in al sinne and ouercommeth teaching vs by his example how to ouercome The deuil teÌ„pteth him with the lustes of the flesh with lust of the eies and with the desyre of worldly promocion with lust of the flesh saying If thou be the sonne of God speake that these stones be made bread But Christ answereth teaching vs to fight in like case Man shal not liue by bread only but by euery word that coÌ„meth out of the mouth of God He teÌ„pteth him bidding him cast himself down from the pinnacle because it was written that angels had charge ouer him Christ answereth thou shalt not tempt thy Lord thy Ged He tempteth him with desire of promotion with the lustes of the eies carying him into the mountain promising him the glory of y e world But he who made al the world refused worldly honor and teacheth vs that God only is to be worshipped Al sinne is conteined in the deuils thre temptacions and al vertue in Christes aunswers The deuil with thre proposicions wold inuegle Christ in all heresies but Christ confuteth him with thre scriptures And that thou shouldest not thinke that Christ is the holy ghost touching his incarnation he is sayde to be coÌ„ceiued of the holy ghost and in his baptising the holy comforter descendeth vpon him and when he is tempted the spirit leadeth him into wildernes wherfore he is vncoÌ„founded with y e holy gost Christ also suffreth death to deliuer vs from the tiranny of death not the father nor the holy ghost for he offred his flesh an odoriferous and swete smelling sacrifice to the father The cause why he humbled him self vnto death is forasmuch as our first parentes lost Gods fauour through pride for it was said vnto them taste and ye shal be as Gods For this cause it pleaseth Christ to ouercome the deuil by humilitie who through pryde entised vs from God and we also must ouercome by humilitie recouer Gods fauour by humilitie enter into the kingdom of heaueÌ„ through humilitie Doun therfore proud stomack down peacocks fethers down hygh mountaine and become a lowe valley The Lord wil breake down the house of the proude he that humbleth himselfe shall be exalted as we may learne of the Publicane and the Pharisey We must returne to paradise by humilitie which we lost by pride Humilitie is the porter of heauen gates Fâ—ctus est obediens vsque ad mortem crucis He became obedient to the death of the crosse But why is Christ crucified for our sinnes Why did he chose this kind of death before other Truly because this kind of death is accursed and al that die of it as it is written cursed is euery one that hangeth on tree For so it commeth to passe that Christ was accursed for vs to deliuer vs from Gods curse as Paul saith Christ hath deliuered vs from the curse of law in that he was made accursed for vs. Only he rose from death to lyfe only he ascended into heauen in the sight of his disciples not the father nor the holy ghost Some searching wittes demaunde whether Christ could not deliuer vs but by assumpting our nature by suffring moste cruell tormentes He could but he would not He toke our nature because he came to deliuer our nature that nether kind shulde thinke they are dispised he became man was born of a woman that the serpent which seduced both man and woman might be ouercome through both Moreouer he came not only to deliuer vs but also to be an example of good liuing We be desirous of riches he preferred pouertie we hunt for promotion he would not be a king we are careful to make heires to leaue many children after vs he dispised such fashion we disdaine to suffer wroÌ„g he suffred al wrong we can not abide to be reuiled he held his tong we hate our ennemies we ar vnpainful in doing our duties he was scourged and whipped of his own wil for vs we be sore afrayd of death he died for vs. He was sent also to heale our infirmities by well doyng which came through sinne How caÌ„ our couetousnes he healed but by his pouertie How can our furiousnes be cured but by his pacience How can our vnkindnes be recompeÌ„sed but by his loue How can our timâ—rousnes be boldened but by his resurrection Further howe could he more set forth his exceading loue toward vs theÌ„ in dieng for vs. A greater loue then this hath no man then to bestowe his life saith Christ speaking of his own death The deitie suffreth no infirmitie which is impossible wherfore it was necessary that he should take our nature vpoÌ„ him who came to heale our infirmities and to teach vs to cure them through wel doing If he had takeÌ„ them in any other nature theÌ„ we might think that he dispised our nature that he loued vs not that the example of his life belongeth nothing vnto vs. For if he had ben tempted in another nature or died how could we learn to withstand the deuil to ouercome teÌ„ptacions to dispise death of him Wherfore there was no way lyke this to redeme maÌ„ He is wisdom wherfore he toke the most wysest way The .xxvi. Chapter ¶ The holy comforter is vnconfounded how and why he descended in the likenes of a doue rather then of any other bird NOw that I haue proued Christ to be vncoÌ„founded mine order requireth to fortifie thesame thing of the most glorious and holy coÌ„forter the which is done partly already for in that we haue proued that Christ is not the holy ghost the blessed almighty comforter is vncoÌ„founded with him He is vncoÌ„founded also with the father in that he procedeth of the father in that he leadeth Christ into the wildernesse in that he is sent of the father as Christ saieth WheÌ„ the comforter shal come whoÌ„ the father shal sende in my name and in that he is sent of Christ also as it is written When the comforter shal come whoÌ„ I wyll sende in my fathers name For Christ sendeth him the father sendeth both him and the almighty comforter but he himselfe is vnsent That he sent Christ the Apostle testifieth When the time was ful come God sent his sonne borne of a woman and made bonde to the lawe the which must be vnderstand of the father because he sayth God sent his sonne Wherfore Christ himself sayeth I went out from the father and came into the worlde His sendyng and his comming is hys incarnation as I haue proued before So the almyghtie comforter is sayde to be sent bycause he appeared in visible formes as in the lykenes of a Doue and Fyre not that he became a Doue and Fyre as Christe became very man but that it pleased hym to worke his graces and benefites by a doue and fier that our harts might beleue his preseÌ„ce and know his power
it is 5 Left hand of God 9 Logyck necessary 17 Lying hated of God Folio 36 Loue suffereth al thinges 86 Lybertines errour 111 Lawe is an axe 126 M Mouth of God what Folio 9 Man made after the Image of God 13 Mans soul what ther is in 14 Malachie maketh nothinge for y e masse is plainly declared 32. Fol. 34 Man that was wounded 35 Ministers haue no sacrifice but common with the laitie 36 Marchaunt man 37 Mydwyues of Egipt Folio 37 Mans soule is bothe mortal and immortall 47 Man maketh himselfe euill 51 Mens knowledge vnperfect 73 Mary Magdalen 76 Ministers howe they do forgeue retaine synne 79 Manichies confuted Fol. 148 N Nose of God what it signifieth 8 No sacrament is a sacrifice 35 No perfect difinition can be made of God Folio 99 O Only God is to be sworne by 10 Our lyfe a shadow in this world 16 Obiections answered Folio 29.42.44 Origenistes belefe 42 Oppression what mischief cometh therof 55 Our life a warfar 134 One God who ruleth all 147 One name 156 〈◊〉 grace 159 Our thoughtes miserable 179 P Picture none can be made of God 1.2 Papistes will haue their gloses 4 Papistes seke al meanes possible to driue vs from scripture 4 Phylosophy the true vse therof 18 Papistes saye here is Christ and there is Christ. 22 Pyghius calleth gods word a nose of waâ— Picklock 23 Pyghius argument answered 32 Peters vision 33 Papistes haue made seuen orders 36 Perfit causes 67 Peters keye what it is Folio 81 Pope cannot shew Peters last will 87 Proceading of the holy ghost 104 Parsonally 108 Papistes stubburn in their doings 116 Prophetes neuer prayed to no creaturs 121 Pithagoras 150 Perminides idem PreachiÌ„g a work â–ª 173 Papistes would be called to geue an auns to their faith 174 Peter prayeth to the holy spirit 175 R Right had of god 9 Reasons to proue thre persons 102.103 Resurrection 115 RaueÌ„s and not doues who 131 Reasons against praiyng to saynctes 146 S Symonides aunswer what god is 2 Spirit of god teacheth what god is 2 Straunge doctrine what it is 3 Samaritanes 3.2 Scripture is the power of god 4 Scripture ought to be studied 4 Scripture is the immortal sede 5 Shoulders of God what is ment 9 Synne seperateth vs from god 20 Substaunce of bread remayneth 24 Substaunce or natural propertie 26 Substaunce of bread not chaunged 27 Sacramentes of the new testament beter then the olde 27 SacrameÌ„tal receiuing necessary 30 Sacrifice of thaÌ„kes offred in all places 33 Scripture vseth to cal al thinges new 34 Scriptur ful of tropes and figures 39 Synne the cause of barones 49 Serpentes flyes and wormes why they were made 51 Syt in the temple of god what is signifieth 90 Samosathan an arch-heretike 109 Spirit is euery wher Folio 112 T Touchstone 3 Tong of god 9 This is my body expounded 24 Thre similitudes in y e sacrament idem Thankes ought to be geuen for the death of Christ. 50 Theues that robbed y e wouÌ„ded man 35 Thorder of ministers â–ª only 36 To affirme y t is false is to lye 38 The mouth that lieth killeth the soule 40 Trouble maketh vs to leran to know god 43 The cause in vs of coÌ„dempnation 45 The holy spirit is the maker of y e world 48 To maiÌ„tein a king 55 Thre opinions 66 To wash Christ. 76 To be renewed 96 the word substaÌ„ce 108 Thre bodies 109 The holy spirit forgeueth sinne 113 Two sortes of resurrections 115 The Godhead is vndefileable 125 The doâ—e a scholemaster vnto vs. 132 The workes of the .iii persons be vnseperated 139 Thaâ—es Milesius 149 Temples are to be dedicate to God only Fol. 176 V Uoice of God must be harkened vnto 1.2 Unwritten verities Folio 104 W What God is 1 WeapoÌ„s of our warfare 3 Worldly wisdom folyshnes 5 What is ment by these wordes he y â— is 7 Wombe of God 9 What stained red clothes be 11 Winges of God what they signifie 12 We shall see God face to face 16 Wickednes coueteth y e darke 2â— We caÌ„not escape gods hand 21 We must receiue the sacrament why 31 Wounded man what is signified 35 Wicked shal haue endles paine 42 Why god doth punish the Godly aferd 43 World is the workemanship of the whole trinitie 47 Why Christ is named a worde 48 World the workmanship of y e trinitie 49 Workes of God in beastes be not vnprofitable 51 Worlde gouerned by Gods prouidence 54 Why good men are afflicted 58 Why starres appeared at the birth of Christ Folio 64 Who is forgeuen and when 80 Who is the rock 83 Why Peter was named Sephas 84 Why Christ byddeth Peter thrise fede my shepe 85 What is most necessary in a preacher 86 Whether God can sin or lye or not 92 Word person 108 Why christ was born of a woman 120 Who are the brethren of Christ. 124 Why christ was born of a virgin espoused and maried 125 Why all men ar borne babes not able men Folio 126 We are the sonnes of God by adoption Fol. 126 Why Christ came in thende of the world Fol. 125 Why Christ was baptised 127 Why Christ suffered death 128 Why he died on the Crosse. 128 Why Christ toke our nature 128 Why the holy ghoste apered 130 Why the spirit is named oyle 167 FINIS AN OTHER TABLE TO finde harde textes and suche as haue bene abused for euill purposes plainly and truly expounded GEne 1. In y e begynninge God created heauen and earth 48 Gene. 1. The spirit of the Lorde was borne vpon the waters 49 Gene. 1. God saide let ther be light God said let there be a firmameÌ„t Folio 49 Gene. 1. Let vs make man to our similitude and after our likenes fol. 13. cha 27. fol. 138 Gene. 1. God behelde all that he had made â—o they were exceading good 49.50 Gen. 2. God rested the seuenth daye from all his workes 71.72 Gene. 3. Adam where art thou 73 Gene. 3. Cursed be the earth in thy worke in sorowe shalt thou â—ate therof 50 Gen. 3. The sede of the woman shal grinde the serpentes head 123 Gene. 4. Where is Abel thy brother 73 Gene. 6. I repent me y t I made man 73 Gene. 12. AbrahaÌ„ said to Sara his wyfe say I pray thee that thou art my sister 38.39 Gene. 18. And the lord appeared vnto AbrahaÌ„ and he lift vp his eies and loked and lo three men stoode not far froÌ„ him 103.104 Gen. 18. And ther came two angels to Sodom at euen 104 Gene. 24. You shall bring my hoare heares w t sorow vnto hel 43 Gen. 26. Isaac dwelled in Gerat the men of the place asked him of his wife he said that she was his sister 38 Gene. 27. Isaac sayde vnto Iacob art thou my son Esau and he said I am Esau thy eldest son 38 Exod. 1. And the mydwyues answered Pharao y e Hebrues womeÌ„ are sturdy women deliuered before we come at them God therfore
this was no audible voyce no sounding or transitory noyse commyng from the lightes but God said be there light fyrmament c. that is to saye God made these thinges by his saying â–ª by his word by his voice which is christ as it is writteÌ„ In y e beginniÌ„g was y e word that is in y e father was christ al thiÌ„gs were made by it and nothing was made without iâ— as Moises teacheth very wel repeting these wordes Deus dixit God sayd in y e creatioÌ„ of euery thiÌ„g And why is Christ called his fathers word Truly bicause he is his image and no man cometh to the knowledge of the father but by the sonne And as we do open manifest and declare our mindes one to another by our words and communication so God is disclosed opened and discouered by Christ. No man hath sene God at any time thonly begotten sonne which is in the bosome of the father he hath declared him in his sermons he is sincerely published and plainly painted and portraied For this cause he is surnamed y e saying of God and an audible and a traÌ„sitory word not properly but by a metaphore and borowed spech And this traÌ„sitory word made al thinges vpholdeth al thinges gouerneth al things Nowe touching the holy spirit we read in the first Chapter of generation spiritus domini ferebatur the spirit of y e Lord was born vpoÌ„ the waters Many do expouÌ„d by the spirit in this text the wynd but it can not be taken so for many causes First the wynd is the exhalatioÌ„ or spirit of the waters this was y e spirit of God as the text doth say Moreouer y e wind then was vncreat vnmade For I think no man wil defend that the wind was made before the first day which is made after these wordes And others do read for ferebatur super aquas fouebat vel exclu debat aquas the spirit did bring forth or hatch the waters so in dede the word signifieth in the Sirian tonge wherfore was borne vpon the waters is no blast of wind but a metaphore of the hen and a borowed speach The hen is borne of her egs and sittteth vpon them and so hatcheth her yong and so the holy ghost was borne vpoÌ„ the waters sat vpon theÌ„ brought forth and hatched all creatures which there are called waters For as it is wrytten when thou lettest thy spirit go forth they are made Basil who for his great learning was surnamed magnus expoundeth this text thus sayth that his predecessors toke it so and S. Austen is of the same mind and Philip MelancthoÌ„ aloweth their interpretatioÌ„ Thus it is euident y t the vniuersal world is the workmaÌ„ship of the whole trinitie whose workes be inseperable as they be inseperable and one almighty euerlasting inuisible vnsercheable god of one substaunce and nature power and maiestie who gathered the waters together as it werin a bottel who maketh y e cloudes his chariot and goeth vpoÌ„ the winges of the wind and who spreadeth out heauen like vnto a curteyn After that he had finished al his workes he beheld theÌ„ and â—o they were exceading good Now there be many thinges not good vnprofitable vnfrutful perilouse for thornes and thistels prick vs the gout greueth vs the pocks the canker consumeth vs the sciatica payneth vs spasmes palsies feuers noy vs serpentes doe poysen vs flies do bite vs cats do scrat vs flees do eat vs mouÌ„taines weary vs snow doth let vs thonders do fear vs the cocodrils do kil our bodies the deuyl our souls God made not these thinges for al that he made was good and if he made not these he made not al thinges The earth bringeth forth thornes and thistels and other venemous herbes not by nature but thorow the synne of man vnto whoÌ„ God speaketh Because thou hast obeyed the voyce of thy wyfe and hast eaten of the tree of which I commaunded the not to eat Cursed be the earth in thy worke In sorow shalt thou eat therof al the daies of thy lyfe and it shall beare thornes and thistels vnto thee and thou shalt eat the herbes of the field in the sweat of thy face shalt thou eat bread Before sinne we read not that the earth brought forth thistels bushes vnfruitful trees but grene gras fruitful trees herbes bearing holsome sedes The fal of Adam also caused al maner of griefs panges sicknes disease which then began to torment man when God had said In sorow shalt thou eat therof all the daies of thy life By this word sorow al such thinges be ment and signified If you aske me why God suffred the earth to bring forth thornes and vnfruitful trees my answer is not to pain the earth with theÌ„ which feleth no pain but to admonish vs of our synne to put vs in remeÌ„braunce of our fault to be a warning vnto vs as often as we se theÌ„ to take hede that we synne no more For if he punish the earth for our sinnes how much more will he punishe vs Wherfore this memory shall continue vntyll the sting of death which is sinne be taken away vntil that be brought to passe that is written death is consumed into victory death where is thy sting Hell where is thy victory by vnfruitful trees he warneth vs y t we be not vnfruitful For as husbandmen forsake their trees not doÌ„ging not watring theÌ„ when they be baren but to burn them euen so God ceaseth to poure his blessinges vpon the vnfruitfull for he is a husbandman herken what his only son saith whom we are coÌ„maunded to hear I am the true vine and my father is the husbandmaÌ„ He that abideth not in me is cast forth as a braunch and is widdered and men gather it and cast it into the fier and it burneth This fruit we may gather and learn of the vnfruitfull tree By siknes partly he scurgeth vs for our sinne partly he trieth vs and lerneth vs his will as it is wrytten the ouen proueth the potters vessell so doth temptation of trouble try rightuous meÌ„ Now we are come to those whiche demaund who made serpentes Cocodriles flies wormes c. Of which much harm and no profite coÌ„meth Verely he who made al thinges Although they be hurtful vnto vs for our disobedience yet be they exceading good in their own nature and profite vnto the furnishing of the whole world no lesse then the other which we recount more profitable and preciouse If an ignoraunt man chaunce to go into a conning mans shop and happen to see many â—oles there that he knoweth not he thinketh them either to be vnprofitable or not necessary Euen so we in almightie Gods shop which is the world do iudge many thinges to be naught because we are ignoraunt The Cocodrill the litle flie the small flee haue their coÌ„moditie albeit we know it not Our
through those outward and sensyble apparitioÌ„s He became not a doue as Christ became man for asmuch as he came not to deliuer doues as Chriâ—â— came to deliuer man God the father â—â—cause he neuer came to shewe him â—elfe iâ— any visiâ—le shape ne yet toke any nature â—â—on him therfore he is said to be 〈…〉 â—he Lord saith Moises sâ—ake vnto 〈◊〉 out of the fier in Horeb you heard his voice but ye sawe no Image Wherfore he is neyther the sonne nor the holy ghost which both wer sent and both appeared in many visible formes For we read I say of the holy ghost that he apeared sicut columba in the lykenesse of a doue Why doth he appeare in y e lykenesse of a doue This notable apparitioÌ„ was don for many causes One is that we should beleue y e holy ghost to be a worker in baptisme to wash vs to purify vs to regenerate vs to make vs Gods childreÌ„ and heires of saluatioÌ„ and therfore the disciples are coÌ„mauÌ„ded to christen in his name as in the name of the father and the sonne for all be notified here in Christes baptising â–ª Pater in voce Filius iu homine Spiritus sanctus in columba The father is notified in the voice which souÌ„deth the sonne in mannes nature the almightie comforter in y e doue For as al thre be present here so they 〈◊〉 worke inseperablie in euery mans châ—â—â—â—ening The next cause is forasmuch as a doue of al creatures is most innocent and noyeth no beast not y e litle worm most chast for thei neuer breake wedlocke once begun but kepe it vndefyled to the end of their lyues for if so be the male or female through vnchastloue haunt the coÌ„pany of any other then thei flock gather together rend y e aduouterer and aduoutres in pieces voyde of anger for they haue no gall louers of amitie frendshippe And this apparition was shadowed and figured by the doue which Noe sent out of the arke in y e time of the generall floude For as that doue retourned in the euentide with a leafe of an Oliue tree in her mouth signifyinge peace so y e holy ghost geueth peace causeth all frendshippe engendreth all loue And why Verely as he is an ineffable coÌ„munion of the father the soÌ„ne as he ioyneth knitteth them together with a fast sure vnlosable knot so he glueth and coupleth our harts vpon which coÌ„sideratioÌ„ he properli is called charitie or loue As the doue also mourneth in his loue so the holy ghost maketh vs to bewayle our sinnes and lament our misdedes as it is written The spirite helpeth our infirmities for we knowe not what to desire as we ought but the spirite maketh intercession mightelye for vs with gronings which caÌ„not be expressed The holy ghost doth not grone but is said to grone as we call a mery day which maketh vs mery and a sad day which causeth sadnesse and as cold is called pigrum because it maketh vs slowe But blessed be they that mourne lyke the doue and in the loue of God for they shall be comforted Such as grone for pouertie and ar dismaid discouraged mated throgh enprisonment or any kind of persicutioÌ„ be rauens not doues be wethercocks worldlinges For y e rauen retourned not againe to the arke which is the church The doue maketh his nest in som holow and high rocke So let vs set our minds and desires vpoÌ„ y e rocke which is Christ. The doue cherysheth the yong of other as well as her owne the which is a lessoÌ„ vnto vs to loue our neighboures The doue also wil not eat of al maner of grain but chuseth out y e most fine pure teaching such as hunger long for the truth to feed of Gods word to beware they fal not vpoÌ„ euery carion The doue with al diligeÌ„ce kindnes cherisheth his mate wheÌ„ she hath yong ones Wherfore the alknowing comforter appeareth lyke a doue who coÌ„maundeth his to be doues that is is to say chast pacieÌ„t kind mourners for their sinnes faithfull diligent to ther wiues ernest beleuers in y e rock readers of Gods word and louers of all men This is the innoceÌ„cie which Christ inspired with the doue commaundeth saying Be ye wyse as serpents innocent like doues The almightie alknowing coÌ„forter is vncoÌ„founded also with the father in that Christ was concaued of him not of the father of whome Esay prophesieth there shall come a rod forth of the rote of Iesse a blossom or floure shal rise out of y e roote The root of Iesse is y e kinred of y e Iewes y e rod is y e blessed virgin Mary y e blossom or floure of Mary is Chryst as he witnesseth of himself Ego flos campi lilium connallium c. I am the flour of the field the lilie of the valeis and the rose among thornes The rose plucked taken out of the garden loseth not his smel stilled with the fyre smelleth sweter then euer it did pouring forth an odoriferous water no lesse holsome for many thinges then pleasaunt Euen so Christ being taken out of the garden of this word florished more then all the floures therin grew in a further authoritie then all the holy Patriarâ—es and Prophets cast an odiferous sauour ouer al the world which drew al men to him and being digged in the side with a speare of the cruell Iewes which are the thornes poured forth a water healing al infirmities This blossom or floure was conceiued of the holy comforter not of the father Moreouer the almighty comforter is the gift of God for the Lorde sayth vnto Moises I wil take the spirit which is vpon thee and geue it them Christ also as it is written who spared not his own sonne but gaue him for vs al how shal he not with him geue vs all things Wherfore the fathâ—â— Christ and the holy ghost be distinct aâ—â—undry persons The comforter is vnconfounded also in that he was borne vpoÌ„ the waters in that he coÌ„maundeth Philip the EuaÌ„gelist to ioyne himself to the chariot of y e gelded man in that he coÌ„maundeth Peter to arise and go with Cornelius seruauntes in that he coÌ„maundeth to seperate Paul and Barnabas in that he is y e finger of God in that Christ breathing on his disciples gaue him saiyng receiue the holy ghost He also desceÌ„deth vpoÌ„ the disciples in likenes of fyre teachyng them to speake al languages because y e Gospel should be preached to al nacioÌ„s And Dauid recordeth there is nether speche ne language but their voices are heard among them Their sound is gon out into all landes and their wordes to the ende of the world The Romaine dominion hath reached â—arre but the preaching of the swete tidinges of the Gospel shal go further For those nacions which the sharpenes of swerd
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