definition are proued to agree to the almightie comforter and spirit THe alknowyng comforter also is one God with them both for asmuch as it caÌ„not be denied but y t all and euery one of the same thinges doe apperteine vnto him For a plaine and euideÌ„t profe of this I will course ouer the difinition or rather descriptioÌ„ of God once again prouing the same to be the definition of the holy comforter God is a spiritual substaunce so is the holy comforter That he is a spirit no man wyl deny that he is a substaunce not a godly mocion or coÌ„citation not an accideÌ„t I haue proued in my .xxiii. Chap. He is also a pure nature vnmixed vncompost vncreate for he is no creature whiche all and euery one are bonde and seruauntes vnto their maker not fre nor at their libertie as it is written Vniuersa seruiunt tibi al thinges serue the. The holy spirit speketh this by Dauid He saith not seruimus we serue the but seruiunt thei serue Paul also saith Creatura liberabitur a seruitute corruptionis The creature shalbe deliuered from the boÌ„dage of corruptioÌ„ But of the holy ghost it is written vbi spiritus domini ibi libertas where is the spirit of the Lord there is fredome We read also of him that he deuideth to euery man seueral giftes as he wil. 1 Cor. 12 All creatures do serue Psalm 118. The holy ghost is at libertie 2 Cor. 3 Ergo the holy ghost is no creature And if he be no creature he is a singuler pure nature void of all coÌ„position and mixture Immutable what soeuer is immutable is a creatur Inuisible al spirits be inuisible but not immutable for to be both immutable inuisible apperteineth only to the maiestie of God Wherfore the holy ghost is God Filling heauen erth foloweth in y e diffinicioÌ„ which thing truly beloÌ„geth only to y e diuine blessed nature as y e Psalmograph witnesseth domini est terra plenitudo eius The earth the fulnes therof is y e Lords he sayth by Ierem. I fil heauen and earth Now that the blessed coÌ„forter doth so y e booke of wisdom telleth saying The spirite of the Lord filleth the round compas of the world and Dauid teacheth thesame saying whether shal I go theÌ„ from thy spirit whether shal I go from thy presence If I clime vp into heauen c. What angel what archaungel what rule what power what creature is sayde to fill the world the whiche the holy comforter doth Yea more then the whole world for he fylled the sauiour of the world as it is written Christ ful of the holy ghost returned from Iordan God only is euery where The holy ghost is euery where Ergo the holy ghost is God Vnsearchable no man can comprehend what maner of thing his own spirit and soul is and the mynd which almost iudgeth and discusseth al thinges is not able to discusse it self much more the spirit of the almighty God surmounteth our vnderstandinges and not only ours but also of angels and archangels for of the spirit Dauid writeth God which is thy God hath anointed thee with the oyl of gladnes aboue thy felowes The holy ghost is this oyl and anointmeÌ„t for Peter witnesseth that Christ was anointed with the holy ghost And wel is the holy ghost named the oâ—l of gladnes lest thou shouldest suppose him to be a creature For the nature of oyl is such that it wyl not be mingled with any moist creatur but heaueth aloft kepeth aboue when other naturs descend to the botom Ful of vnderstanding for he is the spirite of vnderstanding Ful of troth for he is y e spirit of troth which the world can not receiue and which procedeth froÌ„ the father of him it is wrytten he shal teach you al truth Ful of rightuousnes for as the sonne is our iudge so iudgement belongeth to the holy coÌ„forter as it is written when I depart I wyl send the comforter vnto you when he is come he shal iudge the world of synne of rightuousnes and of iudgemeÌ„t This text thacheth him to be a punisher of sinne an aueÌ„ger of vnrightuousnes wrong iudgemeÌ„ts Noble king Salomon through his inspiration gaue rightfull iudgement of the two infantes Daniel except he had bene inspired by him could neuer haue disclosed the lie of lechery When Susanna was condempned vnto death through y e false accusation of y e elders she cried with a loude voyce vnto God and obteined remedy When she was led forth vnto death it is regestred that the Lord raised vp the spirit of a yong child whose name was daniel c. Also the spirit of Moises was deuided among .lxx. of the elders of Israel that they might iudge the people according to right Wherfore the holy ghost who both teacheth other to iudge aright and is a iudge himselfe must nedes be ful of al righteousnes Ful of mercy He is ful of mercy forasmuche as he sent Christ to restore vs when we were forlorne as the Prophet telleth vs in Christes person Misit me dominus spiritus eius the Lord sent me and his spirit His sending is his incarnatioÌ„ as I haue proued before Full of wisdom for he is the spirit of counsel and wisdom Full of al maner of goodnes He is the spirit of life the spirit of knowledge wisdom and vnderstanding counsel strength of the fear of God of truth of sanctification of iudgement of adopcion of promes of grace and loue ioye peace long sufferyng gentlenes goodnes it selfe faithfulnesse mekenesse temperauncie be the fruites and giftes of the holy spirit Eternal many things be euerlasting which had their beginning as aungels as the soule of man and other but they are not eternal for that apperteineth only to the maiestie of the deitie That the holy and almyghty comforter is eternal the Apostle witnesseth saieng How muche more shal the bloud of Christr who through the eternall spirite offered hym self without spot to God purge your coÌ„sciences He is not content to call hym eternall but telleth vs also that Christ through the spirit offered himselfe a slain sacrifice for our synnes And we reade that Christ before the foundacion of the world chose vs. Wherfore the holy comforter who was the worke maister therof was before the foundation of the worlde and for as muche as as he was before all he hath no ende For that whiche is with out all begynnyng is also without endyng God only is eternall The holy ghost is eternall Ergo the holy ghost is God Maker of al thinges Iob telleth that God with his spirite garnished the heauens vnto whoÌ„ Dauid agreeth saying the spirit of his mouth formed al the hostes of them Wherfore in the worke of creacion Moises maketh relatioÌ„ of him shewyng vs that the spirit of God was borne vpon the waters Basyl
hogs filthy couetous men to roote and treade down thy vineyard any lenger but hold vp the staffe of thyne enheritaunce Let not the preaching of thy smete son encrease the damnacion of thy people but doe thou drawe and turne them worke their ameÌ„dement who holdest in thy handes the hartes of rulers and al meÌ„ Al these enormities be the fruites of euil hartes make them O God cleane hearted that they may powre forth good fruites by the operation of thy holy spirit who preserue your grace in good health and make your gouernment prosperous to you to this Realme and to the churche of God So be it At London the .xxvi. of Iune ¶ Maister doctor Byll Images are made to put vs in mynde Of that which is dead or farre absent But God is neither as we do fynde But aye liuing and eche where present Images are cursed grauen by mans wyt In place that are set for any religion But an Image made out of holy wryt Is not forbidden in myne opinion An Image is painted here in this boke Neither with false 〈◊〉 nor maÌ„s inueÌ„tioÌ„s But out of Gods boke set out to all folke Fruitfull necessary to al true christiaÌ„s Hutchinson shope it for good men to regard With thankes his costes with prayse his paynes rewarde AN EXACT TABLE OF AL the principall matters conteined in this boke A ABsolutioÌ„ of the the minister 90 Abraham lyed not to Abymeleck Fol. 38 Abrahams vision 103 135 A clene sacrifice 33 Accidens remaine in in the sacrament 117 Against fate and destinie or the influence of the starres 61 Against Peters premacy â—â— A glasse 104 A glasse to se God in Fol. 138 Against prayinge to sainctes 145 An exhortatioÌ„ to swerers 1â— Angels are Gods repers Fol. 13 Against the corporall presence 21 All lying is forbidden 37 All thinges were made of nothing 52 A new sacrifice 34 An exhortation to kinges 55 Angels apere in diuers shapes 66 Angels ar ministring spirites 74 Anabaptistes doctrine euill 80 Anabaptistes aledge two seedes in Mary Fol. 123 Anabaptistes would be calde to geue a reconing of their faith Folio 173 Arme of God 9 Armour to fight against the deueil 118 Aâ—rius interpretation coÌ„futed 155.142.178 Aristotle 150.145 As there is a God so is there a deuil â–ª 117 A single nature not mixâ— 161 B Baptisme commaunded Fol. 1 Baptisme purifieth vs. fol. 1 Baren ground resembled to men â—â— â–ª Byshop Firmius answer to the king 40 Bishops must haue an eye to their vocatioÌ„ Folio 87 By the euerlastinge word al things wer made 110 Borne vpon the waters what it is 49 C Cause of sicknes 50 Christ became man why 120 Christ toke both soule and body 121 Christ brought not his flesh from heaueÌ„ 1â—â— Christ toke not the fede of angels 12â— Christs flesh holy 124 Christes flesh is to be worshiped 177 Christ borne of a pure virgin 124 Christ not the holy ghostes sonne 128 Christ did decke him self with our nature Folio 126 Christ why he was teÌ„ted 1â—7 Christ suffered for vs. Folio 106 Christ â–ª the begotteÌ„ son of God 103 Christ confuted his enemies with scriptures 4 Christ not in the sacrameÌ„t touching his humanitie 21 Christes body receiued from heaueÌ„ by faith Folio 23 Christes fleshe geueth life 23 Christ is the vyne touching his flesh 24 Christs priesthod hath ended the Leuites 32 Câ—â—ist loked vpon Peter â—â— Christes praier preserued Peter 87 Christes comming or sending what it is Folio 125 Christ is a substaÌ„ce 161 Christ is a spirit 161 CleaÌ„â—hes .iiii. reasons Fol. 60 CorrinthiaÌ„s punished for abusing the sacrament 29 Creatures are not punished by desteny 67 Corporally 108 D Dauid obtained vnderstanding how 31 Deuill no fleshly mocion 119 Deuils confesse Christ to be the sonne of God 119 Dial declarth y e dai 56 Diues Lazarus 58 Diagoras 59 E Eyes of God what they signifie 8 Earth cursed of God why â—â— Epiphanius 95 Euil meÌ„ receiueth not Christes body 28 F Fantasticall heads 2 Fancies what cause 3 Face of God what it signifieth 8 Fate what it is 67 Father vnbegotteÌ„ â–ª â—3 Fete of God what 10 Fear god aboue al. 21 First point of our profession 1 Finger of God 92 Figure of Christ. 110 Filleth heuen earth Folio 162 G God a pure substance Fol. 99 God a pure natur 14 Gods nature hid from our eies 12 Gods maiestie shewed Folio 3 Gods power vpholdeth y e heauens 62 Gods remission goeth before our loue 78 Gods word the keye of knowledge 52 gods sho what it is 11 Gods remission goeth before our pardo 74 God is a father 152 God is life 158 God only of hiÌ„self 62 God is a spirit 27 God is full of vnderstanding 31 God ia full of truth mercy 41 God is full of rightuousnes 43 God is ful of compassion 45 God is a floud or streme 158 God worketh al thiÌ„gs to purposes 56 God honored by swearing how 10 God is saide to be an husbandman 12 God is said to be a shoter how 12 God is saide to be angry how 15 God is said to slepe 15 God loketh vpon the earnest repentant 89 God was seene of the fathers how 18 God seeth the wicked euery where 21 God geueth vnderstanding to his 31 god is ful of mercy 41 God loueth whome he scourgeth 44 God saueth no man against his will 45 God maker of al thiÌ„gs Fol. 47 God made not the deuyll 51 Gods iudgement vnchercheable 17 Gods head 8 Gods repers 13 God robed of his 2 Good angels 115 Gospel is the spiritual sword 4 Gospel a sermon of gods mercy 5 Gospell maketh true christians idem H Hears of god 8 Hand of god 9 How god doth laugh Fol. 15 How god is said to awake to forget to remember to sit to staÌ„d to go to walke 16 How god is in all places 20 How god dwelleth w t vs. idem How god is vnto all men idem How Paule was a citezen of Rome 40 Hell hath thre significations 43 How god is said only to be immortal 46 How God is said to reste the seuenth day 71 How God is saide to repent 73 Howe we doe forgeue one another 77 How the Pope loseth and bindeth 83 How y e father is sene in Christ. 105 Holy ghost to be praid vnto 113 Holy ghost appeared like a doue 130 How Christ is a flour or a rose 132 How God is named y e somme of vnderstaÌ„ding 135 How God is fyre 〈◊〉 lyght 137 Heathen opinion confuted 144 How the father Christ and the holy spirite be one God 152 I Image of God 1 Image of the father is an Idol 13 Image of God lost 14 I am the vine this my body are diuers phrases 24 Iacobs saying to his father is no lie but a mistery 39 In hel no redeÌ„tion 42 Immortall properly Folio 47 Impossible for herd Fol. 94 K Kingdomes why they are translated 55 Kingdomes scourged why 58 L Leauen of the Phariseis 3 Letter kylleth what
〈◊〉 〈◊〉 〈◊〉 which word continued in vse many yeares But nowe also this word is not vsed for asmuch as some heritiks wold proue by it that God is thre substaunces For which considerations the Grecians of more latter time vse for it the word persone saying there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same meaning and vnderstanding in which thei of more auncient time confessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is y e doctrine of the Apstles y e coÌ„fessioÌ„ of Martirs y e catholike churh and generall faith of the congregation The .xxiii. Chapter ¶ That Christ is a substaunce NOwe I wil proue that the scripture graunteth vnto Christ to the holy ghoste y e meaning of these words substaunce persone that is that Christ is an vncoÌ„fouÌ„ded substaÌ„ce and the holy ghost likewyse and fyrste I will proue that Christ is a substaunce and afterward that they be vnconfounded and so it shalbe sufficiently declared that God is thre For a persones an vncoÌ„fouÌ„ded substauÌ„ce y e worde or thought of man is no substauÌ„ce but a transitory thing But Ihon recordeth that Christe is the word of the father howe then can he be a substauÌ„ce Tharch heretike Samosaten made this argument who also denieth the thre persons saying that the father is Christ and the holi ghost both To him I make this answere S. Ihon in the same place telleth vs that Christe who is the word is God and that God is a substaunce I haue proued before in my treatise what God is wherfor we must nedes graunt that Christ is a substaunce or els deny him to be God Tell me Samosaten what thou beleuest of the Father Is the Father a substauÌ„ce or not Both Photine and Seruete thy adhereÌ„ts grauÌ„t this Thou sayst also that Christ is the father Doest thou not confesse him to be a substaunce in y t thou saiest he is the father Againe in denieng him to be a substauÌ„ce doest thou not deny him to be the father for the father is a substaunce Thy owne sayinges proue Christ to be a substaunce and not to be y e father If he be the father as thou grauntest then is he a substaunce I graunt the somuch but I deny that of which thi assertion proueth him a substauÌ„ce For no man is his word no maÌ„ is his owne thought but Christ is the word thought of the father wherfore he is not y e father nomore then the words of Ioseph to his brethren are Ioseph himselfe S. Ihon witnesseth that y e word which is Christ is not a transitory word a souÌ„ding word comming from the lightes but by a metaphor But an euerlasting word by which all things were creat things that are in heauen and thinges y t are in earth thinges visible inuisible whether they be maiestie or lordship either rule or power saying all were made by it and nothing without it He sayth also that this word is God It vpholdeth things disposeth all things gouerneth all wherfore it is a substauÌ„ce for these things can not be aplied to ani thiÌ„g which is no substauÌ„â—â— if so be it be substaÌ„ce theÌ„ christ is a substauÌ„ce for christ is y e word Christ is figured in the scripture by diuers thinges Abraham and Isaac were figures of him and the wether which was slaine for Isaac y e stone which Iacob anointed the ladder Ioseph sold into Egipt Moises rod Iosue Sampson the brasen serpeÌ„t a cluster of grapes be figures of him which al be substauÌ„ces is he himself no substauÌ„ce We read not in holy writ that substauÌ„ces and no substaunces be likened and compared together The scripture beareth record of him y t he is no dead image of the father for he is life and resurrecioÌ„ nether a dum image for he is the fathers word Nor insensible for he is wisdome nor counterfait for he is truth but a lyuely and expresse image therfore a substaunce forsomuch as all liuing thinges be substauÌ„ces He answereth the Iewes reuiling him that he said Abraham had sene his daies Verely verely I say vnto you er Abraham was borne I am by which wordes we learne not only that he is a substauÌ„ce but also that he is both God and man God because nothing is saue only God and man forasmuch as in mans flesh he spake Moises saith of him he that is did send me vnto you for the son sent him The son did shewe him self in the likenes of fier the son went before the Israelites by day in a pyller of a cloude and by nyght in a pyller of fyre He caried them to the land of promis he appeared vnto them in many likenesses and similitudes his workmanship gouerned the world from the beginning as his answer teacheth vs vnto the Iewes accusing hym for healing a certain man on the sabboth day my father worketh hitherto and I worke As if he should say why blame you me for working on y e saboth day who neuer ceased to worke If ye blame me blame also mi father who worketh hitherto If ye can not iustly accuse hym ye can not iustly blame me for I and my father are one Whatsoeuer he doth that doth the son also he ruleth al thinges from the beginning and so do I. He worketh hitherto I worke hitherto Our sauiour Christ teacheth vs here that he is licensed to worke on the sabboth day by the example of his father who worketh continually and that the commaundementes of the sabbatticall rest belonge nothing vnto him working inseperably with his father And also that he gouerneth all thinges with the father and is not idle condempning and coÌ„troulling the damnable opinion of the Arrians and Paullians It is nedeles to speake any further of this thyng The .xxiiij. Chapter ¶ That the holy spirite is a substaunce not a Godly inspiration he is euery where gouernour of the world to be praied vnto a forgiuer of synne BVt touching the holy conforter many doubt whether he be a substaunce or not The Saduces and Libertines say that all the spirites and aungels are no substaunces but inspirations affections and qualities That good angels are good affections Godly motions which God worketh in vs and that dyuels and euil aungels are beastly affections euil thoughts coming of the flesh Therfore I thynke it agreable vnto my matter to proue y e holy spirit to be a substaunce for vnlesse he be so he can not be the third person in the ouerglorious Trinitie The boke of wisdom witnesseth y t the spirit of the Lord filleth the round coÌ„pas of the world We can go no whither froÌ„ this spirit we can not auoyd his presence we can not flie from him but by flying vnto him we can not escape his rightuousnes but by appealing to his mercy for ther as he is not by his fauor and grace he is by his wrath
displesur where he is not a bene factor he is a punisher wher he is not a dweller he is an auenger Who can deny him to be a substauÌ„ce who filleth y e world not y e world only but Christ also the only sauiour of y e world of whoÌ„ it was written Iesus full of the holy ghost returned from IordaÌ„ If he fil the world he is God for this belongeth only God as I haue proued before If he be God theÌ„ is he a substaunce not an inspiracioÌ„ coÌ„ming from God as our english Saduces outlandish Libertins do teach The Prophet Esay recordeth y t he gouerned the coÌ„gregatioÌ„ of the Israelits y t he was their deliuerer out of Egipt their guid in y e wildernes y e worker of wonders saying where is he who brought theÌ„ froÌ„ y e water of y e sea as a shepherd doth his flock where is he which â—ed Moises by the right hand w t his glorious arme Where is he that led them in the depe as an horse is led in the plain and he answereth The spirit of the Lord led theÌ„ as a tame beast goeth in the field He gouerneth also the present congregation for Christ promiseth that he would pray the father to send vs another comforter to abide w t vs for euer And Paul testifieth that the spirit geueth to one vtteraunce of wisdome to an other fayth to an other giftes of healyng to another power to doe miracles to another prophecy to another iudgement of spirites to another diuerse toÌ„gues to another interpretacion which be necessary offices in the congregation so that the holy spirit may say also The father worketh hytherto so do I for he workth inseperably with the father and the son Wherof it must neades folow that he is a substaunce and that he is God for the gouernaunce of the world belongeth to the maiestie of the Godhead as I haue proued before If he were nothing but a Godly motion a good affection and inspiration he would not ne coulde haue shewed himselfe in the likenes of a doue and in the similitude of fyrie tongues He is the fynger of God he is fyre oyle anoynting water an aduocate a cole for all these the scripture geueth hym Wherfore he is a substaunce forasmuch as al these be substaunces not inspirations For the scripture doth not lyken substaunces to thinges that be no substaunces He is also to be prayed vnto to be called vpon for what is baptisme but an inuocation of the father the sonne the holy spirit and therfore a substauÌ„ce No man prayeth vnto an inspiration no man crieth to an affection Our praying vnto hym proueth hym to heare vs to be almighty God to be euery where to know the thoughtes of all men but nothing heareth nothing searcheth thoughtes but a substaunce then he can not be a thought a motion comming from God yea rather these properties proue hym to be the third persone in the ouer gloriouse deite That comforter sayeth Christ the holy ghost whom my father wyl send in my name he shall teach you all If he be a teacher he must nedes be a substaunce If he be an inspiration he is the doctrine which is taught not the teacher therof He gaue Symon an aunswer that he shuld not se death before he had sene the lord Christ. He through the mouth of Dauid spake before of Iudas He at Antioche coÌ„maundeth to seperate Barnabas Paul to the worck wherunto he had called them He forbiddeth theÌ„ to preach Gods word in Asia S. Luke of the actes telleth that he monished Philip to ioyne himself to the chariot of the gelded man Do not these textes proue him to gouerne the congregation Doe they not witnes him to be mindfull of both good and euil Doe they not deny hym to be an inspiration coming from God Do they not fortifie him to be a substaÌ„ce to be y e third persone to be God S. Peter when he saith holy meÌ„ of God spake by the inspiration of the holy ghost putteth a plain difference betwene him an inspiration for he is not the inspiration but the worker therof the sender of it Wherfore as the worckman is not hys worck as Protogenes is not Ialysus Appelles is not Venus the carpenter is not the house no more is the holy spirite an inspiration He also forgeueth synne maketh vs the sonnes of God for we ar christened in his name that we should beleue that y e holy spirit worketh in baptisme it pleased the almighty Trinitie y t he shuld notably appere at Christes baptising For this coÌ„sideration the holy coÌ„forter at that time shewed himself in the likenes of a doue Doth any aungel forgeue sinne or Archaungel No truly this belongeth to the father only the sonne only the holy ghost only But me thinketh one replieth Seraphin speketh vnto the Prophet Esay Behold this hath touched thy mouth and thine vnrightuousnes is taken away thy sinne forgiuen He saith not I haue taken it away but this speaking of a hote cole taken from the alter with the toÌ„gues not châ—rcoale not seacoale but the cole of the holy ghost who may be wel called a coale for he is fire The pacient man Iob telleth vs that almighty God garnished y e heauens with his spirit with his hand wounded the rebellious serpent w t whoÌ„ Dauid agreeth saying By the word of the Lord were the heauens made and all the hostes of them by the spirite of his mouth Wherfore in y e worke of creatioÌ„ Moises maketh relation of him telling vs that the spirit of God was born vpoÌ„ the waters Basyl who for his great learning was surnamed Magnus expoundeth this place of the holy ghost saith that his predecessours toke it so for the word spirit can not signifie wynd there which was then not made Was borne vpon the waters is no blowyng but as much to say as he sat on the waters for as the Hen sytting on her egs hatcheth her yoÌ„g ones so the holy ghost hatched al creatures whiche there are called waters as it is wrytten when thou lettest thy spirit go fourth they are made so y u renuest the face of the earth Is the garnisher of the heauens maker of y e world forgeuer of synnes myndfull of the congregation no substaunce but a phantasie an imagination And here I suppose it be agreable vnto my matter to speake somwhat of al good aungels in general and euyl spirites for if I can proue them to be no motioÌ„s but substaunces much more the holy comforter is a substauÌ„ce But if it be beside our purpose yet it shal be a profitable necessary digression for there be many late Libertines and late English Saduces which wold teach out of scripture that there is nether place of rest ne paine after this life that hel is nothing els but a
who loueth me shal be loued of my father I wil loue him of the holy coÌ„forter y e fruit of y e spirit is loue Through this loue of al the thre persons Christ suffred death y t we might liue for of the father it is written God so loued y e world y t he gaue his only begotten son of Christ I liue by the faith of the sonne of God which loued me gaue himself for me The spirit also gaue him for Paul saith of Christ which through the eternal spirit offred himself without spot vnto God They haue also one counsel for Esay calleth y e holy gost the spirit of couÌ„sel strength Christ is called Angeâ—â—s magni consilij an angel of great couÌ„sel because he is the wisdom of God they are of one wil they coÌ„maund forbid one thing their calling is not diuers but one And as the father is called Lord so is the holy coÌ„forter so is Christ. We reade that the spirit of the Lorde came vpon Sampson whom he calleth also his strength saying if my hear were cut of my strength would go from me But after that his seuen lockes were cut awai the scripture saith that the Lord departed from him calling the spirit which gouerned him Lord. If thei haue one nature one kingdom one power one counsel one operation one name one vertue one life one peace one grace one coÌ„mauÌ„dement one vocation one wyll and seyng they be one light one charitie one streame and one Lord how can they be diuers Gods There is a generall vnitie of al things in them wherfore thei must nedes be one God also I trust now it be sufficiently fortified and established that ther is but one god of heauen earth who gouerneth ordreth al thinges Natural reason proclaimeth this as it were out of some highe place vnto al creatures His almighty euerlasting power proueth y e same The Poets confesse and graunt him to be alone the Philosophers coÌ„discend to theÌ„ the Sibilles magnifie and acknowledge him y e false gods of y e Pagans theÌ„selues confesse him the Prophetes of the true God euermore taught this the EuaÌ„gelistes and Apostles fortifie the same nature preacheth one God which acknowledgeth one world faith telleth vs the same for there is but one fayth of both testaments as the Apostle witnesseth and baptisme also for there is but one bath of holy baptisme whiche is ministred in y e name of the trinitie The glorious death of many thousandes of maâ—tâ—rs both of men children women virgins which by no maner of tormentes could be plucked away from this faith haue sealed it and the constant and stedfast consent agrement and conspiration of all tymes and nacions with one minde and accord hath enacted this so that the gates of hel shal not preuaile against it The .xxix. Chapter ¶ Al the partes of the difinition made of God are proued to agre vnto Christ. AS I haue spoken of al iii. persones of the blessed trinitie together so now for a more euident profe of my last content I wyll fortifie out of the stoore house of y e scriptures y t al the parts of my definitioÌ„ made of y e only king of kinges immortal almighty God do belong appertein also both vnto Christ to the alknowing most blessed coÌ„forter The first persel of my difinitioÌ„ was God is a spiritual substance That Christ is a substance no maÌ„ wil deny for he is no accident Read my .xxiiii. chap. there y u shalt find this thing proued But how caÌ„ you proue y t he is a spiritual substaunce The prophet Ieremy saith Spiritus ante facieÌ„ nostram Christus dominus that is y e spirit before vs Christ y e lord Note y t he calleth him both a spirit lord If ther be no spirit he can not be God for god is a spirit and inasmuch as he is a spirit a substaÌ„ce he is a spiritual substaunce not touching his humanitie but touching y t nature in which he is lord as the prophet declareth very wel saying y e spirit before vs Christ the lord meaning that he is Lord in that he is a spirit for y e Lord is a spirit Pure nature foloweth in the difinitioÌ„ By the word pure is ment that God is one a singuler substaunce not myxt not compost Ether Christ is suche a substaunce or els he is a creature If he be a creatur theÌ„ is he subdued to vanitie not willingly for the Apostle witnesseth Quippe vanitati creatura subiacet non volens Euery creature is subdued to vanitie Christ is not subdued to vanitie Ergo Christ is no creature That Christ is not subdued to vanitie I proue thus The ruler of this world came and founde nothing in him Ergo he is not subdued to vanitie But some Arrians wil say y t he was subdued vnto vanitie in y t he toke our natur vpoÌ„ him to restore vs when we wer forlorn for the preacher crieth of all things vnder heauen al is but vanitie al is but plain vanitie Albeit this were truly spoken yet can not S. Pauls saying be verified of Christ who saith euery creature is subdued vnto vanitie not willingly Christ toke our nature willingly restord vs willingly by his precious death passion as he himself doth testifie no man doth take my life fro me but I put it away my self wherfore he is no creature Ergo he is a pure simple single nature without al mixture or composicion Immutable Paul telleth vs that he is immutable for in his letter to his countreymen he witnesseth that the father speaketh these wordes of the .ci. Psalm vnto Christ Thou Lord in the beginning hast laid the foundation of the earth and the heauens are the workes of thy handes they shall perishe but thou shalt endure They shal wax old as doth a garment as a vesture shalt thou chaunge them they shalbe chaunged but thou art the same that is vnchauÌ„geable thy years shal not faile Lo y e father witnesseth that Christ is immutable We read also Iesus Christus heri hodie idem est etiam in secula Iesus Christ yesterday and to day and the same continueth for euer This propertie belonging to no creature proueth him God For God only is immutable Iesus Christ is immutable Ergo Ieus Christ is God Inuisible This is another propertie whiche the scriptures geue vnto God Christ is a spirit touching one nature â–ª then if al spirites if our soules be vnuisible how muche more is Christ vnuisible the maker of spirites and soules Paul calleth hym touchynge this nature vertutem dei the vertue or power of God Wherfore he is vnuisible vnsearchable Paule in the same place calleth him the wisdome of God the wisdome of God is vnsearchable There foloweth in the definition Filling heaueÌ„ earth
who for his great learning was surnamed Magnus expouÌ„deth this text of y e holy ghost and saith that his predecessors toke it so and S. Austen is of thesame mind Philip Melancthon aloweth their interpretacion as I declared before For truly y e word spirit can not signifie wynd in that place the which when these woâ—ds were spoken was vncreat What is ment theÌ„ by these wordeâ— Borne vpon the waters Verely no blast of wynd but that he sate on the waters for as the hen sitting on her egs hatcheth her yoÌ„gones so the holy ghost hatcheth al creaturs which ther are called waters as it is written when thou lettest thy spirit go forth they are made so thou renuest y e face of thy earth He that made all things is God Heb. iij. The holy ghost made al thinges Ergo the holy ghost is god Iob also saith of him Spiritus diuinus qui fecit me the diuine spirit who made me confessing him both diuine and his maker And as when we read Opera manuuÌ„ tuarum sunt celi The heaueÌ„s are the workes of thi hand we acknowledge Christ the maker of the worlde who is Gods hand so when we read Videbo celos tuos opera digitorum tuorum â—unam stellas que tu fundasti That is I wil behold the heauens the workmaÌ„ship of thi fingers the mone the starres whiche thou hast made Let vs acknowledge also the holy ghost Gods finger to be our maker for as much as thesame works in other places are called the workes of God For as when the hand worketh the fingers worke also so the hole trinitie formed al thinges of a confused heap whose workes be vnseperable as I haue proued before Gouernour of al thinges The canticle of Moises recordeth that he gouerned the congregation of the Israelites For when they had passed ouer the sea they gaue herty thankes for their deliueraunce to al the thre persons to y e father and the sonne in these wordes Thi right hand O Lord is glorious in power thy right hand hath also dashed the enemies and to the holy ghost saiyng with y e spirit of thine anger the water gathered together as a rock For Christ is Gods right hand and by the word spirit the holy ghost is ment in that he saith Lord he signifieth the father Wherfore their deliueraunce is the workmanship of the whole trinitie which worketh al things in heauen and earth But the Prophet Esay protesteth the gouernaunce of the holy ghost more plainly saying Where is he who brought them from the water of the sea as a shepeheard doth his flok Where is he whiche led Moises by the right haÌ„d with his glorious arm Wher is he that led theÌ„ in the depe as an horse is led in the plain and he answereth The spirit of the Lord led theÌ„ as a tame beast goeth in the field The same spirit gouerneth the present congregation geuyng to one vtteraunce of wisdome to another fayth to another giftes of healyng to another power to do miracles to another prophecie to another iudgement of spirits to another diuerse tongues to an other interpretation as the Apostle witnesseth which be necessary offices in the church Who gaue Simeon an aunswer that he shuld not se death before he had sene our spokesman Iesus Christ The holy ghost Who leadeth the congregation in to al truth who teacheth vs al veritie y e holy ghost Who coÌ„maundeth to seperate Paul and Barnabas to the worke wherunto he had called them that is to preach the swete tidinges of the gospel to the gentyles The holy ghost Who forbyddeth them to preache in Asia who coÌ„maundeth Peter to aryse and get hym down and go with Cornelius seruauntes who sent those seruauntes vnto Simon the Tannars house for Peter The holy ghost Who monysheth Philp the Deacon to ioyne hym selfe to the chariot of the gelded man which was chamberlein to Candace Quene of the Ethiopians The holy ghost Do not these textes proue hym to gouerne the congregation to be myndfull of both good and euyl Do they not denie him to be a creature do they not fortify him to be y e third person in the gloriouse Trinitie and to be God Yes verelye All thynges are gouerned by God The Holy ghost gouerneth all thinges Ergo the Holy ghost is God Knowing al things foloweth the which belongeth to the alknowyng comforter for asmuch as he is the spirite of knowelege The Apostle witnesseth that man neither by the helpe of his outward senses nor through the gift of reason can atteine to the vnderstaÌ„ding of those things which are prepared for the chosen He denieth this knowdlege to the senses saying Oculus non videt neque auris audiuit the eye hath not seene and the eare hath not heard for these be the two principall powers and to all mannes reason and wisdom by these words folowing Neque in cor nethre hath entred into y e heart of man the thinges c. for the heart is the place of vnderstanding Angels also are ignoraunt of some thinges as of the last day and houre which the father knoweth only But of the holy comforter it is written the spirit searcheth al things yea the bottome of Gods secretes Paule is not content only to say this of the spirite but he addeth two argumentes prouing the same The one is a similitude that as the spirit of man knoweth the thinges of man so the spirite of God knoweth y e things of God al things be his Ergo he knoweth al things His other reasoÌ„ is that y e spiritual man through his inspiration discusseth all thinges He who knoweth all thinges is GOD The Holy ghost knoweth all thinges Ergo the Holy ghost is GOD. The next propertie in my definition beloÌ„ging to God only is to forgeue sin How proue you that the holy ghost can do this Harken what Chryste our mercy stocke saith Receyue the holy ghost whose sinnes ye remit thei are remitted vnto them Note that the holy ghost pardonth sinne No man can remit sin they do onli minister forgeuenes in the name of the father of the soÌ„ne and of the holy ghost they pray God pardoneth they employ their seruice remâ—ssion and mercy coÌ„meth from aboue as I haue declared and proued in my Chapt. that God onely forgeueth sinne Furthermore ye are washed saith S. Paule ye are sanctified ye are iustified by the name of the Lord Iesu and by the spirite of oure God Ergo the spirite forgeueth sinne The Prophet Esay telleth that one of the Seraphins with a hot coale taken from the aulter wyth tongues touched his mouth and his sin was molten away He meaneth neither charcole nor sea cole but the cole of the holy ghost who maye be well called a cole for he is fier wherfore the holy ghoste doth forgeue sinne No man can deny but that in baptisme sinnes be forgeuen The holy
ghost by baptisme doth regenerate vs make vs Gods children For that we should beleue him to be a worker in baptisme with the father and the sonne the bath of holy baptisme is commaunded to be ministred in this name also And for the same skill it pleased the gloriouse Trinitie he should appeare notably at Christes baptisinge in the likensse of a Doue And as for Christ he was not baptized for any wrincle of sinne but for our example and only erudition Seing then the Holye ghoste was a worker in Christes baptisme much more he is worker at our christeninges which proueth him to forgeue sinnes God only forgeueth sinne The Holy ghoste forgeueth sinne Ergo the Holy ghoste is GOD. To be called vpon and prayed vnto The holy ghost is to be praied vnto for what is baptisme but an inuocation of the father the sonne and the holy ghost as all thre be named so they all thre heare the prayer of the minister forgeue the sinnes of him which is christned and make him of the child of dampnation the heyre of saluation That we should fastly firmly beleue this workmanship of the whole Trinitie in our christeninges that thre persons euery one wer preseÌ„t at Christes baptising who had no nede of baptisme I say but only for our erudition and ensample The father notifieth himselfe in the voyce which souÌ„ded the son in mannes nature the aldoing coÌ„forter appeared notably in y e likenes of a doue Why in the likenes of a doue rather then of any other bird ie declared before Moreouer y e holy ghost both heareth our praiers for he is euery where and he helpeth our infirmities as y e Apostle witnesseth Ergo he is to be praied vnto Again faith is his gifte prophecie is his gifte vtteraunce miracles iudgemeÌ„t tonges healing be his gifts And truth for he is the spirit of truth and wisdom counsel sanctification life by thesame reason loue ioie peace pacience gentelnes goodnes fidelitie mekenes temperauncie be his graces and fruites as is proued before which proueth that he is to be praied vnto For the scripture vseth this reason to moue vs to pray vnto God that he is y e geuer of those thinges that are asked as the Apostle Iames saying if any of you lack wisdom let him aske of God which geueth And Paul he is able to do abundantly aboue al that we aske or thinke And Christ vseth thesame reasoÌ„ saying what soeuer ye aske in my fathers name he wil geue it you If the Papistes can shew that S. Paul and the blessed virgin other now being with Christ touching their souls in the earth touching their bodies doe nowe geue giftes and graces vnto vs truly I wold pray vnto them to geue me some But who is able to proue this out of the scriptures The spirit knoweth al thinges yea the botoÌ„ of Gods secretes much more the botom of our hearts ergo he is to be praied vnto Doth not he hear our prayers which commaunded to seperate Paul and Barnabas vnto the worke wherunto he had called them Paul was called an Apostle by God The holy ghost called Paul Ergo the holy ghost is God It is no trifle to preache but an earnest worke and labour and the labourer and workman is worthy of his wages The worke and office of saluacioÌ„ is vnrewarded in England and thought not â—ecessary which musâ— nedes bryng in the vncleane spirit of ignoraunce again Therfore let vs pray to the holy spirite to amend it to seperate mo Pauls to this honorable work and office It is a comâ— saying Honos alit artes rewardes norish aâ—tes and Magistrates are ordeined of God to maintein knowledge to destroy ignoraunce and sinne I wold wysh that preachers were sent abrode into the couÌ„trey as wel as to cities and great tounes for they are the shop of Christ as well as others And that as Christ disputed in y e temple and Steuen with the Libertines and Alexandrines And Paul when he went a preaching disputed in the audieÌ„ce of the people against those that would not hear the truth at Athens with Phylosophers and at Ephesus and other places that so now euery preacher which is knowen to be groundly learned and seperat to this office wheÌ„ he cometh to any parish which hath a popish person or curat that he shuld haue authoritie to examen them in the sacramentes other principal matters that they ether acknowledge y e truth before their parishes or els be coÌ„pelled to say their conscience and knowledge in open disputatioÌ„ with the preacher so that the church wardens of euery parish be ouerseers of thesame for auoiding of tumult disturbaÌ„ce By this meanes papistes others shuld best be won and ouercome and the people shuld learne more of one disputation theÌ„ in ten sermons Further if there be any suspected to be an Anabaptist in the sayd parishes I would to God well learned preachers were authorised to compell cal such to render accompt of their faith before the whole parishe and if it were found Anabaptisticall that the preacher enter disputation with hym and openly conuict hym by the scriptures and elder fathers if he remain obstinat thesame preacher to excomunitate him and then to midle no further with hym but geue knowledge therof to the temporall magistrates which for ciuile consideratioÌ„s may punishe hym with enprisonment death or otherwise as their wisdoÌ„s shall iudge most mete for a ciuile quietnes a godly order Now both papistes Anabaptistes complain that they are put to scilence the people haue more aâ—â—â—auÌ„ce in their scilence then in the preachers do thinke that they could perswade and proue their matters if they might be suffered But if this way were takeÌ„ it wold apeare most euideÌ„t that al their doctrine wer builded on the sand not on the rock There be many discrete sober wel learned preachers both in al y e elder fathers and in the scriptures whiche if this way were taken or another like would confound al heretikes and beat down papistrie and discourage the best learned of them and perswade the people after another sort then is done yet Thus did y e Apostles thus did y e elder fathers as Ambrose Iero. Aug. others as apereth of their works which be ether sermoÌ„s to y e people lessons homelies or disputatioÌ„s agaiÌ„st heretiks Now if a preacher come and preache in a parishe in the countrey if the person vicar or curat be of a corrupt iudgement as the most deale be by reason of the dayly company and familiaritie that they haue with their parysh thei do discredit the preacher when he is gone and marre all that he hath done which they nether could ne durst iustifiâ— before his face Therfore I would it were remedied this way or some other namely if they be maried men then they wil sclaunder them rayle on theÌ„