With the C.iii. Psalme Praise the Lord O my soull For who coÌ„meth to the table of any man departeth without any thaÌ„kesgeuing it is called also a sacrament of thankesgeuing I wold men wold as diligently dispose them selues to receiue this sacrament as they do eftsones delight to talke of it if they would prepare them selues to receiue it more oft the holy Ghost would enstruct them and becom their scolemaster for wysdom entreth not vnto a soul subdued into sin But I heare some say I wil not come to receiue the sacrament for I can and do receiue the bodye and bloud of Christ at home in the field and in the church yea euery where withoute the sacrameÌ„t beleuing vpon his passion Truly if thou be godly mynded and do call his death to remembrauÌ„ce trusting to haue pardon of thy sinnes by the effusion of his bloud thou dost eat his body and drinke his bloude But thou art not godly mynded but carnall the seruaunt of sinne if thou dispise the ordinaunce of God and his coÌ„maundement who biddeth the take and eat and carnall and vngodly men do not receiue the body of Christ but the spirituall and godly Thou maist say likewyse I wil not com at the minister for remission of my sines and for absolution for God is not bouÌ„d to his sacramentes he pardoneth without the ceremony of ministration as he did y e thief Mary magdalen and other Sure it is God forgeueth thy sinnes before thou come to the priest if thou haue earnest repentaunce and true entent of amendement for he sayth In quacunque hora. c. In what hour soeuer y e vnrighteous man doth repeÌ„t c. and yet neuertheles he himself coÌ„mauÌ„deth y e to come to them for he hath geuen them authoritie to louse to bynd and to blesse and curse â–ª Now what their lousing blessing and absolution is shalbe declared herafter in the .xvii. Chapter So albeit Christes body be receiued in fayth withoute the sacrament yet thou must come vnto the sacrament because thou arte commaunded or els thou art an euill man It is not inough to receiue it spiritually we must receiue it also sacrameÌ„tally yea he that will not receiue it sacramentally neither doth he neither can he receiue it in faith spiritually for I haue proued before y e euill meÌ„ do not eat these dainties The .viij. Chapter ¶ God is full of vnderstanding GOD is also full of vnderstaÌ„ding If any man lack wysdom Iames biddeth him aske it of god which geueth to al men indifferentlye and castethe no manne in the teth and it shall be geuen him if he aske it without wauering without mistrust Dauid asking with a sure fayth obteyned his request in so much that he had more vnderstanding then all his teachers was wyser then the aged but what foloweth for because I kepe thy commaundements Thou askest not in fayth without keping of Gods commaundements ostende mihi fidem tuaÌ„ ex operibus shew me thy faith saith Iames of thy workes Kepe them he wil geue the vnderstanding His testimonies are a lanterne and geue light euen vnto the babes He gaue Salomon an vnderstanding heart to iudge his people and to discerne betwen good and bad so that ther was none lyke hym neyther before nor after He gaue him also honour and ryches and long lyfe which be his gyftes He opened the myndes of his discyples that they might vnderstand the scriptures He toke Paul vp into y e third heaueÌ„ and taught him things which cannot be vttered He â—â—lled Besaliell and Ahaliab with the spirite of God with wysdome vnderstanding and knowledg to fynde out curiouse workes to worke in golde and syluer brasse to karue in wood to graue in stone to make y e tabernacle of witnes the Arke y e mercy seat the table the pure candlestickes the alter of incense vestiments to minister in and the holy garments for Aaron the priest Wherfore he himself must nedes be full of all wysedome and all vnderstanding But these thinges as they were coÌ„mauÌ„ded to them of the ould law so we of the new lawe are not bouÌ„d to them because we haue no commaundement For as Paule writeth vnto his nation we haue an aulter wherof thei mai not eat which serue in the tabernacle The priesthod of the leuites ther sacrifices and ther lawes be disanulled Christes euerlasting priesthod hath made an end of all the Leuites priesthod yea and of all other priesthod saue onlye that whych belongeth to all Christen men The oblation of his body once for all vpon the aulter of the crosse which was a slayne sacrifice for our sinnes abolisheth all other and the lawe of his Gospel hath blotted oâ—t the lawe of the carnall commaundement But oure Romanes allege the prophet Malachy for the defence of the sacrifice of their masse and for their Popish priesthod by whom God saith I haue no pleasure in you and as for an offring I will not accept it at your hands For from the rysing of the Sunne vnto the going down of the same my name is great amongest the gentils yea in euery place shal there sacrifice be done and a clean offring offered vp in my name Albertus Pighius one of y e byshop of Romes chief knyghtes laboureth to proue that this text is ment of the oblacion of the masse whose reasons be these First that it cannot be taken for the oblation of Christes body on y e crosse for God promised here such a sacrifice that should be offred in al places and of the Heathen That was offred in one place in Iewry only and of the Iewes Moreouer it can not be such a sacrifice as Dauid coÌ„mended that a troubled spirit a broken and a contrit heart is a sacrifice vnto God for the Prophet speaketh here of a cleane sacrifice vnto God all that we offer vnto God is spotted vnclean and defiled as the clothes stayned with the flours of a woman The Prophet also speaketh of a new sacrifice that was not before but should be vsed among the Heathen and offred only of the priestes But we haue the sacrifice that Dauid praiseth commen with them of the old law and it is to be offered of all christen men and womeÌ„ wherfore it must nedes be spokeÌ„ of the masse This is Pighius reason yea the principal argument of al the papistes vnto which I besech you hear paciently my answer I entend to wryte a comentary to Malachie but I wil take it out of gods word and I wil open scripture with the key I defend that Malachie meaneth none other sacrifice then an oblacion of a pure and contrite heart and I proue it thus First Malachie speaketh of such a sacrifice as shall be offered in all places vnto God as vndoubtedly this hath bene shal be to the worlds end He speaketh also of a cleane sacrifice Is not y e oblacioÌ„ of
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
wytnesse let vs aske the scripture what the deuill is let vs enquire of Peter Paul let the Prophets the Euangelists testifie S. Peter saith that our aduersari the deuil walketh about like a roaring lion seking whome he mak deuour He compareth him to a Lion he walketh he seeketh And the chosen vessell Paule warneth vs to put on y e armour of God that we may stand stedfast against the crafty assaults of y e deuil forasmuch as we wrestle noe against flesh bloud but against rule against power against worldly rulere of the darkenesse of this world against spirituall wickednesse for heauenlye things He maketh a difference betwene the deuill his assaults which be beastly affectioÌ„s saieng against y e crafty assalts of the deuill and he calleth them rulers powers wherfore thei be no fleshly motions But you will say he calleth them spirituall wickednesses a wickednesse is no substauÌ„ce So Terence calleth Dauus Scelus Tully calleth Cateline Pestis so the scripture caleth God loue truth and light il men darknes We read in y e story of Iob y t wheÌ„ y e seruauÌ„ts of god came stode before the Lord Satan came also among them God talketh w t him and he aunswereth that he had walked through the land and craueth of God to suffer him to scourge Iob without whose leaue he could do nothing After he rayseth the Sabees against Iob he kylleth his seruaunts he slayeth his childreÌ„ he smiteth him with marueilous sore byles froÌ„ the sole of his fote vnto his croune so y t he scraped away the filth of them with a potsherd Did an affection worck these things or a spiritual rule and substauÌ„ce To deceiue wycked king Achab he promiseth that he wil be a liyng spirit in the mouth of .iiii. C. prophets he vexeth kiÌ„g Saul Christ seeth him as lightning falling doun from heauen he blyndeth all those that beleue not the Gospel he worketh al iniquitie he seduced Adam and Eue he is y e enemy which soweth tares to destroy the sede of euerlasting life y t is of Gods worde he is the strong harnessed man and spirituall Pharao ouercomeÌ„ of our sauiour Christ he is the gouernour that ruleth in the aier and king of this world he setteth Christ on the pinacle of the temple and on a high mountain sheweth hym the glory of y e world he buffeteth S. Paul leâ—t he should be exalted out of measure through the abuÌ„daunce of reuelations he striueth w t Mighel the Archaungell disputeth about the body of Moises he shal cast the faithful congregation into pryson for .x. days he is the dragon cast out of heaueÌ„ by the bloud of the lambe and pursuing the woman Then he is no fleshly motioÌ„ vnles our sauiour Christ had such beastly motions vnlesse also heaueÌ„ were ful of such which was ful of traiterous angels In the countrey of the Gargasites two deuils seing christ cried out what haue we to do with thee O Iesu son of God art thou come hether to torment vs before y e time And they besech him of leue to go into the herd of swine Do affections cry talke kil smite fall from heauen tempt Christ pursue the church Christ telleth vs they shalbe punished in the fyre with the wicked saying depart from me ye cursed into euerlasting fyre which is prepared for the deuyll and hys aungels S. Peter sayeth that God spared not hys aungels that synned but cast them downe into hell and delyuered them in to chaynes of darkenes to be kept vnto dampnation Paull commaunded the Corinthians to deliuer him which helde his fathers wife to SataÌ„ for the destructioÌ„ of the flesh He meaneth not that thei should giue him ouer to the lustes of the flesh suffer him to abide in vaine pleasures Wherfore deuels ar no fleshly lustes carnal motions sensuall affections Deuels beleue tremble saith Iames. They confesse Christ to be the sonne of God as in the EuaÌ„gelists we may read more theÌ„ once or twise But I think our Saduces wilbe edified more by a coniurer theÌ„ by the words of godlines wherfore I send theÌ„ to coÌ„iurers sorcerers enchauÌ„ters charmers witches which wyl learn and perswade theÌ„ that there be deuils and that they be not lustes of the flesh but spirituall substaunces spirits created for vengeaunce which now in y e end of the world shall powre out theyr strength to plucke the Lambe of God out of the myndes of al men If therfore al angels both good and euil be substauÌ„ces and not Godly or beastly lustes much more God the holy ghost maker of al spirites knower of thoughtes gouernour of the church forgeuer of syns hatcher of y e creaturs filler of al places is a spiritual substaunce no inspiration The .xxv. Chapter ¶ Christ is vnconfounded why he became man why he was borne of a woman he toke both the soule and body of man why he chose a virgin to be borne of and why a virgin hand fasted and maried why he was a babe at his beginning not an able man as Adam was at his first creation why he came so long after Adams fal why he was baptised tempted crucified c. NOw albeit both Christ be a substaunce and the holy ghost also yet it doeth not folow that thei be two persons in the supergloriouse trinitie for they may be both one as the Sabellians do teache Wherfore now I wil proue that they be vnconfounded y t which being proued no man can doubâ—e hereafter but thei be two persones for a persone is an vnconfounded substaunce We may learne out of Gods boke that nether the father nor the holy comforter toke mans nature vpoÌ„ them but Christ only For as through a natural man we were banyshed out of paradise made the children of euerlasting damnation so it pleased the almightie trinitie nether by an aungel or Archaungel but by a natural man to restore vs againe make vs heires to saluation as Paul witnesseth by a man came death by a man commeth resurrection of the dead For as by Adam al die eueÌ„ so by Christ al be made aliue And the will of God was that he shuld be born of a woman God sent his son Factum ex muliere borne or made of a woman But why was Christ born of a woman Truly because syn death ouerflowed the world through y e first woman he worketh the misterie of life and rightuousnes by an other woman y t the blame of sinne should not be imputed to his creature which is good but to y e will by which Eue sinned For seing he is a sauiour both of men and women he becoÌ„meth man forsomuch as maÌ„ is the better kind yet he is borne of a womaÌ„ y t we shuld beleue him to be a sauiour of women also so that his birth of a woman his becomming maÌ„ declareth him
is immortal Christ his sonne also must nedes be immortall forasmuch as the father is lykened to the sunne and Christ to the clear and bright beames for he is the bryghtnes of the euerlasting light I would know of the Paulians Arrians whether the father in tyme begon to be a father or was a father euermore without tyme. If they graunt that he was a father euer the which thei can not denie then it must nedest folow that the sonne was euermore For he was not a father before he had a sonne but he was called a father of the sonne and he that is alwaies a father hath euermore alwaies a son If Christ was not euermore then time was before him the Apostle lieth calling him Primogenitum omnis creature first begotten of al creatures for time is a creatur was before him But time was made by Christ for all thinges wer made by him as y e beloued disciple witnesseth If he wer the maker of time thē he was before all time and that whiche was before al time is not moued in time but is without time without beginning immortal Wherfore Christ is immortal and then he is God for only God is immortal after this sort Likewise the alknowyng cōforter was euermore who is cōpared to the heat for an euerlasting heat must nedes procede out an euerlasting sunne and euerlasting beames He is digitus dei the finger of god If I cast out deuils in the fynger of God c. For where Luke sayth in the finger of God it is in Matthew I cast out deuils in the spirit of God Then ether we must confesse him to be without beginning and of the substaunce of God or els graunt that God once lacked a fynger and denie the same to be of the substaūce of the body Like reason may be made of christ who is the hand and the arme of God for God was neuer without his fynger hand ne arme and then al thre be of the same nature with the body And for so much as Gods finger is almyghty and his hand and arme likewise both Christ is almighty and the blessed cōforter also and Christ is God by nature and the holy comforter also For nothing is almighty and of the nature of God but God only But the Arians reply that y e father is elder thē the sonne and that he which begetteth is before him that is begotten Ego hodie genui te This day begat I thee This is true in fathers vpon earth but not in an euerlasting father who must nedes haue an euerlastynge sonne Nether doth this reason holde in al earthly thinges for fire gendreth light and heate procedeth from it and yet the fire gendring and light gendred heat proceding be Coena not one before the oother Therfor it is against reason that y e father begetting and Christ begotten the holy ghost proceding should be coeterne coimmortal not one before the other in time but eche one of them before al time And wel may the trinitie be likened to fyre and his heat light for God in the scripture is called fyre Dominus deus tuus ignis consumens est The Lorde thy God saith Moises is a consumyng fire And Ihon calleth him also light saiyng Deus lux est God is light in him is no darkenes at al. And Christ witnesseth of him self that he is light saying I am the light of the world who is Lumen de lumine light of light For as the fyre ministreth light to a multitude yet is not minished or cōsumed therbi so God bestoweth innumerable benefites vpon vs and yet his liberalitie is not hindred therw t. Likewise also in a cādel of which many other candels be light the light is not therby in any wise diminished or hurt at al. One supper doth not refreshe or suffise many as wel as few but y e voice of one preacher teacheth as wel a hūdred as one The sound of one bell is neuerthelesse when it is heard of many Euen so he who preserued the smal porcion of meal oyl for the wydowe and her son that was not diminished who with a very few loaues a certein fishes refresshed a great multitude so y t those things were not diminished but increased knoweth how to employ his benefites with out any losse or detriment to his liberalitie Moreouer as fire sēdeth forth both heat light but nether heat ne light sendeth fire so y e father sendeth both Christ and the alknowing comforter he is vnsent And as both the light the heat are of y e fire so Christ y e holy ghost both ar of the father the one begotten the other proceding and the father only is of him self of no other And as fire is not before heat light no more is the father before the sonne and the holy Ghost But in that place which I rehearsed out of Deuter. God is called fyre because he melteth the synnes of those that wyll amend as the fyre melteth war and punisheth the sinnes of disobediēt persones with vnquencheable fire and Iohn calleth him light for the same cause For light putteth away darknes and is contrary to it For these properties and diuers other the scriptures cal God the sun of rightousnes fier and light If we ponder thē diligently we shal fynde also the Image of the blessed Trinitie in our selues in our owne natures For it is written God made man after his Image after y e Image of god formed he him This Image is in our soules not in our bodies as I haue proued in my cōfutatiō of the Anthropomorphites or humaniformiās Mānes soul is a liuely Image of God The soul is a spirit almightie God is a spirite the soule quikneth ruleth the body the Trinitie gouerneth the maruelouse frame of this world Reason will and memory are thre but one and the same soule So y e father the son and y e holy ghost are thre distinct in propertie and one God Whatsoeuer thing the soule doth these thre be the workers therof Reason cannot discern good and euill truth falshed plainnes and craft profe sophisticatiō without either will or memory Neither will chuseth what him lyketh without the other nor memory remēbreth not things gone without reason and wil. These actions workes which are sayd properly to belonge only to memory and only to reason and will in very dede ar done by the workemanship of all thre So the father y e son and the holy ghost worke all things vnseparablie not that each of them is vnable to worke by him selfe but that they all thre are one God one spirite one nature as reason wil memory ar one soul. The sonne worketh alwayes wyth the father for whatsoeuer the father doth y ◠doth the sōne also and Christ recordeth that as his father worketh hytherto so he worketh ▪ The
the finger of God wherfore thei are one God They haue also one name for the Apostles are commaunde to christen al nations in the name of the father of the sonne and of the holy ghost Note here that the scripture sayeth in y e name not in the names and to teache vs that there is one diuinitie one maiestie and one name of the thre persones the scripture telleth that Christ the holy ghost come not in diuers and sondry names but in one name Christ saith I come in my fathers name and ye receiue me not This name of y e father is Christes name also for the Lord sayth in the boke of departure to him Ego anticedo in nomine meo vocabo te nomine meo domini in coÌ„spectu tuo That is I wyl go before thee in my name and I wyll call thee by my name Lord in thi presence Thou learnest here that Christ and his father haue one name learne also that the almighty and alknowing comforter hath the selfsame name in that he cometh in the name of Christ as it is writteÌ„ that comforter the holy ghost whom the father wyl send in my name He is sent in Christes name wherfore he hath one name with hym the father This is the name of y e blessed trinitie of which it is wrytten ther is no other name vnder heauen in whiche we must be saued wherfore they haue but one diuinite I wil proue y e same of those thinges which the scripture saith of god God is light sayth Iohn in him is no darkenes Christ also is light for of IhoÌ„ the baptist it is writeÌ„ he was not y e light but to bear witnes of y e light which lighteth al men coming into the world God is light 1 Iohn 1. Christ is the true lyght Iohn 1. Ergo Christ is the true God Of the almightie comforter also it is written Signatum est super nos lumen the lyght of thy countenaunce O Lorde is sealed vpon vs but who is the light sealed who is the seale that is y e holy ghost of whom Paul writeth ye are sealed w t the holy spirit of promes whiche is the earnest of our inheritaunce Note also y t he is not another light but thesame light that the father is for he is the light of his countenaunce wherfore he is the same God and one God with the father and the sonne But some felowe wil aske me where I find the father to be lyght truly in Paul who calleth Christ the brightnes of euerlasting lyght where by euerlasting lyght the father is ment Christ also is vertue for Paul calleth hym Dei virtutem atque sapienciam the vertue wisdome oâ— God We read also that the father is vertue where it is written Videbitis filium hominis ad dexteram virtutis ye shall see Christ ye shal se the sonne of man on the right hand of the vertue or power And that the holy ghost is vertue Christ witnesseth saying Accipietis virtutem adueâ—ientem in vos spiritus sancti you shal receiue vertue or power of the holy ghost Luke also speaketh this of the holy gost Virtus exibat de eo vertue gushed out of him wherfore thei be one God The son is life who saith I am the way truth life So the father also is life as IhoÌ„ witnesseth saying that which was from the beginning which we haue heard which we haue sene with our eies whiche we haue loked vpon and our handes haue handled of the word of lyfe for the lyfe appeared and we haue sene beare witnes and shew vnto you that eternal life which was with the father Here he named our sauiour Christ the word of life and eternal life But what meaneth he bi calling him the word of life then that he is the word of the father wherfore the father also is lyfe And if so be the Apostle call Christ lyfe why is not the alknowyng comforter lyfe who is the spyrite of lyfe as it is wrytten The spirite of lyfe was in the wheles Note here reader that Christ is not another lyfe but thesame life that the father is in asmuch as he is that eternal lyfe whiche was with the father For if he be one life with the father theÌ„ must he nedes be one god with him The father also is a flud as he recordeth of himself I will flowe vpon you like a water flud of peace and like a flowyng streame And Christ caleth y e almigtie comforter a fludde saying out of his belly shal flowe riuers of water of life This spake he of the spirit Wherfor the holy ghost is a flud or streame and that a mighty and great flud washyng and clensing the heauenly citie of Hierusalem from al filth and vnclennes as Dauid winesseth there is a flud which with his riuers reioyseth the citie of God the holy dwelling of the hyghest no other stream can wash purifie clense vs but this God graunt that this flud may ouerflow the bankes of Englande God send it into the court into the kinges chamber into his heart into his counsels chamber and into the middest of the parliameÌ„t house to wash banish away all couetousnes in spiritual thinges as ferming of benefices pluralities of prebendes personages absence froÌ„ cures from colledges improperations first fruites c. and parcialitie and the gredy wolfe of ambicion pride vnmercifulnes and oppression out of the hearts of nobilitie God send it into the hearts of Byshops that they may once againe yet be preaching prelates and al priestes that they may power forth clean pure doctrine as diligently as they haue powred holy water many a day The holy spirite is the true holy water the true flud wasshing away our sinnes not the vnprofitable ceremonies of the syre of Rome Wherfor our sauiour Christ must nedes be a flud also for out of him gushe these streames of eternal life They haue also one operation thei do worke al things vnseperabli as I haue proued in y e chap. before wher I declared mans soull to be the image of God wherfore they haue one diuitie Moreouer it is writteÌ„ grace with you and peace froÌ„ God the father and our Lord Iesus Christ. Behold thou seest here that one grace commeth from the father and the sonne one peace lykewise thesame also come from the holy ghost for of peace it is writteÌ„ the fruit of the spirit is loue ioy peace long suffring Zachary calleth him y e spirit of grace God hath promised to poure vpon Hierusalem the spirit of grace and mercy Peter saith to those that were pricked in their hearts through his preaching Accipietis graciaÌ„ spiritus sancti you shall receiue the grace of the holy ghost They haue also one charitie one loue for of y e father the son it is written
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
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