8.9 Prou. 10 4 Reg. 20. Iacob Esau. Gene. 29 Gene. 38 Gene. 2. How God is sayde to haue rested the .7 day Gene. 3. Rom. 8. Deut. 13 Gene. 22 â—ap 19. Eccle. 4â— Sapi. 9 Marke 13 1. Reg. 2. Sapi. 8 Eccle. 42 Gene. â— Gene. 6 How God is said to repent Psal. 21 â— Reg. 16 Psal. 21 Toby 1â— Hebr. 1 Math. â— Math. 7 Luke 11 Phâ—lip 4 Colloss 4 Roma 14 Apoca. 19. Ihon. 10 Esay 44 Esay 43 Marke 2 Luke 7 Mary magdalene Goddes remission goeth before our loue To wash Christ. Math. 6 How we do forgeue one another Roma 6 Ephesi 5 Eccle. 28 Math. 5. Math. 1â— 1. Reg. â— Goddes remissioÌ„ goeth before our pardoning How minesters do forgeue and reteine sin â–ª Math. 16 Roma 4 Who is forgeuen and when Math. 8 Luke 5 Ihon. 11 Nume â— 1. Cor. 3 Actes 1 Actes 2. â— Cor. 3 1. Cor. 5. Against y e Anabapt Ihon. 9 Math. 23 1 Corin. â— â–ª What the keye is Math. 16 Againste Peters primacie Ihon. 20 Math. 20 Luke 22 Ihon. 6 Math. 17 Roma 1â— Luke 12. Math. 10 Math. 17 â–ª Actes 8 Actes 11 Actes 1 1. Peter â— Math. 3.4.10 Luke 10 Collos. 2 Luke 1â— Math. 13 Math. 28 1. Peter 5 Math. 16 Who is the rocke 1. Cor 1â— 1. Cor. 3 Ephe. 5. Ihon. 11 Ihon. 15 Ihon. 14 â–ª Ephe. â— â— Pet. 2 â— Pet. 2 Iohn 1 Why Peter was named Cephas a ston Math. 7 why Christ biddeth Peter thrise Fede my shepe Ihon. 21 Marke 16 Austen Cyrilli What is most necesâ—ary in a Preacher â–ª 1. Cor. 4 â–ª 2. Timo. â— 1. Cor. 13 Rom. 5 Act. 5. â— Cor. 11 Heb. 11 Math. 16 1 Tim. â— Bishops Demosâ—â—â—nes Luke 22 Math. 1â— Math. 24. Math. 26 â—â—cha 13 Luke 22 How christ loked vpon Peter corporally or spiritually Luke â— Math. 4 Psal. 103 Math. 6 2. Thess. â— Marke 2 Hebre. â— Roma 8 Ihon. 20 Actes 9. Luke 23 Luke 3. Marke â— Marke 6 Math. 1â— Luke 9 Luke 10 Actes 2 Sapi. 11 Exod. 9 Roma 9 Sapi. 16 Exod. 7. Exod. 8.9 Exo. 10.14 Exod. 16 Sapi. 16 Luke â— Marke 1â— Whether God can sin or lye or not Roma 6 Ihon. â— Austen Marke â— Philip. 4 Ihon. 15 Hebr. 6 Against y e Anabapt Marke 1â— Luke 18 Inpossible for harde â—euit 5.6 â— Cor. 10 Epiphâ—nius Hist. Eccâ— Lâ— 3 ca. 2â— Gene. 37 Gene. 35 Gene. 38 Nume 27 2. Reg. 2 4. Reg. 2â— Luke 22 â–ª Actes 8 2. cor 2 Math. 28 Luke 15 Another interpretatioÌ„ Ephe. 4 The first reason The secoÌ„d Reason The third Roma â— Hist. Eccl. li. 10. ca. 14 â–ª Athanasâ— Actes 1â— Math â— Ihon. 4 Hebre. 6 Deute 5 Prou. 18 Roma 8 Philip. 2 Hebre. 13 1. Ihon. 1 1. Ihon. 4 Deut. 6.10 Math. 4 A hammer Ierem. 23 1. Tim. 6 2. Tim. 3 The Child Against y e Patripassians Math. 3 Math. 28 Roma 1 2. Cor. 1 Philip. 1 Colloss 1 1. Cor. 8. Of whome By whom Ihon. 7 â–ª Gene. 22 Isaac â— Christ. Sampson Genes â— Ihon. 8 Psal. 35 Hebr. 10. An obieâ—tioÌ„ answered Pithag Esay â— UnbegoteÌ„ BegotteÌ„ Psal. 2 Psa. 109 Proceding Scripturâ— prouing y e proceding of the holy spirite UnwritteÌ„ verities Ihon. 15 Roma 8 Luke 6 Ihon. 20 Luke 24 Esaie 55 Ihon. 14 Psal. 109 Colloss 3 Iohn xi Iohn xii Iohn xvii Iohn xiiii Iohn vii Abrahams vision A Glasse Gene. 18 Gene. 19 Roma 11 1. Ihon. 5 Spirite â–ª Bloud Water Ihon. 4 â–ª Ihoâ— 7 Ihon. 1â— 1. Cor. 1â— Christ. Dore. Rocke Uyne Bread Brydegrome Kyng Phisition Ihon. 6 Luke 11 Ihon. 3 Spirite Fier Finger Math. 3 Exod. 8 Luke 11 Hebre â–ª â— 1. Ihon. 2 An obiect answered Ihon. 10 Ihon. 14 We are One Howe the father is seen in Christ. A glasse Hebre. 1. Sapien. 7 1. Ihon. 5 2. Para. 1â— Galath 3 Roma 3 Iacob 2 Parsone Why this word is vsed in the Godhead The word substaunce Hebre. 1 2. Cor. 1 The word person Colloss 2 Corporaly Personaly Deute 4 3. Bodies Ihon. 1 Samosat Gene. 4â— Iohn 1 â–ª Colloss 1 Fygure of Christ. Gene. 22 Gene. 28 Gene. 37 Exod. 7 Nume 21 Nume 13 Ihon. 12 Ihon. 1 Ihon. 14 Ihon. 8 Exod. 3 Ihon. 5 Ihon. 10 Against y e libertines Sapien. 1 The spirit is euery where Psal. 138 Luke 4 Esay 63 Gouerner of y e world Ihon. 14 1. Cor. 12 Math. 3 Actes 2 Exod. 8 Luke 11 Hebre. â— 1. Ihon. â— To be prayed vnto Ihon. 8 Esay 6 Ihon. 14 Luke 9 Actes 1 Actes 13 Actes 16 Actes 8 2. Peter 1 The spirit forgeueth sinne Math. 3 Esay 6 Iob. 26 Psal. 31 Gene. 1 Resurrection 1. Cor. 15 2. sorts of resurrectioÌ„ from sinne from death Roma 6 Roma 8 1. Cor. 15 Roma 6 Angels 2. Tim. 3 Ihon. 17 â–ª Hebre. 1 Luke 2 Luke 1 Luke 15 Math. 18 Psal. 91 Luke 16 Math. 4 Actes 7 Math. 25 Math. 22 Gene. 24 Gene. 24 Gene. 4â— 4. Reg. 19 Luke 24 Actes 1 Hebre. â— 1. Peter â— Eyhes 6 Ihon. 1 Iob â–ª 1 3. Reg. 22 Reg. 16. Luke 10 Math. 13 Luke 11 Ephes. 1 Math. 4 2. Cor. 12 Iudas 1 Apoc. 2 Math. 8 Math. 2â— Peter 2 â— Cor. 1 Iacob 2 Math. 8 Eccle. 38 Whichrist became maÌ„ 1. Cor. 15 Math. 1 Galat. 4 Why hee was borne of a womaÌ„ Christ toke both soule and bodye Marke 14 â–ª Ihon. 10 Psalm 1â— An obiectiâ—on aunswered Ihon. 1 Roma 3 Galat. 3 Psal. 64 Hiere 7 Luke 3 Againste y e late Anab. Gene. 2 Galat. â— â–ª Esay 40 Canti 2 1. Cor. 1â— Roma 5 Ephesi 5 Luke 11 An obiectâ— 1. Ihon. 2 ThauÌ„sweâ— Gene. 22 Gene. 26 2. Reg. 7 1. Para. 2 Psal. 122 Hebre. 2 Roma 9 Math. 1 Luke 3 Hebre. 2 Why he was borne of a virgin Daniel 2 Luke 1 Math. 1 Esay 7 Math. 1 Whye hee was borne of a virgin espoused maried Math. 1 The Godhed is vndefileaâ—le Christ is not the holy ghostes sonne Ihon. 3 â— Reg. 10 2. Reg. 1â— Iudi. 19 1. Reg. 2 Ihon. 17 Psal. 8â— Colloss 1 Ephes. 5 Roma 9 2. Reg. 2 â–ª Math. 8 Math. 2 Why al meÌ„ be borne babes nat â—able men Gene. 3 Roma â— Gala. 4 Christes cuÌ„ming or seÌ„ding whaâ— it is Sapien. 8 â—alat 4 Whichrist came in the â—nd of the worlde Roma â— Math. 3 The lawâ— is an axe Roma 3 Roma 5 Luke 10 Math. 9 Math. 18 Gene. 27 Math. 3 Whi christ was baptized Why teÌ„pted Mat. 4 Deut. 8 Sapi. 16 Psal. 90 Deute 6 Why he suffred death Gene. â— Prou. 15 Luke 14 Luke 18 Philip. 2 Why he died on the crosse Gala. 3 Actes 1 Why he toke our nature To delâ—uer vs. For example To heal vâ— Ihon. 1â— Sapi. 8 Ihon. 14 â–ª Math. 4 Gala. 4 Ihon. 16 Why y e holy ghost appeared Deut. 4 Math. 3 Math. 28 Gene. â— Roma 8 Math. 5 Math. 10 Esay 11 Canti 2 How christ is a floure â— a rose Ihon. 12 Nume 11
THE JMAGE of God or laie mans boke in which the right knowledge of God is disclosed and diuerse doubtes besides the principal matter made by Roger Hutchinson 1550. ¶ Newly imprinted at London by Iohn Day dwelling ouer Aldersgate Anno do 1560. Cum gratia priuilegio Reginae maiestatis per septennium ¶ The contentes and Chapters What God is We must learne what God is of gods word and not of mans wisdom Chap. 1 God is of himself Chap. 2. fol. 6 God is a spirit and how the scriptures do graunt vnto him a head eies haÌ„ds fete and al other parts of mans body he is a bird a shoter a husbandman Christ is his Image and man also Chap. iii. Fol. 7 God is immutable and how he is other whiles angry otherwhiles pleased somtime a slepe somtime awake somtime forgetfull standing sitting walking c. Chap. iiii Fol. 14 God is vnsearcheable chap. v. 17 God is inuisible and how the faithful of the old testament sawe him diuers times chap. vi 18 God is euery where and how Christ is in the Sacrament chap. vii 19 God is ful of vnderstanding cha viii 31 God is truth and whether it be lefull to lie for any consideration chap. ix 73 God is full of compassion chap. x. 42 God is full of rightuousnes and of the prosperitie of euil and the affliction of good men chap. xi 43 God is ful of al goodnes chap. xii 46 God only is immortall and of the immortalitie of soules and aungels chap. xiii fol. 47 God is the maker of all thinges wherof he made them by whome and who made the deuill and of the beginning of syn and euyl Chap. xiiii 48 God ruleth the world after his prouideÌ„ce and how he rested the seuenth day Chapter xv Fol. 53 God only knoweth al things ch xvi 73 God only forgeueth synne our pardoning what it is of losing and binding Chapter xvii fol. 76 God only is almighty and whether he can synne die or lye with other properties Chap. xviii fol. 92 God is defined by y e scripture ch xix 99 xx 100 What a persone is In what order he wyl write of a person A person is not a difference of vocatioÌ„ and office and that the fathers of the old testament worshipped a Trinitie Chapter xxi fol. 101 A persone is no outward thing why the churche hath vsed thys worde Chapter xxii fol. 107 That there be thre persons Christ is a substaunce Chap. xxiii 109 The holy spirit is not a Godly inspiracion is gouernour of the world to be prayed vnto a forgeuer of synne Chapter xxiiii fol. 112 Christ is vnconfounded why he became man and why he came so longe after Adams fall Chap. xxv fol. 120 The holy comforter is vnconfounded why he descended in the lykenes of a doue Chapter xxvi fol. 130 Corporal similitudes of God cha xxvii folio 134 That all thre are but one God The deitie of Christ and the spirite deny not a vnitie Chap. xxviii fol. 142 All the partes of the definition made of God are proued to agre vnto Christ. Chap. xxix fol. 161 All the partes of the same definition are proued to agree to the almighty comforter and spirit Chap. xxx fol. 166 Heresies confuted in this boke AGainst the heresy of transâ—stantiatioÌ„ and corporal or locall presence cha vii fol. 21. Against the Anthropomorphites otherwise named humaniformiaÌ„s which suppose God to be of corporal forme and shape chap. iii. fol. 7.8.9 Agaist popish and outward priesthod the sacrifice of the masse Chap. viii folio 33.34.35 c. Against the Priscillianistes which think that for some consideration sometime lying is not forbiddeÌ„ cha ix 13.37.38 Against the Origeniftes which say that all men women and deuels also at length shalbe saued chap. x. fol. 42 Against the late Epicures which thinke that God so rested the seueÌ„th day froÌ„ all his workes that now he worketh no more Chap. xv fol. 53 Against Astrologers that thynke all thinges are gouerned by fate destinie by the influence and mouing of the starres Chap. xv fol. 61 Against such as thinke that we through loue or forgeuing other deserue remission of our misdedes Chap. xvii Folio 76.78 Against our late Anabaptistes and Donatistes whiche teache that euill ministers can not christen lose and bind Chap. xvii Fol. 80.81 Against Peters primacie cha xii 81.82 Against the late Anabaptistes and Nouacianes whiche denie those that fall after Baptisme to be recouerable Chapter xviii fol. 91.92 Against the Patripassians and Sabelanes whiche confounde the Father Christ and the holy spirit saying that they be thre names and one thyng Chap. xxi fol. 101.102 Against our late englysh Saducees and Libertines which deny the almyghty comforter to be a substaunce holde that he is a godly inspiration Chap. xxiiii fol. 112 Against the same Libertines and Saduces whiche make the vnlearned people beleue that good aungels are nothing els then good mocioÌ„s and that hel is nothing but a tormenting conscience and that a ioyfull quiet and mery conscience is heauen Chap. xxiiii Fol. 112 Against the damnable opinion that the deuill is nothing but a filthy affection coming of the flesh and that all euyll spirites are carnall mocions and sensual lustes Fol. 116.117 Against the assercion of the Arriannes that Christ toke vpon hym our flesh but not a soule also fol. 121 Against the damnable opinioÌ„ of the late Anbaptist whiche denied that Christ toke his humanitie of the blessed virgin Chap xxv fol. 121.122.123 Against the Arians that deny the father Christ and the holy spirit to be of one substaunce and essence fol. 142.143 Against the multitude of Gods 145 Against the Manicheis whiche make two Gods calling them two contrary principles fol. 144.145 Against the heresie of praying to saintes Folio 145.146 Against vnwritten verities 104 TO THE MOST REVErend father L. Thomas Cranmer Archbishop of Cantorbury Primat of al England and Metropolitane his most humble Roger Hutchinson wisheth peace welfare and eternal felicitie PVblius Scipio he that was first surnamed African ryght honorable Father was wont to say that he was neuer les idle then when he was Idle meaning therby forsomuch as he was a magistrate that he most earnestly thought mused of coÌ„mon wealth matters when he semed to others least occupied A worthy saying for so noble a man and to be embraced of all rulers namely in these troubelous dayes in whiche so manye thinges be disordred and nede reformacion So albeit I am no Magistrate as noble Scipio was buâ— a priuate persone yet I haue thought it my boundeÌ„ dutie to see suche houres in whiche I myght haue ben vnoccupied which some spend in banketting rioting and gamning bestowed neither vnthriftely ne idelly but to the profite of the common wealth to teache the laye people vnderstanding science to the vttermost extente of my small power Vnderstanding is a seede that God soweth in mans soule and among al his gyftes knowledge is
dealt wel with the midwiues 37.38 Exod. 3. God said vnto Moises I am that I am 6 Exo. 15. Thi right haÌ„d Lord is glorious in power thy right hande hath all to dashed the enemy 169 Exo. 15. With the spirit of thine anger the water gathered together as a rock 169 Exo. 33. you shal se my hiÌ„derparts but my face you can not se. 8.9 Ex. 33. The lord spake vnto Moises face to face as man speaketh vnto his frend 18 Deut. 3. The Lord thy God is a consumyng fyre 137 Deut. 4. Unto thee it was shewed that thou mightest know that y e Lord is God c. 156 Deut. 6. The lord our God is one God 156 Deu. 33. They y t draw nigh his seat shal taste of his doctrine 10 1 Reg. 2. Our lord bringeth folke downe into hel bringeth them againe 24 1 Reg. 16. It for thinketh me y t I haue made Saul king 73.74 3 Re. 22. Micheas said vnto Achab. I saw the Lord sit on his seate al the coÌ„pany of heaueÌ„ staÌ„ding about him 18 â— Reg. 2. Behold there came a charet of fire horses of fire did put them a sunder c. 66 Iob. 7. The life of maÌ„ is a warfar vpoÌ„ y e erth Iob. 8 Mans life is a shadow 16 Iob. 18. The hand of the Lord hath touched me 9 Iob. 34. For the wyckednes and synne of y e people he maketh an Hipocrite to reigne ouer them 55 Psalm 2. This day I begotte thee 137 Psalm 2. Kysse the son lest the Lord be angry Folio 15 Psalm 2. He that dwelleth in heueÌ„ shal laugh them to scorne and the Lord shall mocke them Folio 15 Psalm 7. God hath bent his bow made it ready he hath prepared weapons of death and ordeined arrowes to destroy 12 Psalm 8. I wil behâ—â—d the heauens the workmanship of thy fingers the mone and the starres whiche thou haste made 169 Psalm 10. His eieliddes beholde the childreÌ„ of men 8 Psalm 16. Defend me vnder the shadowe of thy wynges 11.12 Psalm 21. The generation which is to come shalbe tolde vnto y e Lord they shall tel his rightuousnes 74 Psalm 33. The eyes of the Lorde are ouer the rightuous 8 Psal. 44. God which is thy god hath anointed thee with the oyle of gladnes aboue thy felowes Psal. 59. Ouer Edom will I stretche out my shoe 11 Psal. 62. All they that sweare by hym shalbe commended 10 Psalm 70. Shewe vs the light of thy countenaunce and we shalbe holy 8 Psalm 98. Worshyp the fotestole of my fete Folio 177 Psalm 101. The heauens ar the workes of thy handes 169 Psal. 109. Sit on my right hand 9 Psalm 109. Of my wombe before the morning starre I begat the Folio 103 Psalm 116. The right hand of the Lord hath don maruels the right hand of the Lord hath gotten the victory 9 Psalm 118. All things serue thee 166 Prouerb Because I haue called ye haue refused I wyll stretche out my hand and ther was none that coulde helpe you and I wyll laugh at your destruction and wyll skorne you when that whiche you feared shall come c. fol. 15 Cant. 2. I am the flour of the field the Lilie of the valleis and the rose among thornes 132 Esay 6. Beholde this hath touched thy mouthe and thyne vnrightuousnes is taken away and thy synne forgeuen 171 Esay 11. There shall come a rod forth of the roote of Iesse a blossome or floure shall arise out of the roote Folio 122.123 Esay 40. Who measureth the heaueÌ„s with his span who held the waters in his fist who coÌ„preheÌ„deth the whole earth in thre fingers weyghed the hilles and mountaines in a balaunce 6 Esay 45. The occupiers of Egipt the marchauntes of the Morians and Sabees shal come vnto thee with tribute they shall bee â—â—ne they shall folowe thee and go with cheines on their fete Theâ— shall fall down before thee and make supplication vnto thee for God is in thee there is none other God beside thee 135 Esay 63. Who is this that coÌ„meth froÌ„ Edom with stained clothes of Bosra 11 Esay 66. I will flowe vpon you like a water floud of peace and like a flowing streame 158 Ier. 10. Behold ye house of Israel ye are in my hand euen as the clay in y e potters haÌ„d 9 Ie. 23. Is not my word like fyre saith the lord and like a haÌ„mer that breketh y e hard ston 99 Ierem. 32. Thou haste brought thy people of Israel out of the land of Egipt with an almighty hande with a stretched out arme 9 Thre 1. We haue prouoked his mouth vâ—to wrath 9 Threno 4. The spirit before vs Christ the Lord 161 Danie 2. Thou sawest the stone cut out of the hill withouten handes breake into pouder the Iron bras earth siluer and gold 124 Dan. 3. He hath deliuered vs out of hel 43 Dan. 7. His clothyng was as white as snow the heare of his head lyke pure wolle 8 Sopho. 1. I wil stretch out my hand ouer Iuda and Ierusalem and I wil rote out the remnaunt of Baals c. 9 Mal. 1. I haue no pleasure in you and as for an offering I will not accept it at your hand for from the rising of y e sunne vnto the goinge doune therof my name is great among the gentils yea in euery place shall there sacrifice be done and a cleane offering offered vp in my name 32.33 Ionas 3. Who can tell whether God wil turn and repent and pacifie his wrath preserue vs. 15 Sap. 5. The sunne of rightuousnes and vnderstanding arose not vpon vs. 135 Sap. 12. God made the worlde of a confused heape 52 Eccl. 18. he that liueth euermore made al thinges together 52 Baruch 3. He is our God and there is none other able to be compared vnto him 154 Mat. 1. Behold a maid shall be with child and shall bring forth a son Folio 125 Math. 1. Espoused to Ioseph 125 Math. 1. His mother Mary 120 Math. 1. That whiche is conceiued of her is of y e holy gost 124.125 Math. 2. They founde the childe with Mary Folio 124 Ma. 2. we haue sene his star in the east 46.47 Math. 2. They kneled doune and worshipped him and opened their treasures and offered giftes gold fraÌ„keÌ„sence and myrre 65 Math. 3. And IhoÌ„ saw the spirite of God discende lyke a doue and light vpoÌ„ him 130.131 Mat. 3. The axe is put to the rote of the trees Folio 126 Math. 3. Then came Iesus from Galile to Iordan to be baptised of Ihon. 127.128 Math. 4. Then came to him the tempter and and sayd 127 Math. 5. Blessed be the cleane herted for they shall se God 131 Math. 6. If ye shal forgeue other their trespaces your heauenly father shal also c. 77 Math. 10. Be ye innocent as doues and wise c. Fol. 132 Mat. 16. Thou art Peter vpoÌ„ this rock wâ—l Iohn 10. I and my father
are one 106 Ioh. 14. If a man loue me he wyll keepe my worde and my father also wyl loue hym and we wil come vnto him and dwell with him Folio 20 Iohn 14. Whosoeuer seeth me seeth my father 105 Ioh. 15. I am the vine and ye are the braunches 23 Iohn 15. My father is an husbandman 23 Ioh. 16. He shal iudge the world of sin 167 Iohn 17. This is life euerlastinge that they might knowe thee the only true God whoÌ„ thou haste sent Iesus Christ. 154 Ioh. 17. I pray not for them alone but for theÌ„ also which shall beleue on me thorowe their preaching that they al may be one as thou fatherr art in me c. 143 Iohn 20. Whosoeuer synnes ye remit they are remitted vnto theÌ„ and whosoeuer sinnes ye retaine they are reteyned 79 Iohn 20. Receiue the holy spirite 171 Iohn 20. And many other thinges did Iesê° which are not written these are written that ye might beleue c. and haue lyfe eternall 104 Iohn 21. SimoÌ„ Ioanna louest thou me more then these and he saide yea lord thou knowest I loue thee He sayde vnto him feade my laÌ„bes He said to hym again louest thou me Peter aunswered yea Lord thou knowest I loue thee He said vnto him feade my sheape And he asked hym the third tyme. 85.86 Actes 10. And there came a voyce to hym aryse Peter kyll and eate but Peter sayde God forbyd Lorde for I haue neuer eaten athyng that is vncleane or comen 175 Act. 10. Whyle Peter thought on his vision the spirite sayde vnto him beholde men seke thee aryse therfore get the down and go with them for I haue sent them 176 Actes 19. Paul passed thorow the vpper coastes and came to Ephesus and found certeyne disciples and sayd vnto them haue ye receyued the holy ghost and they sayde no. And he sayde wherwith were ye then baptised And they sayd with Iohns baptisme And it foloweth when they heard that they were baptised in the name of the Lord Iesu agayn and Paul layd his handes on them and â–ª thei spake with tongues and prophecied 91 Act. 22. Then the captain came vnto Paulâ— and sayd to him Tell me art y u a Romaine he saide yea And the Captaine aunswered with a great summe obteined I this fredom And Paul sayd I was free borne 40 Rom. 3. By the dedes of the law no flesh shall be iustified 121 Rom. 5. The lawe entred that syn should encrease 126 Rom. 8. We know not what to desire but the spirit maketh intercession myghtely for vs with gronyng whiche can not bee expressed with tonge 131 Rom. 8. God sent hys sonne in the likenes of sinful flesh 125 Ro. 8. Euery creatur is subdued to vanite 166 Ro. 9. Who can resist his wyl 44 1 Cori. 2. The eie hath not seene and the eare hath not heard neither haue entred in to the heart of men the thinges whiche God hath prepared for them that loue hym 170 1 Corin. 2. The spirite searcheth all thynges yea the bottom of gods secretes For what maÌ„ knoweth the things of a man saue the spirite of maÌ„ which is in him Euen so the thinges of god none knoweth but the spirit of God 170 1 Cor. 6. Ye are washed ye are sanctified ye are iustifieth by the name of the Lord Iesu and the spirite at our God Fol. 171 1 Cor. 6. Your bodies are the temple of the holy ghost which is in you whom ye haue of God ye are not your own for you are dearly bought Therfore glorifie God in your bodies 176 1 Corint 8. Althomgh there be that are called gods in heauen earth as ther be many gods and Lordes many yet vnto vs is there but one God which is the father of all thinges we in him and one lord Iesus Christ by whoÌ„ are all thinges and we by him 154 1 Corin. 10. One loafe one body we that bee many 52 1 Cor. 14. The secrets of his hart are opened and he falleth down on his face and worshyppeth God saiyng that God is in you in dede Fol. 177 1 Cor. 15. By a man came death and by a maÌ„ cometh the resurrectioÌ„ of the dead for as by AdaÌ„ al die so by christ al be made aliue 120 2 Cor. 3. The letter killeth the spirit geueth lyfe 4 2 Cor. 10. The weapoÌ„s of our war are not carnall thynges but the power of God to cast down strung holdes 3 Galat. 3. There is no Iew nether Gentil nether bonde ne free ne man ne woman 107 Gala. 4. In the fulnes of tyme God sent his sonne 125 Galath 4. God sent Christ. 125 Gal. 4 Borne of a woman idem Philip. 2. Beware of dogges beware of euil workers beware of discention for we are circumcision seruing the the spirite whiche is God 35 Philip. 2. He became obedient to the death of the Crosse. 128 Colo. 2. Beware lest any man come spoile you through Philosophie and deceitful vanitie 17 Col. 2. In Christ dwelleth all the fulnes of y e godhead corporally or bodely 108 2 Tessa 2. He shall syt in the temple of God and shew him selfe as God 88 1 Timo. 1. Unto God king euerlasting immortall inuisible and wise only by praise 155 1 Timo. 2. God would haue all men saued come to the knowledge of the truth 45 1 Timo. 6. He that is blessed and mighty only which only hath immortalitie 155.156 Hebr. 1. Which being the bryghtnes of his glory expresse image of his substaunce 106 Hebr. 6. It is impossible that they whiche were once lightned haue tasted of the heauenly gifte and were become partakers of y e holy ghost c. if they fall should ryse again by repentaunce crucifiyng vnto themselues again the son of God and making a mock of hym 91.92 Hebr. 13. Be not caried about with diuerse straunge learning 3 Iaco. 1. Cometh doun froÌ„ the father of light Fol. 45 1 Iohn 1. God is light and in hym is no darkenes 137 1 Iohn The seede of God remaineth in him Fol. 123 1 Iohn 5. There are thre which bear record on earth the spirit water and bloud and these thre are one 104 1 Iohn 5. There are iiâ— which beare recorde in heauen the father the worde the holy gost and these thre are one Folio 142 Apoc. 19. He had a name written that none knew but he him selfe Folio 78 FINIS The first Chapter ¶ We must learne what God is of Gods word and not of mans wisdome THe first point and chief profession of a true christen man is most stedfastly to beleue that ther be thre persones and one God as we are taught in Baptisme whiche is commaunded to be ministred in the name of the father of the sonne of the holy spirit For in y e bath of holy baptisme we are regenerate washed purified and made the children of God by the workmanship of the thre persons which formed also heaueÌ„ and
why did he leaue his accustomed progres Or how could he be a guide vnto the wyse men betwene Bethleem and Hierusalem being placed with the other starres in the firmament of heauen We read that the sunne stode vnder Iosue and went backward vnder Esechias but neuer of no star that left his ordeined circuite and wandred as one that loseth his way Peraduenture an aungell appered vnto the wyse men in the lykenes of a star for they appere in diuers likenesses and shapes At mouÌ„t Oreb an aungell spake vnto Moises out of a bush in the lykenes of fyre and at Galgall to Iosue the sonne of Nun like a man of armes Helias is caried vp to heauen in a charet of fyre and with horses of fyre The charet and the horse be the aungels of God whiche be ministring spirits accomplishing all his commaundementes The aungels appere vnto Abraham and Lot like thre wayfaring men Manne his wyfe sawe an angel talking with them as he had ben a Prophet So it may wel be that an aungel in the similitude of a star was a guide to the wise men For aungeles are called starres in the scriptures as in the reuelation of Iohn Stelle sep tem ecclesiarum angeli The seuen starres are the aungels of the seuen congregations Other thinke that this star was nether aungell nor a materiall star but the holy spirite whiche opened the incarnatioÌ„ of Christ both vnto the Iewes and to the Gentils but vnto the Iewes in the likenes of a Doue to the Gentils in the shape and similitude of a star of whiche Balaam an Astronomer prophecied long before Orietur stella ex Iacob there shall come a starre of Iacob that is a shining light of the holy ghost the which shal leade the HeatheÌ„ to the knowledge of Christ in the likenes of a star as he fell vpon the Apostles in the shape of fyre Thus muche I haue spoken of the starre that appered at the natiuitie of Christ bicause many by it wold proue fate and destinie But what say they is fate and destinie A stedfast and immutable order of causes wherby all thynges are done of necessitie called in Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True it is nothing is done w tout a cause but yet many thiÌ„gs may seme to be done without any necessary cause for some causes be perfit some in our iudgement again may seme to be vnperfit Fire causeth heat perfectly and water cold but surfiting causeth sicknes a wound causeth death study causeth learning vnperfectly for a man may surfet be wounded and applie his study and yet nether be sick nedy ne learned If all causes were necessary but presuppose they were yet I wold deny all things to be ruled by their necessitie of fate and destinie for almighty God worketh what he will in them of his good pleasure He appered vnto Moises out of a bushe in a flame of fire and yet the bush consumed not He coÌ„maunded the fire not to hurt Ananias Azarias and Misael and saued them harmeles from the hote burning ouen Did necessitie of fate and destinie make Sara Elizabeth which were barren and past chyldren fruitfull Did destinie make Aarons rod bud the sunne to go bakward a maid to conceiue the blynd to see the deaf to heare the dead to aryse If almighty God then did al those thinges he leaueth not his creatures to be gouerned of causes which depeÌ„d one on another but ruleth them at his pleasure Salomon witnesseth of GOD that he doeth lengthen the lyfe of hys and shorten the life of the wicked saying The fear of the Lorde maketh a long life but the yeares of y e vngodly shalbe shortened There be many examples of this in the Bible The Prophet Esay commaundeth kyng Esechias to put his houshold in an order because he shoulde die out of hand and not liue and yet at his earnest request God lengthned his life .xv. yeares Thus we denie that the creatures are gouerned by stoicall destinie ether in their byrth death or any of their actions but only by the prouidence of God as the examples of the Scriptures concerning the birth of Iacob and Esau Phares and zara do witnes for the notable birth of Iacob Esau doth confute destinie and destroy the influence of the starres for they were borne both at one tyme in one place of one woman by one maÌ„ and yet they were as vnlyke as fier and water as lyght and darkenes as blacke white So were Phares and zara two twinnes also the chyldren of Iudas by his daugter Thamar These examples declare destinie influence of the starres to be but a fable yea they fortifie Gods prouidence teachyng him to be a gyuer of dyuers graces vnlyke fortunes and seuerall blessynges I graunt that an Astronomer may tell by the obseruation of the starres to what occupation to what estate of lyfe euery man is most feat most apâ— by nature but that he can tell mans fortune by any of his arte or cunning I deny vtterly For our lyfe is not ruled by the mouynge of the starres but by Gods prouidence who worketh all thynges in heauen and earth How then is that true whiche is wrytten in the boke of generation Compleuit Deus die septimo opus suum requieuit ab vni uerso opere c. He finished and he rested the seuenth day from all hys workes God rested the seuenth day from the workes of creation from formyng of newe creatures but not from gouerning of them The Carpenter after he hath finyshed the the house medleth no more therwith if God should doe so all creatures would peryshe If mans body can lyue without quickenyng of the soule the world may continue without his prouidence For he is to the worlde that the soule is to the body and more necessary to y e gouernauÌ„ce of it then y e soul to y e gouernaunce of the body forasmuch as he is y e maker both of soul body Thou must not imagin that God was wery with syxe dayes labour because he is sayd to haue rested the seuenth day who made all thynges and gouerneth them without labour and rested without werynes For resting signifieth endyng In the seuenth day God rested from al his workes that is he ended he finished the creation of the world Why then doeth not the scripture say he ended all his workes but that he rested from them Truly not without an vrgent cause for God is sayd to haue rested from all his workes whiche he made exceadyng good for because he wyll geue vs rest and quietnes from our trauayl if we wyll doe all good workes as he made all thynges exceading good This phrase of speakyng is vsed muche in the scripture as of the Apostle we knowe not what to desyre as we ought Spiritus intercedit pro nobis gemitibus inenarrabilihus buâ—â—he spirit maketh intercession mightely for vs
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
two seueral persons or els the father is greater thē himself Dauid witnesseth y t the father setteth Christ on his right hād The Lord sayd vnto my Lorde syt thou on my ryght hand vntyll I make thyne ennemies thy fotestole And that he sytteth there we learne of saint Paul who exhorteth vs to seeke those thynges whiche are aboue where Christ sitteth on the right hand of God Then ether they be two persons or els the Father speaketh to hym selfe and sytteth on his owne ryght hand The father heareth and Christ prayeth he blesseth Christ geueth thankes he commaundeth and Christ obeyed he teacheth and Christ learneth For Christ recordeth thys of hymself as my father taught me so I speake These properties learne vs that they be two persones vnconfounded for so much as we can not apply or refer thē to one person The visiō which appered to Abraham in the oke groue of Mambre declareth vnto vs a manifest distintion of the godhead yet not a Trinitie of Gods For he sawe thre men and yet he called them Lord not Lordes If that vision be pondred depely it is a glasse wherin we may behold the face of the glorious trinitie The maiestie nature of God himselfe for as those thre men were thre seuerall persons and yet were named but one Lord so the father the son and the holy ghost be thre persons one God Som wil replie that Abraham spake to one of the thre when he sayd Lord whom he acknowledged to be the chief taking the other for his ministers and seruauntes This is proued to be false of that which foloweth and the Lord went his way as sone as he had left talkyng with Abraham and Abrahā returned to his place and there went two aungels to Sodom at euen and Lot sat at y e gate of the city Lot calleth these two men after they had brought him without the citie cōmaunding him not to loke backward Lorde not Lordes Wherfore he whiche departed was not chief their Lord. If he had bene chief the scripture wold not name the twain remaining Lord which in calling the twain Lord also signifieth vnto vs that there was no superiorite no preheminence no prerogatiue among thē but equalitie as in the trinitie whiche is figured by these thre men Some wyll say that Lot speaketh not to both but to one of them Why then doth the scripture say Loth sayde vnto them oh nay my Lord behold for as much as thy seruaunt hath found grace in thy syght c. These two men signifie Christ and the holy Ghost not the father for so much as they saye that the Lorde sent them to destroy that place For Christ and the holy comforter are sent but the father is neuer sent but sendeth Notwithstāding he whiche departed before they came to Sodome sending them twaine thyther representeth the father of heauē of whō Christ and the holy ghost both be sent Now let vs se good christen people how this vision doth portrey or paint the Trinitie As thre men appeared so there be three persones As these three persones are named one Lorde so the Trinitie is one Lorde one GOD As the Father is vnsent so one of these is not sent and as the father sēdeth Christ and the holy ghost into this world so here twayne be sent of one vnto Sodome and Gomor as the twain which were sent are called one Lorde so Christ and the holy ghost are but one god Protogenes neuer painted Ialisus at Rodes so excellently nor Appelles Venus nor Policletus y e image of Doriphorus as this vision doth liuely declare y e properties of the glorious Trinitie of which thorow whiche for which al thinges are But let vs serche how the scripture vseth to speake of the Trinitie Iohn saith Ther ar thre which beare recorde on earth the spirite water and bloud and these thre are one The trinitie is signified by these thre The spirit is y e father for Christ calleth him so speaking of the true worshipping God is a spirit And by y e name of bloud we may vnderstand Christ who for our sakes is become flesh and bloud By the name of water the holy ghost is ment whome our sauiour Christ calleth water saying If any man thirst let him come vnto me ◠drink He y t beleueth on me saith y e scripture out of his belly shal flow streames of water of life This spake he saith Ihō the Euāgelist of y e spirit which they that beleued on him should receiue Wherfore as a spirit is not bloud ne water no more is the father the sonne or the holy ghost but a distinct person Christ is named also a dore a rocke a vine bread a bridegrome a kyng a Phisicion and his father a husbandman If the father be Christ he is the dore the rock the vyne yea rather as a husbandman and a vine be diuerse thinges so Christ is not the father The holy comforter is called fyer which all be diuers thynges from those often times and the finger of God and the oyle of gladnes and anoynting that figuratly be spoken of the father But my thinke I hear some suttell searching and craftie witted man replie that as Christ and the vine the dore the rock be diuers names of one thynge and the holy ghost and oyl ▪ and fier and annointing that so y e father the son and the holy ghost be thre names and one thyng and that the father is called by these names as he is called afore by the name of a husbandman This were somwhat if we had euident Scripture◠that the Father is Christ or the holy Ghost as we haue that he is a husbandman And so we haue say they For Christ sayeth I and my father are one and whosoeuer seeth me seeth my father These textes plucke vp thys opinion by the rootes For in that he sayth we are he teacheth vs that he and his father be not one persone For as muche as are can not be spoken of one persone And in that he sayth one he declareth that he is of the selfsame substaūce O the depenesse and exceading power of Gods word which with two sillables are and one confoūdeth two heretikes the Arrian and Patripassion The other text declaring the father to be sene in Christ doth not proue theim one persone but rather twayn teaching vs that whiche S. Paul wryteth to his countreimen that he is the brightnesse of the fathers glory and expresse image of his substaunce When men loke in a glasse behold their own faces they vse to say that they see them selues and they and that which they see be not al one When they se the picture of Christ in a painted cloth they say thei se Christ. If we se Christ in his picture if we se our selues in a glasse much more the father is sene in Christ who is
to be mindful of both kindes But here we must note that Christ toke mans nature vpon him not by the turning of his godhead into his manhead but by assumpting of manhead vnto his godhead not by confusioÌ„ or mixture of substauÌ„ce but by vnitie of person For as the reasonable soul the fleshly body is one man so y â— deitie humanitie is one Christ. WheÌ„ I say Christ toke our nature vpoÌ„ him I meane not y t he toke flesh only as some heretikes haue thought but the soull of man also forsomuch as he is no halfe sauiour but a redemer of both For he witnesseth of himself Tristis est anima mea my soull is sad vnto death I haue power to put my soul from me I haue power to take it again no maÌ„ taketh it froÌ„ me Dauid speaketh also in his behalfe thou shalt not leue my soul in hel nether shalt thou suffer thy saint to se corruptioÌ„ Some are moued to thinke that Christ toke not mans soull vpon hym but the body only because his beloued disciple sayth Verbum caro factum est the worde was made flesh makyng no mencion of a soul. S. Iohn sayeth the word was made flesh as Paul recordeth that by the deades of the lawe no fleshe shall be iustified The whiche in another place he sayth more plainly through the lawe no man shall be iustified vnderstanding by the worde fleshe not the body only but the hole man both body soul. This maner of speaking is often in the scripture for Dauid saith thou hearest y e praier therfore al flesh coÌ„meth vnto thee all flesh for al men And note here a vehemencie in the wordes thou hearest as if he shuld say We pray to thee for we do know that thou dost hear but of other we know not that they hear and therfor we only call on thy name Thus did the olde Patriarkes this was their fayth We neuer read that they praied to any creature And Ieremy curseth him that maketh flesh his arm that is putteth his trust in man And Iohn Baptist testififieth that al flesh shall se the sauiour sent of God So Ihon the Euangelist saith the worde was made fleshe as if he had said the word was made man toke maÌ„s flesh and nature which worde is Christ. I haue declared before whi he is named a word and what maner of word he is But wherof was he made fleshe Of what matter and stuffe was his humanitie shapen or did he bring it out of heauen No truly The first AdaÌ„s flesh was formed of the earth as it is writteÌ„ then the Lord God shaped man of the mould of the earth And wherof the second Adams flesh was made the blessed apostle S. Paul telleth saing When the fulnes of time was expired God sent his sonne Factum ex muliere made or born of a woman He did not passe thorow her as water gusheth thorow a pipe or condite but toke part of her substaunce and nature Wherfore y e Prophet Esay nameth him a flower or blossome coÌ„ming out of the rote of Iesse Salomon nameth hym a Lily a Rose among thornes Doth not euery floure take his nature of the body and stok out of which it groweth Doth not the Lily Rose likewise Are grapes gathered of thornes or fygges of appell trees Besides this it was nedefull that thesame flesh shuld be punished on y e tre which offended in eating of the fruit of the tree that the same flesh shold be iustified ryse in rightousnes which died in synne and vnrightuousnes For by a man sayth Paul came deâ—â—h and by a man cometh resurreccion of the dead And as by the disobedience of one man many became dead so by the obedieÌ„ce of one man many be made aliue Wâ—y coÌ„sider the coÌ„parison that Paul maketh betwene the first Adam the second Adam in the .v. to the Romains and it destroyeth this opinion vtterly Besides S. Paul saith that we be flesh of his flesh bones of his bones speaking of Christ MeÌ„bra sumus de corpore eius de carne eius de ossibus eius We are meÌ„bers of his body of his flesh and of his bones But how are we good christen people flesh of Christs flesh except he be flesh of Maries flesh and bones of Maries bones Besides he did suck his mother toke his norishment out of her swete brestes For we read that a certain womaÌ„ came vnto him said Beatus venter qui te portauit vbera que suxisti Happy is the wombe that bare the the paps whiche gaue y e suck Nether Christ who is truth doth not reproue her as a lyer wherfore we must neds grauÌ„t that he toke his nature substaunce manhod flesh of her I do touche this matter because not loÌ„g sith I communed with a certain womaÌ„ which denied this point and when I M. Whytehead Thomas Leuer and others alleadged this text against her opinion Semen mulieris conteret caput serpentis The sede of the woman shal grind or breack the Serpentes head She aunswered I deny not that Christ is Maries sede or the womans sede nor I deny him not to be a man but Mary had two sedes one sede of her faith and another sede of her flesh and in her body There is a naturall and a corporall sede and there is a spirituall and an heauenly sede as we may gather of S. IhoÌ„ wher he sayth The sede of God remayneth in him and he can not synne And Christ is her sede but he is become man of the sede of her faith and belief of spirituall seede not of naturall seede for her sede and flesh was synful as the flesh sede of others The sede which is promised vnto Adam is named to be Semen mulieris the sede of a woman the same is the sede of Eue the self same afterwarde is called the sede of Abraham of Iacob the sede of Dauid and of the blessed Virgin But the sede that S. Ihon speaketh of is Semen Dei the sede of God that is y e holy spirit not Abrahams sede Dauids sede or Maries sede How caÌ„ it be their sede which toke no substaunce of them Further thesame promise is renued vnto Abraham Iacob Dauid and others with al these special words that of their wombes of their bodies of their fruit of their bellies of their loynes of theyr flesh the sauiour of y e world shalbe born not of their fayth of their belief Wherfore it must nedes be a fleshly a natural and a corporal sede of which Christ was made man maugre the head of the deuil al heretykes He toke not sayth Paul on hym the angels but the sede of Abraham taketh he on him Now y e spirituall sede is in aungels more plentifully then in men for so much as thei be not depressed
almightie coÌ„forter can not be absent from their works for he is the spirite of them both and fylleth the round compasse of the world If I wold gather all the workes of â—ch person into an induction I could manifestlye proue this to the capacitie of all men but it is to long to speake of their workes I will speake of the creation of the worlde of Christes incarnatioÌ„ of his miracles and resurrectioÌ„ prouing al these to haue ben done by the workmanshippe of the thre persons For if the Trinitie did worke inseperablye in these no doubte it hath don likewise in all other First touching the creatioÌ„ of the world no man distrusteth the fathers workimg of whom that is supposed to be spoken In the beginning God created heauen and earth If thou doubt of Christ the holy comforter herken what y e prophet Dauid saith by the word of the Lord were the heaueÌ„s made and bi the word of his mouth the glorious fairenes of them Wherfore heauen earth be the workmanship of the thre persons Was Christ conceaued in the wombe of Mary by the workemanship of the holy comforter and is he not maker of the world If the thre persons work euermore without seperatioÌ„ why doth the scripture graunt certein works to one person certein to another Truly to teach vs that ther be thre persons that ther be thre distincte thre vncoÌ„founded Onely the person of the father soundeth the voice in Christes baptisme only the holy ghost appeareth lyke a doue only Christ is incarnate Notwihstanding both the flesh of Christ and y e voice of the fatheâ— and the apparitioÌ„ of the al-knowing coÌ„forter be the workemaÌ„ship of the whole Trinitie I meane not that Christ the holy ghost souÌ„ded the voice but that thei were workers of the voice â–ª the father only souÌ„ded it not Christ not the holy ghost For they be distinct and vnconfounded they be thre not all one thre persons not thre names So the holy ghost only shewed himselfe in y e shape of a doue not the father not Chriâ—â— Neuerthelesse the doue in which he apeared was the workemanshippe of al thre So neither the father ne yet the blessed comforter were incarnate but Christ only Neuertheles the flesh nature of Christ was the workemaÌ„ship of the whole Trinitie whose workes be â—nseperable This may be gathered of the wordes of the Angell to Mary Spiritus sanctus superueniet in te virtus altistimi abuÌ„brabit tibi The holy ghost saith Gabriell shall come vppon the and the power of the highest shall ouershadowe thee By the highest the father is to be vnderstaÌ„d by these wordes Virtus altistimi the ver â—ue or power of the highest the sonne For so S. Paule calleth him to the Corrinthians saying we pâ—each Christ crucified vnto the Iewes an occasion of fallinge to the Greekes folishnesse but vnto them which are called both of the Iewes and Grekes we preach Christe the power and wisdome of God The word virtus is transâ—ated in english vertue or power the greke word is Dunamis both in Paul and in the aunswer of the aungel PeradueÌ„ture some man wil denie that the father is ment by y e word Altissimus Therfore I wil fortifie his operation with an other reason Christes incarnatioÌ„ is his sending as I haue proued befor For who is sent thither wher he is already But he is euery wher touching his diuinitie Wherfore he is sent thither where he was not â—y appearing in his humanitie And it is plain that the father sent him wherfore the incarnatioÌ„ of Christ is the workmanship of the holy glorious Trinitie The scripture telleth that our sauiour Christ also by his word and commaundement did cast out many deuils but the same witnesseth y t the father and the holy ghost did worke with him lest thou shouldst thinke the works of the trinitie to be separable For of his fatheâ— he himself sayth The father that dwelleth in me is he which doth the workes And of the aldoing comforter also I cast out deuils in the scripture of God Lyke profe may be brought of all his other miracles So only Christ arose from death to life and yet the holy Trinitie raysed him For of the father it is wrytten who raysed Christ from death And of himself he testifieth saying to the Iewes asking a token Destroy this teÌ„ple and in thre dayes I shall rayse it vp again And that y e holy ghost raised him Paul is recorde and wytnes saying Wherfore if the spirit of him which raysed vp Iesu froÌ„ death dwel in you And Iohn also y e spirit quikneth For it is not to be takeÌ„ only of the quickening of our soules but of our bodies also nether is it vnlike that the holy comforter did rayse hym whome he formed in the virgins wombe Like proue might be made of all the peculier workes of the alworking comforter and of the father Wherfore their workes be no more separable then the workes of reason wil and memorie namely seing they be one God as the other thre be one soule The .xxviij. Chapter ¶ How there is but one God only the diuinitie of Christ and the aldoing comforter notwithstanding this vnitie NOw I haue almost declared al the contentes of this treatise that is what God is what persone signifieth and that there be thre persons in the glorious Trinitie For the profe of my last matter and content I wil first teache with euident scriptures that there is but one only God and theÌ„ with reasons not of phylosophy but gathered out of them for the scripture is profitable to teache to controll and to instruct Then I will proue that the same scripture graunteth al and eueri one of y e partes of the definition made of God to our sauiour Christ and that done I wyl fortifie also that al the partes of thesame definition are grauÌ„ted to the alknowing and almighty comforter The Christian congregation beleueth the father y e son and the holy gost to be one God not by nuncupation only but by vnitie of nature For if the multitude of theÌ„ that beleued were Cor vnum anima vna one heart and one soul if he which is ioyned vnto the Lord is one spirit if man wife be one flesh one body as y e Apostle witnesseth if al men be one substaunce touching ther nature if the scriptures testify that in humaine thinges many be one â–ª how much more are the father the sonne and y e holy ghost one God which differ not in nature substaunce for it is written there are thre which beare record in heauen the father the word the holy ghost these thre are one The vnitie of their nature proueth them not to be thre Gods but one God The damnable seâ—t of y e Arrians expouÌ„deth this text Hij tres vnum sunt these thre are one that thei be one in
meorum worship the fotestole of my fete the which is ioyned in vnitie of person to the diuine nature and promoted to the company and felowship of the deitie without al doubt the alknowyng conforter is to be honored of whom this flesh was conceiued For by the fotestole earth is vnderstaÌ„d as it is written Heauen is my seat the earth is the stole of my fete and by the erth Christes flesh is ment To worship any other earth is Idolatry and well may his flesh be called so for all flesh is earth The Arrians deny that the holy ghost is to be serued because Iohn writeth The hour now is when true worshippers shalâ— honour the father in spirit and truthe for suche the father seketh to worship him God is a spirit they that worship him must worship him in spirit in truth If thei deny the holy ghost to be honored because the EuaÌ„gelist doth not say the spirit is to be honored but God must be honored in spirit thei must deny likewise y t Crist is to be honored because he saith that God must be worshipped in truth for Christ saith I am truth God only is to be serued The holy ghost is to be serued Ergo the holy ghost is God Iustifying vs Paul proueth the spirite to be a iustifier saying ye are washed ye are sanctifietd ye are iustified by y e name of the Lord and by the spirit of our god Almighty this belongeth to the comâ—orter for he is the finger of God or els the finger of God is weake then is some impotencie in his hande in Christe for whatsoeuer the hand doth that doth the fynger also But Salomon â—alâ—eth the holy gost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is omnipotenteÌ„ omniscium almighty and alknowing He is the Lord of nature and therfore he can doe what hym lyâ—t as Christ and the father can God only is almighty The holy ghost is almighty Ergo the holy ghost is God These silogismusses and brief argumentes may be profitable helpers for thun-learned as it were with a 〈◊〉 dagger to dispatch and slâ—a â—he bâ—â—sphemouse heresie of the Arrians â–ª I could dilate thease thinges into a long volume if I would but my purpose is not at this present to write a defence of God but an Image I do enstruct a beginner not a diuine I do arme a yong soldiour to faith and beleif not an ould worne champion to battaile and fight Hereafter when I shalâ— sâ— occasion I will put forth a defence with a confutation and answer to contrary reasons Now I haue proued out of the storehouse of the scripture that there is but one definition of the father of the sonne and of the holy ghoste whereof it muste nedes folow that thei are but one God All thinges that agre in definition agre in essence and nature The father the son and the holy ghost haue one definition Ergo they haue one esseÌ„ce and nature This doctrine destroieth all the doctrine of the Arrians and proueth them coÌ„substanciall But me thinke I heare some Patripassian replie that if they agree in the definition they are confounded and are one person They agre in the definition of God not in the finition of paternitie or of a sonne or of a holy ghost for neyther Christe is the father nor the almightye and alknowynge comforter is Christe they be thre vnconfounded and yet one God and Lorde O God of our fathers and Lord of mercies thou that hast made all things with thy word and ordeyned man through thy wisdome that he should haue dominion and lordshippe ouer thy creatures which thou haste made and haste willed thy angels to minister vnto him that he shoulde order the worlde according to equitie righteousnesse and execute iudgement with a true heart geue to all thy people wisdom which is euer about thy seat endue them with the spirit of knowledge of councel and vnderstanding as thou didest promise by thy swete sonne that he should leade them into all truth for we are thy seruauntes and thy handmaidens the workes of thy fingers O send him out of thy holy heauens and from the throne of thy maiestie that he may gouerne vs that we may know what is acceptable in thy sight For he knoweth and vnderstandeth al thinges and can lead vs soberly in all our works and preserue and continue vs in his power so shall our workes be acceptable For what man is he that may knowe the councell of God or who can thinke what the will of God is The thoughts of mortall men are miserable and oure forecastes are but vncerteine And why our vnderstanding and spirite is depressed with the grosse lumpe and dongion of the corruptible bodie our time is but a space and shorte very hardlye can we discerne the thinges that are vpon earth and greate laboure haue we or we can fynd thinges which are before our eyes Who will then seke out the grounde of the thinges that are done in heauen Oh Lorde who can haue knowledge of thy vnderstanding and meaning except thou geue wisdome and send thy holy ghoste from aboue to reforme and redresse the waies of them which are vpon earth that men maie learne the thinges that are pleasaunt vnto the and to lyue louingly one with another euery man being content with his owne vocation and folowe y e same be preserued through wisedome Graunt this GOD for thy sonnes sake Iesus Christe oure spokesman and aduocate to whome with the and the holie spirite be all praise dominion honoure rule and thankesgeuing now in our daies and euer So be it FINIS Sap. 1â— Rom. â— 1 Iohn â— Iohn 14 Luk. 1â— Eccle. 24 Mark 10 Iohn 17 2 Tim. 3 Hebr. 1 Sap. 7 Gala. 3 Math. 7 1 Cor. â— â— Tessa 3 Abiathaâ— Sodoc The Aapâ—stles The elder fathers were preaching prelates â— Cor. 7 Eccle. 10 Ennius Eccle. 1â— 3 Reg. 1â— Deut. 28 Math. 28 Deut. 4 Eccle. 1 Esaie 45 Simonides 1 Cor. 2 Iohn â— Li. x. hist. â—ripâ—r ca. 7 Roma 1 Esaie 1 Hebr. 1â— Strauâ—ge doctrinâ— what it is 1 Petr. 2 Iohn 1â— Math. 8. The leaueÌ„ of the Pharisies psal 110. a Luke 12. a Iohn 4 Samaritans Iewes 2 Cor. 10. Scriptuâ—â— is the power of god Roma 1. A swearde Ephe. 1. 2 Thes. 2 Math. 4 Math. 12 â–ª Math. 22 A lanterne Psa. 118. 2. Peter 1. To be studied of all mâ—n Iob. 7. gods word 〈◊〉 a sword Luke 22. 2. Cor. 2 Ihon. 17 1. Peter 1. Immortal seed Ihon. 15. Roma 10. 2. Cor. 3. The 〈◊〉 letter whaâ— it is Roma 4. Roma 3. Galath 3. Math. 5. Math. 5 Luke 11 gods word the key the touch stone Esay 33. â— Cor. 1. psal 104. Exod. 3 Esay 40 2 Cor. â— Iohn 4. 2 Cor. 3 Esay 40 psalm 33 psalm 4â— what godâ— head is His hearâ— Eies Psal. 33 Psalm 10 Eieliddes Eares Sap. 1 Nose â— Reg. 22. His face Psal. 79 Exod. 34 Mouth Threno
Esay 59. Tongue Psal. 44. Arme. Iere. 32 Hand Christ. Power Iere. 18 Scourge Soph. 1 Iob. 19 Right haÌ„d Christes glory Psa. 116 Math. 25 Left hand Luke 11 Math. 12 His finger The hert of God Psal. 44. Wombe psal 109 Shulders psalm 90 Hinder partes Fete psal 8 Deu. 33 An exhortatioÌ„ to swerers God is honored by swearing God only is to be sworne by Psal. 62 Heb. 6 Iohn 17 Esay 63 What stained red clothes be Edom Psal. 59 what gods shoe â—s Iohn 10 Psal. 18 Psal. 16 Psalm 7 Math. 3 Math. â—3 How God is said to be a shoter Psalm 7 The image of y e father is an Idol Iohn 14. Hebr. 1 How man was made after the Image of God Gene. 1 Priscillianistes Gene. 2 Ephe. 4. Collossi 3. How God doth laugh Prou. 2. How he is said to slepe Psal. 44 To awake Forget RemeÌ„bre Sitte Psal. 46 Sapien. 7 To stande Gooe Walke Esay 55. 2. Cor. 6 1 Cor. 3 Rom. 11 Lodgike 1 Tim. 3 Colloss 2 1 Thm. â— Exo. 30 Iohn 1 Exod. 33 3 Reg. 33 Act. 7 How Moises Micheas Steuen sawe God who is inuisible Exod. 33 1 Cor. 12 Math. 5 1 Ioh. 5 Hiere 23 Sapi. 8 Sap. 1 Sap. 1 2 Cor. 7 Iohn 1. Psal. 137 wickednes coueteth y e darke God seeth the wicked eury wher Fear God aboue al. We caÌ„not escap gods hand Against the corporall presence Christ is not in the sacrament touching his humanitie Mar. 13 Math. 24 An obiectioÌ„ The aunswer Pighius interpretacion Marke 13 Math. 34 The keye The pycklock We receiue Christs body from heauen Math. â— Math. â— Luke 7. Ihon. 15. Christ is y e vyne towchynge his flesh I am the vine this my bodye are diuers phrases This is my body expounded Luke 22. Math. 26 Mark 24. The substaunce of bread remaineth Thre similitudes in the Sacrament Of norishing Of vnitie 1 Cor. 10 Of conueâ—â—sion Ciprian de cena domini How the doctors do say that the substaunce of bread is chaunged 4 Reg. 6 3 Reg. 18 Ambrose de sacramâ—tis Exod. 3 Dan. 3 Substance for natural propertie Ireneus An obiection The aunswer Origen Augustin 1 Cor. 10 How our sacrameÌ„ts are better then the sacramentes of the olde testament Math. 9 Euill men do not receiue Christes body Iohn 6 The first reason The secoÌ„d reason 1 Cor. 11 The third reason Iohn 6 an obiectioÌ„ aunswered The .iiii. reason A Silogisme Thankes ought to be geuen for y e death of Christ. Psal. 94 The sacramentall receiuyng is necessary The absolution of the minist Iacob 1. Psal. 118 Psal. 98 Psal. 18. 3. ReguÌ„ 3 Luke 24. 2. Cor. 12 Exod. 31. Hebre. 13 â–ª Malachy maketh nothyng for the sacrifice of the masse or popish priesthode Pighius argument Psalm 50 Esaie 63 The aunswer The sacrifice of thaÌ„kes is offered in all places A clean sacrifice Roma 11 Psal. 50 Math. 5 Act. 1 Math. â— A new sacrifice 2 Cor. â— â–ª Iohn 1â— 1 Iohn â— The first reason Hebr. 9 The secoÌ„d reason Heb. 10 The third reason No sacrament is a sacrifice The .iiii. reason Luk. 10 The wounded man IerusaleÌ„ Theues The .v. reason the .vi. reason Ministers haue no sacrifice but coÌ„meÌ„ with the laitie The order of Miniâ—â— only Seuen orders Psal. 24 Psal. 5 Iohn 24 Prou. 6 Prou. 1â— â–ª Marchanâ— man Nasica Ennius Sara Gen. 18 Abraham Gen. 12 Iacob Gen. 20 Gen. 27 The midwiues Exod. 1 Raab Act. 5 Iosu. 2 Iosu. 6 Hebr. 11 King Iehu Iosu. 2 Iosu. 6 4 Reg. 10 Luk. 24 Act. 2â— Act. 23 The aunswer Abraham lyed not Genes 12 Genes 26 The sayiâ—â— of Iacob iâ— no ly but â— misteryâ—e Gene. 27. Luke 13 Româ— 9 â–ª Roma 1â— Apoca. 5 1. Cor. 10 Ihon. 11 Math. 13 Ihon. 15 Luke 22 Hiere 23 Psal. 143 Psal. 38. Exodus 1. Iosu. 2. â— Bishop Firmius 4 Reg. 10 how Paul was a citezen of Ro. Luke 24 Luk. 16 Luk. 15 Iudi. 9 Math. 2â— Math. 25 Luk. 15 Luk. 18 Math. 13 Luke 1â— Horatius â–ª Esopus 1. Ihon. 2 Psa. 103 Math. 5 Psal. 32 Psal. 105 Psal. 144 Eccle. 18 Math. 25. Thansweâ— Math. 5 Psalm 6 Marke 9 An obiectioÌ„ 1 Reg. 2 Dan. 3 Psal. 15 Hel hath thre signâ—cations Gen. 2â— â–ª Psal. 144 â–ª Roma 3 1 Cor. 11 Psal. 118 Esay 28 Esay 26. 2. Cor. 4 Genesis Prouerb â— Hebre. 12 An obiectioÌ„ Rom. 9 The aunswer Rom. 9 The causâ— in vs not in God Math. 23 Iacob 1. 1. Cor. 3 Iacob 1. Roma 2 Psal. 102 Psal. 14â— Psalm 63. Iames. 1 Roma â— Galath 3 Deute 7 Psal. 144 Psal. 101 Psal. 8. Math. 7 Hebre. 1. Luke 18 Apcalip 1 1. Timo. 6. How God in ly is said to be immortall Aungels Mans soul is both mortal and immortal Math. â— Immortal properly Apoca. 1 The world is y e workemanship of the whole Trinitie Ihon. 1 Psalm 32. Christ maker therof Genesis 1 In the begynning Ihon. 8 Psalm 38. Hebre. 1â— Genesis 1. God saide Ihon. 1. why Christ is named a word Hebr. 1 Iohn 1 The holy spirit is maker of y e world Gen. 1 Born vpon the waters what it is Psal. 103 Basil. Austen Melanch Sinne the cause of barenne Genes 3 Genesis 1 The cause of sickenes Why God curseth the earth 1 Cor. 15 Iohn 15 Eccl. 27 who made the serpeÌ„ts flies and other like Sapien. 11 who made â—he Deuill Luke 10 Genes 1 Math. 20 Sapien. 12 All things were made of nothing together in six dayes Eccle. 18 Sap. 12 Gen. 1 Psal. 14â— Psal. 144 â–ª Psal. 103 Gene. 33 Gene. 45 Psal. 104 Exod. 10 Exod. 7 Psal. 78 Exod. 8 Exod. 1â— Exod. 14 Exod. 13 Psal. 11 Exod. 1â— Iosu. 3 Iosu. 6. Iosua 1â— Psal. 134 â–ª Nume 21 Deuter. 3 Iosua 12 Psal. 23 1. Peter 2 Actes 14. Actes 17 Iob. 38 3. Reg. 20 3. Reg. 19 Eccle. 10 An exhortation to Kynges Math. 6 Prou. â— 1. Esdr. â— God worketh all thinges to purposes The dial The globe Tounes Cities Realmes An obiection answered Telamon Regulus Cinna Marius Dionisius Diogines Lazarus Luke 10. Why good men are aflicted Iudic. 3 Iudic. 4 Iudic. 19 Iudic. 3 Iudic. 4. Iudic. 5 Diagoras atheos Actes 27 Cleanthes 4. reasons An induction A house An armye A Ship Genes 7. Iob. 38 Exod. 16 3. Reg. 17 Luke 12 Iob. 38 Daniel 7 Maâ—h 10 AgaiÌ„st fate destinie or the infleÌ„ce of y e stars Gene. 1â— Luke 10 Ihon. 1 Marke 8 Ihon. 18 Marke 9 Libertines â— Cor. 6. Gene. 3 â— Ihon. 2 Luke 18 Math. 19 Gene. 7. Exod. 14 â–ª Gene. 1â— Exod. 32 Num. 1â— Math. 2 Anaxagoras Why stars apeared at the birth of Christe Math. 2 Colloss 1 Psal. 8 Thre opinions touching thys Starre Iosua 10 4 Reg. 20. Angels appeare in dâ—uers shapâ— Exod. 3 Iosua 5 4 Reg. 2 Gene. 1 Iud. 13 Apoc. â— Num. 24. Act. â— What fate is Perfit causes Unperfit Exod. 2 â–ª Dan. 3 Gene. 17 Gene. 18 Luc. 1 Num. 17 Iosua 10 Math. 1 Math.