consciences that as the Father the Son and the holy Ghost are one God so our faith which beleeueth is one faith our knowledge which apprehendeth this mysterie is one knowledge that is with the same obtute of faith I beleeue in God the Father with the same and no other I beleeue in GOD the Sonne and God the holy Ghost And with the same light of knowledge I know one I know all three Neither doth this Vnion rest here to make our faith one and our knowledge one but to make the knowers one for which our Lord prayed That all which shall beleeue in Christ through the Gospell preached by his Apostles may be one as the Father is in Christ and Christ in the Father that they also may be one in vs. I in them and thou in mee that they may be made perfect in one This then we must take for certaine that in reading this Scripture we must of necessitie vnderstand God the holy Ghost with God the Father and God the Sonne as S. Augustine teacheth Ordo verborum est vt cum patre et filio consequenter spiritum sanctum intelligamus quia c The order of the words is saith hee that by consequence wee must vnderstand the holy Ghost with the Father and the Sonne for the spirit is the substantiall and consubstantiall charity of both the Father and the Sonne because the Father and the Sonne are not two Gods neither are the Father the Sonne and the holy Ghost three Gods but the Trinitie it selfe is one God Neither is the Father the same person that the Sonne nor the Sonne the same that the Father is nor the holy Ghost the same that the Father and the Sonne whereas the Father the Sonne and the Spirit are three and this very Trinitie is one God Wee haue then by the grace of Christ in these words A Catechisme or Enchiridion for a Christian man contayning in it all the mysteries of saluation all the articles of our faith For at that very instant that wee beleeue God to be the Father maker of the world almighty the onely true and liuing God wee beleeue the incarnation of Iesus Christ we beleeue in the holy Ghost the resurrection from the dead the remission of sinnes we beleeue the holy Catholique Church the communion of Saints and whatsoeuer is written in the law and the Prophets all the contents of the Gospell This one knowledge hath all knowledge in it for as life in that instant that it is life giueth spirit motion seeing tasting feeling and desire to preserue life so as soone as we haue this knowledge wee haue with it all heauenly wisedome and vnderstanding we need not be perswaded to beleeue the Scriptures wee haue the light the feeling the tast of heauenly things and as the light of this Sunne which directeth my going in one place shineth to mee in all places in the house in the field in the Sea in the Desart and in all deepe places so the light of the knowledge of God and Iesus Christ lightneth to mee all things that were in darknesse leadeth me out of all doubts and errours and illuminateth all things that are in heauen and earth But that you mistake me not I doe not deny when we haue receiued this faith but that we haue our farther growing in Christ and encrease in godlinesse by hearing and reading the word by meditation by prayer by receiuing our daily bread and drinke of life in the Sacraments by walking by motion by exercise and labouring in our most holy faith The thing I entend is to shew that all these spring from this fountaine and moue from the power of this life For our bodily life cannot consist or continue without daily foode therefore it is naturall to life to hunger for it daily and by foode wee receiue strength and in our strength we trauaile and labour and doe the things which belong to this life This then is my purpose to shew that all heauenly gifts and powers of the spirit are of the nature of faith So the Apostle By faith we haue an entrance into this grace wherein we stand But first wee liue by faith The iust shall liue by faith By faith we feed therefore the word of God is most properly called the word of eternall life which is the word of faith which wee preach And this word must be mixed with faith and be as meat digested in the stomack of our soules The word did not profit them in whom it was not mixed with faith By this faith we eate the flesh of Christ and drinke his blood which is the bread of life By faith wee are nourished as said Paul of Timotheus which hast beene nourished vp in the words of faith In faith we grow When your faith shall encrease In faith wee haue our strength Strong in the faith By faith wee stand Thou standest by faith By faith we walke For wee walke by faith and not by sight By faith we worke as Saint Paul saith The worke of your faith in power By faith wee resist Satan Whom resist being stedfast in faith By faith wee fight Fight the good fight of faith By faith we conquer and ouercome This is the victorie which ouercommeth the world euen your faith See how S. Paul ascribeth to faith all the patience labours workes striuings assurance hope and the victories of the Saints in the whole Chapter which is the eleuenth to the Hebrewes But here the Scripture speaketh of knowledge not of faith No it cannot vnderstand this knowledge without the light of faith For our knowledge of God is the issue and birth of our faith In all earthly things knowledge maketh faith for all the wise men of this world beleeued no farther then they were led by reason but of heauenly things faith maketh the knowledge for these are aboue reason and captiue our vnderstanding Therefore Saint Paul By faith wee vnderstand c. And Saint Peter I beleeue and know that thou art Christ the Sonne of the liuing GOD. Therefore our faith hath her perfection in this life and knowledge doth surrender to faith heere In the world to come faith shall surrender to knowledge and faith shall bee no more Wee beleeue not heere in part wee know but in part now but wee beleeue all things Then in the life to come vvee shall know all thinges as vvee are knowne Then as Saint Paul and Saint Peter ioyne faith with knowledge so doe wee heere and more then that with Christ himselfe in this Chapter the twentith verse vvee take them both for one for so hee prayeth that they vvhich beleeue in him may bee one euen all that shall beleeue by the preaching of their that is the Apostles word that they be one as hee and his Father are one Now let vs goe forward Hypocrates said truely of the Art of Physicke 〈◊〉 〈◊〉
and learne to examine and iudge and condemne your selues What then Either doe those things which you haue beleeued or else confesse against your selues that you haue not beleeued at all For Christ is the end of our faith which is the beginning of a godly life We that haue heard Christ preached are beyond hearing and are come to doing This then remayneth Loue one another frequent diuine Prayers visite the sicke releeue the poore receive the Sacraments auoid contentions lay aside idle questions haue peace and concord one with another giue glory to God It is not hard to know what to doe but to doe what we know Wee may learne that in one Sermon which all our life is not enough to put in practise They which gathered Manna aboue their measure which was an Homer full it stanke and turned to wormes This doth our lusting and greedinesse of knowledge vvhen our measure is full and vvee are not content breede Schismes and factions and make vs stinck one in anothers nosthrils VVhy doest thouseeke far Why search for hidden thinges this one Homer full I beleeue in God and him whom he hath sent Iesus Christ is able to sustaine thy soule to eternall life In this thou hast the substance sweetnesse of all whatsoeuer lyeth eyther hidden or scattred in the volume of the Scriptures The whole Scrptures are Manna but that which feedeth my soule to life eternall is this faith in Christ As then he that had filled his Homer full had beene ridiculously absurd to thinke he should want because he saw so much lye scattered in the mountaynes and in the plaine fields so should we be dangerously deceiued if we should not thinke that the knowledge of God the Father and his Sonne were sufficient for vs to eternall life because there are so many things contayned in the holy writ which our vnderstandings haue not gathered This was Saint Peters Homerfull Thou art Christ the sonne of the liuing God This was Saint Paul his Homer full I esteemed to know nothing but Christ and him crucified This measure they delt to all that beleeued Wee preach Christ. Then let vs not onely take our sufficient sustenance from this liuing bread which descended downe from Heauen and which cryeth in all our eares This is the will of the father that he that beleeueth in mee should haue euerlasting life but let vs take out of this word euen our compleat armour and learne to fight with this sword against all our enemies all our euils and the gates of hell and the Diuell If your aduersaries deny you to be of the true Church and will seeke to examine your hold say you hold in Capite in Fee by fayth in Iesus Christ you hold by the head and whosoeuer holds by the head is a true member of Christ his body If they obiect but the Church is built vpon an hill confesse it and shew them the hill the diuinitie of Iesus Christ that hill of Peters Tu es Christus This hill heere haec est vita aeterna Why hop you so high O ye hils This is Gods hill this hill is Iesus Christ himselfe which is God and God is not onely a Rocke and an high Hill to those that serue him but they that trust in him shall be rockes themselues and high and stedfast as mountaynes as Saint Peter was If they will offer to make your faith void by vrging their succession of Popes and Priests as if your Ministers had beene at a fault in their succession and ordination or if home aduersaries as Familists or Brownists or Barrowists vrge and prâ—…sse your Ministers as not lawfully called answere these hence The Scripture is not carefull to answere in this poynt it is the succession of true doctrine which concerneth vs not of men for God will not haue our life in him depend vpon a quirke or misse in mens callings but on faith in Christ. Of this I am seased and am interessed in life eternall I will no more dispute of the meanes to it then I will of my faith did they which preached Christ to mee preach of pride or enuy or contention or gaine this is my sure gaine Christ is preached of this I am assured No man can say Iesus is Christ but by the holy Ghost As true as I beleeue this Article so truly I know God the Father in heauen was my teacher This I know Whosoeuer confesseth that Iesus is the sonne of God in him God dwelleth of this I am assured Whosoeuer beleeueth that Iesus Christ is borne of God This record all the diuels in hell shall neuer ouerthrow o God hath giuen vs eternall life and this life is in his sonne and he that hath the sonne hath life This is a serious poynt to haue life eternall to haue God my teacher to haue God dwell in mee to be borne of God vpon this will I build I will not tamper about successions Farther if as now it is vsuall with too many any seeke to seduce you or trouble your faith with questions of Canons or Church-order or Discipline or such like say that you had rather build straw and stubble vpon the foundation then set the foundation vpon straw and stubble In these words is the foundation the ground it selfe of all true Religion we will not tamper about reparations or couerings this is the body it selfe I fight not for the shadow Heere is the compleat armour of a Christian I will not passe how it be guilded or enamelled Finally in trouble in sorrow in sicknesse in persecution in prison in danger by Sea in danger by Land in feare against height against depth and whatsoeuer may seeme to shake our faith or wound our conscience or discomfort our spirit hold we vp this confession that our Sauiour Iesus Christ is God and man Let vs say to Death it selfe this is life eternall to Satan this is the onely true and liuing God to Sinne this is Iesus Christ the onely begotten sonne of God oppose wee to hell and hell gates this faith in Iesus Christ which hath opened to vs Heauen and Heauen gates To whom with God the Father and God the I holy Ghost three persons and one God be ascribed all Honour Power and Glory now and for euer Amen FINIS a 〈◊〉 4. 1. b Iohn 6. 〈◊〉 â—…at 4. 4. c Iohn 6 〈◊〉 d Cor. 2. 4. Hom 〈◊〉 in Mâ—… a Mat. 21. 〈◊〉 b Mat. 9. 36. c Luk. 13. 37. d Esa. 63. 3. e Ier. 8. 8. f Psa. 〈◊〉 6. g Nom. 25. 1â—… h Eâ—… 7. 1â—… i Mat. 3. 14. k Pro. 26. 10. * Gen. 37. 22. l Gen. 39. m 2 Sam. 16. 4. n 2 Sam. 14. 20. o 1 Sam. 28. Aeneid 7. p Rom. 12. 24. a Luke 23. 5. b Luke 2â—… 13. c Eccles. 7. 1â—… d Math. 5. 44. a Rom. 3. 15. b Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psal. 57. 4. b Prou. 25. 18.
estate because she had made an Idoll in a Groue and burnt her Idols Now if the Ceremonies were violated it did belong to the Priests to iudge that and therefore they stood most stifly prefractly for the vpholding of this Law because they were Masters of the ceremonies themselues And albeit they themselues were most contrary to the morall law hipocrites liars slanderours boasters couetous c. yet still they disputed and contended for the Ceremonies to the least tittle And for these they not onely accused Christ when he was with them but after his ascension as Acts 6. When the multitude laid to the blessed Protomartyr S. Stephens charge We haue heard Stephen say that this Iesus of Nazareth shall destroy this place and change the ordinances which Moses gaue vs. Now albeit as I haue shewed they accused Christ of breaking the other two yet their onely feare was that he would alter their customes and ceremonies To this Christ answereth nolite putare thinke not so Christ did not transgresse the morall law for hee destroyed and abolished sinne Hee did loose the worke of the diuell Sinne was the diuels worke the law being broken gaue sin strength as S. Paul the strength of sinne is the law Then was the diuels worke strong and sure but Christ by fulfilling the law hath loosed the worke of the diuell Neither did Christ take away the iudiciall law for it tooke him away and hee confessed hee was vnder it So he answered to the full both morall and iudiciall law the law morall by his righteousnesse the law iudiciall with his bloud Nay the law of Ceremonies which was of least moment and shortest time he did not disobey for he was circumcised and presented in the Temple and did not onely become vnder the Ceremonies himselfe but commanded others to do the same as the Leapers whom hee cleansed Yet farther whereas the Baptisme of Iohn was a Ceremonie or Sacrament supererogated to the Ceremonies of the law he sustayned also to be baptized of Iohn and gaue the reason Thus it becommeth vs to fulfill all righteousnesse all righteousnesse of all lawes iudiciall morall and ceremoniall and that in all points to euery little prick and tittle And lastly for the fulfilling of the Prophets it doth appeare not onely by his birth by his life by his doctrine miracles death and passion but by this very slaunder they here put vpon him in accounting him an enemie to the law and Prophets This a Prophet fore-told That he should be counted a sinner and reputed with the iniust which being so how truly doth he say I came not to destroy the law But this another might haue said I came not to destroy the law Christ saith more and that which none can say but himselfe I came to fulfill the law So that but for fulfilling all things which are written in the law and Prophets Christ had not come As then before Christs comming the law and the Prophets did intentiuely looke towards him so Christ being come doth fixe his eyes on them making them the end of his comming And so Christ comes and being come the end of the law and Prophets is come without whose comming the law had beene ridiculous and the Prophets friuolous for they had had no end God forbid that we should thinke that God which made nothing in vaine should make vaine his owne ordinances that the Prophets which spake by his owne spirit should haue proued lyars which yet had so beene if Christ Iesus comming in our flesh had not fulfilled the contents of both Law and Prophets But the question is how Christ fulfilled the law when by his death and the oblation of himself he caused all the ceremonies and sacrifices to cease For S. Paul saâ—…th he did abrogate in his flesh the hatred that is the law of commandements which standeth in ordinances And agayne he put out the hand-writing of ordinances that was against vs. And the commandement which went afore is diâ—…lled beâ—…e of the weaknesse thereof and vnprofitablenes Caietan answereth that Christ came not in his owne person to cause the ceremonies to cease but did it by his Disciples after his death Some answere otherwise that the law of Moses is taken for those things which were properly brought in by it as Ceremonies and Customes or for the principall contents as the law Morall which is called the great commandement Now those first of Ceremonies were but accessary to the law principall anâ—… for that people onely and but for a time They alledge for proofe the testimony of the Prophet I spake not vnto your Fathers nor commanded them when I brought them out of the land of Aegipt concerning burnt Offâ—…ings and Sacrifices 23. But this thing I commanded and said obey my voyce and I will be your God c. This Scripture they so alledge as if God compulsed by their euill disposition and their pâ—…onenes to Idolatry gaue them those ordinances by which they should be exercised humbled not that they had any necessary vse in themselues and thus they would haue the negatiue part vnderstood I came not to loose the law principall but neyther of these â—…o answere the doubts or cleere this Scripture for Christ came as well to fulfill the law of Ceremonies as the morality and that to euery tittle and poynt Indeed Christ had loosed them if after cancelling them to the letter he should haue said they had no vse in them nor were instituted by God he did not so but exhibited in himself what had bin signed and sealed in them As then the prophesie is iustified when the things foretold are com to passe so did Christ make good iustifie the customs and ordinances of the Law when comming with a body as they required he did in substance and trueth exhibit what they in their shadowes which were dumb shewes and figures of him did pretend and signifie To these He fulfilleth the law when by the efficacy of his diuine spirit he worketh in vs all those things inwardly spiritually as I will shew in my last words which the law which had the shadow of things to come did signifie and thus to take away those figures concerning the letter was to fulfill them because the law it selfe did require this Bring no moe oblations in vaine Incense is an abhomination to mee I cannot suffer your new Moones nor Sabbathâ—… nor solemne dayes it is iniquity nor solemne assemblies Againe I will not reproue thee for thy Sacrifices and thou desirest no Sacrifice Well said Leâ—… 〈◊〉 hostia in hostiam transit sanguine saguis aufertur legalâ—…s festiuitas dum mutatur impletur One oblation passeth into another bloud is taken away with bloud and the feasts of the law are fulfilled when they are changed For what hurt is done to the image of the king by the comming of the King himselfe
sealed Booke of which none was found worthy in Heauen or Earth to open the seales but you may see the Lambe take the booke and open the Seales when he saith This day is this Scripture fulfilled in your eares When first the seales of ceremonies were put to the law written the finger of God was seene So Pharaohs wise men confessed when they said Digitus Dei hic est the finger of God is here After when God sent his onely begotten sonne Iesus Christ into the world the same finger of God was seene If I in the finger of God doe east out Diuels and then did the Lambe of God pull open the whole booke of the law when the fire of his passion melted like waxe his flesh and bloud that we might see in him ouery least impression of those figures and signes and characters to the least shadow and all their contents So now the least we can imagine of Christ is to haue but fulfilled the Law and the Prophets which for the law of signes hath not onely in truth and fulnesse of satisfaction exhibited all but more then the ceremonies did or could signifie and for the predictions of the Prophets hath not onely made good all things whatsoeuer the Prophets spake of him but more then they were able to speake for the ceremonies which did require to be fulfilled in spirit and truth they were all contayned in lesse then fiue bookes but if it should be written what Christ was made and spake and wrought and suffered and testified in their fulfillings The Euangelist saith The a whole world were not able to contayne the bookes As for the Prophets we must consider they spake of Christs birth miracles teaching of his death and passion of his Priesthood his righteousnesse glory kingdome c. Yet were they but poore and niggardly interpretours of that which Iesus Christ in his owne person did represent They did tell vs of this Sunnes rising to the world but how farre inferiour was their relation to this Suns rising No meruaile for how could such a bottomlesse Ocean empt it selfe out of those narrow conduits of the lips of men Therefore they spake of the light but darkely for when we saw the face of that glorious one how rude was their draught Little things increase by fame but of the onely begotten sonne of God we may say as the Queene of Saba said of Salâ—…mon It was a true word that I heard in mine owne land of thy sayings and wisedome Howbeit I beleeued not this report till I came and had seene it with mine eyes but loe the one halfe was not told mee for thou hast more wisedome and prosperity then I haue heard by report Right so may we say it was true O Christ Iesus which wee heard by the Prophets of thy wisedome and power and maiesty and glory but we beleeued not their report but when we saw thee come and shew thy selfe to the world loe the one halfe was not told vs. What could the Prophet Isaas say more then yee heauens send the dew from aboue and let the clouds drop downe righteousnesse But how bare and poore is the conception of the dew in the ayerie cloud to the incarnation of the Sonne of God in the Virgins wombe and what comparison with Canaan to Heauen the drowning of Pharaoh with the vanquishing of the Diuell what is their red Sea to the bloud of Iesus Christ what Iosuahs Sunne standing in Heauen to the Sonne of Gods descending into the world and dwelling with men To this purpose did the holy Prophet pray Open thou mine eyes that I may see the wonderfull things of thy law He did not desire to haue his eyes open to see the Passeouer eaten or the bloud of Goats and Rammes sprinkled or sprinkling with Water or Sabbaths or Feasts for to these his eyes were opened he saw them well The wonder of the law is lesus Christ signed and sealed to the world vnder those egene and poore signes which is Vere admirabilis Deus his name is Wonderfull Counseller the mightie God c. and in him onely we wonder at the Counsell of God which hath by him vnclasped that darke booke of Ceremonies and Riddels of the law and opened the contents of saluation in the light of-the Gospell giuing vs for the Letter the Spirit for shadowes the body truth for figures fulnesse for emptinesse for darkenesse light for bondage freedome for death life for Moses for Eliah for Prophets for Men for Angels One Iesus Christ which raigneth in Heauen But I most conclude onely I will alledge two places which the Apostle hath to shew Christs fulfilling of the law for we will giue the Ceremonies leaue not onely to demand impletion of their greatest and most important signes let them racke themselues to their least shadow and demaund satisfaction for euery tittle and poynt And in like sort wee will not onely make euen with the Law morall to mens vnderstanding but to satisfie the vtmost demaund of GODS iustice in rigour stretching the Law to punish not onely the act and deede but the entent and thought as Christ doth in this Chapter till sinne be shaken as I may say out of the wombe of concupiscence and that first cradle in which it was rocked S. Paul saith of Christ Who hath put out the hand-writing of ordinances which was against vs and contrarie to vs hee tooke it out of the way and fastned it to his crosse Ergo hee hath satisfied the condition of the law for hee could not cancell the band till hee had paid the debt For the law when it stood vnfulfilled was in her whole strength and vertue but now by Christ his death the law is made voyd and of none effect Then the lawes demaund hath beene fully satisfied Now euery obligation doth witnesse against it selfe that when the condition is performed it is voyd though it it be not actually cancelled it mattereth not then though Christ did not actually naile the law of ordinances to the Crosse this was enough to disanull the lawes whole vertue and power when to all the lawes demaund hee made in himselfe full tender vpon the Crosse before so many witnesses God and Angels and Men. Here then wee must conceaue the band is cancelled where the debt is discharged Againe the same Apostle that which was vnpossible to the law c. God sending his owne Sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh that the righteousnesse of the law might be fulfilled in vs. Then it is too little to say Christ hath fulfilled the law or that by satisfying he hath freed himselfe for he hath done it for vs and in vs and our faith in Christ doth not take away the law but establish it when all these things are spiritually performed in vs which the lawes signes and figures did protend So wee haue for the law a law legem
Christi the law of Christ for tables of stone tables of flesh Writing my law in their hearts For circumcision of the flesh Circumcision of the heart in the spirit For annoynting annoynting You haue an oyntment from him that is holy For washing washing so S. Paul Such were you thieues couetous c. but you are washed but you are sanctified Wee haue for outward the inward sprinkling Let vs draw neere c. sprinkled in our hearts from an euill conscience and washed in our bodies with pure water For sacrifice sacrifice to offer spirituall sacrifices to God by Iesus Christ. For Altar we haue an Altar We haue an Altar whereof they haue no authoritie to eate which serue in the Tabernacle For high Priest Iesus Christ which is an high Priest after the order of Melchisedech for euer For Lambe Lambe Behold the Lambe of God which taketh away the sinnes of the world Blood for blood The blood of Iesus Christ washeth away our sinnes Temple for Temple The Lambe is their Temple And for all Christ which is our law our circumcision washing sprinkling annoynting saerifice altar our high Priest our passeouer our temple the fulnesse of all in all To whom with God the Father and God the holy Ghost three persons and one God be all fulnesse of praise honour and glory now and for euer AMEN THE VVAY TO ETERNALL LIFE The seauenth Sermon 1 IOHN Cap. 17. Vers. 3. And this is life eternall that they know thee to be the onely very God and him whom thou hast sent Iesus Christ. WHen the Lawyer stood vp and tempted Christ saying Master what shall I do to inherit eternall life he was made answere him selfe out of the morall law Thou shalt loue the Lord thy God with all thine heart with all thy soule with all thy strength and thy neighbour as thy selfe And heere is set downe the vtmost bound of our actions but if any man should aske but what knowledge is required to eternall life our Sauiour himselfe answereth This is eternall life to know the Father to be the onely very God and him whom he hath sent Iesus Christ. So here is the vtmost limit of our knowledge This Scripture then refuteth the vanity of Sciences to which men are by nature most propense and prone and for all Arts Sciences Learning Wisedome commendeth to vs one which is the Art of a Christian to know the true and liuing God These two compasse in and containe within them all Christian duty knowing and doing first we know God then wee loue him for ignotinulla cupido there can be no desire of that we know not after the Greek Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of seeing commeth louing Such as is our knowledge such is our loue If we know God but little we can loue him but a little the more we know him the more we loue him if we know him not at all we cannot at all loue him It is rooted in the nature of all things to desire that which is good and whosoeâ—…er desireth the good doth not rest his desire in any subordinate good for the desire will striue and presse forward for the soueraigne good that good to which all other goodnesse is subordinate neither can it haue rest till it haue attayned to this supreame end of all things Now albeit many desire the good apparant for the supreame good yet the desire in the false entendeth the true good as we see in the heathen people which worshipping false Gods did entend in them the worship of the true and onely God It is another principle in nature for euery thing which hath life to desire and doe all that it can to keepe it selfe from dying for if our life should perish what could the good of life profit vs for no good no not the soueraigne good could any wayes aduantage him that held by no tenure of life to enioy it Here then wee haue the supreame good made manifest to our vnderstanding which good is the true God and to a good eternall wee haue a life proportioned which is eternall that wee may neuer dye to our good nor our good to vs. You shall not then expect that I speake of this Scripture by way of diuision sithence the subiect of my Text is the true and perfect Vnion for other Sciences wee learne first by learning the parts and then the whole This Science wee haue first by being taught the whole the mysterie of the Trinity and then in it all the parts of a Christian life It is all one knowledge for all to know one life for all to seeke one God for all to beleeue in and there is but one way to come to this life which is by knowing the true and onely God I haue heard of a dangerous harbour in our Seas at whose mouth at Goodwins sands out of which the Pilot cannot make forth but hee must sinke in those sands vnlesse he so steere his Ship that he bring two steeples which stand off so euen in his sight that they may seeme to be but one Doubtlesse wee cannot make way in our faith without sinking into endlesse errour vnlesse wee beleeue God the Father and God the Sonne to be the same in substance and the onely true God But is not the holy Ghost with the Father and the Sonne one substance and the same true and liuing God yes but he is our Pilot to guide vs in this way Therefore the Scripture saith They that are led by the spirit are the sonnes of God And in another place Walke in the spirit And againe If you be led by the spirit Therefore Christ himselfe saith of the spirit He shall teach you all things If all things then this truth the ground of all truth the knowledge of the Father and and the Sonne because the spirit searcheth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen the deepe things of God Neither ought wee more to doubt that the spirit is God because hee brings vs to Christ then that Christ is God because hee brings vs to the Father No man commeth to the Father but by the Sonne for then wee should likewise doubt whether the Father were God because he brings vs to Christ Euery man that hath heard and learned of my Father commeth to me And no man can come to mee except it be giuen him of my Father For this is that clarification of which our Sauiour speaketh in the first verse Father clarifie thy Sonne so doth the Sonne glorifie the Father verse 4. and the holy Ghost which proceedeth from the Father and the Sonne clarifie both the Father and the Sonne that all three persons may be glorified of vs all and that nothing may be more cleare illustrious to our faith then this summe and ground of all truth The Trinitie in Vnitie and Vnitie in Trinitie is to be worshipped So hence we may ascertaine our