image of the Father as Paul writeth not a domme Image for he is his word not a dead Image for he is life and resurrection not couÌ„terfet for he is truth God is a spirit not fleshe a soull not a body The soull of man is sayde to be made Ad imaginem similitudinem dei after the Image of God because it is a spirituall creature vnuisible vncorruptible not of the substaunce of God as the Maniches and the Priscillianistes do falsly defend but made of nothing For then it should know all thinges as God knoweth and be ignoraunt of nothing it should be voyd of al affections mutabilitie and vnconstancie There is in mans soull reason discerning good from euil truth from falshead There is memory by the whiche he remembreth thinges past there is will by the whiche he choseth what hym lyketh Besides this our first parentes were made with out spot voyd of sinne clean righteous holy replenished with al floures of vertues and knowledge In these thinges man was formed after the lykenes of God In these we be like y e Angels our bodies we haue comen with the brute beastes it was made of the
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
wytnesse let vs aske the scripture what the deuill is let vs enquire of Peter Paul let the Prophets the Euangelists testifie S. Peter saith that our aduersari the deuil walketh about like a roaring lion seking whome he mak deuour He compareth him to a Lion he walketh he seeketh And the chosen vessell Paule warneth vs to put on y e armour of God that we may stand stedfast against the crafty assaults of y e deuil forasmuch as we wrestle noe against flesh bloud but against rule against power against worldly rulere of the darkenesse of this world against spirituall wickednesse for heauenlye things He maketh a difference betwene the deuill his assaults which be beastly affectioÌ„s saieng against y e crafty assalts of the deuill and he calleth them rulers powers wherfore thei be no fleshly motions But you will say he calleth them spirituall wickednesses a wickednesse is no substauÌ„ce So Terence calleth Dauus Scelus Tully calleth Cateline Pestis so the scripture caleth God loue truth and light il men darknes We read in y e story of Iob y t wheÌ„ y e seruauÌ„ts of god came stode before the Lord Satan came also among them God talketh w t him and he aunswereth that he had walked through the land and craueth of God to suffer him to scourge Iob without whose leaue he could do nothing After he rayseth the Sabees against Iob he kylleth his seruaunts he slayeth his childreÌ„ he smiteth him with marueilous sore byles froÌ„ the sole of his fote vnto his croune so y t he scraped away the filth of them with a potsherd Did an affection worck these things or a spiritual rule and substauÌ„ce To deceiue wycked king Achab he promiseth that he wil be a liyng spirit in the mouth of .iiii. C. prophets he vexeth kiÌ„g Saul Christ seeth him as lightning falling doun from heauen he blyndeth all those that beleue not the Gospel he worketh al iniquitie he seduced Adam and Eue he is y e enemy which soweth tares to destroy the sede of euerlasting life y t is of Gods worde he is the strong harnessed man and spirituall Pharao ouercomeÌ„ of our sauiour Christ he is the gouernour that ruleth in the aier and king of this world he setteth Christ on the pinacle of the temple and on a high mountain sheweth hym the glory of y e world he buffeteth S. Paul leâ—t he should be exalted out of measure through the abuÌ„daunce of reuelations he striueth w t Mighel the Archaungell disputeth about the body of Moises he shal cast the faithful congregation into pryson for .x. days he is the dragon cast out of heaueÌ„ by the bloud of the lambe and pursuing the woman Then he is no fleshly motioÌ„ vnles our sauiour Christ had such beastly motions vnlesse also heaueÌ„ were ful of such which was ful of traiterous angels In the countrey of the Gargasites two deuils seing christ cried out what haue we to do with thee O Iesu son of God art thou come hether to torment vs before y e time And they besech him of leue to go into the herd of swine Do affections cry talke kil smite fall from heauen tempt Christ pursue the church Christ telleth vs they shalbe punished in the fyre with the wicked saying depart from me ye cursed into euerlasting fyre which is prepared for the deuyll and hys aungels S. Peter sayeth that God spared not hys aungels that synned but cast them downe into hell and delyuered them in to chaynes of darkenes to be kept vnto dampnation Paull commaunded the Corinthians to deliuer him which helde his fathers wife to SataÌ„ for the destructioÌ„ of the flesh He meaneth not that thei should giue him ouer to the lustes of the flesh suffer him to abide in vaine pleasures Wherfore deuels ar no fleshly lustes carnal motions sensuall affections Deuels beleue tremble saith Iames. They confesse Christ to be the sonne of God as in the EuaÌ„gelists we may read more theÌ„ once or twise But I think our Saduces wilbe edified more by a coniurer theÌ„ by the words of godlines wherfore I send theÌ„ to coÌ„iurers sorcerers enchauÌ„ters charmers witches which wyl learn and perswade theÌ„ that there be deuils and that they be not lustes of the flesh but spirituall substaunces spirits created for vengeaunce which now in y e end of the world shall powre out theyr strength to plucke the Lambe of God out of the myndes of al men If therfore al angels both good and euil be substauÌ„ces and not Godly or beastly lustes much more God the holy ghost maker of al spirites knower of thoughtes gouernour of the church forgeuer of syns hatcher of y e creaturs filler of al places is a spiritual substaunce no inspiration The .xxv. Chapter ¶ Christ is vnconfounded why he became man why he was borne of a woman he toke both the soule and body of man why he chose a virgin to be borne of and why a virgin hand fasted and maried why he was a babe at his beginning not an able man as Adam was at his first creation why he came so long after Adams fal why he was baptised tempted crucified c. NOw albeit both Christ be a substaunce and the holy ghost also yet it doeth not folow that thei be two persons in the supergloriouse trinitie for they may be both one as the Sabellians do teache Wherfore now I wil proue that they be vnconfounded y t which being proued no man can doubâ—e hereafter but thei be two persones for a persone is an vnconfounded substaunce We may learne out of Gods boke that nether the father nor the holy comforter toke mans nature vpoÌ„ them but Christ only For as through a natural man we were banyshed out of paradise made the children of euerlasting damnation so it pleased the almightie trinitie nether by an aungel or Archaungel but by a natural man to restore vs againe make vs heires to saluation as Paul witnesseth by a man came death by a man commeth resurrection of the dead For as by Adam al die eueÌ„ so by Christ al be made aliue And the will of God was that he shuld be born of a woman God sent his son Factum ex muliere borne or made of a woman But why was Christ born of a woman Truly because syn death ouerflowed the world through y e first woman he worketh the misterie of life and rightuousnes by an other woman y t the blame of sinne should not be imputed to his creature which is good but to y e will by which Eue sinned For seing he is a sauiour both of men and women he becoÌ„meth man forsomuch as maÌ„ is the better kind yet he is borne of a womaÌ„ y t we shuld beleue him to be a sauiour of women also so that his birth of a woman his becomming maÌ„ declareth him
is immortal Christ his sonne also must nedes be immortall forasmuch as the father is lykened to the sunne and Christ to the clear and bright beames for he is the bryghtnes of the euerlasting light I would know of the Paulians Arrians whether the father in tyme begon to be a father or was a father euermore without tyme. If they graunt that he was a father euer the which thei can not denie then it must nedest folow that the sonne was euermore For he was not a father before he had a sonne but he was called a father of the sonne and he that is alwaies a father hath euermore alwaies a son If Christ was not euermore then time was before him the Apostle lieth calling him Primogenitum omnis creature first begotten of al creatures for time is a creatur was before him But time was made by Christ for all thinges wer made by him as y e beloued disciple witnesseth If he wer the maker of time thē he was before all time and that whiche was before al time is not moued in time but is without time without beginning immortal Wherfore Christ is immortal and then he is God for only God is immortal after this sort Likewise the alknowyng cōforter was euermore who is cōpared to the heat for an euerlasting heat must nedes procede out an euerlasting sunne and euerlasting beames He is digitus dei the finger of god If I cast out deuils in the fynger of God c. For where Luke sayth in the finger of God it is in Matthew I cast out deuils in the spirit of God Then ether we must confesse him to be without beginning and of the substaunce of God or els graunt that God once lacked a fynger and denie the same to be of the substaūce of the body Like reason may be made of christ who is the hand and the arme of God for God was neuer without his fynger hand ne arme and then al thre be of the same nature with the body And for so much as Gods finger is almyghty and his hand and arme likewise both Christ is almighty and the blessed cōforter also and Christ is God by nature and the holy comforter also For nothing is almighty and of the nature of God but God only But the Arians reply that y e father is elder thē the sonne and that he which begetteth is before him that is begotten Ego hodie genui te This day begat I thee This is true in fathers vpon earth but not in an euerlasting father who must nedes haue an euerlastynge sonne Nether doth this reason holde in al earthly thinges for fire gendreth light and heate procedeth from it and yet the fire gendring and light gendred heat proceding be Coena not one before the oother Therfor it is against reason that y e father begetting and Christ begotten the holy ghost proceding should be coeterne coimmortal not one before the other in time but eche one of them before al time And wel may the trinitie be likened to fyre and his heat light for God in the scripture is called fyre Dominus deus tuus ignis consumens est The Lorde thy God saith Moises is a consumyng fire And Ihon calleth him also light saiyng Deus lux est God is light in him is no darkenes at al. And Christ witnesseth of him self that he is light saying I am the light of the world who is Lumen de lumine light of light For as the fyre ministreth light to a multitude yet is not minished or cōsumed therbi so God bestoweth innumerable benefites vpon vs and yet his liberalitie is not hindred therw t. Likewise also in a cādel of which many other candels be light the light is not therby in any wise diminished or hurt at al. One supper doth not refreshe or suffise many as wel as few but y e voice of one preacher teacheth as wel a hūdred as one The sound of one bell is neuerthelesse when it is heard of many Euen so he who preserued the smal porcion of meal oyl for the wydowe and her son that was not diminished who with a very few loaues a certein fishes refresshed a great multitude so y t those things were not diminished but increased knoweth how to employ his benefites with out any losse or detriment to his liberalitie Moreouer as fire sēdeth forth both heat light but nether heat ne light sendeth fire so y e father sendeth both Christ and the alknowing comforter he is vnsent And as both the light the heat are of y e fire so Christ y e holy ghost both ar of the father the one begotten the other proceding and the father only is of him self of no other And as fire is not before heat light no more is the father before the sonne and the holy Ghost But in that place which I rehearsed out of Deuter. God is called fyre because he melteth the synnes of those that wyll amend as the fyre melteth war and punisheth the sinnes of disobediēt persones with vnquencheable fire and Iohn calleth him light for the same cause For light putteth away darknes and is contrary to it For these properties and diuers other the scriptures cal God the sun of rightousnes fier and light If we ponder thē diligently we shal fynde also the Image of the blessed Trinitie in our selues in our owne natures For it is written God made man after his Image after y e Image of god formed he him This Image is in our soules not in our bodies as I haue proued in my cōfutatiō of the Anthropomorphites or humaniformiās Mānes soul is a liuely Image of God The soul is a spirit almightie God is a spirite the soule quikneth ruleth the body the Trinitie gouerneth the maruelouse frame of this world Reason will and memory are thre but one and the same soule So y e father the son and y e holy ghost are thre distinct in propertie and one God Whatsoeuer thing the soule doth these thre be the workers therof Reason cannot discern good and euill truth falshed plainnes and craft profe sophisticatiō without either will or memory Neither will chuseth what him lyketh without the other nor memory remēbreth not things gone without reason and wil. These actions workes which are sayd properly to belonge only to memory and only to reason and will in very dede ar done by the workemanship of all thre So the father y e son and the holy ghost worke all things vnseparablie not that each of them is vnable to worke by him selfe but that they all thre are one God one spirite one nature as reason wil memory ar one soul. The sonne worketh alwayes wyth the father for whatsoeuer the father doth y ◠doth the sōne also and Christ recordeth that as his father worketh hytherto so he worketh ▪ The
almightie coÌ„forter can not be absent from their works for he is the spirite of them both and fylleth the round compasse of the world If I wold gather all the workes of â—ch person into an induction I could manifestlye proue this to the capacitie of all men but it is to long to speake of their workes I will speake of the creation of the worlde of Christes incarnatioÌ„ of his miracles and resurrectioÌ„ prouing al these to haue ben done by the workmanshippe of the thre persons For if the Trinitie did worke inseperablye in these no doubte it hath don likewise in all other First touching the creatioÌ„ of the world no man distrusteth the fathers workimg of whom that is supposed to be spoken In the beginning God created heauen and earth If thou doubt of Christ the holy comforter herken what y e prophet Dauid saith by the word of the Lord were the heaueÌ„s made and bi the word of his mouth the glorious fairenes of them Wherfore heauen earth be the workmanship of the thre persons Was Christ conceaued in the wombe of Mary by the workemanship of the holy comforter and is he not maker of the world If the thre persons work euermore without seperatioÌ„ why doth the scripture graunt certein works to one person certein to another Truly to teach vs that ther be thre persons that ther be thre distincte thre vncoÌ„founded Onely the person of the father soundeth the voice in Christes baptisme only the holy ghost appeareth lyke a doue only Christ is incarnate Notwihstanding both the flesh of Christ and y e voice of the fatheâ— and the apparitioÌ„ of the al-knowing coÌ„forter be the workemaÌ„ship of the whole Trinitie I meane not that Christ the holy ghost souÌ„ded the voice but that thei were workers of the voice â–ª the father only souÌ„ded it not Christ not the holy ghost For they be distinct and vnconfounded they be thre not all one thre persons not thre names So the holy ghost only shewed himselfe in y e shape of a doue not the father not Chriâ—â— Neuerthelesse the doue in which he apeared was the workemanshippe of al thre So neither the father ne yet the blessed comforter were incarnate but Christ only Neuertheles the flesh nature of Christ was the workemaÌ„ship of the whole Trinitie whose workes be â—nseperable This may be gathered of the wordes of the Angell to Mary Spiritus sanctus superueniet in te virtus altistimi abuÌ„brabit tibi The holy ghost saith Gabriell shall come vppon the and the power of the highest shall ouershadowe thee By the highest the father is to be vnderstaÌ„d by these wordes Virtus altistimi the ver â—ue or power of the highest the sonne For so S. Paule calleth him to the Corrinthians saying we pâ—each Christ crucified vnto the Iewes an occasion of fallinge to the Greekes folishnesse but vnto them which are called both of the Iewes and Grekes we preach Christe the power and wisdome of God The word virtus is transâ—ated in english vertue or power the greke word is Dunamis both in Paul and in the aunswer of the aungel PeradueÌ„ture some man wil denie that the father is ment by y e word Altissimus Therfore I wil fortifie his operation with an other reason Christes incarnatioÌ„ is his sending as I haue proued befor For who is sent thither wher he is already But he is euery wher touching his diuinitie Wherfore he is sent thither where he was not â—y appearing in his humanitie And it is plain that the father sent him wherfore the incarnatioÌ„ of Christ is the workmanship of the holy glorious Trinitie The scripture telleth that our sauiour Christ also by his word and commaundement did cast out many deuils but the same witnesseth y t the father and the holy ghost did worke with him lest thou shouldst thinke the works of the trinitie to be separable For of his fatheâ— he himself sayth The father that dwelleth in me is he which doth the workes And of the aldoing comforter also I cast out deuils in the scripture of God Lyke profe may be brought of all his other miracles So only Christ arose from death to life and yet the holy Trinitie raysed him For of the father it is wrytten who raysed Christ from death And of himself he testifieth saying to the Iewes asking a token Destroy this teÌ„ple and in thre dayes I shall rayse it vp again And that y e holy ghost raised him Paul is recorde and wytnes saying Wherfore if the spirit of him which raysed vp Iesu froÌ„ death dwel in you And Iohn also y e spirit quikneth For it is not to be takeÌ„ only of the quickening of our soules but of our bodies also nether is it vnlike that the holy comforter did rayse hym whome he formed in the virgins wombe Like proue might be made of all the peculier workes of the alworking comforter and of the father Wherfore their workes be no more separable then the workes of reason wil and memorie namely seing they be one God as the other thre be one soule The .xxviij. Chapter ¶ How there is but one God only the diuinitie of Christ and the aldoing comforter notwithstanding this vnitie NOw I haue almost declared al the contentes of this treatise that is what God is what persone signifieth and that there be thre persons in the glorious Trinitie For the profe of my last matter and content I wil first teache with euident scriptures that there is but one only God and theÌ„ with reasons not of phylosophy but gathered out of them for the scripture is profitable to teache to controll and to instruct Then I will proue that the same scripture graunteth al and eueri one of y e partes of the definition made of God to our sauiour Christ and that done I wyl fortifie also that al the partes of thesame definition are grauÌ„ted to the alknowing and almighty comforter The Christian congregation beleueth the father y e son and the holy gost to be one God not by nuncupation only but by vnitie of nature For if the multitude of theÌ„ that beleued were Cor vnum anima vna one heart and one soul if he which is ioyned vnto the Lord is one spirit if man wife be one flesh one body as y e Apostle witnesseth if al men be one substaunce touching ther nature if the scriptures testify that in humaine thinges many be one â–ª how much more are the father the sonne and y e holy ghost one God which differ not in nature substaunce for it is written there are thre which beare record in heauen the father the word the holy ghost these thre are one The vnitie of their nature proueth them not to be thre Gods but one God The damnable seâ—t of y e Arrians expouÌ„deth this text Hij tres vnum sunt these thre are one that thei be one in
ghost by baptisme doth regenerate vs make vs Gods children For that we should beleue him to be a worker in baptisme with the father and the sonne the bath of holy baptisme is commaunded to be ministred in this name also And for the same skill it pleased the gloriouse Trinitie he should appeare notably at Christes baptisinge in the likensse of a Doue And as for Christ he was not baptized for any wrincle of sinne but for our example and only erudition Seing then the Holye ghoste was a worker in Christes baptisme much more he is worker at our christeninges which proueth him to forgeue sinnes God only forgeueth sinne The Holy ghoste forgeueth sinne Ergo the Holy ghoste is GOD. To be called vpon and prayed vnto The holy ghost is to be praied vnto for what is baptisme but an inuocation of the father the sonne and the holy ghost as all thre be named so they all thre heare the prayer of the minister forgeue the sinnes of him which is christned and make him of the child of dampnation the heyre of saluation That we should fastly firmly beleue this workmanship of the whole Trinitie in our christeninges that thre persons euery one wer preseÌ„t at Christes baptising who had no nede of baptisme I say but only for our erudition and ensample The father notifieth himselfe in the voyce which souÌ„ded the son in mannes nature the aldoing coÌ„forter appeared notably in y e likenes of a doue Why in the likenes of a doue rather then of any other bird ie declared before Moreouer y e holy ghost both heareth our praiers for he is euery where and he helpeth our infirmities as y e Apostle witnesseth Ergo he is to be praied vnto Again faith is his gifte prophecie is his gifte vtteraunce miracles iudgemeÌ„t tonges healing be his gifts And truth for he is the spirit of truth and wisdom counsel sanctification life by thesame reason loue ioie peace pacience gentelnes goodnes fidelitie mekenes temperauncie be his graces and fruites as is proued before which proueth that he is to be praied vnto For the scripture vseth this reason to moue vs to pray vnto God that he is y e geuer of those thinges that are asked as the Apostle Iames saying if any of you lack wisdom let him aske of God which geueth And Paul he is able to do abundantly aboue al that we aske or thinke And Christ vseth thesame reasoÌ„ saying what soeuer ye aske in my fathers name he wil geue it you If the Papistes can shew that S. Paul and the blessed virgin other now being with Christ touching their souls in the earth touching their bodies doe nowe geue giftes and graces vnto vs truly I wold pray vnto them to geue me some But who is able to proue this out of the scriptures The spirit knoweth al thinges yea the botoÌ„ of Gods secretes much more the botom of our hearts ergo he is to be praied vnto Doth not he hear our prayers which commaunded to seperate Paul and Barnabas vnto the worke wherunto he had called them Paul was called an Apostle by God The holy ghost called Paul Ergo the holy ghost is God It is no trifle to preache but an earnest worke and labour and the labourer and workman is worthy of his wages The worke and office of saluacioÌ„ is vnrewarded in England and thought not â—ecessary which musâ— nedes bryng in the vncleane spirit of ignoraunce again Therfore let vs pray to the holy spirite to amend it to seperate mo Pauls to this honorable work and office It is a comâ— saying Honos alit artes rewardes norish aâ—tes and Magistrates are ordeined of God to maintein knowledge to destroy ignoraunce and sinne I wold wysh that preachers were sent abrode into the couÌ„trey as wel as to cities and great tounes for they are the shop of Christ as well as others And that as Christ disputed in y e temple and Steuen with the Libertines and Alexandrines And Paul when he went a preaching disputed in the audieÌ„ce of the people against those that would not hear the truth at Athens with Phylosophers and at Ephesus and other places that so now euery preacher which is knowen to be groundly learned and seperat to this office wheÌ„ he cometh to any parish which hath a popish person or curat that he shuld haue authoritie to examen them in the sacramentes other principal matters that they ether acknowledge y e truth before their parishes or els be coÌ„pelled to say their conscience and knowledge in open disputatioÌ„ with the preacher so that the church wardens of euery parish be ouerseers of thesame for auoiding of tumult disturbaÌ„ce By this meanes papistes others shuld best be won and ouercome and the people shuld learne more of one disputation theÌ„ in ten sermons Further if there be any suspected to be an Anabaptist in the sayd parishes I would to God well learned preachers were authorised to compell cal such to render accompt of their faith before the whole parishe and if it were found Anabaptisticall that the preacher enter disputation with hym and openly conuict hym by the scriptures and elder fathers if he remain obstinat thesame preacher to excomunitate him and then to midle no further with hym but geue knowledge therof to the temporall magistrates which for ciuile consideratioÌ„s may punishe hym with enprisonment death or otherwise as their wisdoÌ„s shall iudge most mete for a ciuile quietnes a godly order Now both papistes Anabaptistes complain that they are put to scilence the people haue more aâ—â—â—auÌ„ce in their scilence then in the preachers do thinke that they could perswade and proue their matters if they might be suffered But if this way were takeÌ„ it wold apeare most euideÌ„t that al their doctrine wer builded on the sand not on the rock There be many discrete sober wel learned preachers both in al y e elder fathers and in the scriptures whiche if this way were taken or another like would confound al heretikes and beat down papistrie and discourage the best learned of them and perswade the people after another sort then is done yet Thus did y e Apostles thus did y e elder fathers as Ambrose Iero. Aug. others as apereth of their works which be ether sermoÌ„s to y e people lessons homelies or disputatioÌ„s agaiÌ„st heretiks Now if a preacher come and preache in a parishe in the countrey if the person vicar or curat be of a corrupt iudgement as the most deale be by reason of the dayly company and familiaritie that they haue with their parysh thei do discredit the preacher when he is gone and marre all that he hath done which they nether could ne durst iustifiâ— before his face Therfore I would it were remedied this way or some other namely if they be maried men then they wil sclaunder them rayle on theÌ„
Roma 8 Gene. 1 Actes 8 Actes 1â— Ihon. 20 Psal. 18 Roma â— Math. â— 2. Cor. â— Math. 24 Prou. 25 Abrahamâ— vision Gene. 1â— Gene. 1â— Sapi. 5 How God is named y e son of vnderstaÌ„ding â—sal 103 Democrit Sapien. â— Colloss 1 Ihon. 1 Luke 11 Math. 1â— Ierem. 3â— An obiectâ— answered How God is fier and light Deut. 4 Ihon. 1 Ihon. 1 3. Reg. 17 Math. 14 Marke 6 Luke 9 Deut. 4 1. Ihon. â— Gene. 1 A glasse to se God in The workes of y e. 3. persons be vnseperab Ihon. 5 Sapien. â— An obiect answered Luke â— 1. Cor. â— Ihon. 14 Math. 12 Gala. 4 Ihon. 2 Roma 8 Ihon. 6 â— Tim. 3 Actes 4 1. Cor. 6 1. Ihon. 5 Ariâ—s interpretation coÌ„futed 1. Cor. 3 Gala. 3 1. Cor. â— An obiect answered An other obiiection answered Ihon. 17 Colloss 3 â— Cor. 15 Deut. 6 Deut. 32 Marke 12 Elohim The Heathen opinion coÌ„futed Luke 19 Aristotle Against the Manichees 1. Tim. 6 Ihon. 1 Ihon. 8 AgaiÌ„st praiâ—ng to sainâ—es The fyrstâ— reason Thessa. 2 Esay 50 and .59 Psal. 85 Ihon. 14 Ihon. 10 The thyrd Roma 12 Ieremi 2 Psal. 39 Ierem. 32 Hebre. 2 Esa. 44. and .45 Psal. 148 Thales Gene. 1 Pithagoras Parmenides Aristotel Plato Hermes Tullius Sibbella Erithrea Apollo Actes 17 God is a fatâ—er Luke 1â— How y e faâ—ther Christ and the holy spirit â–ª be one God An obiect ThaÌ„swer Psal. 117 Esay 45 Ihon. 14 Luke 16. Math 2. Math. 15 Roma 1 Galat. 1 Math. 4 Ihon. 13 Math. 23 1. Cor. 8 Baruch â— Ihon. 17 1. Cor. â— Apoca. 19 Eccle. 42 1. Cor. 2 1 〈…〉 Ihon. 8 Hebre. 9 Luke 7 1. Tim. 1 1. Tim. 7 Luke 18 Deut. â— Deut. 4 Esay 44 and .45 Gene. 17 Sapi. 11 and .17 They haue one name Math. 28 Ihon. 5 Ihon. 14 Actes â— 1. Ihon. â— Ihon. â— Psal. 4 Ephesi 1 Hebre. 1 God is vertue 1. Cor. 1 Math. 26 Actes 1 Luke 6 God is lifâ— Ihon. 14 1. Ihon. 1 Ezechi â— God is a floud or streame Esay 66 Ihon. 7 They haue one grace Galat. 1 Galat. â— Actes 2 One charitie Ihon. 14 Ihon. 3 Gala. 2 Hebre. 9 Esay 11 One couÌ„cel Iudic. 14 Iudiâ— 16 Christ is a substaunce Threno â— Christ is â— spirit 2. Cor. 3 A single nature not mixte Roma 10 Ihon. 14 Ecclesi 1 Aebre 1 Psal. 110 Hebre. 13 He fâ—lleth heaueÌ„ and earth Sapi. 8 Math. 18 Sapien. 8 1. Cor. 1 Ihon. 14 Ihon. 15 Psal. 44 Hebre. 1 Iacob â— Philip. 2 Colloss 2 Colloss 1 Ihon. 1 Iacob 3 Ihon. 14 Ihon. 8 Coliss 1 Ihon. 3 Ihon. 5 Psal. 8â— Ihon. 2 Math. 26 Lukâ— 14 Ihon. 1â— Marke 2 Luke 7 Apoca. 22 Math. 2.15 and .28 Roma 1 Philip. 1 Math. 4 Esay 11 Ictes 7 Actes 9 1. Thess. 3 â— Thess. 2 1. Ihon. 1 Roma 10 Ierem. 3â— Philip â–ª â— Apoca. 1 Saâ—â— 1â—8 Psal. 11â— Roma 8 2. Cor. 3 1. Cor. 12 Psal. â—3 Ierem. 23 Sapi. 1 Psal. 138 Luke 4 Psal. 64 Actes 10 Why the spirit is nâ—med oyle Esay 11 Sapi. 7 Ihon. 14 and. 15 Ihon. 1â— Salomon Susanna 1 Nume 11 Esay 48 Ezech. 1 Esay 11 Ihon. 15 Roma 1 Esay 4 Roma 8 Ephesi 1 Hebre. â—â— Galat. 5 Hebre. â— Ephesi â— Iob. 26 Psal. 31 Gene. 1 Psal. 103 Psal. 21 Psal. 8 Psal. 1â— Exod. 16 Esay 63 â— cor 12 Luke â— â–ª Actes â—â— Actes 10 Actes 8 Esay 11 1. Cor. 2 Marke 13 1. Cor. 2 Ihon. 2â— 1. Cor. â— Esay 6 Math. 28 Math. 28 Math. â— Roma â— â— Cor. 12 Esay 11 Roma 1 Ezech. 1 Galat. 5 Iacob 1 Ephesi 3 Ihon. 14 Preaching is a worke Luke â— Actes â–ª â— Actes 17 Actes 18 Esay â–ª 4â— Augustine Psal. 83 Iudic. 7 Pâ—ter praieth to y t holy spirite 1. Cor â–ª â— Temples 〈◊〉 to be dedicate to God onlâ— Roma 1 Philip. 3 1. Cor. 14 â— Cor. 9 Psal. 98 Christes flesh is to be worshiped Luke 1 Esay 66 An Obiec Ihon. 4 â–ª ThaÌ„swer Ihon. 1â— 1. cor â— Sapi. â— Esay 1â— Ihon. 14