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
gathered them together as the hen gathereth hyr chickens vnder hir wynges and they would not suche be not saued for God saueth no maÌ„ against his wil. Ther is theÌ„ no parcialitie no vnrightuousnes with God whose iudgemeÌ„ts be vnsearchable but neuer against iustice aboue our capacitie but neuer against equitie Who is able to discusse why some die old some yong some in midle age why some be poore some rych some gentlemen some Lordes some kinges some of a base ston and other infinite diuersities If these thinges were necessary to be knowen God wold haue opened theÌ„ in his scriptures but in that he speaketh not of theÌ„ iudgeth theÌ„ vnprofitable for vs to know Let vs beleue that God worketh al these thinges and that therfore they must nedes be right iust bicause he is y e workmaÌ„ not searching things aboue our vnderstandings but say with S. Paul O the depenes of the riches and wisdom knowledge of God how vnsearcheable are his iudgements and his waies vntraceable for who hath knowen y e mind of the Lord or who was his counceller The .xii. Chapter ¶ God is ful of compassion HE is full of all goodnes S. Iames witnessing of him y t euery good gifte is from aboue cometh down from the father of light that is father of good meÌ„ for thei are called light Vos estis lux mundi you are the light of y e world What haue we that we haue not receiued He is liberal pacient merciful wise strong constant equall faithfull magnifical aâ—â—able liberal geuing to all meÌ„ indifferently casting no man in the teeth Pacient calling vs thorowe his long suffring vnto repentaunce Merciful not dealing with vs after our sinnes nor rewardyng vs according to our wickednes Wyse for of his wysdome Dauid saith there is no number Strong for he is our buckeler our shield our strength and defence the rock of our might and castel of our health ConstaÌ„t with whom no man can proue any variablenes Equall for there is no parcialitie with God there is no Iewe nether gentile nether bound nor free nether man ne woman but all be one in Christ Iesu. Faithfull for he is a strong God and a faithfull stable in all his wordes Magnificall for the work of the Lord is great and worthy to be praysed the heauens the Sunne and the Starres the waters and great fyshes therin are the worck of thy fyngers Affable exhorting vs continually to aske knock and pray vnto hym and talkyng with vs moste familiarly first by holy Fathers hys Prophets and Patriarkes afterwarde by his only begotteÌ„ sonne Iesus Christ walking hear vppon earth to whome belongeth all power maiestie rule and honor We read of a certen ruler which called Christ good maister askynge him what he should do to obtain euerlasting lyfe whome Christ rebuked saying why callest thou me good none is good saue God only If God only be good then all goodnes is in him The xiii Chapeer ¶ God only is immortall and yet neuertheles the myndes of menne and Aungels be immortall HE is without beginning without ending How caÌ„ he haue any beginnyng of whome al things take their originall Howe can he haue anye end who is of himselfe by no other thing Heauen and earth perisheth and all y t is in them shall fade awaye as grasse and as the floure of the field but oure God lyueth eternallye who speaketh of himselfe I am Alpha Omega the beginning and y e ending which is which was and which is to come Paul affirmeth the same vnto his disciplâ— Timothe geuing al honor and rule vnto God who only hath immortalitie If only God haue immortalitie why doth Christ forbyd vs to feare men which slea the body and caÌ„not slea the soule howe is man formed after the Image similtude of God Howe can the immortalitie of the mynd be defeÌ„ded and of Angels truly mans soule is immortall and yet only God is immortal for this word onely doth not deny this priuilege to other things as to mannes soul to the Angels but God is said only to be immortall as he is said onely to be good only to forgeue sin Mans soule is immortal but clean after an other sort then God who only hath immoralitie For the scripture testifieth of mans soul that it dieth saying suffer y e dead to buay their dead that is to say let the dead in soule bury y e dead in body It is troubled with affections with passions and subiect to mutabilitie But it so dieth thorow vice that it ceaseth not to liue in his owne nature It is so mortal that it is also immortall Wherfor God is only euerlasting immortal euermore who is only immutable And if this interpretation do not content the heare an other That is immortall properlâ— which is w tout beginning without ending Al creatures haue a begynnynge of the which some neuerthelsse are called immortall because they haue no endynge as the angels mans soul but only God is properly immortall who speaketh of himselfe I am which is which was which is to come This beloÌ„geth only to God and to none of his creatures to none of the works of his fingers of which som may truly say that thei be ar to come but not that thei were because once they were not The .xiiij. Chapter ¶ God is the maker of all things wherof he made them by whome and who made the Deuil and of the begynning of sin euil IN the beginnig GOD made al things wherfore he hath no beginning that which neuer had beginning can not haue ending When I say God made all things I mean that the father the son and the holy spirite formed heauen earth angels men and all other creatures of nothing For of the son it is writteÌ„ al things were made by him and of the holy comforter by y e word of the Lord were the heauens made and al the hostes of them by y e breath of his mouth wher the latin is Spiritus Yea in the beginnyng of the boke it is writteÌ„ of them both that they be no creatures of y e son in y e beginning God created heaueÌ„ and earth that is in Christ. For he answereth y e Iewes askyng what he was I am the beginnyng which speake vnto you and in whose behalf Dauid speaketh In the beginning of the boke it is writteÌ„ of me Paule to the Hebrues repeteth the latter text and expoundeth it of Christ. And Dixit Deus fiat lux c. God said be ther light be there a firmameÌ„t God said the waters be gathered together God said be there lights in the firmament This phrase and maner of speaking is ioyned with the creation of euery thing What did God say what language did he speake Did he speake grek latin Italian freÌ„ch spanish english or hebrue Mark
earth and al the glorious fairnes of them they brought the children of Israel out of the house of bondage they preserued them from the tyranny and oppression of the Heathen they gaue also vnto the Heathen prosperitie and aduersitie peace war pouertie and riches â–ª they gouerne the vniuersal church whose workes be vnseparable Wherfore I thinke it necessary to declare what God is and what a persone signifieth in the deitie for as much as the commen sort of peple are ignoraÌ„t of their maker and gouernour and the signification of a persone is applied to diuerse things And because these two pointes be darke and hidden misteries and no lesse necessary to be knowen of al men then hard to teach I wil shape my speach after such a perceiuable fashioÌ„ that I may by Gods help make an Image of God for the capacitie of y e simple and vnlearned God spake to the Israelites out of the fire in the mount Oreb it is writteÌ„ y t they heard a voice but they sawe no Image because they should make none after it For it is a dishonor to God a derogation and defaming of the diuine nature to make any similitude therof ether of gold siluer stone wood or in thought and minde We must hear his voyce we must learn what God is out of Gods boke not of mans wisdome For if al thinges which be vnder the sunne be to hard for man as the wyse maÌ„ telleth how much more be the secretâ—â— of Gods nature hid from his eies of the whiche Esay wryteth Truly Lorde thou art hidden from vs counting himselfe one of the ignoraunt Simonides a famous clarke among the HeatheÌ„ teacheth vs how feble maÌ„s wyt is in declaring this misterie who when he was enquired of king Hiero what a thing God was he asked a day respite and the next day when he was enquired again he asked two daies more when they were expired he asked more not ceassing to double his daies vntil Hiero required of him why he did so For because said Simonides the more I consider it the darker it is vnto me And no maruel for as no man knoweth what is in man but y e spirit of maÌ„ so al men be ignorant what God is except thei be taught of y e spirit of God For seing Paul saith the eie hath not sene nor the eare hath not heard ne yet haue entred into the hert of maÌ„ the things which God hath prepared for them that loue him howe much more doeth he himself surmount our capacities But it foloweth God hath opened them vnto vs by his spirit for the spirit searcheth al things yea the botom of gods secretes And this spirit speaketh breatheth on vs in the scriptures as it is written My wordes are spirit and life Experience doth teache vs and the Apostle warneth vs how saÌ„tastical our heads be in searching Gods misteries For some imagine God to be a corporal thing of maÌ„s shape and forme because the scripture doth grauÌ„t in diuerse places vnto God hands fete eares eies mouth tong called comenly Anthropo morphites Read the .x. boke of the tripartite historie .vii. chap. and there you shal finde a great contention coÌ„cerning this matter betwene the monkes of Egipt and Theophilus bishop of AlexaÌ„dria albeit the sect of the Epicurus held this assercion long before as it appereth in the first bok of Tullie De natura deoruÌ„ wher this opinion is eloquently confuted by Cotta a Senatour of Rome Other rob God of his glory geue it vnto his creatures worshipping y e Sun the Mone the fier yea and mortal men for the immortal God and vnreasonable beastes for the authour of al reason wisdome and vnderstanding And some dishonor him by honoring of dead saintes and worshipping of bread and wine without any coÌ„maundment of the scripture any exaÌ„ple in the old or new testament any authoritie of the doctors I wyll not stand in rehersing the sundry phantasies of men as touching God What is the cause of al these phansies diuersities but that for which Esay controleth vs saieng The oxe knoweth his Lord and the asse his masters stall but we know not god Come therfore good christen people harken to the wordes of the Lorde I wil shew you in them y e maiestie of God himself his face countenaÌ„ce his magnificeÌ„ce highnes which cannot abide the felowship of any creatures Paul vnto the Hebrues warneth vs that we be not caried away with diuerse and straung doctrine which 〈◊〉 much to say as if he shuld coÌ„maunde vs to flie mans doctrine For mâ—n be the strauÌ„gers whose doctrine he biddeth vs flie as Peter witnesseth â—early beloued I besech you as straungers Pilgâ—ims c. Paul also expouÌ„deth hâ—mâ—elf saying that Abraham Isaac and Iacob confessed themselues to â—e straungers and Pilgrimes vpoÌ„ the 〈◊〉 dwelling in tentâ—s And Christ saith that his shâ—pe hear not the voice of straungers that is the doctrine of men the whiche in the viii of Marâ—â—e is called the leauen of the Pharisies and of Herod Wherfore if we be shepe of his pasture and people of his handes let vs folow his counsel for he is our shepeheard our head and the truth and of his Apostles for they are his labourers and workemen remembring that Dauid saith vnderstanding is good to them that doe after it For he that knoweth his maisters wil and will not folow it he shal be more greuovsly punished Christ saith vnto a woman of Samaria at Iacobs wel besides Sichar y t she her people worshipped they knew not what for they leaned to custume fathers rather then to the text of Gods word saiyng our fathers worshipped in this mountain But the Ieweâ—â—leauing vnto Gods word and worshipping in the temple knew what they worshipped the whiche was written for our enstruction that we shuld repare vnto the scriptures in all doutes and controuersies the which is the only touch stone to examin and trie al doctrine the forged pretensed and false from the sincere germane true The weapons of our warre saith Paul are not carnal thinges but the power of God to cast down strong holdes to ouerthrow inuentions that is to vanquish heresie to destroy all il doctrine Verely the Gospel is that power of God for so Paul tearmeth it vnto saluation to all them that beleue The Gospel is the spiritual swerd that shall preuaile against Sathan much more against heretikes and his members this swerd shal ouercome Antechrist whom god shal sley w t the breath of his mouth With this swerd Christ confounded the deuil mainteined his disciples sclaundred of the Phariseis as Sabboth breakers proued the resurrectioÌ„ against the Saduces taught a certain yong man y e way to heauen contented the Phariseis touching mariage with this swerd the Apostels in diuerse assembles confuted the Iewes after Christes
Of which scriptures it doth consequently folow that he gouerneth the world by his prouidence not by the whale of fortune or by force of destinie For if he gouerneâ— theÌ„ he gouerneth vs seing the earth is the Lordes al that is therin the coÌ„passe of y e world al that dwel therin But some do say that he gouerned the Israelites the sede of Abraham the chosen generatioÌ„ but not the refydne of the earth which he gaue vp to their own gouernaunce Verely God ruled all as he is Lord of al. For Paule preacheth to the Athenians that we liue moue and be in him He gaue them also rain light corn grasse as he hymself teacheth Iob out of a storme saying Who deuideth the abouÌ„dauÌ„ce of waters into riuers or who maketh a way for y t stormy wether that it watereth and moystureth the dry and barren grounde to make grasse grow wher no body dwelleth Who is the father of rayne Or who hath begotteÌ„ the drops of our dewe out of whose wombe came the yse Who hath gendred y e coldnes of the ayer y t the waters are as hard as stones and ly coÌ„geled aboue the depe Did he not styr vp Pharao among y e Egiptians Benhadad among y e Sirians Salmanasar amoÌ„g the Assirians Nabuchodonozer among y â— Babilonians Darius among the Medes Artaxarces among the Parthians Alexander among the Macedonians and Vaspasian amoÌ„g the Romaines In the boke of y e Kinges Elias is coÌ„maunded to anoynt Hasaell king of Siria Iehu of Israell Eliseus to be Prophete in his roume Wherby he teacheth vs y t he maketh Prophetes and Kings and taketh away their kingdomes as it is written Propter iniustitias iniurias diuersos dolos c. Because of vnrighteouse dealing wrong dyuers deceipts kingdomes shalbe traÌ„slated from one to another for y e power of the earth is in the hand of God If kings wold earnestly beleue this which is Gods owne voice behold how many kings he deposed in y e boke of kings and for what causes they wold be as earnest to set forth Gods glory that is to cause the gospell to be preached thorowe their dominioÌ„s and to relieue their pore brethren which be members of the same body that they be children of the same father and heires of the same kingdome and that which is done to them is done to Christ as thei haue ben diligent politike yea rather deceitfull in encreasinge their reuenues in filling their hutches w t gold siluer thei wolde first seke for the kingdome of God then God wold be ther castle cast al other things vpoÌ„ theÌ„ or els he is vntrue of his promes One being demauÌ„ded how a king might rule safely and assuredly answered if he dâ—uyse good lawes and se them diligently practised This is a necessary lesson for al princes that wil lyue in quietnes or that wil enioy their crounes with long continuance And a king aught to be a father to his subiects not onli to the gentlemeÌ„ but rather to his pore coÌ„mons for they haue more nede He is the head of them as wel as of the other What causeth vprores insurretioÌ„s soner then oppressioÌ„ of the pore Or what prouoketh y e wrath of God more against them If I were demaunded how a king might not only pas his time safeli but also al his posteritie ofspyrng coÌ„tinue in possessioÌ„ of the kingdome I wold answer if he seke the glory of God vnfaynedly For if kyngdomes be translated for vnrightousnes they ar preserued by rightousnes If promotion come neyther from the east nor from the west but from the king of heauen the wai to attein it and to maintein and continue iâ— â–ª is to please the king of heaueÌ„ The pacient man Iob saith that almightye God oftentimes for the wickednes and sinne of the people suffereth an hipocrite to reigne ouer them Nowe I thinke that ther was neuer more godly pretence more outward shew of holynes more dissimulation in Rulers then now is and this is Ipocrisy and all the people be lyke the rulers I warant you I wold wish that all kings wold diligeÌ„tly reade ouer and earnestly beleue y e cronicle of the kings there thei should fynd that which is written by me kyngs do raigne Cirus kyng of Persie caused a proclamatioÌ„ to be made throughout his empyre that the Lord God of heaueÌ„ had geuen him al the kingdomes of y e earth Is God of lesse abillitie now to do these things theÌ„ he was Or is he of les knowlege and vnderstaÌ„ding But to the matter againe If he do not gouerne y â— world by his prouidence it is either because he cannot and he is not able or that he will not or that he is ignoraunt what is done here But there is no ignoraunce with him to whome all thinges be naked and manifest and he lacketh no cunning for he is almighty and nothing is impossible to him and he lacketh no will for he is full of goodnes mercy compassion and promiseth plenty of all good things to the godly and scarcitie to the euill wherfore he ruleth al by his prouidence he causeth thuÌ„der lightning haile frost snow darknes life death barennes fruitfulnes raine faire wether wind hunger battel peace and pestilence as it is written prosperitie and aduersitie lyfe and death pouertie riches come of the Lord. God sendeth al these things partly to admonish vs of our frailnes partly to punish the il and partly to try the good as I haue intreated before I put case thou knewest not wherfore he ordeined many thinges as thou art ignoraunt why he formed thee a man and not a woman an English man and no Italian were that a iust cause denie hys prouidence Were it not a like thing as if thou shouldest deny that I would be at London at the beginning of Michaelmas tearme because thou knowest not my sute We must think almighty God to forme al thinges to good purposes al be it his workes surmount our capacities When y u â—okest vpon a dial which declareth how the daie passeth away thou art moued to thinke that it is made by art and not by chaunce If one wold carie a globe into Ireland whose dayly turnings would work thesame thing in sunne the Mone and the fiue mouable sterres whiche is done in heauen euery day and euery night which of theÌ„ wold thinke in y t wild countrie the globe to be made without singuler conning And do we think that God gouerneth the world the which comprehendeth both the dial and the globe and the makers of both bi luck and fortune Are the partes gouerned by reason framed by art finished by conning and not the whole Or did Archimides by art couÌ„terfet the mouinges of heauen and God not rule the same bi his prouidence If God doe not rule it there is some thing more
For he maketh them to walke speake eate and drinke If he should do these thinges in his owne nature he should be lyke vnto man and so not almighty Christ telleth a maÌ„ whose sonne was vexed with a domme spirit y t al thinges are possible to hym that beleueth much more al thinges are possible vnto God But thou wilt say If I beleue nothing is impossible vnto me theÌ„ only God is not almighty Nothing is impossible vnto beleuers notwithstanding they be not almighty because they can do nothing of themselues which 〈◊〉 an infirmitie and no almightines but liue moue and be in him S. Paul in his letter vnto the Philip. saieth that he can both cast doun himself excede be hungry suffre nede yea y t he caÌ„ do al thing but thorow y e help of Christ which streÌ„theneth him without whoÌ„ we can do nothing Wherfore Christ is almighty therfore God by nature not by nuÌ„cupation only We read in Paul to the Heb. Impossibile est eos qui semel c. That it is impossible y t thei which wer once lightned haue tasted of y e heueÌ„ly gift were become partakers of y e holy ghost c. If they fal shuld be renued again vnto repeÌ„tance crucifiyng vnto theÌ„selues again y e son of God making a mock of him If this be impossible wher is gods almighty hand omnipoteÌ„t arme Impossible in this text is not to be taken for y t which can not be or come to pas but for that which seldome and very hardly is done for Paul speaketh the very same thing again straight way in a similitude that the earth whâ—ch drinketh in y e raine that cometh oft vpon it and bryngeth forth â—earbs conuenient for them that dresse it receiueth blessing of God but that the ground which beareth thornes and bryers is reproued and nigh vnto cursing The barren ground here whiche resembleth man with thornes and thistles resembling sinne is not all ready accursed but rebuked and nigh vnto cursing â–ª so the man which falleth after he is lightened is not without al possibilitie of amendement but in great perill of damnation For as the barren grouÌ„d bering thornes thistles may become fruitful so such one may be renued rise againe Me thiÌ„ke Paul by this similitude which immediatly doth folow sheweth what he meaneth by this worde impossible Wey the similitude the purpose why it is brought I thinke you wil not refuse this interpretatioÌ„ The disciples vse the same word in effect vnto Christ askyng him who can be saued which is as much to say as it is impossible for any to be saued But he aunswereth theÌ„ that with men it is impossible but not with God teaching vs y e rich mâ—n haue hard accesse vnto heauen for these words w t men it is impossible before he saith children how hard is it for them that trust in rychesse to enter into the kingdome of God Wherfore it is not against the phrase of the scripture to cal y e impossible which is hard and seldom The Nouatians Anabaptistes and Catharoi abuse this place to proue that all such as do fal after baptisme can not rise again but ar dampned and not recouerable I trust my exposition do more accord to y e truth then this dampnable assertion against which I think it necessary somwhat to speake for I haue heard say that ther be many of this opinion in Englande and partly I doe beleue it After the triumphaunt deliuerauÌ„ce of the Israelites out of Egipt God ordeined two maner of offringes among them one for synnes done of ignoraunce an other for trespasses done willingly promising forgeuines vnto both If some Anabaptistes say that these were not done after baptisme for the Israelites lacked baptisme Paul answered him saying Brethren I wold not ye should be ignoraunt of this how our fathers were all vnder a cloud and all passed through the sea and were all baptised vnder Moises in the cloud and in the sea c. Wherfore after baptisme God forgeueth sinne done both of ignoraunce and also willingly If he say that vnder the law suche might be restored but not vnder grace I would know of hym whether the mercy of God be augmented or diminished through the comming of our sauiour Christ. Epiphanius an auncient writer and of famouse memory telleth that one Meletius an archeretike spread this opinion ouer a great part of Egipt and Siria and preuailed against Peter byshop of AlexaÌ„dria who was slaine afterward of the cruel tirauÌ„t Maximine But thankes be to God there be innumerable examples whiche notably confute vanish it and among all none more worthy then one in the history of S. Ihon the beloued Apostle Eusebius in his third booke and .xxiii. Chap. writeth of him that he turned maruelously a certain yong man from stealing vnto Christ whiche had fallen from Christ to stealing In the old Testament the Patriarkes conspire the death of Ioseph and rise again Ruben defileth his fathers bed Iudas committeth fornicatioÌ„ Moises displeaseth God at the waters of strife Dauid falleth into aduoutrie Manasses into Idolatrie in the new Peter denieth his master thrise the Galathians folow another Gospell and ar recouered by Paul Peter exhorteth Simon Magus vnto amendment Paule desireth the CorrinthiaÌ„s to receiue him againe whom he had excomunicate Christ byddeth vs forgeue our brethren seuenty times seuen times the angels in heauen reioyce at the conuersion of a sinner These examples and authorities be very plaine against y e blasphemy of the Nouatians Anabaptistes which wold bring men vnto desperation infidelitie If they cleauing to this word impossible refuse to take it for that which is hard as it doth signifie often in the scriptures yet this place maketh nothing for their desperate opinioÌ„ but rather destroyeth vanquisheth it as y e circumstaunce of it declareth For Paule denieth that he which is baptised can be rechristened so that these wordes it is impossible that they should be renued again be the same in effect which he hath in an other place One Lord one faith one baptime And that it is so and no otherwise I wil proue with .iii. manifest reasons One is because as the words immediatly before do teach he speaketh there of doctryne pertayning to y e beginning of a Christen man as the foundation of repentaunce from dead workes and of fayth toward God and of the doctrine of baptisme of laying on of handes of resurrection and iudgement and mounteth afterward vnto perfection that is toucheth Christes euerlasting priesthod his death and the disanulling of the law By which words he teacheth vs that he speaketh not of repentaunce alone but of the whole foundatioÌ„ of a christen man which is baptim and those thinges whych he doeth anex vnto baptim For in y e primatiue church as this place â—ther sheweth men fyrst were moued
that there be three seueral persons saying In the begynninge God created Heauen and earth Where euideÌ„tlye by y e name of God the father and by the beginning his sonne by whome he made all thinges are to be vnderstand For who is the beginning but Christ who answereth the Iewes asking what he was I am y e beginning which spake vnto you and in whose behalfe Dauid speaketh in y e beginning of y e boke it is writeÌ„ of me After these words of the father the sonne it foloweth immediatly The spirit of God was borne vpon the waters the which is the thirde persoÌ„ in y e gloriouse trinitie Some take the spirite here for the wynd blowing vpon the waters If they examine the text diligently they shall fynd y e wynd was yet vnmade and that y e waters there do not signifie that which we call water coÌ„monly but the confused heape of which God formed all thinges If God were not a trinitie he wold not haue saide let vs make man to our similitude after our likenes â–ª For these words let vs our similitude our likenes cannot be spoken of one person Neither they which are spoken after the miserable captiuitie and faule of Adam The Lord God saide lo Adam is become as one of vs in knowledge of good and euill But here thou wilt say these Phrases proue not many personnes for doth not the king say we wil that this or that be done and yet he is but one Kinges and Emperours vse to say so because they haue couÌ„selloures commonly whose prudent aduises they folowe but of God it is wrytten Quis cognouit mentem Domini aut quis illi fuit a consiliis Who hath knowen the mind of the Lord or who is his counselloure And therfore he doth not say so for lyke coÌ„sideratioÌ„ but because y t as Pithagoras saith He is Ternarius numerus The third numbre which coÌ„nteineth al other numbres both vnitie euens oddes Esayas teacheth vs the same where he saith that he saw the seraphins flacker from aboue and cry each one to other Holy Holy Holy is y e Lord of Hostes. By this word holy thrise repeted we are taught that there be thre persons and â—y the wordes folowing the Lord of hostes not iterate that there is but one Lord. I will proue the same by the propertyes of the thre personnes The Congregation confesseth the father to be vnbegotten and no heretyke can deny it and the scripture telleth vs that the son is begotten to whome y e father saith Thou art my son this day I begat the not that the father is elder then Christ for as he was alwayes a father so he was neuer without a son but begat him without time also of my wombe before the mornyng star begat I the. God y e father hath no wombe or corporal form but by his wombe we must vnderstand his substauÌ„ce as if he said of my substauÌ„ce of my owne nature I begat thee If God the father begat Christ of his owne substaunce which is immutable howe could of the same substauÌ„ce his mutable flesh be made as our late Anabapt defend God begat God and light begat light as a man getteth a man and a dog gettech a dog for a man cannot get a dog The holy ghost is neyther called vnbegotten nor gotten For if we cal him vnbegotten we bring in .ii. fathers If we name him begotten we make .ii. Christs He is said to prosede equally from the father from the son as he is equally God equally almightye to be honored equally and euery wheare equally PeradueÌ„ture some wil requyre profe out of the scripture of y e proseeding of the holy coÌ„forter because we say that nothing is to be beleued vpon payne of dampdatioÌ„ which is not in y e scriptures For many do allege this processioÌ„ of the holy spirite for vnwritten verities therfore I say I wil proue it by certaine testimonies albeit I will not deny but that many thinges be true verities which be not in the scriptures as it is true that I wrote this boke not written it is true that king Edw. the .vi. God saue his noble grace is King of EnglaÌ„d vnwritteÌ„ But marke good christen people when we disalow vnwritteÌ„ verities we except such and do speake only of such thinges as be nedefull necessary for the sauing of our soules All such things we say be written in Gods boke For Ihon sayth these are written y t ye myght beleue and haue eternal life if we obserue these thiÌ„gs we shal haue eternal life what caÌ„ we desire more Al such necessari points be writeÌ„ Away therfore w t vnwritteÌ„ verities But how proue ye y e processioÌ„ of y e holy spirite bi scripture That he procedeth froÌ„ y e father christ techeth his disciples saing wheÌ„ y e coÌ„forter is come whom I wil send vnto you from the father he shall beare witnes of me That he procedeth also of Christ these S. Paules wordes be a sufficient record If there be any man that hath not the spirite of Christ the same is none of his For he can not be Christes spirit not proceding of him He is y e vertue which went out of him and healed y e people of Ierusalem of Tyre and of Sidon Further our Sauiour Christ after his victorious and gloriouse resurrectioÌ„ to teach vs that the holy ghost proceadeth from him equally as he doth from the father breathed on his disciples and said receiue the holy ghost and lo I send the promis of my father vpon you If therfore the father be vnbegotten y e son begotten not made the holy comforter proceding there be thre personâ—s not coÌ„founded together The father is a spirit and the sonne likewyse and the father is holy and the sonne likewise but nother of both is the holy spirit the holy ghost He is an vnspeakeable communioÌ„ of the father and sonne also therfore these two wordes be truly verified seuerally of theÌ„ both but not together If the holy ghost be the father he sendeth him self that is he proceadeth from himself If he be the sonne he is the son of the father and of Christ also for euery son is the son of twaine of the father of the mother But God forbid that we shuld imagin any such kind of thing in the father and Christ. If he be nether of both he is a seueral person No earthly man is able to discusse this natiuitie of Christ and procession of the holy ghost after what maner both be done for both be vnspeakeable as it is writteÌ„ Who can declare his generatioÌ„ Of the holy coÌ„forter it may be said also who can declare his proceding wherfor we must eschue curious talking of these misteries stedfastly beleue because of y e scriptures Christ saith the father is greater then I. If he be greater ether they be
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