who both are al one by nature not by persoÌ„ wherfore that which Christ knoweth the father knoweth also This text doth not diminish the fathers knowledge but rather establisheth only God to know all things saying that only he himself knoweth this name wherby these wordes he himself we are compelled to vnderstand the deuinitie the nature maiestie of God to know it only and Christes humanitie to be ignoraunt of it which also doth not know the last day The .xvii. Chapter ¶ God only forgiueth sinne Our pardoning what it is the losing and binding of ministers HE is sayd also only to forgiue sinne who driueth away our offences lyke the cloudes and misdedes as y e mistes The Lord saith I am euen he only y t for mine own selues sake do away thyne offences and forget thy sins The vnfaithful Iewes acknowledge this laying blasphemy to our sauiour Christes charge because he said to to one sick of the palsy Sonne thy sins are forgeuen thee Likewise when he forgiueth many sinnes to Mary Magdalene in the house of Simon bicause she loued much they aske who he is which forgeueth sinnes also The stifnecked Iewes found fault w t Christ in forgeuing of sinnes bicause they beleued not hym to be God to whom that only beloÌ„geth and to no creature For who can forgiue sinnes but God only Thei shuld rather haue gathered him to be very God then a blasphemer forasmuch as he proueth this to belong vnto him vpon the earth restoring strength health vnto the sick man to cary his bed home whence he was brought of four meÌ„ When he saith of Mary Magdalen washing his fete with teares wiping them w t her hears Remittuntur ei peccata multa quoniam dilexit multum Many sinnes are forgiuen her bicause she loued much we may not thinke that loue causeth remissioÌ„ of sins but that remissioÌ„ of sinnes causeth loue For that our loue foloweth and goeth not before Christ declareth in thesame place saying He that hath much forgiuen loueth more and to whom lesse is forgiueÌ„ he loueth lesse Doth not Christ here manifestly teach that Gods forgeuing engeÌ„dreth is vs much loue or litle if we examin the circuÌ„stauÌ„ce of the place and ponder it diligeÌ„tly we shal find it to be no otherwise SimoÌ„ who bad Christ vnto his house is offended that Mary Magdalen touched Christ and marueileth that he wil suffre a mysse woman to be so homely with hym as to washe his fete anoynt them Christ therfore said vnto him Many sinnes are forgeueÌ„ her bicause she loueth much to whom lesse is forgeuen he loueth les as if he should say Symon thou art offended that I let a sinful woman touch me be no more offended she is no longer a sinful woman â–ª for I haue forgeuen her many sinnes bicause many sinnes are forgiueÌ„ her she loueth much For he to whom much is forgeuen loueth more wherfore maruel not that I let an honest woman which hath her sinnes forgeuen her therfore loueth me gretly touch me maruel not that I let a peniteÌ„t womaÌ„ wash my fete wipe them w t her hears anoint y e same I would the clergie and laitie would wash Christ. What is that truly to be penitent for their il liuing to mourne to wepe to lament their couetousnes and gredy ambicion their pluralites of personages non residences ferming of benefices totquots necligence in their vocations and absence from their cures Ve mihi quia tacuâ— â–ª Wo be vnto me for holding my peace Al men and women yea kinges quenes lordes ladies folowe good Mary Magdalene in this point cry not cal not vnto her prai for vs prai for vs. But the deuil is crafty he maketh vs omit to folow the saintes for whiche their liues were writteÌ„ and perswadeth vs by his ministers which be heretikes to pray vnto saintes which can not help vs. This is the true meaning of these wordes not that her loue went before to deserue or to be a cause of remission of sinnes but that she might honestly wash Christ whoÌ„ she loued much for her sins pardoned The parable of two detters declareth this to be true by which christ proueth vnto SimoÌ„ the great loue that she bare vnto him For if y e detter to whoÌ„ the crediter forgeueth ccccc ducates loueth him better then he to whom he forgeueth but fifty theÌ„ Mary loued Christ hartely who blotted out al her sinnes Do not the detters loue the crediter bicause of his liberalite eueÌ„ so Mary was not forgeuen through the merite of her loue but she loued bicause she was forgiuen Christ witnesseth y t the crediter forgaue his detters wheÌ„ they had nothing to pay What is this but that almighty God pardoneth our sinnes not for any crum of loue in vs but of his tender and gracious fauour For we are y e detters and he is y e liberal crediter but how shall we answer the phrase of scripture which saith that many sinnes were forgeueÌ„ her because she loued much Do we not vse to say somer is nigh bicause y e trees blossom and yet the blossoming of the trees doth not cause somer but somer causeth them So winter causeth cold not cold wynter yet we complain of wynter bicause it is so cold so we say the tree is good bicause y e fruit is good But Christ teachiÌ„g his disciples to pray willeth theÌ„ to aske pardon of God as thei pardoÌ„ other for if we forgeue other meÌ„ their trespasses our heauenly father wil also forgeue vs. Wherfore it is not a thing beloÌ„ging only to god MaÌ„ is said to forgeue his neighbour not by pardoning y e euerlasting punishmeÌ„t which is the reward of al sinne and is pardoned nether of thi neighbour ne yet of priest but of God alone but by refraining his anger by pacifying himself by asswaging his fury S. Paul sheâ—eth what our forgeuing is saying let not the sunne go down vpon your wrath He that seketh vengeaunce sayth the preacher shal finde vengeauÌ„ce of the Lord. To seke vengeauÌ„ce is not to forgeue thy neighbour but this vengeaunce is nothing but a displeasure in this lyfe wherfore to forgeue is to seke no veÌ„geaunce in this life we haue nothing a do with the other lyfe After this sort Christ commaundeth the Iewes when they offer any gyft at the Altar if they be out with their brethreÌ„ first to labour are coÌ„ciliation then to offer After this sort S. Peter is charged to forgeue his brother sinning againg him not only seuen tymes but seuenty tymes seuen times This commaundement belongeth also vnto vs for S. Peter asketh Christ in the name of the congregation God only forgeueth the punishment which is prepared for the deuill and his aungels for ill liuing men as he only crouneth such as he forgeueth Of whoÌ„ is it spoken but of God only The Lord killeth and maketh aliue bringeth doun
his letters professeth him self to be y e seauaunt of Iesu Christ wherfore he is to be honored theÌ„ he is one God with the father for it is writteÌ„ Thou shalt worship the Lorde thy God and hym only shalt thou serue You cal me saith Christ Lord and maister and ye say well for so am I. And he warneth vs that we call not one another maister for one is our maister The Apostle also witnesseth y t ther is but one diuinitie one power and maiestie of Christ the father saying although ther be y t are called Gods whether in heaueÌ„ or in earth as ther be gods many Lordes many yet vnto vs is ther but vnus deus one God which is y e father of whom are all thinges we in him and vnus dominus one Lorde Iesus Chriâ—st by whom are al thinges we by him For as in that he saith that ther is but one Lord Iesus Christ the father is not denied to be Lord so these wordes vnto vs ther is but one God which is y e father denie not Christ to be God He numbreth not him emong those whiche are Gods by nuncupation but ioyneth coupleth him with the father froÌ„ whoÌ„ he is vnseperable The Prophet Baruch saith of him he is our God and there is none other able to be coÌ„pared vnto him Wherfore ether we must graunt him to be one God with the father or els make the father vnderlyng to hys sonne for none is to be compared to him That the Prophet speaketh these words of Christ the same text folowing sheweth it is he that hath found out al wisdom and hath geuen her vnto Iacob his seruaunt and to Israell his beloued Afterward did he shewe himselfe vpon earth and dwelt among men This text declareth also that Christ gouerned the congregatioÌ„ of the Israelits in that it sayth he fouÌ„d out all wisdome and gaue her vnto Iacob and Israell Read that Chapter thou shalt fynd y t he prepared y e earth at the beginning filled it with all maner of foules and beastes and that he gouerneth the same and that he wotteth al things that he is great and hath no end high vnmeasurable which things all proue him one God with the father as he testifieth of himselfe saying to his father Hec est vita eterna c. This is life euerlasting that they might know thonly tru God and whome thou hast sent Iesus Christ that is that they might knowe the and Iesus Christ to be thonly true God Neither doth only here deny the holy ghoste to be one God with them forasmuch as he is of the same esseÌ„ce that they be for he procedeth of them both nomore then y e father is excluded by the same word and the sonne where it is written The thinges of God knoweth none but the spirit of God The father and Christ are not excluded from that knowledge which is said here to apperteine only to the holy ghost So wheÌ„ soeuer they two are said to be the only true God the almightie coÌ„forter is not denied to be god also with them We read in the reuelation of S. Ihon of a name which none knewe but he only who had it written that is Christ yet both y e father knewe it who knoweth al scieÌ„ce the almightie coÌ„forter also for he searcheth al thinges yea the botome of Gods secretes Wherfore wheÌ„ Moises crieth Harken Israell the Lorde thy God is one God when all the Prophets preach that there be no more Goddes but one the diuine nature and esseÌ„ce is not denied to Christ and to the almightie comforter nomore then dominion and Lordshippe is denied to the father because Paule saith to vs is but one Lord Iesus Christ. So God is said onli to haue immortalitie and yet nether Christ is immortal who saith vnto the rebelliouse Iewes Verely verely I say vnto you if a man kepe my word he shall neuer se death For if the keping of Christes worde lead vs to immortalitie howe much more is he himselfe immortal without beginning or end Neither y e holy comforter for of him Paule writeth If the bloud of oxen and of goates and the ashes of an heyfer when it was spryncled purified the vncleane as touching the purifieng of y e fleshe how much more shal y e bloud of Christ which through the eternal spirit offered himself withoute spotte vnto God pourge your consciences from dead workes to serue the liuing God So God is said only to forgeue sinne only to be wise only to be mightie only to be good which textes and sayinges are spokeÌ„ of the gloriouse Trinitie If they were spoken of the father only as the Arrians teach then the euangelist wold haue said who can forgeue sinnes but the father only none is God saâ—e the father only Paule also sayth â–ª not vnto the father wyse only but vnto God king euerlasting immortal inuisible and wyse oniy that is to the blessed Trinitie be honoure and prayse for euer and euer For if we take him otherwise we make him a lier who grauÌ„teth power immortalitie and wisdome in diuerse and sundry places both to Christ our sauiour and to the spirite the comforter And these thinges do onlye apperteyne and belong to them thre neither are they attribute to any other Wherupon it muste nedes folowe that they be one God Nothing proueth this more plainly then the hebrue text whersoeuer the scripture cryeth vnto vs that ther is but one god Moses saith vnto y e Israelits Iehoua Elohenou Iehoua Ecadh that is the Lord our God is one God or one Lord â–ª This text can not be spoken of the father onlye for the hebrue word for God is Elohim of the plurell nuÌ„ber not of the singuler to teach vs that there be thre vnconfounded which neuerthelesse are declared to be one God and of one essence maiestie and power for so much as they are Iehoua Ecadh For Iehoua is the peculier special honorabâ—â— and most blessed name of God for which the Iewes dyd vse to reade Adonai not that it could not be expressed in their language but for a more reuerence to Gods name Moises also saith in another place vnto the it was shewed that y u mightst know that the Lord is God that ther is none but he wheras for god the english he vseth Elohim so for the Lord he vseth Iehoua Esay the Prophet doth likewise speking of one God and reiecting al other Wherfore the Trinitie is one euerlasting the only immutable inuisible and almighty God I will proue this to be true in these foure wordes power name light vertue for the father is almighty as it is written I am the Lord almighty And the sonne also is almighty for the wyseman calleth him y e almighty hand and the almighty word of God The holy comforter also is almighty forasmuch as he is
This also belongeth vnto Christ for of him it is written Wisdome reacheth from one end to another mightely and ordreth all things louingly Herken also what he saith vnto his disciples Wheresoeuer two or thre be gathered together in my name ther am I in the middest of them This proueth him to be the true God for no creature can be eueri where Ful of vnderstaÌ„ding he is the wisdome of God Full of truth I am the waye truth and lyfe Full of righteousnesse Pater non iudicat quemquam sed omne iudicium dedit filio The father iudgeth no man but hath geuen al iudgement vnto Christ who in the last day shall appeare both vnto good men euel in that form in which he suffred not in his diuine nature The father is said to iudge no man because neither he nor his son in his diuinitie shall be sene in iudgemeÌ„t for their diuinitie is all one Then Christ is full of rightousnesse for asmuch as he shall iudge y e world in his humanitie vnto whome the father saith God thy feare shall be for euer and euer The scepter of thy kingdome is a right scepter Thou haste loued righteousnesse and hated wickednes Full of mercie The wisdome from aboue is full of mercie When he was equall with God he made himselfe of no reputation and toke vpon him the shape of a seruaunt for our sakes which were his ennemies Ful of wisdome in Christ are hid all treasures of wisdom knowledge Full of all maner of goodnesse for in him dwelleth all the fulnesse of the God head bodely and of his fulnes haue all we receiued grace for grace Iames also witnesseth that the wisdome from aboue is pure peaceable gentle easy to be intreated ful of mercy good frutes The next propertie of God is to be eternall This belongeth to Christ for he is the beginning of all thinges he is the progresse or middle course and he is the end and pricke The beginning and ending for he saith I am Alpha Omega y e beginning the ending And he is the middle course in that he saith I am the way He promiseth lyfe without end to such as kepe his worde saying Verely verely I say vnto you if a man kepe my worde he shall neuer se death Therfore he himselfe must nedes be immortall Nothing is without end and begynnyng saue God onely Chrst is without beginning and end Ergo Christ is God There foloweth in the definitioÌ„ of God maker of all thinges that Christ made all thinges Paule recordeth saying for by him were all thinges created things that are in heauen and thinges that are in earth things visible and things inuisible whether thei be maiestie or lordship either rule or power He that made all thinges is God hebr 3. Iesus Christ made all thinges Coloss. 1. Ergo Christ is GOD. Then it foloweth in y e same discription Subiecte to nothing and gouerning all things He is subiect to nothing for we read of him he that coÌ„meth from heauen is aboue al. He gouerneth al thinges for he saith whatsoeuer y e father doth that doth the son also and my father worketh hitherto and I worke Whatsoeuer we aske the father in his name he will do it and without him we can do do nothing This declareth him to be god by nature not by nuncupatioÌ„ only as they of whome it is written Ego dixj dij estis I haue said you ar Gods It foloweth Knowing al things Nothing hath this knowledge but God as I haue proued before But we read y t Christ knew the inward thoughts and intents of men Iesus did not put himselfe in their hands because he knew al men and neded not that any shuld testifie of them for he knewe what was in man He knewe the houre of his death he knew that al his disciples shuld be offended in him that tyme he knewe that Peter wold fall and ryse agayne he knew what would become of Iudas he opened the myndes of his disciples that thei might vnderstaÌ„d the scriptures and the Disciples confesse him to knowe all thinges saying Nowe we knowe that thou knowest all things and nedest not to aske any question The nexte thing appetteyning onlye to God is forgeuing of sin for I haue proued before that no creature can do this but we read that Christ forgeueth sinne and is reuiled of the Phariseis therfore who also forgeueth many sinnes to Mary Magdalene because she loued much To be honored Ihon would haue worshipped an aungel but the aungel forbiddeth him the wyse men the Cananite Mary Magdalene Ioanna Mary of Iames and other worshipped Christ were not blamed therfore And Paul in his epistles coÌ„fesseth himself the seruauÌ„t not of any aungel or archaungel but of Iesus Christ. Wherfore he is one God with the father for one God only is to be worshipped There foloweth in the definition of God to be called vpoÌ„ and that he poÌ„dreth our desires That Christ is to be praied vnto for al maner of thiÌ„gs the Prophet Esay teacheth vs saying The rote of Iesse shal be set vp for a tokeÌ„ the Heathen shall pray vnto him Saint Steuen crieth vnto him Lord Iesu receiue my spirit Paul asketh him lord lord what shal I do and he is taught Paul also praieth vnto him the father together saying God himself our father our Lord Iesus Christ guyd our iournei vnto you And againâ— our lord Iesu christ himself and God our father which hath loued vs and hath geuen vs euerlasâ—â—ng consolation good hope through grace comfort your hertes and stablish you in all doctine and good doing The Apostle sheweth that he is one God with the father and of equal power in that he offereth one praier to them both and in that he putteth otherwhiles y e father formost and otherwhiles our sauiour Christ. Iustifiyng and sauing vs who iustifieth saueth vs but he who is our sauiour our raunsom our spokesmaÌ„ our mercy stok the end of the law to al beleuers of whoÌ„ Iere. saith This is the name that they shal cal him the Lord our iustifier Almighty foloweth and endeth the definitioÌ„ If it be true which Paul saith I can doe al thinges through the helpe of Christe which streÌ„gthneth me how much more is Christ almighty himselfe of whome Iohn writeth Dicit dominus omnipotâ—â—â— â–ª the Lord almighti saith And the wisemaÌ„ calleth him the almighty hâ—nd the almighty arme the almighty word of God Seing therfore the scripturs do continually preach one God and the same doe graunt al thinges belonging to the maiestie of the God head vnto Iesus Christ ether we must denie the father to be the almignty only inuisible god or els we must confesse his sonne by veritie vnitie of nature to be one God with hym The .xxx. Chapter ¶ All the partes of thesame
the chiefest It ordreth the mynde gouerneth the body directeth al our workes and affaires teaching vs what ought to be done what is to be left vndone without whiche nether a kyng can rule his subiectes nor the captaine guide his armie nor a Byshop enstruct his flocke ne any man of science or craftes man shewe forth and practise his arte or occupation Nowe if we recount other thynges to be of great price and value your wysdome knoweth that the knowledge of God surmouÌ„teth so farre all other sciences as God hymselfe excelleth all other creatures And thesame without denay is most profitable and necessary both vnto kynges Dukes Erles and Lordes as appereth Psalm ii Deute xvii Esay xlix where they be named the nourses of Religion and also vnto gentlemen marchauntmeÌ„ yeomen husbandmen to al degrees spirituall and temporal Vaine are all men which haue not the knowledge of God sayth the wyseman and Paul testifieth that because it semed to them not good to haue the knowledge of god god gaue them vp into a leude minde to their own heartes lust and to all vnclennes For if he be lyght suche as know not hym do stumble in darkenes if he be the waye they that be ignoraunt haue loste theyr waye if he be the truth al suche as haue no acquaintaunce with hym be blinded disceiued if he only be good we must borow craue all good thinges of hym alone if al science be the lordes we must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods scholers if he only be almighty all our power strength and habilitie cometh froÌ„ him if he be life the end of such as be ignorauÌ„t wil not seke to know the Lord shal be eternal death For our sauiour mercie stock saieth y t this knowledge is eternal lyfe This is eternal life to know thee Iesus Christ whom thou hast sent 〈◊〉 be y e true God But we must fetch the right knowledge and true description of hym out of holy wryte whiche as the Apostle telleth is profitable to teache to controll to amende and to instructe in all rightuousnes I haue made this treatise of hym out of the same and forasmuche as my entent and matter herein is to portray and paint our sauiour Christ who is the bryghtnes of the euerlastyng lyght the vndefiled glasse and liuely Image of the diuine maiestie I doe call it the Image of GOD. Or els because suche thinges be here opened and discouered which be necessary to be beleued and knowen of the laye and vnlearned people I would not haue them vtterly lacke Images name it if ye wyl the laye mans boke for images wer wont to be named Libri laicoruÌ„ the bokes of the laitie I am not the fyrst that hath painted Christ Paul painted hym longe sithe to the Galathians as he wytnesseth I haue paynted Iesus Christ before your eyes and haue cruâ—â—fied him amongst you and all the other Apostles Euangelistes and Prophetes were painters My mynd is not to portraye any newâ— â—â—raunge or vnknowen Image but to renew and repayre again the olde Image that Paul made which hath bene so darkened with gloses and is so bespotted with coloures of mans witte so stayned through shamefull couetousnes libertie and gredy ambicion that marueyle it is to se men so vnreuerent towardes the maiestie of God their maker Seneca a wise and sage Phylosopher willeth y t mete giftes be not vnmeetely geuen to vnmete persons as armour to women nettes to studentes wyues to boyes and Christ the wysdome of God commaundeth Geue not that which is holy to dogges neyther caste ye pearles before swyne meaning therby that all kynd of giftes ought to be agreable and answerable to their degrees and vocacions to whome they are geuen Nowe what thyng coulde bee deuised more agreable to your graciouse estate then his Image whose glory honour you haue alwayes sought to aduaunce not without great daunger of your goodes and lyfe for whiche you are bound to render hym moste harty thankes that he chose your grace for a blessâ—â— instrumente to sweepe cleane his house and churche to redresse all abuses and to restore agayne his fallen and decayed glorye maugre the head of all ennemies Therfore I do presente and dedicate this Image honorable father vnto your grace bothe for the worthines of the matter whiche is incomparable for the metenes of your person for a perpetual monument of my good wyll towardes your Lordship and also for a testimony token and declaration of my zeale and beneuolence to my contrey men If I shal se it to be profitable to them I shall be encoraged to take mo fruitfull matters in hande in whiche I desyre continually to occupy my selfe but the worlde is so euyll so vnkynde so vnthankefull to studentes that pouertie causeth them to remitte and slacke their studies and to seke the worlde to maynteine their necessities Aboundaunce and wealth dwelleth only with those whyche haue Gods houses in possession whiche eate vp hys people lyke bread and are not content to lyue vpon theyr owne sweate but doe lyue vpon other mens goods and laboures vpon the church goodes which are the pores I do meane all suche as in the papistical tyme were wont to lyue of their landes to kepe good hospitalitie to mainteine scholes and houses of almes and nowe they be purchessars and sellers awaye of the same vsurers rent raysers grasiers and farme mongers wherby hospitalitie tillage and many good houses be decayed in Englande and the Realme is vnpeopled and disfurnyshed Besydes some be berebrwers some fermers of benefices some persons some vicares byers of improparations some deanes of colledges some prebendaries and officers also in the kynges house Agayne priestes which should be preachers and distributers of the holy sacramentes be lawiers commissaries chauncellors officialles proctors receiuers stewards the office of saluacioÌ„ is vnregarded through couetousnes And lawiers whiche be no priests be parsons vicars prebendaries against the ordinauÌ„ce of God of whiche saynt Paule recordeth Euen so dyd the Lorde ordeine that they whiche preache the gospel should lyue of the gospel and no other neither kynge Lorde Gentleman ne lawier And 〈◊〉 this mingle maÌ„gle of spirituall and temporall regiment and offices is suffered as if ther were nether god ne magistrate ordeined of god to redresse suche abuses What marueile is it if mans ordinaunces and statutes be broken wher the ordinaunce of God is plainly resisted and not receiued Other some that pretend they be true preachers of Gods word and are counted holy and discrete men reteined the kynges chapleines and with other lordes both spirituall and temporall be in deede benefice mongers prebend mongers haue many archdeaconships deanries and they do not the office of one of their vocatioÌ„s some once a yere or twise peraduenture doth preach a sermon before the kyng or at y e spittle or at Pauls crosse to delude and paynte the worlde and to
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
the marchantman his prentice wherof it is euident that all men condempne this dampnable opinion by naturall reason in their dedes albeit the words of some souÌ„d to the contrary If we think al thing to be gouerned by destini we must nedes agre to y e libertines which make no differeÌ„ce betwene good and bad betwen right wrong betwen light and darkenes but defeÌ„d all things to be lawful honest calling notable vices vocations coÌ„maunded of God If they spy a theife thei blame him not but exhort him to continue in his vocation Thei bid the band the strong whore apply their vocations for S. Paule saith all thynges be lawfull vnto him if vnto him to vs. Thei ground this doctrine of the regeneration the which they say is a full recoueraunce by Christe of y t which we loste by Adam He before his faule knewe no difference betwene good and yll but fel by knowldge of good and yll Now they say that Chryst hath taken awaye euill and therfore all that we do is good for he that is born of him sinneth not because his seed remaineth in him and he can not sin Whosoeuer sinneth hath not sene him neither hath knowen him Wherfore they that wil be the sonnes and childreÌ„ of God must be like vnto children which neither know nor do neither good nor yll For the kingdome of God belongeth vnto such Doth not fate and destinie teach y e same Nothing is good ne bad except it be voluÌ„tary nothing is to be praisd or dispraisd nothing is to be punished or recoÌ„peÌ„sed It taketh awaye all lawes statutes actes proclamatioÌ„s for all meÌ„ be borne to obey them or to breake them If to obey them they nede not if to breake theÌ„ thei profit not But y u wilt answere it is profitable that actes be put forth that such as be disobedient escape not vnpunished O cruell destinie which both causeth vs to do euil punisheth vs therfore Is it not a lyke thing as if a man shold throw the down hedlong from the top of Poules steple and after finding y e aliue wold al to beat the therfore I wold faine learn whether all men women in the time of the holy man Noe and the host of Pharao which pursued the Israelites had one fate and destinie They were destroyed with one kynde of punyshment I would knowe whether all the Sodomits and Gomorrians wer born vnder one planet which all at one time and after one fashion wer consumed with fier falling from heauen The Idolatrers which worshipped the golden calfe were slayne therfore The earth opened her mouth and swalowed Chorce Dathan and Abiram all their adherents for their rebellion and insurrection againste Moyses their head and ruler If all thinges were gouerned by y e starres these men should haue had diuers punishments because their destinies were vnlyke Who knoweth not that there haue bene dyuers excellent in many faculties and scieÌ„ces that many were borne at the same time with them for at al times an infinit nuÌ„ber are born yet we haue none like Homer in poetry like Samson in strength like Aristotle in Philosophie lyke Salomon in wisdome like Appelles in painting like Euclide in Geometrie like Tully in eloquence Were none borne vnder the same instillation that our sauiour Christ was It is likely that both some of those babes whiche Herode murdered were borne at thesame time and also diuerse in other regions Stories make relatioÌ„ that Anaxagoras a noble Philosopher was trussed in a foteball and spurned to death at the commaundement of a cruel kyng if it had bene his distenie it would haue chaunsed as wel to other born vnder the same starre But you wil say if the starres do not gouerne vs why did such a notable star appere when Christ was borne A star gouerned his natiuitie for the wysemen say vidimus enim stellaÌ„ eius in OrieÌ„te c. We haue sene his star in y e East Truly that star was none oâ— the mouable or vnmouable starres but a new star in a new and marueilous case neuer sene before ne afterward As we reade in the Cronicles of many wonders which happened commenly before great bat and conquestes as in the time of P. Crassus and L. Sceuola mylke rayned from heauen In the time of L. Domicius and C. Lelius a mayde was borne with two heads foure handes and foure feete And in the tyme of M. Anthonius and P. Dolobella there was seene a great blasyng starre and thre Sunnes Euen so at Christes birth whiche was wonderfull appered this starre who as touching his diuinitie had no mother and concerning his humanitie was borne without a father The wyse men whiche moued by this starre came to seke after Christ signifie the wysdome of man whiche in matters of Religion is folishnes Wherfore God of his infinite mercie opened the incarnatioÌ„ of his sonne by this starre and therwith stirred the wyse to offer vnto hym Aurum thus mirram Gold frankinsence and mirre By Gold is signified that he is a kyng by Frankinsence that he is God and by Myrre that he is man If God had not opened it vnto them they could neuer haue knowen his incarnation the whiche S. Paull calleth Misterium absconditum a seculis a mistery hid since the world begon and since the beginning of generations but now it is opened to his saintes to whom God would make knowen the glorious riches of his godnes For this cause the starre appeared and not to gouerne all the doinges of our sauiour Christ violently All thinges be cast vnder his feete and he made the starres therfore he is not subiect to the starres But bicause heauenly matters surmount our capacities his comming into this world was declared vnto the Iewes by the Patriarkes Prophetes shepherdes and the holy word of God and vnto the Gentils by this starre and his Apostles which sâ—ar went before the wyse and prudeÌ„t men till it came stode ouer the place where Christ was What wyse man wyl impute al that Christ did afterward to this star which after it had brought the wysemen vnto him appered no more Do our birth starres cease to appere after a certain space Do they stand ouer the place where we be borne Or do theâ— leaue their accustomed circuite Wherfore it is euident that this starre was ordeined to preache Christ â–ª and not for fate and destinie to serue hym and not to force hym who can not be forced for he worketh what he wyll in heauen and earth and all the worlde is his workemanshyp Many doubt whether thys starre were a true star or an aungell or the holy ghost I leue euery man in this matter to his owne iudgement so that his verdite disagree not with the scripture but edifie instruct the hearer neuertheles I wyll talke my simple phantasie therin If it were a very star
with groninges whiche can not be expressed wyth â—ong The holy ghost doth not grone but maketh vs to grone and lamente our synnes nor make intercession but sturreth vs vnto prayer Moyses vseth the same maner of spekyng vnto the Israelites saying The Lord your God tempteth you to knowe whether you loue hym God doeth not tempt his to knowe any thynge therby who knoweth all thynges but to make them to knowe howe much they loue hym He crieth vnto AbrahaÌ„ now I know that thou fearest God in that thou hast not spared thine only sonne for my sake that is I haue made thee to know So he is said to haue rested because he wil make vs to rest with hym in glory If we endeuour our selues to folowe hym in goodnes who made nothyng but it was good Wherfore this resting of God doth rather establish his prouidence then make against it declaryng hym to be myndful of good men and to haue prepared them a restinge place where they shall beholde his glorious countenaunce euer more for he is called in latin Deus in Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which worde signifieth to run because he hasteth vnto euery place to gouerne and order all creatures The .xvi. Chapter ¶ God only knoweth all thynges AS we sufficiently taught that God is the worker of al things so if we searche the Scriptures we shal finde that he only knoweth al thinges and is ignoraunt of nothing as Iesus the sonne of Sirach witnesseth The Lorde knoweth al science The knowledge of men is vnperfit and encreaseth by diligence for the mortal corruptible body is heuy vnto the soul our earthly mancion kepeth down vnderstaÌ„ding so that we can not perfectly iudge of earthly things much les of heuenly matters Aungels haue a more plentiful knowledge then we yet they be ignoraunt of many thinges as of the last day and hour which the father knoweth only but God knoweth al things perfitly who is the Lord of knowledge whose wysdom can tel thinges that are past and discerne thinges to come The workes of al flesh are before him there is nothing hid from his eies his wisdom knoweth the subteltie of words and can expound darck sentences He seketh out the ground of the heart and vnderstandeth al imagination No thought may escape him nether may any word be hyd froÌ„ him He called vnto Adam said vnto him Adam vbi es wher art thou not bicause he was ignoraunt but to teach him what he had lost to moue him vnto earnest repentaunce for his syn After like sort he asked Cain wher is Abel thy brother not for to lerne y t he knew not but for to punish and dismay him The scriptur telleth that Penituit deum quod hominem fecisset in terra God repented y t he had made man vpoÌ„ the earth sorowed in his heart who repenteth also of making Saul king of the Israelites He is said to repent not that he is ignorant of thinges to come who forsawe that Saul al mankind wold become abhominable but wheÌ„ we chauÌ„ge go astray from him or returne to him are ether punished for our synne or rewarded of his mercy After the first sort he repented of making mankind of making disobedient Saul king of the chusing of the Iewes who once wer y e people of God and now the meÌ„bers of Antichrist After the other sort the Heathen are become y e worshippers of God through the fauourable regard of Iesus Christ which once were the sonnes of wrath and the shepe going astray Through it the traytor Iudas lost his Apostleship is iustly dampned in hel and the thief after great robberie is deliuered from the crosse mercifully crouned in paradise This chauÌ„ge from good to il or froÌ„ il to good which is done by the secret and most rightfull iudgementes of almighty God in the scripture is called his repentaunce and the chaunge is in vs and not in hym Dauid a man according to Gods hertes desire witnesseth of him saying The generation which is to come shalbe told to the Lord they shal tel his rightuousnes He doth not say the Lord shalbe told to the generation but the generation to the Lord of whiche wordes we can not gather that any thing is told God wherof he is ignoraunt that he may know it but that he is told that which he knoweth already as the aungels tel vnto him our praiers and almes deades and as we shewe God our griefs and what we desire in our praiers Raphael one of the seuen aungels that stand before God sayth vnto Toby I haue offered thy prayer before the Lord wherby is ment that they be ministring spirits for their sakes which shall be heyres of saluacioÌ„ not that God lerneth our nede by them who knoweth what is necessary for vs before we aske it of hym neuertheles he willeth vs to aske that we may receiue as it is written aske and it shalbe geuen you Euery one y t asketh receiueth and he that seketh findeth and to hym that knocketh it shalbe opened After this sort S. Paul is to be taken saying Petitiones vestre innotescant apud deum let your requests be knowen vnto God Why dost thou maruel that God is shewed that he knoweth seing y e men oftentimes are told of other that which they knew before If thou mislike this exposition hear another These wordes the generation to come shalbe told the Lord be as much to say as the Lord shall be praised in it for to tel vnto the Lord is to praise knowledge and magnifie hym as to liue vnto the Lord to eat vnto the Lord. S. Paul expoundeth eating to the Lord to be geuing of thankes and praysing him when thou eatest saying he y t eateth doth it to the Lord for he geueth God thaÌ„kes If doing to the Lord be geueng of thankes as S. Paul declareth saying he doth it to y e Lord for he giueth thankes then of necessitie telling to the Lord is thaÌ„king of him forasmuch as al â—elling is doing We read of the sonne of God in the reuelation of Iohn that he hath eies like the flame of fier on his head many crownes a name written y t none knew but he himself If non knew it but he him self the father knoweth it not wherof followeth that God knoweth not al thinges To this I answer bicause the father and Christ be one that y e father knoweth it for as much as Christ knoweth it nor y e text doth not exclude the father from the knowledge therof saying none knoweth it but he himself for the lantin is Nemo scit that is no maÌ„ knoweth Moreouer this saying no maÌ„ knoweth it but he himself teacheth vs that only his diuinitie knoweth it not his humanitie for y t is excluded by these words no man knoweth it But Christs deuinitie is y e fathers deuinitie
could not ouercome shalbe vanquished by hym y t fighteth not with swerd but w t wood word Christ gaue not the father by breathing he descended not in the likenes of a doue or fire he coÌ„mauÌ„deth not Peter to go with Cornelius seruauÌ„tes he was not born vpoÌ„ the waters he is not his own finger wherfore he is not the holy ghost But albeit nether Christ nor the almighty comforter be confouÌ„ded with y e father yet they ar of one the selfsame substaunce with him For the scriptures teach Christ to be the hand of God the holy ghost to be his finger The body y e hand finger ar one substauÌ„ce yet the finger is not the hand nor the hand the body nor the finger the body If therfor the scripture do graunt to Christ to y e holy ghost to the father y e meaning of the word person that is to say that y e father is a substaunce Christ is a substaunce y e holy ghost is a substaunce and that the father is vnconfouÌ„ded Christ vnconfouÌ„ded the holy ghost vnconfounded as I haue proued it must nedes folow y t they be thre persones for a person is an vncoÌ„founded substaunce This is the catholique faith the confession of martirs the doctrine of the Prophets Apostles Euangelists The .xxvii. Chap. ¶ Corporal similitudes of God made in the scriptures why he is named light fire the sun c. the image of God in mans soule NOw gentle reader seing I haue declared what a persone is out of the boke of holy scriptures and also proued with infinite authorities that there be three persons that is thre vncoÌ„founded distinct in propertie I wil disclose the diuine blessed nature of the almighty Trinitie by corporal earthly similitudes that y u mayst behold as it were in a glasse and with a paire of spectacles those thinges which exceade surmouÌ„t the capacities of all creatures The inuisible thinges of God saith Paul that is y e eternal power Godhead are vnderstand sene learned of his workes from the creation of the world As long as we coÌ„tinue in this tabernacle and mortalitie we shal neuer haue perfit vnderstanding of the eternal God forasmuch as the heartes of al meÌ„ and women be vncleane Blessed be the clean hearted sayth Christ for they shall se God Our life is a warfar a night a purifiyng of our hearts from synne and ignoraunce through charite and faith We walke in faith saith y e Apostle and se not with this only ladder we ascende to the intelligence of the secretes of God thinges supernatural can not be perceiued with natural light Cherubin Seraphin and al the blessed company of auÌ„gels are ignorauÌ„t of the maiestie of God for they knowe not the day of Christes glorious returne yet they haue more pleÌ„tiful knowledge then we forasmuch as they be pure mindes and were neuer nether blinded through sin ne hindred through any earthly mansion and corruptible body Scrutator maiestatis opprimetur a gloria Whosoeuer is an ensearcher of Gods maiestie is oppressed of y e glory No man is able fully and perfitly to know the nature of a gnat or a litle spider Be not displeased then if I shew the the Trinitie in his visible creatures as it were in a glasse but glorifie God and be not vnthankeful to him which hath opened him self in them to thy capacitie feding the with mylke because thou art not able to disgest stroÌ„g meates And because no man shal be offended with this maner of teaching I wyl make no similitudes of the Trinitie but out of the pleÌ„tiful storehowses of the scriptures The best and most liuely glasse that euer I beheld the Trinitie in is the vision whiche appeared to Abraham in the oke groue of Mamre For as there thre waifaring men shew them selues vnto Abraham so God is three persones and as these thre men are called one Lord not Lords so the thre persones are one God one Lord one substaunce And as Christ and the almightie comforter ar sent of the father So here one seÌ„deth twain vnto Sodom and Gomorre and as the father is vnsent so he is not sent but sendeth And as the twaine whiche are sent to destroy Sodom are called one Lord of Lot so the faithful congregation confesse beleue Christ the alknowing comforter to be one God I touched this similitude before because it is so notable I thought it not vnworthy to be rehearsed again Ther be many similitudes declaring certein properties of the trinitie and some agreable in one point and some in another but none doth so paint and portray it before our eies as this vision doeth We may find an image of the trinitie in the sun for God is called by the name of the sun in the boke of wisdom Sol iusticie intelligencie non est ortus nobis The sun of rightuousnes vnderstanding arose not vpon vs. There is but one sun only not many so there is but one God The sun shineth vpon both good euill men so the liberalitie of almighty God mainteineth both The mone al the sterres haue not their light of themselues but of the sun so the congregation godly meÌ„ which are called by the name of y e mone and starres in y e scripturs haue no light no crom of vertue no goodnes of them selues but by participatioÌ„ of the deuine nature They whiche gase vpon the sun ar blinded with his clear light so al searchers of Gods glory beyond the scriptures are ouerwhelmed with the maiestie therof The presence of the sun chereth al thinges when he is absent nyght cometh and darkenes nothing would growe if he did not ryse on theÌ„ So wheÌ„ God hydeth his face they are sorowfull and die when he loketh on them they wax yong and lusty like an Egle. And as Democritus and other Philosophers holde opinion that the sun is infinite so al things be infinite in God He is of an infinite arme of infinite maiestie of infinite wisdom As the sun is the fountain out of which cometh both the light and the heat so is the father the fountain out of which issueth the sonne holy ghost And as nether the lyght nor y e heat doth send the sun but the sun send them so y e father is sent nether of Christ nor of the holy ghost but he sendeth them And as of the sunne and of the beames both together cometh the heate or warmnes so from the father and the sunne both together procedeth the alâ—nowing comforter But as the sun light by diuision is in mani places so the blessed trinitie filleth places without diuision nether conteyned in place nether moued in tyme. Now if the sunne were without begynnyng and ending eternal beames wold come out of hym and euerlasting heat wold procede out of y e sun his beames Wherfore in asmuch as God the father
teacheth vs this prouing that there is but vnum primum mobile one first mouer who moueth al the heauenly spheres The Manicheis make two Gods which thei cal Duo principia contraria two principles one contrary to another For they say y e one is an euill God maker of visible things the other a good God maker of inuisible thinges and they say also that both of them be vnbegotteÌ„ vncreat of them selues Then are they immortall But if they be immortal there is no god that only hath immortalitie Paul lieth who saith that God not Gods hath immortalitie And al the prophets euangelistes Apostles be liers teaching w t one assent y t God only forgeueth sin y t God only knoweth al thinges For if ther be two Gods both of theÌ„ must haue these properties If ether of theÌ„ know not all thinges then is he ignoraunt then no God If both knowe all thinges then is ther no God whiche only knoweth all thinges Both also must forgeue syn the good because he is merciful the euill because he is y e cause of al sin then is ther no God which only pardoneth synne Moreouer if both the Manicheis gods be immortal if both pardoÌ„ sinne if both know al science thei be not contrary for knowledge is not coÌ„trary to knowlege but ignorance vnmercifulnes is coÌ„trary to mercy forgeuing death to immortalitie Wherfore ther be not two coÌ„trary principles but one principle one God The christian coÌ„gregation confesseth that the father is PrincipiuÌ„ a principle or beginning for so the beloued disciple calleth him saing In principio erat verbum In the beginning was the word in the father was Christ. Thei acknoweledge Christ also to be Principium who answereth the cruel Iewes demauÌ„ding who he was saying y e beginning which spake vnto you But the father is pricipium non de principio Christ is principiuÌ„ de principio They confesse the almighty coÌ„forter also to be principium forasmuch as he with the father the sonne made all thinges and gouerneth them as I haue proued before Notwithstandinge there be noâ— thre beginnings but one beginning only as there be not thre gods but one God The papistes also bring in many gods but couertly priuely Thei teach the people to pray vnto saintes to Saint Luke for the oxe to Iob for the pox to Rocke for the pestilence to Sith for thinges lost to Christopher for coÌ„tinual health to the Quene of heauen for women with child to Clement for good beere yea they entise the people also to worship honor their images If thei be to be praied vnto for these thinges they be gods for in praying vnto theÌ„ we acknowlege them to hear vs to be almighty to be euery where to know y e thoughtes of al men to be a strong castel vnto such as slie vnto theÌ„ but these thinges belong only to God as I haue proued before Wherfore thei make them gods O crafty deuil O suttel papistes the Iewes are reproued by the voyce of the prophetes for making many gods in y t they praied vnto Baall Astaroth Moloch and the Quene of heauen for ayde soccour Why do we not aske al good thinges of him which is the author geuer of al good thinges both to his ennemies and frindes both to the heathen to the congregation Is his hand smitteÌ„ of that it can not healp Haue we perceyued at any tyme crudelitie or vnkindnes in hym Are hys eares stopped that he can not heare Or his eies so dimme that they cannot se He planted theare he made the 〈◊〉 wherfore he both heareth most easely and seeth most perfitely And because he is the â—ouÌ„taine of al mercy he grauÌ„teth our requestes most mercâ—fully He is not lyke an earthly kinge â–ª who setteth porters at his gates he is not hard to speak with for he is the gate himselfe as he telleth vs Ego sum via veritas vita I am the way the truth and life and Ego sum ostium I am the doore There is but one way onâ— doore and he that entreth in by the doore fyndeth pasture he that entreth in not by the dore he is a thiefe a robber And why For he robbeth God of the glory belonging only to him geuing it to his creatures They which sly vnto saints depart make many wayes many dores and many Gods If they are to be prayed vnto we must beleue on them For the Apostle saith Quomodo inuocabunt in queÌ„ non crediderunt How shal they cal on him pray to him on whom they beleue not If we must beleue on them then let vs be christened in their names But holy baptisme is coÌ„maunded not to be ministred in their names but In nomine in one name of the father the son â—nd the holy ghost Wherfore as they are not to be beleued vpon so are they not to be called vpon but God onli whose highnes disdeineth y e felowship of any creature Let vs therfore praye vnto him for he is the well of water of life let vs not dig vyle and broken pittes which hould no water let vs take hede of the stretes of Egipt and of the wayes of Assiria God is no wildernes to his people nor laÌ„d without light but a mercifull and a liberal God Such aâ— make flesh their arme are accursed Let vs make Christ our arme for he is the arme of God who in al things became lyke vnto his brethren that he might be a mercifull and a faithful bishoppe in thinges concerning God to pourge the peoples sinnes God only knoweth our nede scartheth aur thoughts and inteÌ„ts grauÌ„teth our desires blesseth and crowneth vs and ther be no more Gods no more hearers no more iudgers of thoughts beside him He saith by his Prophet I am the first and the last and beside me is ther no God Haue not I y e Lord done it withoute whome there is none other God the tru God and sauiour and ther is els none but I and therfore turne vnto me all ye endes of the earth so shal ye be saued For I am God and ther is els none If ther be many Gods the diuine power gouernauÌ„ce and rule is deuyded betwene them and then it is not an euerlasting power but mortall for whatsoeuer is deuyded is mortall But naturall reason denyeth God to be corruptible and his power to decaye Wherfore it protesteth y t there is but one God which ruleth all Moreouer the diuine power is a perfit power a general authoritie for God is almighty and general gouernor If ther be many Gods ech of them hath a certeine portion to rule But they which haue but portions are no Gods for the power of God is a perfit power a perfit power coÌ„preheÌ„deth all power If there be many Gods they haue seuerall dominions euery one of them lacketh so much