THE IMAGE
OF GOD

[Cicero de Oficiis, lib. iii. c. 1.] Publius Scipio, he that was first surnamed African, right honourable father, was wont to say, that he was never less idle than when he was idle; meaning thereby, forsomuch as he was a magistrate, that he most earnestly thought and mused of commonwealth matters, when he seemed to others least occupied. A worthy saying for so noble a man, and to be embraced of all rulers, namely in these troublous days, in which so many things be disordered and need reformation. So, albeit I am no magistrate, as noble Scipio was, but a private person, yet I have thought it my bounden duty to see such hours in which I might have been unoccupied (which some spend in banquetting, rioting, and gaming) bestowed neither unthriftily nor idly, but to the profit of the commonwealth; to teach the lay people understanding and science to the utmost extent of my small power.

Understanding is a seed that God soweth in man’s soul, and among all his gifts knowledge is the chiefest. It ordereth the mind, governeth the body, directeth all our works and affairs, teaching us what ought to be done, and what is to be left undone; without which neither a king can rule his subjects, nor the captain guide his army, nor a bishop instruct his flock, nor any man of science, or craftsman show forth and practise his art or occupation. Now, if we recount other things to be of great price and value, your wisdom knoweth, that the knowledge of God surmounteth so far all other sciences as God himself excelleth all other creatures. And the same, without denial, is most profitable and necessary both unto kings, dukes, earls, and lords, as appeareth in Psalm 2, Deuteronomy 17, and Isaiah 49, where they be named “the nurses of religion”; and also unto gentlemen, merchantmen, yeomen, husbandmen; to all degrees spiritual and temporal. [Wisdom 13.] “Vain are all men which have not the knowledge of God,” saith the wise man: and Paul testifieth, that, [Romans 1.] “because it seemed to them not good to have the knowledge of God, God gave them up into a lewd mind, to their own hearts’ lust, and to all uncleanness.” For, if he be light, [1 John 1.] such as know not him do stumble in darkness: if he be the way, [John 14.] they that be ignorant have lost their way: if he be the truth, all such as have no acquaintance with him be blinded and deceived: if he only be good, [Luke 18.] we must borrow and crave all good things of him alone: if all science be the Lord’s, we must be θεδίδακτοι, [Ecclesiasticus 24.] “God’s scholars:” if he only be almighty, all our power, strength, and ability cometh from him: if he be life, [Mark 10.] the end of such as be ignorant, and will not seek to know the Lord, shall be eternal death. For our Saviour and Mercy-stock saith, [John 17.] that this knowledge is eternal life: “This is eternal life, to know thee and Jesus Christ whom thou hast sent, to be the true God.£ But we must fetch the right knowledge and true description of him out of Holy Writ, which, as the apostle telleth, [2 Timothy 3.] is profitable to teach, to control to amend and to instruct in all righteousness. I have made this treatise of him out of the same; and forasmuch as intent and matter herein is to portray and paint our Saviour Christ, who is the brightness of the everlasting light, [Hebrews 1.] the undefiled glass and lively image of the divine majesty, [Wisdom 7.] I call it Tʜᴇ Iᴍᴀɢᴇ Oꜰ Gᴏᴅ: or else, because such be here opened and discovered which be necessary to believed and known of the lay and unlearned people (I would not have them utterly lack images) name it, if ye will, Tʜᴇ Lᴀʏᴍᴀɴ’s Bᴏᴏᴋ; for images were wont to named Libri Laicorum, “the books of the laity.” I am not the first that hath painted Christ: Paul painted him long since to the Galatians, as he witnesseth, [Galatians 3.] “I have painted Jesus Christ before your eyes, and have crucified him amongst you;” and all the other apostles, evangelists, and prophets, were painters. My mind is, not to portray any new, strange or unknown Image, but to renew, and repair again, the old Image that Paul made, which hath been so darkened with glosses, and is so bespotted with colours of man’s wit, so stained through shameful covetousness, liberty, and greedy ambition, that marvel it is to see men so unreverent towards the majesty of God their maker.

Seneca, a wise and sage philosopher, willeth that meet gifts be not unmeetly given to unmeet persons, as armour to women, nets to students, wives to boys; and Christ, the wisdom of God commandeth, [Matthew 7.] “Give not that which is holy to dogs, neither cast ye pearls before swine;” meaning thereby, that all kinds of gifts ought to be agreeable and answerable to their degrees and vocations to whom they are given. Now, what thing could be devised more agreeable to your gracious estate than his Image, whose glory and honour you have always sought to advance, not without great danger of your goods and life? ─ for which you are bound to render him most hearty thanks, that chose your grace for a blessed instrument to sweep clean his house and church, to redress all abuses, and to restore again his fallen and decayed glory, maugre the head of all enemies. Therefore I do present and dedicate this Image, honourable father, unto your grace, both for the worthiness of the matter, which is incomparable; for the meetness of your person; for a perpetual monument of my good will towards your lordship, and also, for a testimony, token and declaration, of my zeal and benevolence to my countrymen. If I shall see it to be profitable to them, I shall be encouraged to take more fruitful matters in hand, in which I desire continually to occupy myself, but the world is so evil, so unkind, so unthankful to students, that poverty causeth them to remit and slack their studies, and to seek the world to maintain their necessities. Abundance and wealth dwelleth only with those which have God’s houses in possession, which eat up his people like bread, and are not content to live upon their own sweat, but do live upon other men’s goods and labours, upon the church goods, which are the poor’s. I do mean all such as, in the papistical time, were wont to live of their lands, to keep good hospitality, to maintain schools and houses of alms; and now they be purchasers and sellers-away of the same, usurers, rent-raisers, graziers, and farm-mongers, whereby hospitality, tillage, and many good houses, be decayed in England, and the realm is unpeopled and disfurnished. Besides, some be beer-brewers, some farmers of benefices, some parsons, some vicars, buyers of impropriations, some deans of colleges, some prebendaries, and officers also in the king’s house. Again, priests, which should be preachers and distributers of the holy sacraments, be lawyers, commissaries, chancellors, officials, proctors, receivers, stewards: the office of salvation is unregarded through covetousness. And lawyers, which be no priests, be parsons, vicars, prebendaries, against the ordinance of God, of which St Paul recordeth, [1 Corinthians 9.] “Even so did the Lord ordain, that they which preach the gospel should live of the gospel,” and no other, neither king, lord, gentleman, nor lawyer. And yet this mingle-mangle of spiritual and temporal regiment and offices suffered, as if there were neither God, nor magistrate ordained of God, to redress such abuses. What marvel is it if man’s ordinances and statutes be broken, where the ordinance of God is plainly resisted, and not received?

Others, that pretend they be true preachers of God’s word, and are counted holy and discreet men, retained the king’s chaplains, and with other lords both spiritual and temporal, be indeed benefice-mongers, prebend-mongers, have many archdeaconships, deaneries, and they do not the office of one of their vocations: some once a year, or twice peradventure, doth preach a sermon before the king, or at the Spittle, or at Paul’s cross, to delude and paint the world, and to uphold their good names; but in the country, where is most need, and where their livings lie, they preach not at all; the most part never preach. Idle chaplains many years possess and withhold wrongfully preachers’ livings. Is not the ordinance of God broken herein? Is not his proclamation disobeyed, which he proclaimeth by the mouth of St Paul, [2 Thessalonians 3.] “He who laboureth not ought not to eat”? Had Eleazar and Abiathar so many livings? Did Eli, Ahimelech, and Zadok, [Zadok] dispend so much of the costs of parishes, and do nothing? Did temporal men amongst the Jews, in the Old Testament, thus live of the altar as they do now of gospel? Look on their examples: [The apostles.] behold the apostles; Timothy and Titus; and if we do allow the doctrine of the primitive and apostolical church, let us follow the example of the same. Behold the elder fathers, Origen, Cyprian, Ambrose, Jerome, Augustine, Chrysostom, and others, which spent all their lives in preaching God’s word to the people, as appeareth plain in their works, which be either sermons, lessons, homilies to the people, or else disputations and confutations of heresies in their times. [The elder fathers were preaching prelates.] Their trade was to preach and expound the Scriptures to the people on the holidays, and on some workdays; and then they procured their expositions and sermons to be written in Latin or Greek, for the erudition of them which followed. Some begin to renew this trade now in England: I beseech Almighty God to prosper them. I am sure that the best learned of them is not able to prove that it ought to be otherwise, or that the Scriptures do allow these pluralities of livings, dispensations, tot-quots of promotions, non-residences, impropriations, and this mingle-mangle. Paul commandeth every man [1 Corinthians 7.] to exercise that vocation whereunto he is called. He alloweth every man one vocation, one office and occupation, not many; for he saith, in vocatione, “in his vocation,” not “in his vocations.”

I hear say an ecclesiastical law, which I have long desired, shall come forth shortly: I trust therefore that all spiritual abuses shall be redressed speedily, without any consideration of private lucre to any man, high or low, spiritual or temporal, and according to the counsel of which David speaketh, saying, “The word of God is my counsellor.” Truly, unless these things be reformed, English service, homilies and the right use of the sacraments, do not make us christian men: we differ from the Turks but in outward rites and ceremonies, not in the substance of our faith, which is upright conversation and good life. But they which should reform others, some be entangled with the same vices themselves. Dicing and carding are forbidden, but dicing and carding-houses are upholden; some in their own houses, and in the king’s majesty’s court (God save his noble grace, and grant that virtue and knowledge may meet in his royal heart!) give ensample to his subjects to break his statutes and laws. Prisons in London, where men lie for debt, be dicing-houses; places of correction and punishment be dens and schools of unthriftiness; open drunkards have no punishment; adultery is recounted but a light matter; chaplains are found of the costs of poor parishes, through which disorder many thousands here in England be deprived of the sweet milk of God’s word, and lack teachers to declare them their duties toward God and their king. This is not only my lamentation, but the lamenting of all true-hearted Christians, the voice of the commonalty, the decay of the commonwealth; and a joyful hearing, glad and pleasant news, to our enemies, that gape and look for the end of these matters, which will be destruction and ruin, if this darnel of covetousness and liberty, every man to do what him list, be not weeded out, and God’s wrath pacified by some redress and amendment. For, seeing the head is so sick and diseased, what marvel is it if the body be so froward, so disobedient, and so desperate? If thou wilt heal the body, thou must begin with the head; for his health cometh thence: I would say, the next way to make obedient and godly people is the godly ensample of magistrates. It is written: [Ecclesiasticus 10.] Secundum judicem populi, sic, &c., “as the rulers of the people be, such are their subjects.” They are named of God “the heads of the people,” of others “the bellies of the commonwealth.” As the head is troubled when the hand, the leg, yea, the little finger, suffereth anguish, and the belly sendeth sustenance to all the parts of the body; so rulers, in that they are called heads and bellies, are admonished of their office to regard the need and oppression of their subjects, and to care for the whole body of the commonwealth, lest, if they tender one part and oppress another, it breed and gender division, strife, rebellion, and parties, as it hath done. And they likewise are admonished to be obedient, tractable, and lowly of service. Nothing is more safeguard to a prince than the love and heart of his commons, and nothing is more dangerous, more slippery, than to be feared; for, as father Ennius said, [Ennius Fragmenta Edit. Hessel. Amster. 1707, p298.]

“Quen metuunt oderunt:
Quem quisque odit, periisse expetit.”

“Whom men do fear, him do they hate withal;
And whom they hate, they wish and seek his fall.”

And Jesus, the son of Sirach, saith: [Ecclesiasticus 10.] “An unwise prince spoileth his people.” Look on the ensample of Rehoboam, [1 Kings 12.] and upon the good counsel that his young minions gave their king: I think he rewarded them for it afterward, as desirers of division and parties. They that will be feared of many, must needs be afraid of many. The glory of a king is the welfare of his subjects. “It was a merry world,” quod the papist, “before the Bible came forth in English; all things were good cheap, and plentiful.” Nay, nay, if these things were reformed, and every man, both spiritual and temporal, were compelled by some law and statute serve but in one vocation and one office, we should have a golden world; England would become a paradise; God would bless us, as he hath promised, both heavenly bodily. The redress and amendment of enormities in the commonweal must come from the magistrates, not by rebels; for they are powers exalted and ordained of God for same intent, who healeth the body by the policy of head, not of the feet. If not, we shall, instead of the comfortable promises of God, be destroyed and overwhelmed with terrible plagues, which he threateneth to the breakers of his law [Deuteronomy 28.], as dearth, war, dissension, uproars, insurrections, pestilence, strange diseases, &c. We have a taste of these curses already; God hath bent his bow and let slip some his arrows, which be his plagues, long since among us: we may perceive by that which hath chanced what touch he will keep with us hereafter, and what is likely to follow.

O eternal God, spare thy servants. Let not the enemies of the truth have such cause to rejoice. Suffer not hogs, filthy and covetous men, to root and tread down thy vineyard any longer, but hold up the staff of thine inheritance. Let not the preaching of thy sweet Son increase the damnation of thy people, but do thou draw and turn them, work their amendment, who holdest in thy hands the hearts of rulers and all men. All these enormities be the fruits of evil hearts: make them, O God, clean-hearted, that they may pour forth good fruits by the operation of thy Holy Spirit; who preserve your grace in good health, and make your government prosperous to you, to this realm, and to the church of God. So be it.

At London the 26th of June.

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Master Doctor Byll.

Images are made to put us in mind
Of that which is dead, or far absent;
But God is neither, as we do find,
But aye living, and each where present.

Images are cursed, graven by man’s wit,
In place that are set for any religion;
But an Image made out of holy writ
Is not forbidden, in mine opinion.

An Image is painted here, in this book,
Neither with false colours nor man’s inventions;
But out of God’s book set out to all folk,
Fruitful and necessary to all Christians.

Hutchinson shope it for good men to regard;
With thanks his costs, with praise his pains reward.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

The Image of God.

Chapter 1.
We must learn what God is, of God’s word, and not of man’s wisdom.

The first point and chief profession of a true christian man is, most steadfastly to believe that there be three persons, and one God; as we are taught in baptism, which is commanded to be ministered [Matthew 28.] in the name of the Father, of the Son, and of the Holy Spirit. For in that bath of holy baptism we are regenerate, washed, purified, and made the children of God, by the workmanship of the three persons, which formed also heaven and earth, and all the glorious fairness of them; they brought the children of Israel out of the house of bondage; they preserved them from the tyranny and oppression of the heathen; they gave also unto the heathen prosperity and adversity, peace and war, poverty and riches; they govern the universal church; whose works be inseparable. Wherefore I think it necessary to declare what God is, and what a person signifieth in the Deity; forasmuch as the common sort of people are ignorant of their maker and governor, and the signification of a person is applied to diverse things. And because these two points be dark and hidden mysteries, and no less necessary to be known of all men than hard to teach, I will shape my speech after such a perceivable fashion, that I may, by God’s help, make an Image of God for the capacity of the simple and unlearned. God spoke to the Israelites out of the fire in the mount Oreb, and it is written, that they [Deuteronomy 4.] “heard a voice, but they saw no image,” because they should make none after it it is a dishonour to God, a derogation and defaming of the divine nature, to make any similitude thereof, either of gold, silver, stone, wood, or in thought and mind. We must hear his voice, we must learn what God is, out of God’s book, not of man’s wisdom. For, if [Ecclesiastes 1.] “all things which be under the sun be too hard for man,” as the wise man telleth, how much more be the secrets of God’s nature hid from his eyes! Of the which Isaiah writeth, [Isaiah 45.] “Truly, Lord, thou art hidden from us;” counting himself one of the ignorant. Simonides, [Simonides. Cicero de natura Deorum, Lib. i. c. 22.] a famous clerk among the heathen, teacheth us how feeble man’s wit is in declaring this mystery; who when he was inquired of king Hiero, what a thing God was, he asked a day respite, and the next day, when he was inquired again, he asked two days more, and when they were expired, he asked more, not ceasing to double his days, until Hiero required of him why he did so? “For because,” saith Simonides, “the more I consider it, the darker it is unto me.” And no marvel; for as no man knoweth what is in man but the spirit of man, so all men be ignorant what God is, except they be taught of the Spirit of God. For, seeing Paul saith, [1 Corinthians 2.] “The eye hath not seen, nor the ear hath not heard, nor yet have entered into the heart of man, the things which God hath prepared for them that love him;” how much more doth he himself surmount our capacities! But it followeth, “God hath opened them unto us by his Spirit; for the Spirit searcheth all things, yea, the bottom of God’s secrets.” And this Spirit speaketh and breatheth on us in the Scriptures; as it is written, [John 6.] “My words are Spirit and life.”

Experience doth teach us, and the Apostle warneth us, how fantastical our heads be in searching God’s mysteries. For some imagine God to be a corporal thing, and of man’s shape and form, because the Scripture doth grant, in diverse places, unto God hands, feet, ears, eyes, mouth, and tongue; called commonly Anthropomorphites. Read [Lib. x. Hist. Tripar. c. 7.] the tenth book of the Tripartite History, seventh chapter, and there you shall find a great contention concerning this matter between the monks of Egypt and Theophilus bishop of Alexandria; albeit the sect of the Epicures held this assertion long before, as it appeareth in the first book of Tully, De natura Deorum, [c. 25.] where this opinion is eloquently confuted by Cotta, a senator of Rome.

Others rob God of his glory, [Romans 1.] and give it unto his creatures, worshipping the sun, the moon, the fire, yea, and mortal men, for the immortal God; and unreasonable beasts, for the author of all reason, wisdom, and understanding. And some dishonour him by honouring of dead saints, and worshipping of bread and wine, without any commandment of the scripture, any example in the Old or new Testament, any authority of the doctors. I will not stand in the sundry fantasies of men as touching God. What is the cause of all these fancies and diversities but, that for which Isaiah controleth us, saying, [Isaiah 1.] “The ox knoweth his lord, and the ass his master’s stall, but we know not God”? Come, therefore, good christian people, and hearken to the words of the Lord; and I will show you, in them, the majesty of God himself, his face and countenance, his magnificence and highness, which cannot abide fellowship of any creatures. Paul unto the Hebrews warneth us, that we “be not carried away with diverse and strange doctrine;” which is as much to say, as if he should command us to fly man’s doctrine. For men be the strangers, whose doctrine he biddeth us fly, as Peter witnesseth: [1 Peter 2.] “Dearly beloved, I beseech you, as strangers and pilgrims, &c.” Paul also expoundeth himself, saying, that Abraham, Isaac, and Jacob, [Hebrews 11.] “confessed themselves to be strangers and pilgrims, upon the earth, dwelling in tents.” Christ saith, [John 10.] that his sheep hear not the voice of strangers: that is, the doctrine of men, the which in the eighth of Mark [Mark 8.] is called [The leaven of the Pharisees.] “the leaven of the Pharisees and of Herod.” Wherefore, if we be sheep of his pasture, and people his hands, let us follow his counsel, (for he is our shepherd, our head, and the truth,) and of his apostles, (for they are his labourers and workmen;) remembering that David saith, [Psalm 111.] “Understanding is good to them that do after it.” For [Luke 12.] he that knoweth his master’s will, and will not follow it, he shall be more grievously punished. Christ saith unto a woman of Samaria, at Jacob’s well, besides Sychar, that she and her people worshipped they knew not what; [Samaritans.] for they leaned to custom and fathers, rather than to the text of God’s word, saying, “Our fathers worshipped in this mountain;” but the Jews, [Jews.] cleaving unto God’s word, and worshipping in the temple, knew what they worshipped. The which was written for our instruction, that we should repair unto the scriptures in all doubts and controversies, the which is the only touch-stone to examine and try all doctrine, the forged, pretensed, and false, from the sincere, germane, and true. [2 Corinthians 10.] “The weapons of our war,” saith Paul, “are not carnal things, but the power of God to cast down strong holds, to overthrow inventions,” that is, to vanquish heresy, to destroy all ill doctrine. [Scripture is the power of God.] Verily the gospel is that [Romans 1.] “power of God,” for so Paul termeth it, “unto salvation to all them that believe.” [A sword.] The gospel is the spiritual sword that shall prevail against Satan, much more against heretics, and his members [Ephesians 1.]; this sword shall overcome antichrist, whom God shall slay with the breath of his mouth [2 Thessalonians 2.]; with this sword Christ confounded the devil [Matthew 4.]; maintained his disciples, slandered of the Pharisees as sabbath-breakers [Matthew 12.]; proved the resurrection against the Sadducees; taught a certain young man the way to heaven; contented the Pharisees touching marriage: with this sword the apostles in divers assemblies confuted the Jews after Christ’s ascension, as in their Acts is registered.

The papists reply, that the Scriptures are not sufficient and able to confound heretics, but their interpretations and glosses upon them; because they be not plain and evident but dark and hard, and may be wrested to many purposes. How did Christ confute the devil? With Scripture, or expounding the Scriptures? [Lantern. Psalm 119.] Again, God’s word is a lantern, a light; it turneth the soul, it giveth wisdom even unto babes, it rejoiceth the heart it, lighteneth the eyes, it is a candle shining in a dark place, [2 Peter 1.] and therefore not hard nor dark, but easy and plain, [To be studied of all men.] and to be studied of all men, high and low, poor and rich, spiritual and lay. For the holy and patient man Job saith, [Job 7.] that the life of man is nothing else than a very warfare upon the earth, full of misery and trouble, set about with a great multitude of mortal enemies, the devil, the world, and the flesh. [God’s word is a sword.] Wherefore, the sword of God’s word is very necessary unto all that be in this warfare. For who goeth to battle without a sword? Doth not he that taketh away thy sword betray thee unto thine adversaries? Christ saith, [Luke 22.] “He that hath no sword, let him sell his coat and buy him one;” and the papists seek all means possible to spoil the people of their sword, which is God’s word, saying it will make them heretics: for, Litera occidit, spiritus est qui vivificat, [2 Corinthians 3.] “The letter killeth, and the spirit quickeneth.” Is God’s word the letter? Then we must not read it lest it kill us; lest it make us heretics. But hearken what Master Doctor of all verity saith, Sermo tuus veritas est, [John 17.] “Thy word is truth.” And Peter calleth the self-same [1 Peter 1.] “immortal seed, by which we are born anew, and which lasteth and liveth ever.” [Immortal seed.] Doth immortal seed kill us? Doth truth make us heretics? Christ declareth the operation of this seed, saying, [John 15.] “Now you are clean by my word;” and Paul saith, [Romans 10.] Fides ex auditu, that faith cometh thereof, not heresy. These fruits this seed engendereth, where it is sown, truth, cleanness of life, regeneration, and faith. He that talketh with wise men becometh wiser by their communication; shall not he that talketh with God, the author of all wisdom, in his scriptures, be edified thereby? Then what is Litera occidens, [2 Corinthians 3.] “the murdering letter”? [The killing letter, what it is.] Truly, the law, which causeth anger [Romans 4.], by which cometh knowledge of sin [Romans 3.], which is a schoolmaster unto Christ [Galatians 3.]. The law first killeth, Christ may make alive; it condemneth, that Christ may justify; it showeth sin, he healeth sin. The gospel is a sermon of God’s mercy, that he hath blotted out our sins by faith only in Christ’s blood; it maketh no heretics; twelve men, by preaching of it, made the unfaithful, and heretics, faithful and true Christians. This candle was not light to be put under a bushel [Matthew 5.], but to be set in the candlestick, to give light to them that be in God’s house. For Christ crieth, [Luke 11.] “Woe worth them, that take away the key of knowledge, neither entering themselves, nor yet suffering others to enter.” [God’s word the key, the touchstone.] The key of knowledge is God’s holy testament and word, that which before we called the touchstone to discern good doctrine from evil. When they had taken the touchstone from us, they made us believe pewter was silver, and they sold us copper for gold, making the scriptures a nose of wax and a tennis-ball, wresting them unto every purpose. Thus we see from whence we must fetch the knowledge of God: verily, out of God’s word, which is the truth, and not out of the questionists, or schoolmen, or other like. For he saith by his apostle, [Isaiah 33. 1 Corinthians 1.] “I will destroy the wisdom of the wise, and I will cast away the understanding of the prudent. Where is the wise? Where is the scribe? Where is the searcher of this world? Hath not God made the wisdom of this world foolishness?” As God is known only of himself, so we must only learn of him, what he is. As for man, he knoweth no more what God is, than the unreasonable beasts know what man is; yea, and so much less, as there is more difference between God and man, than between man and the beasts.

Wherefore, all leaven, all strange doctrine and man’s wisdom, set apart, I will see what the Scriptures teach us concerning God: nor I will not disdain to ask, where I shall see cause, nor be ashamed to learn, where I am ignorant: desiring him that readeth this treatise, where the Scripture is plain, to believe, for, except we believe, we shall not understand; where it is doubtful, to search with me; where he seeth himself out of the way, to revoke his opinion; where he seeth me in an error, to inform me, and I will be glad to learn; and so we shall follow the rule of charity, searching both after God, of whom it is written, [Psalm 105.] “Seek the Lord and his strength; seek his face evermore.”

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 2.
God only is of himself.

When Moses desired the Lord to show him his name, the Lord said unto him, [Exodus 3.] “I ᴀᴍ ᴛʜᴀᴛ I ᴀᴍ.” That is to wit, “I am of myself, I am only. Nothing is of itself without creation, without corruption, save only I, which am that I am.” Which understanding God himself doth declare, speaking further unto Moses: “This shalt thou say unto the children of Israel, Hᴇ ᴛʜᴀᴛ ɪs, did send me unto you;” for nothing is, save only God, forasmuch as they stand not by their proper strength, but by the power and goodness of him. The heavens, the waters, the earth, the hills would fall, unless [Isaiah 40.] he measured the heaven with his span, held the waters in his fist, comprehended the whole earth in three fingers, weighed the mountains and hills in a balance: by which phrases is meant, that he governeth, ordereth, and disposeth them as he listeth. Neither the sun could give light, nor yet the fire heat, all things would decay and perish, unless he did rule them, as the soul doth man’s body. Unto whom only that belongeth and appertaineth which the Greeks call ᴏɴ, the Latinists ᴇsᴛ, as witnesseth the apostle: [2 Corinthians 1.] Non est in illo ᴇsᴛ et ɴᴏɴ, sed ᴇsᴛ in illo est.

Of all other things ɴᴏɴ may be said, for once they were not; but not of God, because he was always: he is, and he is to come; all things have their being of him, and he of himself. Except we understand this saying, “Hᴇ ᴛʜᴀᴛ ɪs, sent me unto you,” after this sort, it maketh no difference between God and his creatures. For albeit they have not their beginning of themselves, but of him, yet it is truly said of them, that they are. Moreover, what could the Israelites have thought Moses to have meant by these words “Hᴇ ᴛʜᴀᴛ ɪs,” than a certain man sent him unto them? If they had taken Moses so, they would not have left Egypt and followed him into the wilderness; but they took these words “Hᴇ ᴛʜᴀᴛ ɪs,” for God himself, and therefore followed him: the which, throughout the Bible, be never spoken of any creature, but only of him that made all creatures. The name of God also declareth this sense to be true, which is Iʜᴜʜ, of four letters in all tongues; in Greek Tʜᴇᴏs; in Latin Dᴇᴜs; in English and Dutch Gᴏᴅ; in the French Dɪᴇᴜ; in Spanish Dɪᴏs; in the Almaines’ tongue Gᴏᴛᴛ; and therefore called Tetragrammaton, and in Latin Quadrilitterum; derived of Essendo, or rather that word that signifieth Esse in the Hebrew is derived of it. The Jews read for that word Aᴅᴏɴᴀɪ, not that it cannot be expressed in their tongue, but for a reverence to God’s name, the which, as they thought, was not once to be named.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 3.
God is a spirit, and how the Scriptures do grant unto him a head, eyes, hands, feet, and all other parts of man’s body. God is a bird, a shooter, a husbandman; Christ is his image, and man also.

We read also in the Scriptures, that God is a spirit, and no corporal thing: [John 4.] “God is a spirit, and they that worship him must worship him in spirit and truth.” The Lord no doubt is a spirit; [2 Corintihains 3.] but you will say, “If God be a spirit how is it that the prophet [Isaiah 40.] affirmeth him to measure heaven with his span, to hold the waters with his fist, and the earth in three fingers?” David also saith: [Psalm 34.] “The eyes of the Lord are over the righteous, and his ears are open unto their prayers,” and [Psalm 44.] “the hand of the Lord hath driven out the heathen.” Hath a spirit fingers, hands, eyes, and ears? Wheresoever Scripture doth attribute unto God a head, ears, eyes, eyelids, nose, mouth, lips, tongue, heart, womb, hands right or left, fingers or a finger, an arm, hinder parts, feet, it is not to be understood literally, but a spiritual sense is to be gathered of such words. Because our understandings be weak, and not able to perceive God, if he should use such words as become his majesty, he borroweth common and plain words to declare a difficult matter unto us: and even as mothers, before they can teach their young babes to speak, are fain as it were to lisp, stammer, and stut with them; so God, to teach our capacities, useth these familiar manner of speeches.

[What God’s head is.] When thou readest that God hath a head, thou most understand his divine nature, which was before all things, and unto it all things be obedient. [His hairs.] His hairs signify his angels and the whole multitude of the chosen. Daniel 7: “His clothing was as white as snow, the hair of his head like pure wool;” where the head of God is his deity and godhead, his clothing and his hairs be his angels and elect, which be like white snow and pure wool. [Eyes.] God is said to have eyes, because he seeth all things, and nothing is hid from him; [Hebrews 4.] “in whose sight,” as the apostle telleth, “no creature is invisible, for all things be naked and open unto his eyes.” His eyes also sometimes be taken his favour, [Psalm 34.] “The eyes of the Lord are over the righteous.” His eyelids be taken for his secret judgements: [Psalm 11. Eyelids.] “His eyelids behold the children of men.” [Ears.] He is said to have ears, because he heareth all things, [Wisdom 1.] “The ear of the jealous heareth all things, and the noise of the grudgings shall be hid.” [Nose.] His nose doth signify his inspirations in hearts of the faithful: [2 Samuel 22.] “Smoke went out of his nostrils.” [His face.] The face of God is the knowledge of his divine nature, of the which it is written, [Psalm 70.] “Show us the light of thy countenance and we shall be whole;” that is, “grant us to know thee.” Otherwise God’s face signifieth the invisible nature of Christ’s divinity, as Exodus doth declare: [Exodus 33.] “You shall see my hinder parts, but my face you cannot see;” that is, thou shalt see Christ’s humanity, but his divinity cannot be seen.” [Mouth.] God’s mouth is taken for the Son of God Father, “We have provoked his mouth unto wrath;” or his commandment: [Isaiah 58.] “The mouth of the Lord hath spoken it.” [Tongue.] God’s tongue is the Holy Ghost: [Psalm 45.] “My tongue is the pen of a ready writer.” [Arm.] His arm signifieth Christ, of whom Jeremiah writeth: [Jeremiah 32.] “Thou hast brought thy of Israel out of the land of Egypt with an almighty hand, with a stretched out arm.” [Hand. Christ.] Where also Christ is called the hand of God; for he is both his arm and his hand. Moreover, [Power.] God’s hand is taken sometime for his power: [Jeremiah 18.] “Behold, ye house of Israel, ye are in my hand, even the clay in the potter’s hand;” [Scourge.] some time for his scourge: [Zephaniah 1.] “I will stretch forth my hand over Judah and Jerusalem, and I will root out the remnant of Baal.” Of which scourge Job saith: [Job 19.] “The hand of the Lord touched me.” [Right hand.] Furthermore, Christ is called God’s right hand: “The right hand of the Lord hath done marvels, the right hand of the Lord hath gotten the victory.” [Christ’s glory.] It is used also for the glory of the Father, concerning which he saith to his Son: [Psalm 118.] “Sit on my right hand.” And in some places, for everlasting joy and life: [Matthew 20.] “And he shall set the sheep on his right hand, and the goats on the left hand;” [Left hand.] where, as his right hand is taken for everlasting joy, so his left hand signifieth the torments of the wicked. God’s finger is the Holy Ghost: [Luke 11.] “If I cast out devils in the finger of God, &c.” For where Luke saith, “In the finger of God,” it is in Matthew, [Matthew 12.] “If I cast out devils in the Spirit of God.” [His finger.] God’s finger therefore is his Holy Comforter. For as the hand, finger, and arm, are three, and yet but one body; so the Father, the Son, and the Holy Ghost, are three persons, and one substance, one God.

[The heart of God.] The heart of God the Father signifieth the secret of his wisdom, of which he begat his Word, that is his Son, without beginning, without any passion: [Psalm 45.] “My heart is inditing a good matter.” [Womb.] His womb is used in the same signification: [Psalm 110.] “Of my womb before the morning star I begat thee.” [Shoulders.] God is said also to have shoulders, because he beareth up all things as it were upon his shoulders; [Psalm 91.] for all things stand by him. [Hinder parts.] The hinder parts of God is Christ's humanity, the which he took upon him in the end of the world, that we might live without end; [Feet.] which is called also God’s feet. For as his head signifieth his divinity, so his feet signify Christ’s humanity the which is subject unto God’s deity as our feet are unto our heads: [Psalm 8.] “Thou hast put all things in subjection under his feet.” In some places preachers of God’s word be meant by his feet: [Deuteronomy 33.] “They that draw nigh his feet shall taste of his doctrine.”

[An exhortation to swearers.] You swearers and blasphemers, which use to swear by God’s, heart, arms, nails, bowels, legs, and hands, learn what these things signify, and leave your abominable oaths. For when thou swearest by God’s heart, thou swearest by God’s wisdom; when thou swearest by God’s arms, thou swearest by Christ; when thou swearest by his hands or legs, thou swearest by his humanity; when thou swearest by his tongue and finger, thou swearest by the Holy Ghost; and swearing by his head, thou swearest by his divine and blessed nature; and swearing by his hairs, thou abusest his creatures, by which thou art forbidden to swear. [God is honoured by swearing.] When an oath is necessary, we are bound to swear by God only, unto whom all honour is due; for we honour that thing whereby we swear. It is naught to swear by the mass, a profanation of Christ’s supper, and a patched creature of the bishop of Rome, which was longer in patching than Solomon’s great temple in building.[God only is to be sworn by.] Neither is it lawful to swear by any saints, as judges and stewards make the simple people do at sessions and courts; for if they be to be sworn by, they are to be prayed unto, and to be honoured. David saith: [Psalm 63.] “All they that swear him shall be commended.” And Paul unto the Hebrews speaketh thus, that God, [Hebrews 6.] “because he had no greater to swear by, swore by himself;” whereby we must gather, that we must swear by God only. They that swear by his creatures, or by the mass, be idolaters. But some will say, if we honour that thing whereby we swear, let us by God, that we may honour him. Brother, be not deceived: God is honoured by swearing, but how? Truly, when thou swearest by him in a weighty matter of life death, before an officer, or in any other matters of importance, thou dost him honour and homage: but if in every trifle thou call him to witness, thou dishonourest him, and breakest his commandment, which saith: Non assumes nomen Domini, &c. “Thou shalt not take the name thy Lord God in vain.” Swear therefore by God, as God hath commanded thee, and thou honourest him. I trust now it is evident, that God, notwithstanding all these foresaid parts and members, is a spirit, and no bodily no corporal, no sensible thing. If there be any that think otherwise, I would fain learn how they set the Scriptures together, which cannot be contrary one to another; [John 17.] for Scripture is truth, and truth can by no means be contrary to truth.

If they will prove of the places before that God is like man, I will prove also, because the Scripture saith, [Isaiah 63.] “Who is this that cometh from Edom with stained red clothes of Bosra, which is so costly,” that God goeth in a red coat; which if it be true, he must needs have a tailor, or else make it himself, for those words are spoken of God, as the place showeth. [What stained red clothes be.] But if we weigh the place diligently, [Edom] we shall find that Edom is the earth, and the stained red clothes are Christ’s blood, which he did shed upon earth for our sins. And they which demand who he is, be his creatures, which shall marvel at the wisdom of God in delivering mankind from the bondage of the spiritual Pharaoh by blood, by death, by the cross. I will prove also that he hath shoes; for he saith by David: [Psalm 60.] “Over Edom will I stretch out my shoe.” And then he must needs have a shoemaker, or else make shoes himself. But Edom is the earth, the apostles’ feet be his shoes; for it is written: [Romans 10.] “How beautiful are the feet of them which bring glad tidings of peace.” He stretched his shoe over the earth, when he sent them to preach to all creatures: for [Psalm 19.] “their sound went into all lands, their words to the ends of the world.” I may prove also, [Psalm 17.] with like arguments unto these, because God’s word doth attribute wings unto God, that he is a bird; and so, if he be like a man and a bird both, he is a monster: [Matthew 3.] and because it doth attribute unto him bow, shafts, and quiver, that he useth shooting; because it granteth to him a fan, a floor, wheat and chaff, that he occupieth husbandry. David saith, “Defend me under the shadow of thy wings,” likening God to a bird, forasmuch as he is no less careful for his chosen than the hen is for her chickens, as Christ declareth very well crying: [Matthew 23.] “Jerusalem, Jerusalem, how often would I have gathered thy children together, as the hen gathereth her chickens under her wings, and ye would not.” [How God is said to be a shooter.] And it granteth God bow and shafts and a quiver, to signify him to be a punisher of the ungodly, and a rewarder of the godly; forasmuch as men minister help or vengeance one to another oftentimes through bows and shafts, and one prince aideth another with archers. [Psalm 7.] “He hath bent his bow saith,” saith David, “and made it ready, he hath prepared weapons of death, and ordained arrows to destroy;” that is, he will avenge evil men, he will reward them for their oppression, he will punish them for their ungracious devices, except they amend; he hath “whet his sword.” And well may God be compared to a shooter. For as the shooter, the less or more he draweth his shaft, his stroke is thereafter, and if he draw it far and up to the iron, then it payeth home, as they say, then it giveth a mighty stroke; so God sometime differreth to punish men for their sins, and therefore, except they amend when he punisheth, he will draw his shaft to the head, and strike most grievously. Remember, man, that God is a shooter; heap not his wrath against thee; prolong not the time; despise not [Romans 2.] “the riches of his goodness, which leadeth thee to repentance.” Likewise Scripture calleth him a husbandman, for many causes. [How God is said to be a husbandman.] Pater meus agricola est, [John 15.] “My father is a husbandman,” saith Christ. The husbandman dungeth his land, tilleth and dresseth it, that it may bring forth good corn: so Almighty God tilleth and cleanseth the hearts of his people, the which be prone unto evil, that they may bring forth good works, not tares. For we are his husbandry, as Paul witnesseth, speaking of the congregation: [1 Corinthians 3.] “We are God's labourers, ye are God’s husbandry, ye are God’s building.” The husbandman diggeth up all unfruitful trees, pareth off all rotten boughs, weedeth out cockle and tares, and casteth them into the fire: so God will serve them that he shall empty of good works, and without oil in their lamps. [Matthew 25.] The husbandman appointeth his servants to purge his floor, with the fan he separateth the good seed from the chaff: even so God shall send his angels to his floor, that is, into this world, and they shall carry the good seed into everlasting barns, but the chaff and dross shall be into a furnace of fire, [Matthew 15.] where is wailing and gnashing teeth: for they are God’s reapers, and the end of the is a harvest, as one of the reapers telleth us, saying, [Revelation 14.] “Thrust in thy sickle and reap, for the time is come to reap, and the corn of the earth is ripe.” Who doth not see these things are to be taken figurally in God? If the of man be verily in God, he hath a marvellous fist holdeth all the waters; his little finger is bigger than St Christopher’s great toe, for he comprehendeth the whole world in three fingers; he hath a wonderful hand which carrieth so many people out of Egypt; to be short, all parts be high, large, and big, for he filleth heaven and earth, and he must have also the use of the same members; which is filthy to imagine in God.

“But was not man made after the similitude and likeness of God?” Yea, truly, but in soul, in mind, in the inward man, not touching his body. Wherefore Augustine, a man most expert in God’s word, crieth out against the image of the Trinity, calling it Sacrilegium, [The image of the Father is an idol.] a staining of God’s honour, and an idol, because the glory of the immortal God is changed into the similitude and image of mortal man; forbidding such an image, not only in church, but also in thought and mind. I suppose that Anthropomorphites erected this image. [John 14.] When Philip desired Christ to show him the Father, he rebuked him, and answered: “He that seeth me, seeth the Father;” [Hebrews 1.] for he is the only image of the Father, as Paul writeth; not a dumb image, for he is his Word, not a dead image, for he is life and resurrection; nor counterfeit, for he is truth. God is a spirit, not flesh; a soul, not a body. [How man was made after the image of God.] The soul of man is said to be made ad imaginem et similitudinem Dei, [Genesis 1.] “after the image of God,” because it is a spiritual creature, invisible, incorruptible; not of the substance of God, [Priscillianists.] as the Manichees and the Priscillianists do falsely defend, but made of nothing. For then it should know all things, as God knoweth, and be ignorant of nothing: it should be void of all affections, mutability, and inconstancy. There is in man’s soul reason, discerning good from evil, truth from falsehood; there is memory, by the which he remembereth things past; there is will, by the which he chooseth what him liketh. Besides this, our first parents were made without spot, void of sin, clean, righteous, holy, replenished with all flowers of virtues and knowledge. [Genesis 1.] In these things man was formed after the likeness of God: in these we be like the angels: our body we have common with the brute beasts; it was made of the mould of earth, as Moses telleth, before there was any similitude, likeness, or image of God in man. St Paul also declareth this to be true, saying: [Ephesians 4.] “Be ye renewed in the spirit your minds, and put on that new man, which after image of God is shapen in righteousness and true holiness;” and in another place: [Colossians 3.] “Lie not one to another, after that ye have put off the old man with his works, and put on new, which is renewed in knowledge after the image of him that made him.”

These testimonies teach, that we lost the image of God by the fall of Adam, whereby our reason was blinded, our will wounded; and that we recover it again by Christ, who in this life amendeth reason by faith, and free will by charity, and in the life to come, with perfect vision of his glory. Hitherto it appeareth that God is a spiritual or nature, not of corporal shape nor form, as the Humaniformians would make us believe.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 4.
God is immutable, and how he is otherwhiles angry, otherwhiles pleased, sometime asleep, sometime awake, sometime forgetful, standing, sitting, walking, &c.

God is also a pure nature, forsomuch as he is not mixed nor compound. For, when no composition can be without change, James affirmeth of God: [James 1.] “With whom there is no variableness, neither is he changed, &c.” He changeth all things as a vesture, [Psalm 102.] but he himself is immutable, unchangeable.

[How anger is in God.] But some will say, “We read him oftentimes changed in his word. He is sometimes angry, otherwhiles pleased, sometimes awake, sometimes asleep; sometimes he forgetteth, sometimes he remembereth; otherwhiles he sitteth, goeth, he walketh, he standeth.” God is said to be angry, ([Psalm 2.] “kiss the Son lest the Lord be angry,”) when we break his commandments, despise his threatenings, set light by his promises, and follow our own corrupt appetites; and so we are changed, not he; we be mutable, he is immutable: as the clear sun to sore eyes is painful, to good and whole pleasant and comfortable, and yet the diversity is in the eyes, not in the light. He is said to be pacified, when we forsake our naughty living, returning unto him, as did the good Ninivites [Jonah 3.]. “Who can tell,” saith the king of the Ninivites, “whether God will turn, and repent, and pacify his wrath, and preserve us?” ─ [Joel 2. Jeremiah 18.] where his repentance, pacifying, and turning, is all one thing. [How God doth laugh.] And he is said to laugh and scorn, as in the second Psalm: Qui habitat in cœlis irridebit eos, et Dominus subsannabit eos, “He that dwelleth in heaven shall laugh them to scorn, the Lord shall have them in derision.” And in another place: [Proverbs 3.] “As for the scornful, he shall laugh them to scorn.” God is not of such affection as man is, to be moved with mockage and laughter; for he rejoiceth not in the hurt of man, but at his amendment: and it is written, Abominatio Domini omnis illusor, “God abhorreth scornful persons:” but as that man which laugheth at other men is farthest from a mind to help them, and to remedy their griefs, so is God to such as despise his commandments, set light by his threatenings, and are not moved with his promises: this is God’s laughter and scorning. [How he is said to sleep.] He is said to sleep, when Christ lay dead in his grave, whose death is called a sweet sleep of Jeremiah [Jeremiah 31.]; or else when he is slow to help his elect out of troublea as in Psalm 44: “Arise, wherefore dost thou sleep, O Lord?” And contrariwise, [To awake.] he is said to awake when he doth straightway, without any tarrying, succour them, help them, and deliver them. [Forget.] He is said to forget us, when he taketh his mercy from us, forgetting his statutes, ordinances, and commandments; [Remember.] and to remember us, when we change, not he. Jesus Christ, that is God yesterday and today, continueth same for ever. [Sit.] He sitteth not after human manner, but after another sort. To reign and to sit be one thing in God, and of one signification and meaning. [Psalm 47.] “God reigneth over the heathen, God sitteth in his holy seat.” He sitteth over cherubim, which is, by interpretation, fullness of knowledge, by which word “angels” be meant, and “the minds of good men,” for in them God sitteth and reigneth, as Solomon testifieth: [Wisdom 7.] “The soul of the righteous is seat of wisdom.” [To stand.] And Scripture also attributeth standing unto God for long-sufferance, wherewith he calleth us to repentance; [Go. Walk.] who is said also to go, and to walk, not by changing of place, for he filleth all places, but by occupying the minds of the faithful, as in the prophet: [Isaiah 55. 2 Corinthians 6.] “I will dwell among them, and walk among them, and be their God,” where dwelling, walking, and to be their God, mean one.

When these things be spoken of God, the change is be understood in us, and not in him; as if you and I should drink both of one drink, and I should like it, and mislike it, the diversity is not in the drink, but in us: even so God, after the divers conditions of men, is said to be pleased with one and discontented with another, to remember some and forget others: not that the very passions of anger, of mercy, of remembrance, of forgetfulness, take place in him, in whom is no affection, no passion; but the Scripture useth these speeches for our weak understandings, [1 Corinthians 3.] feeding us with milk, because we are not to digest stronger meat. As long as we be in this life, we must learn God of such terms; for our life is a shadow, our knowledge is imperfect, we see in a glass, in dark speaking, with a corrupt eye. Nothing can be properly spoken of God; for then he should not be unspeakable. Who cannot see better in the clear light than in a shadow? Without a glass than in it? We see in this life, as it were with a pair of spectacles; but when the spectacles shall be taken away, we shall see clearly God face to face; who was never seen yet with bodily eyes. Then shadows, glasses, dark speeches, spectacles, milk, and the corrupt eye, shall be taken away, according to the voice of the trumpeter, “When that which is perfect cometh, that which is imperfect shall be done away.”

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 5.
God is unsearchable.

The scriptures teach him also to be ineffable in all tongues, unsearchable in thought, nothing can attain unto him; insomuch that Paul crieth out, [Romans 11.] “O the deepness the righteousness, and wisdom, and knowledge of God! How unsearchable are his judgements, and his ways untraceable!” If his judgments surmount our capacities, much more himself; and if Paul’s, much more ours. [Logic.] Logic, the science of reason, discussing all doubts and controversies, confuting all men’s wisdom, beholding the beams and brightness of God’s glorious visage, faileth in searching what he is, and becometh foolishness. I speak not this, judging logic to unprofitable to the reader of God’s word; no, I think rather such as jangle against it to be void of all reason, forasmuch as they speak against the art of reason. Logic is an excellent gift of God, not to be despised, or discommended, lest we be unthankful unto God, but to be diligently learned and commended. Many clatter and prate that Peter and Paul never learnt logic, philosophy, and such dregs, which I deny: for Christ said, he would send them the Comforter, who should “teach them all things.” If the Holy Ghost taught them “all things,” he taught them also logic. There you have that the apostles learned logic. But you will reply, that the Holy Ghost taught them all things necessary for a preacher. Paul also declareth that logic is necessary for a preacher, when he saith, [1 Timothy 3.] that a bishop must be διδακτικός, that is, apt to teach. Christ and his apostles, in their sermons, disputations, and letters, use all forms of arguments, all sorts of reasonings, all ways and means of invention, as I would prove if I thought it needful to stand in this matter. That which Paul writeth to the Colossians, Videte ne quis &c. [Colossians 2.] “Beware lest any man come and spoil you through philosophy and deceitful vanity,” maketh for philosophy, not against it. For Paul there biddeth them take heed of such men with their philosophy went about to hinder the gospel, to stop the prosperous success of God’s word, abusing God’s gift to the destruction of themselves and others; rebuking ill conditions of men, and not dispraising the art; for he himself was a great philosopher. Now, if philosophy did forth a false and untrue matter, that it confounded the faith of many, how much more is it able to set forth the truth?

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 6.
God is invisible, and how notwithstanding the faithful of the Old Testament saw him divers times.

But to return unto our matter: as he is unsearchable, so he is invisible, as Paul recordeth unto Timothy: [1 Timothy 1.] “To the invisible God, and wise only, be honour and praise ever and ever.” There be some things invisible, which notwithstanding be subject to mutability, as man’s thought, memory, will, and all spiritual creatures: and whatsoever also is visible, is also mutable. God is said only to be invisible, because he is void of all mutability. He saith Moses: [Exodus 33.] “No man shall see me and live:” by John the Baptist, [John 1.] “No man hath seen God at any time.” If no man hath seen God, how did the faithful of the Old Testament see him? The Scripture saith, that the Lord spoke unto Moses [Exodus 33.] “face to face, as a man speaketh unto his friend:” and Micaiah affirmeth unto king Ahab the wicked, [1 Kings 22.] “I saw the Lord sit on his seat, and all the company of heaven standing about him.” Stephen also, [Acts 7.] the first martyr that we read of in the New Testament, “looking up steadfastly with his eyes unto heaven, saw the glory of God, and Jesus standing on his right hand.” [How Moses, Micaiah, and Stephen saw God who is invisible.] To these I answer, Moses saw not God with his bodily eyes, who is a spirit, nor thou cannot gather any such thing of the text which saith that “God spoke unto him face to face, as a man unto his friend,” that is, “God talked familiarly with him;” not that he saw him in that place, albeit we read oftentimes that God appeared unto him and to all the Israelites, but not in his own nature and substance, but in his creatures’, and visible forms: for Moses desireth God afterwards, [Exodus 33.] “If I have found favour in thy sight, show me thyself manifestly;” wherefore he did not see him manifestly before, but only talked with him. And as for Michaiah and Stephen, they saw God as Paul did, [2 Corinthians 12.] when he was carried up into the third heaven, with the eyes of their belief, of their mind, not of their body. As long as we continue in this life, we shall never see the divine and blessed nature, because our hearts be unclean: [Matthew 5.] “Blessed be the pure in heart,” saith Christ, “for they shall see God.” This life is a warfare, and a purifying of our hearts by faith from sin. As long as the warfare endureth, there is no perfect victory over sin, for victory maketh an end of war: the victory over sin is the perfect vision of God’s glory, which is gotten by faith, as John the beloved disciple testifieth: [1 John 5.] “This is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?” Of these it appeareth, that God is a pure nature, unchangeable, unsearchable, invisible.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 7.
God is everywhere, and how Christ is in the sacrament.

He is also everywhere by nature, not by grace, according to which he saith by Jeremiah: [Jeremiah 23.] “Heaven and earth do I fill.” For the heavens be his seat, and the earth is his footstool. This thing belongeth only unto God, and to no creature, neither spiritual nor corporal. A certain christian man, being demanded of a philosopher where God was, inquired of him, where he was not. Wherefore the Son and the Holy Ghost be no creatures; for of the Son it is said, [Wisdom 8.] “Wisdom reacheth from one end unto another mightily, and ordereth all things lovingly;” and of the Holy Comforter likewise, [Wisdom 1.] “The Spirit of the Lord filleth the round compass of the world, and upholdeth all things.” There is a great difference between man’s soul and his body, but exceeding more difference between God and his creatures, who made both the soul and the body. He is not said to fulfil the world as the water, the air, the sun-light, which by division be in many places: he is in all places, without division, wholly, and contained in no place. But as a sound or noise is heard more of and less of others, being of equal distance from it, as they be of quick or dull hearing; so, albeit God be present with all things, yet he is in some more plentifully, in some less, not with partiality, but according to the diversity of their capacities. If God be in all places, [Wisdom 1.] how is it true that wisdom doth not enter into a froward soul nor dwell in a body subdued unto sin? Surely sin doth separate us from God; for what company hath light with darkness? [2 Corinthians 6.] What concord hath Christ with Belial? What fellowship hath truth with falsehood? I answer, God is said to dwell, to enter, where he favoureth, where he loveth; after which sort he is not in the wicked, but after another sort he is in them: for where he is not by his favour and grace, he is by his righteousness; where he is not a benefactor, he is a punisher; where he is not a dweller, he is an avenger. [John 14.] But Christ saith, if a man love him, that his Father and he will come to him: if they come to him, they were not with him before, and so God is not in all places. This text showeth how all such things are to be understood in God. The words expound one another, which be these: “If a man love me, he will keep my word; and my Father also will love him, and we will come unto him, and dwell with him.” Where the coming of God the Father, and dwelling, is the same that goeth immediately before, “my Father also will love him.” These words be a good commentary to the other words before: we will come to him, we will dwell with him. Whereof it is manifest that all such phrases, dark speeches, and riddles, make nothing against the presence of God in places, but rather fortify and establish it: [Psalm 139.] we can go no whither from his Spirit, we can fly nowhere from his face: if we climb up unto heaven, he is there: if we go unto hell, he is also there.

We must not imagine him to be contained in place, and yet he is all thing in all. He is to all men as findeth them: he is good in them that he findeth good, and ill to them that be ill, he is a helper in them that be good, and a punisher in them that be evil. If thou lookest for any succour, help, or aid, at God’s hand, forsake what is evil, and follow what is good. [Wickedness coveteth the dark.] When thou stealest, or goest about adultery, thou tarriest for the dark, thou lovest the night, because thy works be of darkness, lest thou shouldst be seen and shamed, lest thou shouldst be taken and hanged. Thou goest unto the king’s highway, and takest a standing; thou goest to thy neighbour’s house, and robbest him; thou ridest up to London to sue thy neighbour, to rob him of his right: [God seeth the wicked everywhere.] call to remembrance that God is with thee everywhere: he is with thee going, he is with thee by the way, he is with thee when thou art doing thy devilish purpose: he standeth by and looketh on, writing thy fact as it were in a pair of tables, and at the last day he will make it known unto all men to thy utter confusion, shame, and condemnation. [Fear God above all.] If thou be afraid of men that destroy the body, fear him that hath power to throw both thy body and soul headlong into hell, into the lake that burneth with fire and brimstone, which is the second death. [We cannot escape God’s hand.] Thou mayest escape the punishment of man, but thou canst not escape God’s hand, who punisheth more grievously than man. Whither wilt thou fly from God? Surely thou canst fly from him, but by flying unto him: thou canst escape his wrath, which is his righteousness, but by appealing unto his mercy. David compareth God to a man that draweth a bow: the farther he draweth his shaft, which is his punishment, the greater is the stroke thereof.

[Against the corporal presence.] There is a great altercation now-a-days, whether God be in the sacrament or not: he must needs be there, for is in all places. [Christ is not in the sacrament touching his humanity.] But whether is he there by his divinity, or humanity? Christ warneth us, that in the latter there shall arise many false prophets, and Pseudo-christi, that is, false anointed, (which be the bishop of Rome’s greased butchers and sacrificers,) which shall say, [Mark 13.] Lo, here is Christ, and there is Christ. These Pseudo-christs be not they of whom they speak afterward in the same chapters, [Matthew 24.] “Many shall come in my name, saying, I am Christ,” but another sort; for these shall not challenge this to themselves, but direct men to others: and of these false anointed, that shall point us to others, he saith, Nolite credere, “Believe them not:” and therefore I dare not say that he is after his humanity, lest I be a false prophet; for this is spoken of his humanity, not of his divinity. Touching his divinity, I say unto you, good people, Lo, here is Christ, and there is Christ; for it is here, there, in the town, in the city, in the chapel, in the church, and wilderness, and everywhere, as I have declared. [An objection.] The papists say, that this place maketh not against the presence of Christ’s body upon earth, but against false prophets, which should preach in the last age false doctrine. True it is, Christ speaketh here against such: but what false doctrine shall they teach? Shall there come two at one time, in one age, of which prophets shall say, “he is Christ,” and another shall say, “no, this is Christ,” pointing to some other? There were never yet two in one age, which both were said to be Christs of any false prophets, nor the Scriptures do not mention or register any such thing to come; for the verity saith, that many such shall come. Now, we never read that many have reported and said, “here is Christ, and there,” unless we take it to be spoken of the papists, which show Christ unto us in many places at once, in every chapel, and on every altar. Many shall say of themselves that they are Christ; but these be other doctors. Compare their words together, and thou shalt find that I say true. The one text doth not expound the other, but they be two diverse prophecies of two diverse things. This false doctrine, then, is nothing else but to teach Christ’s body after his ascension to be upon the earth, visibly or invisibly. [Pighius’s interpretation.] Pighius, who calleth God’s word “a nose of wax,” wresteth this text to another purpose, taking Christ here for his church. “Lo, here is Christ, and there is Christ,” saith Pighius, “that is, heretics shall say, here is the church, and there is the church.” O wise exposition! Shall heretics say that Christ is here and there, touching his members and church? [Mark 13.] No, verily, this is no heresy: for Christ’s church is in many places, in deserts and other. [Matthew 24.] If Christ must be taken for his church in this text, then we are compelled also to understand the church by him in the text which immediately followeth, where he saith, “Believe them not; Christ,” that is, the church, “shall come as lightning:” we must take Christ for the same throughout the chapter. Read diligently; examine the circumstance which is chiefly to be regarded in the exposition of doubtful places; [The key. The picklock.] open the Scripture with the key, not with the picklock; that is, expound it by itself, not by private interpretation; and thou shalt find that Christ there is for Christ, not for the church, as Pighius would strain the place, making of the Scriptures “a nose of wax.”

[We receive Christ’s body from heaven.] You will ask me then, whether we receive Christ’s body? Yea, truly, from heaven, from the right hand of Father; not out of the bread, nor in the bread. For, unless we eat his flesh, and drink his blood, we shall not dwell in him; we shall not arise at the last day; we shall not have eternal life. Christ’s humanity is the means whereby we must obtain all things; the way by which we must climb up to heaven; the ladder that Jacob saw, going unto Mesopotamia, reaching up to heaven, with angels ascending and descending upon it. Christ teacheth this; using not only his word and commandment in raising the dead, as God, but also his flesh as a help and mean to the same. [Matthew 9.] In raising the daughter of one of the chief of the synagogue, he took her by the hand and raised her. [Matthew 8.] When he cured one full of the leprosy, he stretched out hand and touched him. [Luke 7.] When he entered into the city of Nain, meeting a dead man carried out, the only son of a widow, having compassion on her, he touched the bier, and raised him from dead. There be infinite places of Scripture which teach us, that Christ’s flesh giveth life, delivereth from death, expelleth vice; but this is notable, forasmuch as this widow signifieth the church, and her dead son representeth mankind, dead through the sin of Adam. Christ is a vine, and we are the branches, as he witnesseth himself: Ego sum vitis vera, &c. [John 15.] “I am the true vine, and my Father is a husbandman,” et cos estis palmites. The branches cannot live, unless they take nourishment of the substance of the vine and his juice: even so the soul of a christian man must needs be fed with the sweet flesh and comfortable blood of Jesus Christ. If we be branches, we be nourished of the vine. I would learn whether he be the vine after his humanity, or by his divinity. He is not the vine touching his divine nature; for the vine is not equal with the husbandman, but at his commandment. [Christ is the vine touching his flesh.] Christ, touching his divinity, is the husbandman, and equal with his Father. Mark, he is the vine therefore concerning that nature in which he is inferior to his Father, which is, his humanity. If then Christ be the vine, not by his divinity but by his humanity, and we the branches; then we must be refreshed of the vine, that is, of his humanity.

This metaphor hath been abused to many evil purposes, as to prove Christ not to be God, because he is the vine: [“I am the vine,” and, “this is my body,” are diverse phrases.] it hath been racked also to prove that these words, Hoc est corpus meum, “This is my body,” is a like phrase, a like speech, as when Christ saith, Ego sum vitis, “I am the vine.” They be no like phrases, but far different and diverse: for the vine is no sacrament, neither the door, nor the way, be no sacraments. [“This is my body” expounded.] The bread of which Christ said, “This is my body,” is a sacrament, not a bare and naked metaphor; the rock was a sacrament; the brass serpent was a sacrament; not metaphors only. [Luke 22. Matthew 26. Mark 14.] When Christ said, “This is my body,” he ordained a sacrament, that is, he gave the name of the thing to the sign; so that, notwithstanding, the matter, nature, and substance of the sign remaineth: [The substance of bread remaineth.] unless this substance remain, the bread is no sacrament. For sacraments, saith St Augustine, are so called of the similitude of those things to which they be sacraments. Take away the matter, the substance, and nature of bread and wine; and there remaineth no more similitude.

Now all the fathers that were before Gregory do confess, and the Scriptures do witness, that there must be three similitudes in this sacrament: [Three similitudes in the sacrament.] a similitude of nourishing, a similitude of unity, and a similitude of conversion. [Of nourishing.] The similitude of nourishing is this, that, as bread and wine do nourish our bodies and comfort our outward man, so the body and blood of Christ be the meat food of our souls, and do comfort our inward man. [Of unity.] And the similitude of unity is this, that, as the loaf of which we eat was made of many corns of wheat, by the liquor of water kneaded into dough, and yet is but one loaf, and as the wine was made of the juice of divers grapes, and yet is but one cup of wine; so all they that eat Christ’s body, and drink his blood, being many, are made one body and one flesh by the liquor of charity and love; the mystical body of our Saviour Christ, which is his church, not his natural body: for the bread is a sacrament only of Christ’s natural body, but also of the congregation and mystical body: and therefore Paul saith, that, [1 Corinthians 10.] albeit we be many, yet notwithstanding, we are Unus panis, unum corpus, “one loaf and one body.” What a loaf are we? Verily, even Triticeus panis, “a wheaten loaf,” by the similitude of unity which I have declared. [Of conversion.] The similitude of conversion is this, that, as the bread and wine is turned into the substance of our bodies, so, by the receiving of Christ’s body and blood, we are turned into nature of them; we are changed and made bones of his bones, and flesh of his flesh. “He that eateth my flesh,” saith Christ, “and drinketh my blood, he abideth in me, and I in him;” that is to say, we be made one flesh and one blood, and the same nature that my flesh and my blood hath, the same getteth he that eateth me. These similitudes must be in the bread and wine, or else they be no sacraments. Now take away the substance, matter, and nature of them, and what similitude remaineth either of nourishing, or of unity, or of conversion? These similitudes be in the very substance and inward nature of bread and wine, not in the outward show of accidents, which do neither nourish, neither are they changed, neither have any similitude of any unity.

Here percase, gentle reader, thou wilt demand of me, seeing I teach the substance of bread and wine to remain after the consecration, what I do answer to the doctors and fathers, which oftentimes do say that the nature and substance of bread and wine is altered, is turned into the body and blood of our Saviour Christ, as Cyprian, [Cyprian de cœna Domini.] in his treatise which he writeth De cœna Domini, “of the Lord’s supper,” saith, Panis non effigie sed natura mutatus, “this bread is changed, not in the outward show, but in the nature and substance;” and Ignatius saith the same, and Cyril, and Ambrose, and Jerome, and Augustine, and Chrysostom, whose doctrines we do follow, and we do allow and embrace them.

[How the doctors do say that the substance of bread is changed.] Be not deceived, good people; they are nothing against this doctrine, but the pillars and maintainers thereof, if their writings be truly understood: mark their phrases, compare their sayings together one with another; and you shall find, that many do falsely slander them, and that which boast and prate most of the doctors and old fathers, understand not the old fathers. So they say, [2 Kings 6.] that Elisha changed and altered the nature of iron, when he made it to swim above the water; so they say, [1 Kings 18.] that Elijah changed the nature of fire, when through his prayer it fell from heaven and consumed his sacrifice of wood, stones, and dust. [Ambrose de sacramentis.] The nature of fire was changed, (no man can deny it,) [Exodus 3.] at what time God appeared unto Moses out of a bush in a flame; for the bush was not consumed. [Daniel 3.] He commanded the fire not to hurt his faithful servants, Shadrach, Meshach, and Abednego, and preserved them harmless from the hot burning oven. There again nature was altered.

Elisha and Elijah did not turn, alter, or change the very substance and inward essence, or matter, either of iron or of the fire, into any other substance, or nature, but the natural property of them; [Substances for natural property.] making the iron which is heavy to hove above the waters, and causing the fire which is light to descend downward. Even so the doctors and old fathers, which we allow and follow, say, that the substance of bread and wine is changed, that is, the natural property of them; so that whereas before they were only the meat of the body, now, after the words rehearsed, they are the food of the soul also, for so much as they deliver unto us Christ’s sweet flesh and comfortable blood: before it common bread and wine, now it is holy and sanctified; before it was no sacrament, now it is a sacrament of the blessed body and honourable blood of our Saviour Jesus Christ.

But, for a more manifest proof that the old fathers believed the substance of bread to remain after the consecration, I will allege some of them. [Irenæus.] Irenæus saith, that every sacrament is made of two natures, of a heavenly nature, and of a terrenal or earthly nature. Now, take away the substance of bread, and what earthly nature or substance remaineth in this holy sacrament? [An objection.] The papists say, that the earthly nature is Christ’s body, which he took of the earth when he was born of the blessed virgin Mary: for she was earth, and all men be earth. [The answer.] To this I answer, that Christ’s body is earth in very deed, yet it is not the earthly and terrenal nature of this sacrament, which must have three similitudes, of unity, of nutrition, and of conversion, as is declared before, which similitudes cannot be in Christ’s body. Moreover, hear what Origen saith: [Origen.] Panis sanctificatus vadit in ventrem, “The sacramental bread entereth into the belly.” Wherefore entereth it thither, but to nourish our bodies, to feed them, to be the meat of the flesh? Wherefore the substance thereof is not turned, not changed, not altered, but remaineth and continueth: for accidents do neither feed nor nourish. St Augustine also subscribeth unto them, saying, Accedat verbum elemento, et fit sacramentum: he saith not succedat, but accedat which is this much to say: “Let the word be added to the element, and then it is made a sacrament.” Thus it is evident that the bread and wine, which is the element, remaineth, and is not transubstantiate, both by authentical Scriptures, which do allow three similitudes, and also by the consent of all the doctors and elder fathers: for out of doubt Athanasius, Basil, Nazianzen, Jerome, Chrysostom, and others, both Latinists and Greeks, do not disagree with these. Moreover, the rock was a sacrament of Christ’s blood, and yet not transubstantiate. [1 Corinthians 10.] They and we drink one spiritual drink, Paul recordeth. Likewise manna was a sacrament of body, without any such mutation. [How our sacraments are better than the sacraments of the Old Testament.] You will ask me then, whether our sacraments be better than the sacraments the Old Testament? Yea truly, but not of their own nature, but through the grace of God, through the fullness of time, because in this testament the face of Christ more clearly discovered and known, and not through any transubstantiation. These be the days which the patriarchs and prophets desired to come, the days of salvation, and the acceptable time.

I have opened the true meaning of Christ’s words, “This is my body;” and declared the necessity, the use, the fruit, the mary and sweetness of the holy communion, which fruit is incomparable. [Matthew 9.] For if all they which did but touch the hem of Christ’s garment, received their perfect health, how much more shall we be made strong and comforted, if we have Christ in us! This holy communion giveth life, destroyeth death, quickeneth our bodies, lighteneth our souls, banisheth sin, and increaseth virtue. For as a little wax poured upon other wax is made all one with it, even so they that receive this sacrament worthily abide in Christ, and Christ in them. A little leaven soureth a whole batch; but the seldom receiving of this sacrament if (I say) it be received worthily, bringeth remission of sins, purgeth our souls, maketh clean our hearts, amendeth our understandings; but the oftener, the better. All you that approach unto this table, and desire to be branches of the vine, and to be sealed into the fellowship of the congregation, forsake your sinful living, intend to lead a new conversation from the bottom of your hearts, [Evil men do not receive Christ’s body.] purge out the old leaven, and become new dough, bury all affections and unto virtue: otherwise ye neither eat Christ’s flesh, nor drink his blood. [John 6.] He that eateth Christ’s flesh hath eternal life. [The first reason.] “Yea, marry,” saith the papists, “if he eat it digne, worthily,” adding unto the text, or else making it false, “but he may receive it unworthily, as Judas did.” Examine this exposition with the touchstone, open the Scripture with the key, not with the picklock; and thou shalt find, that Christ’s flesh is not received unworthily: [The second reason.] in all the Scriptures this word indigne, “unworthily,” is but once read concerning this sacrament; and there, mark, the bread and the wine is said to be received unworthily, not Christ’s most comfortable flesh and blood. Quicunque manducaverit panem hunc etc. [1 Corinthians 11.] “He that eateth of this bread, and drinketh of this cup,” saith Paul, “unworthily, he shall be guilty of the body and blood of Christ.” Lo, he saith, “He that eateth of this bread unworthily, and drinketh of this cup,” not of the body and blood of Christ, which always be received unto health.

Choose now, gentle reader, whether thou wilt believe the papists, which teach that Christ’s flesh is received of evil men unworthily, or Paul, which saith, “He that eateth of this bread,” that is, not common bread, not daily bread, but sacramental bread, that is meant by the word, “this.” If they can show in any place of Scripture, where this word “unworthily” is joined with the body of Christ, as I have showed where it is coupled with bread, I will be of their opinion. [The third reason.] Christ’s flesh is meat, according to his own saying, Caro mea vere est cibus, &c. [John 6.] “My flesh is very meat and my blood is very drink.” Now meat doth hurt, where it findeth a belly corrupt with naughty humours. Even so this spiritual food, if it find a man defiled with sin, increaseth his damnation, bringeth him unto destruction, not of the nature of it, but through the default of him that receiveth it. Yea, if we be defiled with corrupt humours, we be no partakers of these dainties.

But peradventure the papists will reply, If it be meat, then is it received both of good and evil men; for neither of both sorts can live without meat. [An objection answered.] To this I answer, it is the meat of the soul, not of the body; the food of the spirit, not of the flesh; and therefore it is not received of evil persons, because the meat is good, and they be evil. So that this is a strong argument: Christ’s flesh and blood is meat; ergo it is not received of evil men.

[The fourth reason.] Moreover, Christ’s flesh and blood is the vine, as I have proved before, and we be the branches.

[A syllogism.] Only the branches be fed of the vine:

Evil men be not branches of the vine:

Ergo, evil men be not partakers of the vine, which is Christ’s flesh and blood.

Therefore let no Judas, no Simon Magus, no man with a cloaked mind, think that he is fed with these dainties. If it were not lawful for the uncircumcised in flesh to eat the figurative paschal lamb, how much more is it unlawful for the uncircumcised and unclean in heart to taste of these dainties! “If he that despised Moses’ law was condemned, without any mercy, unto death under two or three witnesses, how much more grievously shall he be punished, which treadeth under foot the Son of God, and counteth the blood of the New Testament as an unholy thing, wherewith he is sanctified!” Purge out the old leaven, or else thou mayest not, nor thou canst not, eat this sweet bread. Paul testifieth, that many among the Corinthians, for the abusing this sacrament, were punished with weakness, with sickness, yea, and many stricken with death; the which he wrote for our instruction. Against the coming of our friend we make clean our houses, and look diligently that all things be trim: and are we negligent in purifying of our minds against coming of the great King, who hath promised to dwell with us after the receiving of this holy meat? [Thanks ought to be given for the death of Christ.] I would wish that men would give thanks more customably, immediately after the receiving thereof, unto God, for the redemption of mankind, and for all his benefits, saying the hundredth psalm, “O be joyful in the Lord, all ye lands, serve the Lord in gladness, and come before his presence with a song;” and the psalm that beginneth, [Psalm 95.] “O come, let sing unto the Lord, let us heartily rejoice in the strength of our salvation; let us come before his presence with thanksgiving:” with the hundred and third psalm, “Praise the Lord, O my soul.” For who cometh to the table of man, and departeth without any thanksgiving? It is called also a sacrament of thanksgiving. I would men would as diligently dispose themselves to receive this sacrament, as they do eftsoons delight to talk of it: if they would prepare themselves to receive it more oft, the Holy Ghost would instruct them and become their schoolmaster; for wisdom entereth not unto a soul subdued into sin.

[The sacramental receiving is necessary.] But I hear some say, I will not come to receive the sacrament, for I can, and do, receive the body and blood of Christ at home, in the field, and in the church, yea, everywhere, without the sacrament, believing upon his passion. Truly, if thou be godly minded, and do call his death for thee to remembrance, trusting to have pardon of thy sins by the effusion of his blood, thou dost eat his body and drink his blood. But thou art not godly-minded, but carnal, the servant of sin, if thou despise the ordinance of God, and his commandment, who biddeth thee take and eat: and carnal and ungodly men do not receive the body of Christ, but the spiritual and godly.

[The absolution of the minister.] Thou mayest say likewise, I will not come at the minister for remission of my sins, and for absolution, for God is not bound to his sacraments, he pardoneth without the ceremony of ministration, as he did the thief, Mary Magdalene, and others. Sure it is, God forgiveth thy sins before thou come to the priest, if thou have earnest repentance and true intent of amendment; for he saith, In quacumque hora, &c. “In what hour soever the unrighteous man doth repent, &c.” and yet nevertheless he himself commandeth thee to come to them, for he hath given them authority to loose and to bind, and to bless and curse. Now, what their loosing, blessing, and absolution is, shall be declared hereafter, in the seventeenth chapter. So, albeit Christ’s body be received in faith without the sacrament, yet thou must come unto the sacrament, because thou art commanded, or else thou art an evil man.

It is not enough to receive it spiritually, we must receive it also sacramentally; yea, he that will not receive it sacramentally, neither doth he, neither can he, receive it in faith spiritually: for I have proved before that evil men do not eat these dainties.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 8.
God is full of understanding.

God is also full of understanding. If any man lack wisdom, James biddeth him [James 1.] “ask it of God, which giveth to all men indifferently, and casteth no man in the teeth; and it shall be given him, if he ask it without wavering, without mistrust.” David, asking with a sure faith, obtained his request; in so much that he had more understanding than all his teachers, and was wiser than the aged; but what followeth? [Psalm 119.] “For because I keep thy commandments.” Thou askest not in faith, without keeping of God’s commandments. Ostende mihi fidem tuam ex operibus, “show me thy faith,” saith James, “of thy works.” [Psalm 99.] Keep them, and he will give thee understanding. [Psalm 19.] His testimonies are a lantern, and give light even unto the babes. [1 Kings 3.] He gave Solomon an understanding heart to judge his people, and to discern between good and bad; so that there was none like him, neither afore nor after: he gave him also and riches, and long life: which be his gifts. [Luke 24.] He opened the minds of his disciples, that they might understand the Scriptures. [2 Corinthians 12.] He took Paul up into the third heaven, and taught him things which cannot be uttered. [Exodus 31.] He filled Bezalel and Oholiab with the Spirit of God, with wisdom, understanding, and knowledge, to find out curious works, to work in gold and silver and brass, to carve in wood, to grave in stone, to make the tabernacle of witness, the ark, the mercy seat, the table, the pure candlesticks, the altar of incense, vestments to minister in, and the holy garments for Aaron the priest. Wherefore he himself must needs be full of all wisdom and all understanding. But these things, as they were commanded to them of old law, so we of the new law are not bound to them, because we have no commandment; for, [Hebrews 13.] as Paul writeth unto his nation, “we have an altar, whereof they may not eat which serve in the tabernacle.” The priesthood of the Levites, their sacrifices, and their laws, be disannulled. Christ’s everlasting priesthood hath made an end of all the Levites’ priesthood; yea, and of all other priesthood, save only that which belongeth to all christian men. The oblation of his body once for all upon the altar of the cross, which was a slain sacrifice for our sins, abolisheth all others; and the law of his gospel hath blotted out the law the carnal commandment.

[Malachi maketh nothing for the sacrifice of the mass or popish priesthood.] But our Romans allege the prophet Malachi for the defence of the sacrifice of their mass, and for their popish priesthood; by whom God saith: “I have no pleasure in you; and as for an offering, I will not accept it at your hands. For from the rising of the sun unto the going down of the same, my name is great amongst the gentiles; yea, in every place shall there sacrifice be done, and a clean offering offered up in my name.” [Pighius’s argument.] Albertus Pighius, one of the bishop of Rome’s chief knights, laboureth to prove that this text is meant of the oblation of the mass; whose reasons be these: first, that it cannot be taken for the oblation of Christ’s body on the cross, for God promised here such a sacrifice that should be offered in all places, and of the heathen; that was offered in one place, in Jewry only, and of the Jews. Moreover, it cannot be such a sacrifice as David commended; [Psalm 51.] that a troubled spirit, a broken and a contrite heart, is a sacrifice unto God; for the prophet speaketh here of a clean sacrifice unto God: all that we offer unto God, is spotted, unclean and defiled, as the clothes stained with the flowers of a woman. [Isaiah 64.] The prophet also speaketh of a new sacrifice, that was not before, but should be used among the heathen, and offered only of the priests; but we have the sacrifice that David praiseth, common with them of the old law, and it is be offered of all christian men and women: wherefore must needs be spoken of the mass.

[The answer.] This is Pighius’s reason, yea, the principal argument of all the papists; unto which, I beseech you hear patiently my answer. I intend to write a commentary to Malachi, but I will take it out of God’s word, and I will open scripture with the key. I defend, that Malachi meaneth none other sacrifice, than an oblation of a pure and contrite heart; and I prove it thus: [The sacrifice of thanks is offered in all places.] first, Malachi speaketh of a sacrifice as shall be offered in all places unto God; as undoubtedly, this hath been, and shall be to the world’s end. [A clean sacrifice.] He speaketh also of a clean sacrifice. Is not the oblation of a contrite heart a clean sacrifice? Yea, truly; or else it were not to be offered up unto God, to whom no unclean thing is to be presented. Paul, speaking of this sacrifice, calleth it a holy and an acceptable sacrifice, saying, [Romans 12.] “I beseech you, therefore, brethren, by the mercies of God, that you make your bodies a quick sacrifice, holy and acceptable unto God,” &c. He meaneth not, that we should kill our bodies, slay ourselves; but kill all our carnal lusts, unlawful desires, evil affections in the body; which is a sacrifice of a contrite and humble heart. And whereas Pighius affirmeth against this, that our hearts be unclean, I deny it not: but, nevertheless, God accepteth them as clean, and calleth them so in his word, as by David, saying, [Psalm 51.] “Make me a clean heart, and renew right spirit within me;” and by Christ, [Matthew 5.] “Blessed be the pure in heart, or clean-hearted, for they shall see God.” We read in the Acts, [Acts 11.] when Peter was a-hungred at Cornelius’s house, that the heavens opened, and certain vessels came down to him, as it had been a great sheet knit at four corners, wherein were all manner of four-footed beasts, and that he was bidden to arise and kill: but he would not, saying he did never eat no unclean things: but he was answered, and commanded, not to esteem any thing unclean which God hath cleansed. Even so I say unto Pighius, that seeing Paul, David, and Christ, call it a clean sacrifice, and that God hath purified our hearts, it becometh not him to name it otherwise. For a good man, [Matthew 7.] a good tree, out of the good treasure of his heart bringeth out good fruit.

[A new sacrifice.] But the papists say, that this is no new sacrifice. I affirm that it is; for as much as God saith, [2 Corinthians 5.] “Behold make all things new.” If all things be new, then this a new sacrifice, albeit we have it common with the fathers of the Old Testament. The Scripture useth to call things new, when they be commanded anew; as Christ, commanding his disciples to love one another, before his passion, saith, [John 13.] “I give you a new commandment that ye love another;” and John likewise, [1 John 2.] “Again, a new commandment I write to you.” Not that these commandments were not mentioned before; but that they were so necessary, that it pleased God to renew them again. In which signification, the oblation of a contrite heart may also be called a new sacrifice, and that after the phrase of the holy scripture, although Pighius spurn against it; who, not knowing, or not remembering, this acception of newness, doth falsely affirm, that the sacrifice that Malachi entreateth, only appertaineth unto priests. I trust I sufficiently declared, by the testimonies of God’s word, that a contrite heart is that clean and new sacrifice offered in all places, of which Malachi speaketh.

That the Lord’s supper, which men call the mass, is not a sacrifice for sin, St Paul declareth plainly, saying: Sine sanguinis effusione, &c. “that without shedding of blood no sacrifice can blot out sin.” [The first reason.] If Christ be sacrificed or offered in his supper, for the expiation of sin, his precious and most comfortable blood is shed again, is poured forth again; [Hebrews 9.] “for without bloodshed is no remission.” It must be a bloody sacrifice, not a dry sacrifice, for which sin is pardoned.

“Christ, (saith Paul), by his own blood entered once for all into the holy place, and found eternal redemption:” so that all sin, both that is past, and that which is to come, in the chosen, is and shall be pardoned by his eternal sacrifice, which was offered once for all on the cross. [The second reason.] And sin being forgiven, as the apostle telleth, by the virtue of it, [Hebrews 10.] “there remaineth no more sacrifice for sin,” but only a commemoration and a memorial. For the love of God, and of our own souls, let us keep and use this sacrament and other in the church, as Christ the author of all sacraments commandeth. [The third reason.] He mentioneth no such use, or rather abuse and profanation. That is a sacrament, in which God certifieth us, by some outward and sensible sign, that he giveth unto us somewhat: as, for an example, in baptism there is water, which preacheth unto us remission of sins by Christ’s blood. [No sacrament is a sacrifice.] Now a sacrifice is another thing; for in a sacrifice we give, dedicate, and present some thing unto him. Wherefore the supper of the Lord is no sacrifice for sin, forasmuch as it is a sacrament. Mark this difference, brethren, and be no longer deceived. [The fourth reason.] The parable of the thieves teacheth us, that Christ’s coming hath disannulled all such priesthood as is called sacerdotium; but presbyterium remaineth. [Luke 10. The wounded man.] The priests and Levites pass by, and leave the wounded man, which was robbed going from Jerusalem to Jericho, unhelped, unprovided for. Is not he succoured only of the Samaritan? The wounded man signifieth all mankind, who descended from Jerusalem to Jericho, when he was expulsed out of paradise into this miserable world. [Jerusalem.] For Jerusalem is as much to say as, visio pacis, or, visio perfecta, “a peaceable vision of God,” which man had in paradise. [Thieves.] The thieves that robbed and wounded him were the devils, that enticed him to eat of concupiscence, and robbed him of his understanding, free will, of dominion and lordship over all creatures, of the image of God after which he was made; and made him after the image of the devil himself. The priests, the Levites, were not able to help him, but only the Samaritan; that is, Christ healeth him, and restored him to the image of God again. [The fifth reason.] Read over the fourth, fifth, seventh, ninth, and tenth chapters to the Hebrews, and thou shalt find, that the mark that St Paul shooteth at in these chapters is only to fortify, that all such outward priesthood is taken away.

[The sixth reason.] Moreover, mark what I say unto thee. Read over all the New Testament, and thou shalt not find once this word, sacerdos, “priest,” applied or spoken of any one sort of ministers (as the common sort do use it), but when it referred to the Pharisees, and to such as do appertain without all doubt to the Old Testament. It is referred always to all christian people, which all be sacerdotes through Christ: [Ministers have no sacrifice but common with the laity.] and ministers have no manner of sacrifice, but common with the laity, both men and women; that is say, the sacrifice of thanksgiving, and the quick and lively oblation of their own bodies. The New Testament requireth no other sacrifice. I do not mean, that every man, or woman, may christen, marry, purify women, may loose and bind consciences, may distribute the holy sacrament; but I mean, that popish and outward priesthood is crept into the church of God against the word of God; [Three orders of ministers only.] and I do believe and confess no more orders of ministers but three, that is, deacons, and presbyters, and bishops. These three the Scriptures alloweth, and showed the manner of their creation, and declareth their offices and duties. There be more ministrations, I will not deny; but they may be reduced all to these three. [Seven orders.] The papists make seven orders; ostiaries or porters, readers, acolites, exorcists, subdeacons, deacons, and priests; but neither of the names of five of them, nor that which is meant by the names, nor their creation, nor their offices, be expressed in the Scriptures. And if I would recite the offices that they themselves assign, and their form of creation, I think more would laugh at them than allow them. Some of the doctors write, that there were some so called in the church at their days; but that their offices were such as they describe, they cannot show out of any doctor. They have kept the names, and changed the duties and offices, and have appointed them other duties; as it is plain, namely, in the office of a deacon; and so they do not only rack the Scriptures, but also deprave and corrupt the doctors, to maintain their dreams and fantasies; and by the name of antiquity and fathers they lead us from our Father in heaven.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 9.
God is truth: and, whether it be lawful or honest to lie for any consideration.

God is also full of truth and mercy; of whom David witnesseth, that all his ways, or paths, are mercy and truth. [Psalm 25. Psalm 5. John 14.] He destroyeth all those that forge lies, and delighteth in such as be true, for he is truth itself. [Proverbs 6.] Solomon, among seven things which God hateth, reckoneth lying twice, as that which God most abhorreth; affirming also in another place, that a false witness and lying lips shall not escape punishment. [Merchantman.] There be that think it lawful to lie; as the merchantman, to sell his wares with more advantage; the Priscillianists, who held this opinion, that for a greater advantage lying is not forbidden: to cover their covetousness, and to excuse their daily lying, they make three sorts of lies, jocosum, perniciosum, officiosum, “jesting lies,” “pernicious,” and “officious;” of the which they say two kinds to be lawful, honest, and commendable, bringing these examples: [Nasica. Ennuis. Cicero de Oratore, lib. ii. c. 68.] Nasica, when he came to Ennius the poet’s to speak with him, Ennius, having earnest business, commanded his maid to meet him at the door, and to say that he was not within: who, knowing that her master had bidden her to say so because of his business, departed. Soon after, it fortuned that Ennius came to his house, and, knocking at the door, inquired for him. Nasica, hearing one knock, and perceiving out of a window that it was Ennius, answered with a loud voice, that he was not at home. But Ennius knew his voice, and came in. Then Nasica came unto him, and said, You are impudent; for I believed your maid that you were not at home, and will you not believe me myself? In this example be two lies; one of Ennius’s maid, at her master’s commandment; the other of Nasica, in the way of jest and mirth; which both be defended to be honest. But I tell you all lying is forbidden.

[Sarah. Genesis 18.] Sarah also is alleged; who, when she had laughed, denied it to three men which came unto Abraham: [Abraham.] and he likewise is brought in, for calling his wife his sister. [Genesis 12. Genesis 20. Jacob. Genesis 27.] And Jacob, the patriarch, through the subtlety of lying, stole away his father’s blessing, and the title of inheritance, from his elder brother, Esau, at the counsel of his mother Rebecca. [The midwives. Exodus 1.] The Scripture recordeth also, that God dealt well with the midwives of Egypt, and made them houses, because with a lie they hindered the devilish intent of cruel king Pharaoh, and preserved the babes of the Hebrews from death. How is it true then, that he destroyeth all lying lips? [Acts 5.] Ananias and Sapphira his wife are slain for lying; [Rahab. Joshua 2. Joshua 6. Hebrews 11.] but Rahab the harlot is rewarded, and numbered of St Paul among the faithful, because she by lying saved the messengers or spies of the Israelites from the pursuers of the king of Jericho. [King Jehu. 2 Kings 10.] Jehu, the king of Israel, saying he had a great sacrifice to do unto Baal, gathering his priests from all the coasts of Israel into one temple, murdered them all through his lie, and is not reproved for the same. Wherefore all lying is not forbidden. [Luke 24.] We read of Christ himself, how he feigned that he would go further than the town of Emaus; and the elect vessel, [Acts 22. Acts 23.] St Paul, is not abashed to say he was a citizen of Rome, and born free.

With these examples lying is maintained, deceit and falsehood allowed, and named policy and prudence. But say unto you, ye abuse God’s word, ye rack it, ye make it a nose of wax, ye open it not with the right key, but with a picklock. Name not subtle policy, nor lying jest, or duty. All crafty scoffing, all profitable lying, is damnable.

You bring, for the defence of your leasings, Nasica, Sarah, Abraham, Jacob, the midwives of Egypt, Rahab, Jehu, Paul, and Christ. [The answer.] As for Nasica, his saying was a jest, a merry conceit, and no lie. Jests and merry conceits be no lies, forasmuch as they be uttered not to harm, noy, or hinder any man, but for mirth’s sake. A man may affirm that which is false, and yet make no lie: for to lie is to affirm an untruth with a mind to hurt, endamage, and deceive, some man thereby.

[Abraham lied not. Genesis 20.] Abraham said not to Abimilech “She is not my wife,” but, “She is my sister:” the which was true, for she was his sister by his father, but not by his mother; the daughter of Aran his brother, and consequently of his father; forasmuch as filii filiorum dicuntur etiam filii avorum; the “sons, or daughters, are called also the sons and of the grandfathers.” And so she was Abraham’s sister, because she was his father’s daughter; and she was his father’s daughter, because she was his brother’s daughter. Wherefore he spoke nothing that was false, but he kept that close which was true; saying she was his sister, and not confessing her his wife: [Genesis 26.] the which thing also his son Isaac did afterwards. But this was no lying, to hide the truth, but to affirm that which is false. And otherwise, Sarah lied indeed, and her example is in that point to be eschewed; for many things are written which are not to be followed.

[The saying of Jacob is no lie, but a mystery. Genesis 27.] The story of Jacob is no lie, but a mystery; and a mystery proved true afterwards. When his father asked him, “Who art thou, son?” he answered, “I am Esau, thy eldest son:” whereby nothing else is meant and signified, than that which Christ saith, [Luke 13.] “Ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and yourselves thrust out. And they shall from the east, and west, and north, and south, and sit the kingdom of God. And, behold, they be last which shall be first; and they be first which shall be last.” This thing now is come to pass; for we are [Romans 9.] “his people, which were not his people, and his beloved, which were not beloved.” St Paul nameth this a mystery: [Romans 11.] “I would not this mystery should be hidden from you, brethren, lest ye should be wise in your own conceits; forasmuch as blindness is partly happened in Israel, till the fullness of the gentiles be come in.” Of these places it appeareth, that Jacob’s saying, “I am Esau, thy eldest son,” is as much to say as, “The last shall be first, and the first last;” which is a true saying and no lie, because it is a mystery. For if we count mysteries to be lies, we must count likewise all parables and metaphors, all tropes and figures, to be no less; in which the meaning is to be considered, and not the proper signification of the word. Christ is called a lion [Revelation 5.], a rock [1 Corinthians 10.], a door [John 10.], a lamb [Matthew 13.]. The children of the kingdom are called good seed; and the wicked, tares [John 15.]. The father of heaven is named a husbandman [Luke 22.]; and God’s word a sword, a hammer, a key [Jeremiah 23.]. Man’s life is called a span, a shadow, &c [Psalm 144. Psalm 39.]. These manner of speeches be no lies, but plain demonstrations of hard matters, in easy and common terms. We be taught by the lion, rock, and door, which we know, what Christ is, whom we know not; and by the husbandman, we learn what God the Father is; by the sword, the hammer, the strength of God’s word; by the key, how it is to be expounded; by the span, the shadow, the shortness of man’s life: which be fruitful matters. In semblable manner, in this story we learn of Esau the blindness of the Jews; and of Jacob, the younger, the fullness of the gentiles.

Now, to speak of the midwives of Egypt and of Rahab: God did not reward them for their lie, but for their mercy, because they dealt kindly with his people; for which also he forgave them for their lie, wherein they sinned undoubtedly grievously: for the mouth which lieth killeth the soul. [Exodus 1.] If those midwives had been perfect women, they would have refused that office whereunto Pharaoh appointed them; for it was to murder the infants of the Israelites. [Joshua 2. Joshua 6.] And Rahab had done better, if she had not lied, but answered, “I know where they be, but, because I fear God, I will never show it.” They could have lost nothing by this answer, although they had suffered death therefore. For “blessed be the dead that die in the Lord.” By the other way they got them houses upon the earth; but this way they might have purchased that house, of which it is written: “Blessed be they which dwell in thy house, they shall praise thee evermore.” [Bishop Firmius. Augustin. De Mendacio, lib. i. c. 23. Opera vi. 434. Edit. Paris. 1679–1700.] Stories make mention of one Firmius, bishop of Tagasta, who, making this answer in such a case, lost nought thereby. When the emperor sent his officers to search after a certain man whom he had hidden, he, being inquired for him, said, he would not deny but that he had hidden him, because of lying; but that he would never betray him. For which answer he was grievously pained: but no pain could cause him to disclose where the man was. The emperor, marvelling at his steadfastness, delivered him.

[2 Kings 10.] Jehu in his lying is no more to be followed, than in the sin of Jeroboam the son of Nabat, which made Israel sin with the golden calves in Bethel and Dan. For it is written of him, that “he forced not himself to walk in the law of the Lord God of Israel with all his heart.”

[How Paul was a citizen of Rome.] St Paul made no lie; for he was indeed a citizen of Rome, because his father was free; as at London, the children of freemen be citizens and free.

Now, as concerning our Saviour Jesus Christ, God forbid that we should say he lied, in whose mouth no guile could be found; who speaketh of himself, “I am the way, the truth.” [Luke 24.] His pretending to go further was no lying, but a true meaning; for he went further afterward, when he ascended up into the heaven in the sight of his apostles; which thing only was meant, by his pretending to go further: for it is a mystery. No man therefore can affirm that Christ lied, but he that denieth him to have ascended.

Many false things are feigned, to signify and teach true things: which be no lies; for they be not spoken things true, as things done, but to teach us what we should do: [Luke 16.] as the narration of Lazarus and the rich man; [Luke 15.] the parable of him which had two sons, of the which abode at home with his father, the other went into far countries; [Judges 9.] the parable of trees in the book of Judges, which speak one to another; [Matthew 21.] the parable of the vineyard, [Matthew 25.] of the virgins, [Luke 15.] of ten groats, of the sheep, [Luke 18.] of the unrighteous judge, [Matthew 13.] of mustard seed, [Luke 18.] and of the Pharisee and Publican. If all these be lies, Christ is a great and notable liar, who spoke always in parables to the people; the prophets are liars; yea, all the Scripture is full of lies. Not only the Scripture, but all heathen writers use this manner of teaching; [Horace. Sat. Lib. ii. vi. 80.] as Horace, making the little mouse speak; [Æsop.] and Æsop, giving language to fowls, fishes, and four-footed beasts: and yet not any wise man slandered them at any time of lying. Thus it is evident, that they which maintain lying rack the Scriptures, and open them not with Peter’s key, but with a picklock; and that the examples brought for lying either be no lies, but jests, as Nasica; or mysteries, as Jacob’s, Christ’s; or true sayings, as Abraham’s, Isaac, and Paul; or else, if they be lies, as Ennuis’ maid, Sarah, the midwives, Rahab, Jehu, they are earnestly to be eschewed: [1 John 2.] for no lie is of the truth; and whatsoever is not of the truth, is naught, seeing God is truth.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 10.
God is full of compassion.

He is also full of mercy; letting the sun shine upon good and evil, and sending rain to both sorts. [Psalm 104.] “Thou, most gracious Lord, bringest forth grass and herbs for cattle, and food out of the earth; thou givest us wine to make our hearts glad, and oil to cheer our countenance, and bread to strengthen the heart; thou satisfiest all men’s desires with good things,” and specially of those that be merciful; as the only-begotten Son maketh proclamation in the mountain: [Matthew 5.] “Blessed are the merciful, for they shall receive mercy.” [Psalm 33.] “The earth is full of thy mercies: and it, O Lord, reacheth unto the heaven.” No place is empty of thy mercies.

The Origenists defend, that God’s mercy pierceth into hell, and that all men, the devils also, shall at length be saved, alleging this Scripture, [Psalm 105. Psalm 145.] “His mercy be upon all his works,” and [Ecclesiasticus 18.] “The mercy of God is upon all flesh.” They bring also God’s righteousness in judgement, which they deny to punish sin everlastingly; for then the punishment should be greater than the fault, which is temporal, and hath an end. This is a merciful heresy: but God showeth no mercy against his truth. His truth saith: [Matthew 25.] “Depart from me, ye cursed, into everlasting fire, which is prepared the devil and his angels. No man can here justly say, that everlasting fire is taken for a long fire; albeit the Latin word, eternum, be sometime taken so, pro diuturno; for the Greek is, εις το πυρ το αιωνιον, which word is never taken but for evermore, world without end. [The answer.] As for their argument, that the punishment must be no greater than the fault: I answer, that our least fault deserveth everlasting fire, because it is committed against God, who is everlasting, albeit the fault be begun and ended in time :so that he is more to be considered against whose divine will it is done, than what is done. For the Scripture denieth him the kingdom of heaven, [Matthew 5.] that breaketh one of the least commandments. Doth it not cry, that “in hell there is no redemption:” and, [Psalm 6.] “In death who remembereth thee? And who will give thee thanks in hell?” and “Where the falleth, there it shall lie.” The continuance of hell fire is described notably of Christ, where he commandeth us [Mark 9.] to cut off our hand, our foot, and to pluck out our eye; that is, to prefer heavenly things to our fathers, and mothers, and familiar friends; saying, “If thy hand offend thee, cut him off: it is better for thee to enter into life maimed, than having two hands to go into hell, into fire unquenchable; where their worm dieth not, and the fire never goeth out.” What can be more plainly, more vehemently spoken, of the endless pain of the wicked, than these words, “Into fire unquenchable; where their worm dieth not and the fire never goeth out”? Which terms, in the same place, be repeated twice more afterwards.

[An objection.] If there be no redemption in hell, how is it written in the book of the Kings, [1 Samuel 2.] “Our Lord bringeth folk down into hell, and bringeth them again?” We read also, [Daniel 3.] that Anania, Azaria, and Misael, blessed the Lord for delivering them out of hell, and saving them from the power of death. [Psalm 16. Hell hath three significations.] This word, “hell,” in the first place, doth not signify that which is commonly meant thereby, but a grave or pit that is digged: for the Hebrew word is sheol. [Genesis 42.] “If any evil chance unto my son Benjamin in the land whither you go, you shall bring down mine hoar hairs with sorrow unto hell,” that is, into my grave. In Daniel it signifieth adversity, trouble, and misery; as in many other places.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 11.
God is full of righteousness: and, of the prosperity of evil men, and the affliction of good men.

This endless punishment of the wicked is no derogation to God’s great mercy; but rather a mirror of his righteousness. For as he is merciful, so is he righteous: as the mercy endureth for ever toward the good, so his righteousness endureth no less time toward the evil. David testifieth him to be [Psalm 145.] “just in all his ways and holy in his works.” By his righteousness he hated Cain, Esau, and the thief on the left hand; and by his mercy he loved Abel, Jacob, and him that hung on the right hand. Through these two happened the blindness of the Jews, and the fullness of the gentiles. If he be unrighteous, how shall he judge the world? [Romans 3.] His saints judgements be righteous: he shutteth the unrighteous out of heaven: he rewardeth right dealers: wherefore he himself must needs be a righteous God.

Thou wilt say: “Why then doth he suffer the wicked to prosper; giving them riches, honour, and children? And why doth he punish the godly with poverty, sickness, and all kinds of misery? Why doth he suffer wicked Manasseh to murder cruelly Isaiah? Why doth he let Jeremiah be slain of Apries, Zachariah of the high priests, John the Baptist of Herod, Christ of Pilate? Why doth he suffer the devil to plague the patient man Job with all kind of adversity? Why will he all good men to bear a cross in this world?” St Paul telleth us, [1 Corinthians 11.] “When we are judged, we are chastened of the Lord, lest we be damned with the world.” And, [Psalm 119.] “It is good for me,” said David, “that I have been in trouble, that I may learn thy statutes.” Here two causes be rehearsed, why God layeth affliction, trouble, and the cross, upon the shoulders of his elect; that they may avoid damnation, and learn to keep his commandments; for trouble giveth understanding. “Lord,” saith Isaiah, [Isaiah 28. Isaiah 26.] “in trouble they cry unto thee.” The adversity which they suffer is a lesson unto them. [2 Corinthians 4.] “When the outward man perisheth, the inward is renewed day by day.” Moreover, [Genesis 3.] “God hath set at the entering of the garden of pleasure cherubim, with a fiery sword, moving in and out ,to keep the way to the tree of life;” to which there is no access but by affliction, which is porter; as it is written, “We must enter through much trouble into the kingdom of heaven.” Wherefore, [Proverbs 3.] “God loveth them whom he troubleth; and he scourgeth every son that he receiveth.” [Hebrews 12.] “They that are under no correction, are called bastards, no sons.” Cato, when Pompey was overthrown of valiant Julius Cæsar, began to be angry with God, thinking him partial: but christian men may not do so, knowing adversity to be a token of God’s favour, an occasion of understanding, a cause of amendment. These Scriptures teach us, that God punisheth his elect for their erudition and commodity, not for any unrighteousness; albeit, the holiest man that ever was deserveth a cross in this life. His righteousness impoverisheth us, plagueth us, and condemneth us: and his mercy enricheth us, healeth us, and crowneth us.

[An objection.] But it is written of Jacob and Esau, that “or they were born, or they had done good or evil, God loved the one, and hated the other;” which was contrary to all true judgement. St Paul in the same place, compareth God to a potter, and men to clay. [The answer. Romans 9.] “The potter hath power over the clay, to make, even of one and the same lump, one vessel unto honour and another unto dishonour.” And hath not God power over us, which be but clay, that is naught, the children of wrath, to condemn or to save? The Latin word here declareth more plainly what we be, which is, Ex eodem luto. We be all become dirt by the fall of the first Adam. If he crown dirt, it is his mercy through the second Adam. If he condemn it, he giveth right judgement. Thou wilt say then, [Romans 9.] “Why blameth he us? For who can resist his will?” He made thee not clay, that is, the child of death; but after the image of God, and without sin. Thou art dirt and clay through the sin of Adam, not because of thy creation; for God would have all men saved. [The cause in us not in God.] And why be they not? The cause is not in him, but in us: not that we be able to withstand his will, but because he will save none against their will. He will save all; that is, all that will take it when it is offered them; all that refuse not the salvation of their own souls, as the Israelites did. For Christ saith unto them, that [Matthew 23.] “he would have gathered them together, as the hen gathereth her chickens under her wings, and they would not.” Such be not saved; for God saveth no man against his will. There is, then, no partiality, no unrighteousness with God, whose judgements be unsearchable, but never against justice; above our capacity, but never against equity. Who is able to discuss, why some die old, some young, some in middle age? Why some be poor, some rich, some gentlemen, some lords, some kings, some of a base stock, and other infinite diversities? If these things were necessary to be known, God would have opened them in his Scriptures: but, in that he speaketh not of them, he judgeth them unprofitable for us to know. Let us believe, that God worketh all these things, and that therefore they must needs be right and just, because he is the workman; not searching things above our understandings; but say, with St Paul, “O the deepness of the riches, and wisdom, and knowledge of God! How unsearchable are his judgements, and his ways untraceable! For who hath known the mind of the Lord? Or who was his counsellor?”

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 12.
God is full of compassion.

He is full of all goodness, St James witnessing of him, that [James 1.] “every good gift is from above, and cometh down from the father of light;” that is, father of good men; for they are called light. [Matthew 5.] Vos estis lux mundi, “you are the light of the world.” [1 Corinthians 4.] “What have we, that we have not received?” He is liberal, patient, merciful, wise, strong, constant, equal, faithful, magnifical, affable. Liberal, [James 1,] “giving to all men indifferently, and casting no man in the teeth;” patient, [Romans 2.] “calling us through his long suffering unto repentance;” merciful, [Psalm 103.] “not dealing with us after our sins, nor rewarding us according to our wickedness;” wise, for [Psalm 147.] “of his wisdom,” David saith, “there is no number;” strong, for [Psalm 62.] “he is our buckler, our shield, our strength and defence, the rock of our might, and castle of our health;” constant, [James 1.] “with whom no man can prove any variableness;” equal, for [Romans 2.] “there is no partiality with God;” [Galatians 3.] “there is no Jew neither Gentile, neither bond nor free, neither man nor woman, but all be one in Christ Jesu;” faithful, for [Deuteronomy 7.] “he is a strong God and a faithful; stable in all his words;” magnifical, for [Psalm 145.] “the work the Lord is great, and worthy to be praised;” [Psalm 8.] “the heavens, the sun, and the stars, the waters, and great fishes therein, are the work of thy fingers;” affable, [Matthew 7.] exhorting us continually to ask, knock, and pray unto him; and talking with us most familiarly, first by holy fathers, his and patriarchs; [Hebrews 1.] afterwards by his only begotten Son, Jesus Christ, walking here upon earth, to whom belongeth all power, majesty, rule, and honour. [Luke 18.] We read of a certain ruler, which called Christ “Good master;” asking him what he should do to obtain everlasting life: whom Christ rebuked, saying, “Why callest thou me good? None is good, save God only.” If God only be good, then all goodness is in him.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 13.
God only is immortal; and yet, nevertheless, the minds of men and angels be immortal.

He is without beginning, without ending. How can he have any beginning, of whom all things take their original? How can he have any end, who is of himself, and by no other thing? Heaven and earth perisheth; and all that is in them shall fade away as grass, and as the flower of the field: but our God liveth eternally; who speaketh of himself, [Revelation 1.] “I am Alpha and Omega, the beginning and the ending; which is, which was, and which is to come.” Paul affirmeth [1 Timothy 6.] the same unto his disciple Timothy; giving all honour and rule unto God, “who only hath immortality.”

[How only God is said to be immortal.] If only God have immortality, why doth Christ forbid us to fear men, which slay the body, and cannot slay the soul? How is man formed after the image and similitude of God? How can the immortality of the mind be defended, and of angels? [Angels.] Truly man’s soul is immortal, and yet only God is immortal: for this word, “only,” doth not deny this privilege to other things, as to man’s soul, to the angels; but God is said only to be immortal, as he is said only to be good, and only to forgive sin. [Man’s soul is both mortal and immortal.] Man’s soul is immortal; but clean after another sort than God, who only hath immortality. For the Scripture testifieth of man’s soul, that it dieth, saying, [Matthew 8.] “Suffer the dead to bury their dead;” that is to say, let the dead in soul bury the dead in body. It is troubled with affections, with passions, and subject to mutability. But it so dieth through vice, that it ceaseth not to live in his own nature. It is so mortal, that it is also immortal. Wherefore God is only everlasting, immortal, evermore, who is only immutable. And if this interpretation do not content thee, hear another. [Immortal properly.] That is immortal properly, which is without beginning, without ending. All creatures have a beginning; of the which some nevertheless are called immortal, because they have no ending; as, the angels, man’s soul: but only God is properly immortal, who speaketh of himself, [Revelation 1.] “I am, which is, which was, which is to come.” This belongeth only to God; and to none of his creatures, to none of the works of his fingers: of which, some may truly say, that they be, and are to come; but not, that they were; because once they were not.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 14.
God is the maker of all things: whereof he made them, by whom, and who made the devil: and, of the beginning of sin, and all evil.

In the beginning God made all things: wherefore he hath no beginning; and that which never had beginning, cannot have ending. [The world is the workmanship of the whole Trinity.] When I say, God made all things, I mean, that the Father, the Son, and the Holy Spirit, formed heaven and earth, angels and men, and all other creatures, of nothing. For of the Son it is written, [John 1.] “All things were made by him;” and of the holy Comforter, [Psalm 33.] “By the word of the Lord were the heavens made, and all the hosts of them by the breath of his mouth:” where the Latin is Spiritus. Yea, in the beginning of the book it is written of them both, that they be no creatures. Of the Son: [Christ maker thereof. Genesis 1.] “In the beginning God created heaven and earth:” that is, in Christ. For he answereth the Jews, asking what he was, [In the beginning. John 8.] “I am the beginning which speak unto you;” and inwhose behalf David speaketh, [Psalm 40.] “In the beginning of the book is written of me.” Paul to the Hebrews repeateth the latter text, and expoundeth it of Christ. And, Dixit Deus lux &c. [Genesis 1. God said.] “God said, Be there light:” “Be there a firmament:” “God said, The waters be gathered together:” “God said, Be there lights in the firmament.” This phrase manner of speaking is joined with the creation of every thing. What did God say? What language did he speak? Did he speak Greek, Latin, Italian, French, Spanish, English, or Hebrew? Mark, this was no audible voice, no sounding or transitory noise, coming from the lights; but God said, Be there light, firmament, &c.: that is to say, God made things by his saying, by his word, by his voice; which Christ, as it is written, [John 1.] “In the beginning was the Word;” that is, “In the Father was Christ;” and all things were made by it, and nothing was made without it; as Moses teacheth very well, repeating these words, Deus dixit, “God said,” in the creation of everything. And why is Christ called his Father’s Word? [Why Christ is named a Word. Hebrew 1.] Truly, because he is his image; and no man cometh to the knowledge of the Father, but by the Son. And as we do open, manifest, and declare our minds one to another by our words and communication; so God is disclosed, opened, and discovered by Christ. [John 1.] “No man hath seen God at any time: the only begotten Son, which is in the bosom of the Father, he hath declared him.” In his sermons he is sincerely published, and plainly painted and portrayed. For this cause he is surnamed the saying of God, and an audible and a transitory Word: not properly; but by a metaphor and borrowed speech. And this transitory Word made all things, upholdeth all things, governeth all things.

[The Holy Spirit is maker of the world. Genesis 1.] Now, touching the Holy Spirit, we read in the first chapter of Genesis, Et Spiritus Domini ferebatur, “the Spirit of the Lord was borne upon the waters.” Many do expound by the Spirit, in this text, the wind; but it cannot be taken so, for many causes. First, the wind is the exhalation, or spirit, of the waters; this was the Spirit of God, as the text doth say. Moreover, the wind then was uncreate, unmade. For I think no man will defend, that the wind was made before the first day, which is made after these words. And others do read, [Borne upon the waters, what it is.] for ferebatur super aquas,─fovebat, vel excludebat, aquas, “the Spirit did bring forth or hatch the waters;” and so indeed the word signifieth in the Syrian tongue. Wherefore, “was borne upon the waters,” is no blast of wind, but a metaphor of the hen, and a borrowed speech. The hen is borne of her eggs, and sitteth upon them, and so hatcheth her young; and so the Holy Ghost was borne upon the waters; sat upon them; brought forth and hatched all creatures, which there are called waters. For, as it is written, [Psalm 104.] “When thou lettest thy Spirit go forth, they are made.” [Basil.] Basil, who for his great learning was surnamed magnus, expoundeth this text thus, and saith that his predecessors took it so; [Augustine.] and St Augustine is of the same mind; and [Melancthon.] Philip Melancthon alloweth their interpretation. Thus it is evident, that the universal world is the workmanship the whole Trinity, whose works be inseparable, as they be inseparable, and one almighty, everlasting, invisible, unsearchable God, of one substance and nature, power and majesty, who gathered the waters together as it were in a bottle, who maketh the clouds his chariot and goeth upon the wings of the wind, and who spreadeth out heaven like unto a curtain.

After that he had finished all his works, he beheld them; and, lo, they were exceeding good. Now there be many things not good, unprofitable, unfruitful, perilous; for thorns and thistles prick us; the gout grieveth us; the pocks, the canker consumeth us; the sciatica paineth us; spasms, palsies fevers, noy us; serpents do poison us; flies do bite us; cats do scrat us; fleas do eat us; mountains weary us; snow doth let us; thunders do fear us; the crocodiles do kill our bodies, and the devil our souls.

God made not these things, for all that he made was good; and if he made not these, he made not all things. The earth bringeth forth thorns and thistles, and other venomous herbs not by nature, [Sin the cause of barrenness.] but through the sin of man: unto whom God speaketh, [Genesis 3.] “Because thou hast obeyed the voice of thy wife, and hast eaten of the tree, of which I commanded thee not to eat, cursed be the earth in thy work; in sorrow shalt thou eat thereof all the days of thy life; and it shall bear thorns and thistles unto thee; and thou shalt eat the herbs of the field; in the sweat of thy face shalt thou eat bread.” Before sin, [Genesis 1.] we read not that the earth brought forth thistles, bushes, unfruitful trees; but green grass, fruitful trees, and herbs bearing wholesome seeds.

[The cause of sickness.] The fall of Adam also caused all manner of griefs, pangs, sickness, disease; which then began to torment man, when God had said, “In sorrow shalt thou eat thereof all the days of thy life.” By this word, “sorrow,” all such things be meant and signified. [Why God cursed the earth.] If you ask me, why God suffered the earth to bring forth thorns and unfruitful trees? My answer is, not to pain the earth with them, which feeleth no pain; but to admonish us of our sin; to put us in remembrance of our fault; to be a warning unto us, as often as we see them, to take heed that we sin no more. For if he punish the earth for our sins, how much more will he punish us! Wherefore this memory shall continue until the sting of death, which is sin, be taken away; and until that be brought to pass that is written, [1 Corinthians 15.] “Death is consumed into victory. Death, where is thy sting? Hell, where is thy victory?” By unfruitful trees, he warneth us that we be not unfruitful. For as husbandmen forsake their trees, not dunging, not watering them, when they be barren, but do burn them; even so God ceaseth to pour his blessings upon the unfruitful; for he is a husbandman. Hearken what his only Son saith, whom we are commanded to hear: [John 15.] “I am the true vine, and my father is the husbandman:” “He that abideth not in me, is cast forth as a branch, and is withered; and men gather it, and cast it into the fire, and it burneth.” This fruit we may gather and learn of the unfruitful tree. By sickness, partly he scourgeth us for our sin; partly he tryeth us, and learneth us his will; as it is written: [Ecclesiasticus 27.] “The oven proveth the potter’s vessel; so doth temptation of trouble try righteous men.”

[Who made the serpents, flies, and other like.] Now we are come to those which demand, who made serpents, crocodiles, flies, worms, &c,; of which much harm and no profit cometh. Verily, he who made all things. Although they be hurtful unto us for our disobedience, yet be they exceeding good in their own nature, and profit unto the furnishing of the whole world; no less than the other, which we recount more profitable and precious. If an ignorant man chance to go into a cunning man’s shop, and happen to see many tools there that he knoweth not, he thinketh them either to be unprofitable or not necessary. Even so we, in Almighty God’s shop, which is the world, do judge many things to be naught, because we are ignorant. The crocodile, the little fly, the small flea, have their commodity, albeit we know it not. Our ignorance doth not argue God’s works to be unprofitable. Yea, God’s glory and wonderful power is more marvellous in making the little fly to hear, to taste, and to feel, with a mouth, with legs, with wings, a body, the stomach, the other inward parts, than in an elephant; and more marvellous in a frog, than in a great whale; and in a mouse, than in a mighty horse. If thou come into a rich man’s house, and seest much stuff, thou thinkest all to be to some purpose; and darest thou judge, that God in his house hath made any thing to no purpose? All God’s creatures either be profitable, or hurtful, or not necessary: thank him for the profitable, take heed of the hurtful, and question not, reason not, of things not necessary. For although thy capacity cannot perceive it, [Wisdom 11.] yet God hath made all things in measure, and number, and weight. He made not the devil, for he made him an angel; and he made himself a devil by sinning, when he fell form heaven as lightning. For the devil is as much to say as an accuser and a seducer; of the Greek word diaballo, which signifieth to accuse, to infame, to deceive. God made man, but he made not man evil: so he made him an angel, but not a devil. He made many angels, but they made themselves evil; for no evil cometh of him, as it is written: [Genesis 1.] “He beheld many things, yea, all that he had made; and, lo, they were exceeding good.” But why did he make him an angel, knowing he would become a devil? Why did he make other angels innumerable? Why many thousands of men, women, and children, which he foreseeth shall be damned? Verily, that he might declare himself to be righteous in punishing the ungodly, as he is merciful in rewarding the godly. No man can blame him therefore, but rather magnify his righteousness. He compelleth them not to sin, for which they are damned. Should God, because he foresaw they would be evil, abstain from creating them, which is good? Is it not lawful for him to do what him listeth with his own? [Matthew 20.] Are their eyes evil because he is good? Should he not do well in making them, because they would do ill in offending him? Of this thing seek a further answer in the twelfth of the book of Wisdom [Wisdom 12.]. But let us return from whence we are strayed, albeit these questions are annexed unto our purpose.

The smith is not able to make any thing without iron, nor the carpenter without wood, nor the tailor without cloth, nor the shoemaker without leather, nor the potter without clay: but God, who is almighty, made all things out of nothing. [All things were made of nothing together, and in six days.] Before any thing was, what could there be to make them of, except he would have made them of himself? Jesus, the son of Sirach, saith: [Ecclesiasticus 18.] Qui vivit in æternum creavit omnia simul, “He that liveth for evermore made all things, simul, together:” that is, God made, first, a confused heap, called in Greek chaos, of nothing; and of that heap he formed all things: as it is written, Qui fecisti mundum ex materia informi, [Wisdom 11.] “Who hast formed the world of a confused heap.” He made this heap altogether, where he saith, [Genesis 1.] “In the beginning God created all things, heaven and earth;” for the heap is called there heaven and earth, as afterward also it is called the water; “The spirit of the Lord was borne upon the waters.” So far no time, no order of days, is mentioned. Afterward God, of this heap, in six days, shapeth all things. So that both be true, that God made the world in six days, and that he made all things together. This article of creation is necessary to be known; forasmuch as some deny God to be the maker of the world, and giveth the glory thereof to angels; as the Menandrians, Saturnians, Cerinthians, and also the Nicolaitans; and it is the first article of our creed.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 15.
God ruleth the world after his providence: and how he rested the seventh day.

Others grant God to be maker of all things: but they suppose that, as the shipwright, when he hath made the ship, leaveth it to the mariners, and meddleth no more therewith; and as the carpenter leaveth the house that he hath made; even so God, after he had formed all things, left all his creatures to their own governance, or to the governance of the stars; not ruling the world after his providence, but living in ease and quietness, as the Stoics, Epicures, and divers astrologers; because it is written, that on the seventh day God rested from all his works.

To these I answer, with the prophet David: [Psalm 147.] “God covereth the heaven with clouds, prepareth rain for the earth, maketh the grass to grow upon the mountains, giveth fodder unto the cattle, maketh fast the bars of the gates of Zion, blesseth the children within, maketh peace in our borders, filleth us with the flour of wheat, giveth us snow like wool, scattereth the hoar frost like ashes, casteth forth his ice like morsels, [Psalm 146.] helpeth them to right that sustain wrong, looseth men out of prison, giveth sight to the blind, raiseth up them that are fallen, careth for strangers, defendeth the fatherless, succoureth the widow:” wherefore he is not an idle God. For as the body liveth through the life of the soul, even so the world continueth by God’s governance, who ruleth it as the master doth his servant; without whom it perisheth in the twinkling of an eye. [Psalm 104.] “All things wait upon him to receive food in due season. When he giveth it them, they gather it; when he openeth his hand, they are filled with good things: when he hideth his face, they are sorrowful; if he take away his breath, they die, and are turned again to dust.” The commonwealth of the Israelites teacheth us, how wonderfully God provideth for them that he hath chosen. [Genesis 33.] He preserved Jacob from brother Esau; [Genesis 45. Psalm 105.] he sent Joseph into Egypt, to make provision against the seven dear years. [Exodus 10.] He sent darkness amongst the Egyptians; [Exodus 7.] he turned their waters into blood, and slew their fish. [Psalm 78.] Their lands brought forth frogs, flies, lice, grasshoppers, caterpillars, yea, even in their king’s chambers. [Exodus 12.] He brought them forth of the house of bondage and slavery with silver and gold. [Exodus 14.] He rebuked the sea, and dried it up, and he led them through the deep as in the wilderness. [Exodus 13.] He spread out a cloud to be a covering, [Psalm 105.] and fire to give light in the night season. [Exodus 16.] At their desires came quails, and he filled them with the bread of heaven. He opened the rock of stone, and the waters flowed out, so that rivers came into the wilderness. [Joshua 3.] He dried up the waters of Jordan, that the people might pass over. [Joshua 4.] He overthrew the walls of Jericho, [Joshua 10.] and made the sun to stand still, and the day was lengthened. [Psalm 135. Numbers 21. Deuteronomy 3. Joshua 12.] He slew mighty kings, Sehon, king of the Amorites, and Og, king of Basan, and gave away their land for an heritage. Of which Scriptures it doth consequently follow, that he governeth the world by his providence, and not by the wheel of fortune, or by force of destiny. For if he governed them, he governeth us; [Psalm 24.] seeing the earth is the Lord’s, and all that is therein, the compass of the world, and all that dwell therein.

But some do say, that he governed the Israelites, [1 Peter 2.] the seed of Abraham, the chosen generation; but not the residue of the earth, which he gave up to their own governance. Verily God ruled all, as he is Lord of all. For Paul preacheth to the Athenians, that [Acts 14.] “we live, move, and be in him.” [Acts 17.] He gave them also rain, light, corn, grass; as he himself teacheth Job out of a storm, saying: [Job 38.] “Who divideth the abundance of waters into rivers? Or who maketh a way for the stormy weather, that it watereth and moistureth the dry and barren ground, to make grass grow where nobody dwelleth? Who is the father of rain? Or who hath begotten the drops of our dew? Out of whose womb came the ice? Who hath gendered the coldness of the air, that the waters are as hard as stones, and lie congealed above the deep?” Did he not stir up Pharaoh among the Egyptians, [1 Kings 20.] Benhadad among the Syrians, Shalmaneser among the Assyrians, Nebuchadnezzar among the Babylonians, Darius among the Medes, Artaxerxes among the Parthians, Alexander among the Macedonians, and Vespasian among the Romans? In the book of the Kings, Elijah is commanded to anoint Hazael king of Syria; [1 Kings 19.] Jehu, of Israel; and Elisha to be prophet in his room. Whereby he teacheth us, that he maketh prophets and kings, and taketh away their kingdoms; as it is written, Prop injustitias, et injurias, et diversos dolos, &c. [Ecclesiasticus 10.] “Because of unrighteous dealing, wrong, and divers deceits, kingdoms shall be translated from one to another; for the power of the earth is in the hand of God.”

[An exhortation to kings.] If kings would earnestly believe this, which is God’s own voice, and behold how many kings he deposed in the book of Kings, and for what causes, they would be as earnest to set forth God’s glory, that is, to cause the gospel to be preached through their dominions, and to relieve their poor brethren, which be members of the same body that they be, children of the same father, and heirs of the same kingdom, and that which is done to them is done to Christ, as they have been diligent, politic, yea, rather deceitful, in increasing their revenues, in filling their hutches with gold and silver: they would first seek for the kingdom of God, [Matthew 6.] and then God would be their castle, and cast all other things upon them, or else he is untrue of his promise. One being demanded, how a king might rule safely and assuredly, answered: If he devise good laws, and see them diligently practised. This is a necessary lesson for all princes that will live in quietness, or that will enjoy their crowns with long continuance. And a king ought to be a father to his subjects; not only to the gentlemen, but rather to his poor commons, for they have more need: he is the head of them as well as of the other. What causeth uproars and insurrections sooner than oppression of the poor? Or what provoketh the wrath of God more against them? If I were demanded, how a king might not only pass his time safely, but also all his posterity and offspring continue in possession of the kingdom, I would answer: If he seek the glory of God unfeignedly. For if kingdoms be translated for unrighteousness, they are preserved by righteousness: if promotion come neither from the east nor from the west, but from the king of heaven, the way to attain it, and to maintain and continue it, is to please the king of heaven. The patient man, Job, saith, that Almighty God oftentimes, for the wickedness and sin of the people, suffereth an hypocrite to reign over them. Now I think, that there was never more godly pretence, more outward show of holiness, more dissimulation in rulers, than now is; and this is hypocrisy; and all the people be like the rulers, I warrant you. I would wish that all kings would diligently read over, and earnestly believe, the Chronicle of the kings. There they should find that which is written: [Proverbs 8.] “By me kings do reign.” Cyrus, king of Persia, caused a proclamation to be made throughout his empire, [Ezra 1.] that the Lord God of heaven had given him all the kingdoms of the earth. Is God of less ability now to do these things, than he was? Or is he of less knowledge and understanding?

But to the matter again: if he do not govern the world by his providence, it is either because he cannot and he is not able, or that he will not, or that he is ignorant what is done here. But there is no ignorance with him, to whom all things be naked and manifest; and he lacketh no cunning, for he is almighty, and nothing is impossible to him; and he lacketh no will, for he is full of goodness, mercy and compassion, and promiseth plenty of all good things to the godly, and scarcity to the evil. Wherefore he ruleth all by his providence. He causeth thunder, lightning, hail, frost, snow, darkness, life and death, barrenness and fruitfulness, rain and fair weather, wind, hunger, battle, peace and pestilence; as it is written, [Ecclesiasticus 11.] “Prosperity and adversity, life and death, poverty and riches, come of the Lord.” God sendeth all these things, partly to admonish us of our frailness, partly to punish the ill, and partly to try the good; as I have entreated before. I put case, thou knewest not wherefore he ordained many things; as thou art ignorant why he formed thee a man, and not a woman; an Englishman, and no Italian; were that a just cause deny his providence? Were it not a like thing, as if thou shouldest deny that I would be at London at the beginning of Michaelmas term, because thou knowest not my suit? [God worketh all things to purposes. The dial.] We must think Almighty God to form all things to good purposes, albeit his works surmount our capacities. When thou lookest upon a dial, which declareth how the day passeth away, thou art moved to think that it is made by art, and not by chance. [The globe.] If one would carry a globe into Ireland, whose daily turnings would work the same thing in sun, the moon, and the five moveable stars, which is done in heaven every day and every night; which of them would think, in that wild country, the globe to be made without singular cunning? And do we think, that God governeth the world, the which comprehendeth both the dial and the globe, and the makers of both, by luck and fortune? Are the parts governed by reason, framed by art, finished by cunning, and not the whole? [Cicero, Tusc. Quæst. Lib. i.c. 25.] Or did Archimedes by art counterfeit the movings of heaven, and God not rule the same by his providence? If God do not rule it, there is something more mightier than he, which doth it. But he is almighty, and none is able to compare with him. [Towns. Cities. Realms.] Towns, cities, kingdoms, empires, be governed by counsel; much more the whole. The world is called of wise men the city of all creatures. Wherefore, as Athens, Lacedemon, Venice, Rome, Paris, London, and York, have mayors, aldermen, bailiffs, and constables, to govern them after counsel, even so hath it. But who is able to be mayor or constable thereof, but the highest? Therefore it is only ruled of him.

[An objection answered.] But, you will say, that city is not well governed where vice is maintained, and virtue punished; [Telamon.] as Telamon, who denieth God’s providence because good men be pained, and evil favoured. [Regulus.] Why was Regulus tormented of the Carthaginians? [Cinna.] Why did cruel Cinna kill so many noble men? [Marius.] Why did C. Marius slay the good Quint. Catulus? [Dionysius.] Why did Dionysius, Pisistratus, and Phalaris, put so many to death? [Diogenes.] Diogenes Cynicus was wont to say, [Cicero, De Nat. Deorum, Lib. iii. cap. 32–34.] that Harpalus, a strong thief upon the seas, bare witness against God that he was not mindful of us, because he continued so long. Albeit this objection be partly resolved before, yet I will touch it again, that it may be plentifully confuted; taking an example of St Paul, who unto the Philippians writeth: “It grieveth me not to write one thing oftentimes, for to you it is a sure thing.” If Paul, God’s chosen vessel, to whom he gave no singular grace, thought it needful to write one thing oftentimes; how much more must we think the same of our small understandings and feeble brains, which be less able to paint God’s secrets at one time!

When thou seest one exceeding rich, and unworthy of riches, think not him happy, condemn not God’s providence, judge not all things to go by luck and fortune. [Lazarus.] Remember Lazarus and the rich glutton. The one was cruel, proud, unmerciful, unpitiful, and yet stored with all things: the other humble, meek, full of patience, full of goodness, and yet of notable poverty and sickness. He did not accuse God, deny his providence, complaining with any such words as these: “I have not greatly sinned against God, and yet I am hunger-pined, pained with cold, and punished with sickness; but this evil man liveth in wealth, pleasure, ease and health: how can it be, that God is mindful of us? How is it true, that he governeth the world?” No, truly; he took it patiently: he thought himself worthy of God’s rod. [Luke 16.] Wherefore, he was carried by angels into Abraham’s bosom. The rich man was condemned to hell torments. The prosperity of the evil in this life increaseth their damnation in the other; [Why good men are afflicted.] and the good have adversity in this world, that they be not damned in the world to come. There is a common saying, “The end trieth the deed.” Many thieves in this life live wealthily; many adulterers, many extortioners, many idolaters, many tenderlings, &c. Is this a sufficient cause to deny God’s providence? No, truly. If at the latter day he condemn the good and crown the evil, then say that he was unmindful of us: if not, say he is a righteous God, mindful of both good and ill: for the end teacheth thee no less. If, therefore, thou have affliction in this life, deny not God’s providence; but comfort thyself with the example of Lazarus, of Paul, of Christ. Think, that he punisheth sin in this life, that thou be not damned for it in the other.

But now I will speak of evil rulers. God suffereth evil men to reign over the people, because of their sin and abominable living: as the common saying is. Qualis populus, talis princeps, that is, “like people, like prince.” He scourgeth them with tyrants, because they be a froward and overthwart generation, going astray from him, and starting aside like broken bow. [Judges 3.] The book of the Judges registereth, that God left, to scourge Israel, five lords of the Philistines, and all the Sidonites and Hevites that dwell in mount Lebanon. He stirred against them, when they sinned, Cushan-rishathaim, king of Mesopotamia, and Eglon king of the Moabites, Jabin king of Canaan; [Judges 4.] and he suffered Abimelech, a cruel tyrant,to reign over them. [Judges 9.] Wherefore was Israel so oft sold into the hands of the Egyptians, Chaldees, Assyrians, but for their wickedness? If God spared not his chosen generation, natural branches, and his own house, will he forbear the wild olives? Cinna and Marius, Dionysius and Phalaris, Pisistratus and Harpalus, were rods and scourges, wherewith he scourged the heathen for their idolatry, shameful lusts, and unthankfulness: as Chusan, Eglon, and the Philistines were unto the Israelites. If they would have forsaken their vicious living, and returned unto God, whom they knew of his works, but were unthankful, not glorifying him as God; he would have delivered them from those tyrants by good rulers and magistrates, as he delivered the Israelites from Cushan-rishathaim, king of Mesopotamia, [Judges 3.] by Othniel, the son of Kenaz; [Judges 4.] from Eglon, by Ehud; [Judges 5.] and from Jabin king of Canaan by Barak and Deborah. Wherefore these examples do not deny God’s providence; but prove us to be sinners, and declare his rightful judgements both upon the Jew and gentile. Yea, rather, they do establish and fortify his governance; teaching him to be mindful of all nations, in giving them good kings for their virtue, or cruel tyrants for their vice.

[Diagoras atheos. Cicero de Nat. Deorum. Lib. iii. cap. 37.] Diagoras, he that thought God to be unmindful of men, coming to Samothracia, a friend of his showed him a table, wherein many were painted, which through vows had escaped shipwreck, and were come into the haven; to whom he said: But they are not painted which vowed, and nevertheless were drowned; ascribing their deliverance unto the blindness of fortune, and not unto the goodness of God. Doth Jonah so? Doth Paul so in the Acts, when he and all that were with him were in jeopardy of shipwreck? No, truly. He biddeth them be of good comfort. [Acts 27.] He taketh bread, and giveth thanks unto God, who had promised him by an angel, that an hair should not fall from the head of any of them. It chanced another time, Diagoras sailing upon the sea, that a great flawe of wind arose. The mariners thought that God had sent them a tempest, because they had taken him into the ship; and agreed among themselves to cast him into the seas, thinking that then they would be quiet. But Diagoras desired them to look about; and showing them other ships in no less danger, he asked them, whether Diagoras was in those other ships also: meaning, that tempests come not of God’s providence, but by fortune and luck. How much wiser, and more likely, is the opinion of the noble clerk and most excellent philosopher Cleanthes, [Cleanthes’s four reasons.] who fortifieth God’s providence with four reasons! One is, because he foreseeth all things. The second, forasmuch as he giveth plenty and scarcity, cold and heat, corn, increase of cattle, and infinite other. The third, because he feareth us with thunder bolts; poureth down showers, hail, snow; causeth plagues, earthquakes, and blazing stars. The fourth, and greatest, is the constant turnings of heaven; the marvellous journeys of the sun, the moon, and the stars; the glorious fairness of them; the comely order of all things.

Who entering into a school where he seeth all things be done in order, will not think it to be governed by some wise schoolmaster? If the school cannot keep a good order without a wise schoolmaster, much less the world, which comprehendeth all schools and schoolmasters. But who is able to be schoolmaster over all creatures, but God only? [An induction.] Wherefore, he ruleth them by his providence, as the schoolmaster doth his scholars. [A house.] Is not that house best governed, best stored with all things necessary, which is ruled by counsel? [An army.] Is not that army in better case, which hath a wise and politic captain, than that which hath a rash and foolish? [A ship.] The ship likewise, that hath a singular cunning master, goeth safely and assuredly. But nothing is better ruled than the world, in which the house, the army, and ship, be contained; which, of the comely order and great beauty that is in it, is called of Greeks Κόσμος, and of the Latinists Mundus. If we will search the holy Scriptures, which bear witness of God, we shall find that he governeth the whole world; not as kings do their realms, mindful of weighty matters, and unmindful of small; but, that he is mindful both of great and small. The raven, the stork, the owl, the pelican, the kite, the sparrow, the little wren, the quail, the dove, the swallow, all four-footed beasts, are preserved by his providence. [Genesis 7.] Did not all manner of creatures enter into the ark by couples, at his commandment, and were saved from drowning? [Job 38.] “Doth not he purvey meat for the raven, when his young flicker about him?” Did not they, at his commandment, [1 Kings 17.] “bring bread and flesh to Elijah beside the brook Kerith?” [Luke 12.] “Five sparrows are sold for a farthing; and yet none of them be forgotten of him.” He fed his heritage with quails. [Exodus 16.] He giveth pelicans, storks, kites, possession in the court of this world. [Job 38.] He feedeth the lions’ whelps in their dens, and lurking in their couches. [Daniel 6.] He shut their mouths that they should not hurt his servant Daniel. [Matthew 10.] Yea, he numbereth the hairs of our head, and clotheth the lilies of the field.

[Against fate, destiny, or the influence of the stars.] I cannot here but somewhat rebuke such as curiously marketh their birth-day and birth-star; as if their life and doings were governed of necessity by the influence and moving of the stars. They teach, that there is such a pith and efficacy in the signifier circle, called of the Greeks Zodiacos, that every part thereof hath a several and vehement operation; the which virtue is sundry and divers through the seven moveable stars. By it they will all things to be ruled, and specially man, whose head, as they say, is governed by Aries, the neck by Taurus, the shoulders by Gemini, and his feet by Pisces; which be signs in heaven, so named of the similitude of those things that they signify in earth: supposing Almighty God, as one tired with six days’ labour, the seventh day to work no more. And if one be born under Aries, they promise him that he shall be rich and wealthy; because wethers be profitable beasts, rendering to their masters every year a good fleece. If thou were born under Taurus, they say thou shalt be a servant, a slave, a drudge, and an underling, all thy life; for so much as this beast is yoked in ploughs and carts, and set to all drudgery. And if thou wert born under Scorpius, they tell thee thou shalt be a murderer, a thief, a blasphemer; because the scorpion is full of deadly poison; deducing the causes of governance in heaven of the properties of beasts in earth. This opinion hath caused much idolatry, and giving the glory, belonging only to God, to the works of his fingers. For when men persuaded themselves that all things were governed by stars, they worshipped the sun, the moon, and the other moveable and unmoveable stars: and thinking that riches come from them, they have not prayed unto God, of whom only all good gifts are to be desired. The first chapter of Genesis witnesseth, wherefore they are formed and created: not to rule man’s life violently; not to govern us, as the tyrant doth his commons; but Ut sint in signa, et tempora, et dies, et annos &c. [Genesis 1.] “To be for signs, and seasons, days, and years; to shine upon the earth, and to divide light from darkness.”

Many would excuse their vicious living by the influences and virtue of the stars, saying that they constrain them unto sin; as the servant of Zeno the philosopher blamed his master for striking him, because, as he said, the compelled him to sin. If our birth-star cause us to sin, and to do that is honest, wherefore should we be blamed when we do ill, or praised when we do well; seeing it is our nature and fatal destiny to do both, and not in our power to do otherwise? Who blameth the sun, because he burneth the grass of the field, making it unwholesome for cattle? Who praiseth the water for quenching of men’s thirst, or the sun for warming them? Because they cannot do otherwise, they are neither praised nor blamed. And shall we be blamed, or praised, for that which is not in our power? [Luke 10.] If Christ, the lively image of the Father, praised Mary Magdalene justly for choosing the better part, [John 11.] for pouring a box of precious ointment upon him before his burial; [Mark 8.] if he justly reproved Peter for counselling him not to come at Jerusalem, [John 18.] and for using the temporal sword against the servant of the high priest’s; this is an untrue doctrine, which taketh away both praise and dispraise. We read in the scripture, [Mark 9.] that God hath prepared unspeakable torments for such as break his commandments. Wherefore doth he so, if destiny compel them to sin? If thou be accused before an officer of murder, and layest for thyself that thou hast done it against thy will, if thou can prove it, thou art discharged. If the hangman of Calais put a man to death at the commandment of an officer, he is not blamed therefore. Yea, mine enemy will forgive me, if I hurt him against my will. And will Almighty God punish us so grievously, for breaking his commandments through fate and destiny?

You justices, sheriffs, bailiffs, and constables, why presume ye to punish evil doers? If a thief come before you, he is not to be blamed, but his destiny. If an an adulterer, an idolator, an extortioner, you can lay nothing to his charge, but to the stars, which cause him to be naught, will he, nill he. No man escapeth punishment by laying of destiny for him. No officer will accept this answer of an evil doer. No master will allow his servant laying this him, nor the mistress her maid, nor the schoolmaster his disciple, nor the merchantman his prentice. Whereof it evident that all men condemn this damnable opinion, by natural reason, in their deeds, albeit the words of some sound to the contrary.

If we think all things to be governed by destiny, we must needs agree to the Libertines, [Libertines.] which make no difference between good and bad, between right and wrong, between light and darkness; but defend all things to be lawful and honest, calling notable vices vocations commanded of God: if they spy a thief, they blame him not, but exhort him to continue in his vocation: they bid the bawd, the strong whore, apply their vocations: for St Paul saith, [1 Corinthians 6.] all things be lawful unto him; if unto him, to us. They ground this doctrine of the regeneration; the which, they say, is a full recoverance by Christ of that which we lost by Adam. He before his fall knew no difference between good and ill; [Genesis 3.] but fell by knowledge of good and evil. Now, they say, that Christ hath taken away evil; and, therefore, all that we do is good. [1 John 3.] For “he that is born of him sinneth not, because his seed remaineth in him, and he cannot sin. Whosoever sinneth, hath not seen him, neither hath known him.” Wherefore, they that will be the sons and children of God, must be like unto children, which neither know nor do neither good nor ill: [Luke 18.] for the kingdom of God belongeth unto such. [Matthew 19.] Doth not fate and destiny teach the same? Nothing is good nor bad, except it be voluntary; nothing is to be praised or dispraised, nothing is to be punished or recompensed. It taketh away all laws, statutes, acts, proclamations; for all men be born to obey them or to break them: if to obey them, they need not; if to break them, they profit not. But thou wilt answer: It is profitable that acts be put forth, that such as be disobedient escape not unpunished. O cruel destiny! Which both causeth us to do evil, and punisheth us therefore. Is it not a like thing, as if a man should throw thee down headlong from the top of Paul’s steeple, and, after finding thee alive, would all-to beat thee therefore? I would fain learn, whether all men and women in the time [Genesis 7.] of the holy man Noah, and [Exodus 14.] the host of Pharaoh which pursued the Israelites, had one fate and destiny. They were destroyed with one kind of punishment. I would know, [Genesis 19.] whether all the Sodomits and Gomorrians were born under one planet, which all at one time, and after one fashion, were consumed with fire falling from heaven.

[Exodus 32.] The idolatrers, which worshipped the golden calf, were slain therefore. The earth opened her mouth, [Numbers 16.] and swallowed Korah, Dathan, and Abiram, and all their adherents, for their rebellion and insurrection against Moses, their head and ruler. If all things were governed by the stars, these men should have had divers punishments, because their destinies were unlike. Who knoweth not, that there have been divers excellent in many faculties and sciences, and that many were born at the same time with them? For at all times an infinite number are born, and yet we have none like Homer, in poetry; like Samson, in strength; like Aristotle, in philosophy; like Solomon, in wisdom; like Apelles, in painting; like Euclid, in geometry; like Tully, in eloquence. Were none born under the same constellation that our Saviour Christ was? [Matthew 2.] It is likely, that both some of those babes which Herod murdered were born at the same time, and also divers in other regions. [Anaxarchus.] Stories make relation, that Anaxarchus, a noble philosopher, was trussed in a football and spurned to death, at the commandment of a cruel king. If it had been his destiny, it would have chanced as well to other born under the same star.

[Why a star appeared a the birth of Christ.] But you will say: If the stars do not govern us, why did such a notable star appear when Christ was born? A star governed his nativity; for the wise men say, Vidimus enim stellam ejus in oriente &c. [Matthew 2.] “We have seen his star in the east.” Truly, that star was none of the moveable or unmoveable stars; but a new star, in a new and marvellous case, never seen before nor afterward. As we read in the chronicles of many wonders which happened, commonly before great battles and conquests, as in the time of P. Crassus and L. Scævola, milk rained from heaven; [Cicero, de Div. 97, 98.] in the time of L. Domitius and C. Cœlius, a maid was born with two heads, four hands, and four feet; and in the time of M. Antony, and P. Dolabella, there was seen a great blazing star and a trinity of suns; even so at birth Christ’s birth, which was wonderful, appeared this star: who, as touching his divinity, had no mother; and, concerning his humanity, was born without a father. The wise men which, moved by this star, came to seek after Christ, signify the wisdom of man; which in matters of religion is foolishness. Wherefore God, of his infinite mercy, opened the incarnation of his Son by this star; and therewith stirred the wise to offer unto him aurum, thus, et myrrham, [Matthew 2.] “gold, frankincense, and myrrh.” By gold, is signified that he is a king; by frankincense, that he is God; and by myrrh, that he is man. If God had not opened it unto them, they could never have known his incarnation: the which St Paul calleth mysterium absconditum a seculis, [Colossians 1.] “a mystery hid since the world begun, and since the beginning of generations; but now it is opened to his saints, to whom God would make known the glorious riches of his goodness.” For this cause the star appeared, and not to govern all the doings of our Saviour Christ violently. [Psalm 8.] All things be cast under his feet, and he made the stars; therefore he is not subject to the stars. But because heavenly matters surmount our capacities, his coming into this world was declared unto the Jews by the patriarchs, prophets, shepherds, and the holy word of God, and unto the gentiles by this star and his apostles: which star went before the wise and prudent men, till it came and stood over the place where Christ was. What wise man will impute all that Christ did afterward to this star? Which, after it had brought the wise men unto him, appeared no more. Do our birth-stars cease to appear after a certain space? Do they stand over the place where we be born, or do they leave their accustomed circuit? Wherefore it is evident, that this star was ordained to preach Christ, and not for fate and destiny; to serve him, and not to force him who cannot be forced; for he worketh what he will in heaven and earth, and all the world is his workmanship. [Three opinions touching this star.] Many doubt whether this star were a true star, or an angel, or the Holy Ghost. I leave every man in this matter to his own judgement, so that his verdict disagree not with the Scripture, but edify and instruct the hearer. Nevertheless, I will talk my simple fantasy therein.

If it were a very star, why did he leave his accustomed progress? Or how could he be a guide unto the wise men between Bethlehem and Jerusalem, being placed with the other stars in the firmament of heaven? We read, [Joshua 10.] that the sun stood under Joshua, and [2 Kings 20.] went backward under Hezekiah; but never of no star that left his ordained circuit, and wandered as one that loseth his way. [Angels appear in divers shapes.] Peradventure an angel appeared unto the wise men, in the likeness of a star; for they appear in divers likenesses and shapes. At mount Horeb [Exodus 3.] an angel spoke unto Moses out of a bush, in the likeness of fire; [Joshua 5.] and at Galgal, to Joshua the son of Nun, like a man of arms. [2 Kings 2.] Elijah is carried up to heaven in a chariot of fire, and with horses of fire. The chariot and the horse be the angels of God; which be ministering spirits, accomplishing all his commandments. [Genesis 18.] The angels appear unto Abraham and Lot like three wayfaring men. [Judges 13.] Manoah and his wife saw an angel talking with them, as he had been a prophet. So it may well be, that an angel, in the similitude of a star, was a guide to the wise men. For angels are called stars in the Scriptures, as in the Revelation of John, Stellæ septem ecclesiarum angeli, [Revelation 1.] “The seven stars are the angels of the seven congregations.” Others think, that this star was neither angel, nor a material star, but the Holy Spirit, which opened the incarnation of Christ both unto the Jews and to the gentiles; but unto the Jes int he likeness of a dove, and to the gentiles in the shape and similitude of a star; of which Balaam, an astronomer, prophesied long before, Orietur stella ex Jacob, [Numbers 24.] “There shall come a star of Jacob;” that is, a shining light of the Holy Ghost, the which shall lead the heathen to the knowledge of Christ in the likeness of a star, [Acts 2.] as he fell upon the apostles in the shape of fire.

This much I have spoken of the star that appeared at the nativity of Christ, because many by it would prove fate and destiny. But what is fate and destiny? [What fate is.] A steadfast and immutable order of causes, whereby all things chance of necessity; called in Greek είμαρμένη. True it is, nothing is done without a cause; but yet many things are done without any necessary cause. [Perfect causes.] For some causes be perfect, and some again be imperfect. Fire causeth heat perfectly, and water cold. [Imperfect.] But surfeiting causeth sickness, a wound causeth death, study causeth learning, imperfectly: for a man may surfeit, be wounded, and apply his study, and yet neither be sick, needy, nor learned. If all causes were necessary, if they were, yet I would deny all things to be ruled by necessity, by fate and destiny; for Almighty God worketh what he will in them. [Exodus 3.] He appeared unto Moses out of a bush in a flame of fire, and yet the consumed not. [Daniel 3.] He commanded the fire not to hurt Shadrach, Meshach and Abednego; and saved them harmless from the hot burning oven. Did necessity, or fate and destiny, make Sarah and Elizabeth [Genesis 17 & Luke 1.], which were barren and past children, fruitful? [Numbers 17.] Did destiny make Aaron’s rod bud, [Joshua 10.] the sun to go backward, [Matthew 1. Matthew 8 & 9.] a maid to conceive, the blind to see, the deaf to hear, the dead to arise? If Almighty God did all those things, he leaveth not his creatures to their own governance, but ruleth them at his pleasure.

[Whether a man may lengthen or shorten his own life.] If we be governed by destiny, our life cannot be lengthened nor shortened; for destiny is immutable. Solomon witnesseth of God, that he doth lengthen the life of his, and shorten the life of the wicked, saying, [Proverbs 10.] “The fear of the Lord maketh a long life, but the years of the ungodly shall be shortened.” There be many examples of this in the Bible. The prophet Isaiah commandeth king Hezekiah to [2 Kings 20.] “put his household in an order, because he should die out of hand, and not live:” and yet, at his earnest request, God lengthened his life fifteen years. [2 Kings 4.] We read how Elisha the prophet lengthened the years of the son of a Shunammite, a rich woman, restoring him to life. [Luke 7. John 11.] Our Saviour Christ lengthened the life of the only begotten son of a widow at the city Nain; likewise of Jairus’s daughter, and of Lazarus. [Acts 9. Acts 20.] Peter lengthened the life of Dorcas, and Paul of Eutychus. Away therefore with destiny, unless we will deny the resurrection of many. Yea, the physician lengtheneth the life of the patient, whiles he healeth his infirmity. Did not Christ lengthen the days of many, which he made whole from all disease?

But thou wilt say, I myself cannot lengthen my days. [Matthew 19.] If thou can honour thy father and mother, thou mayest lengthen thy life; for that causeth long life; as it is written, [Exodus 20.] “Honour thy father and mother, that thou mayest live long upon the earth.” If thou canst keep the commandments of Almighty God, thou mayest increase thy days; [Proverbs 3.] for they prolong the days and years of thy life, and bring peace. If thou canst find wisdom, thou mayest prolong thy life; for “upon her right hand is long life, and upon her left hand is riches and honour.” Thou wilt deny that we be able to do these things. We be able by God, by his help and grace, by privilege, not by our own strength and nature; who sent his Son unto us, to make us able to accomplish his commandments. Is it in the physician to lengthen our lives, and not in us? Thou wilt not deny but that we may shorten our time; for it is in our own power to do that is ill, which maketh short life, as David witnesseth, Viri sanguinum et impii non dimidiabunt dies suos, [Psalm 55.] “The blood-thirsty and ungodly shall not live half their days.” I ask thee, whether the ungodly may become good, and keepers of God’s commandments. If they cannot, why are they punished? If they can, they can prolong their time. For the keeping of his commandments giveth long life, as is proved before sufficiently. I heard a man once move this question, whether a man might kill himself: of whom I asked, whether a man might do evil. If he might do evil, I said, he might do that.

But Job saith, [Job 14.] “The days of man be short. The number of his months are known only unto thee.” If he know the number of our months, we cannot go beyond them, nor shorten them; for God is not deceived. He knew likewise that Abel would be his servant, and that Cain would be a murderer: that Paul would be a faithful minister, and thatJudas Iscariot would prove a false traitor. And yet they might have been otherwise. For a vessel of gold may become a vessel of wood, a vessel of silver may become a vessel of earth, a vessel of honour may be a vessel unto dishonour. The first Adam was made a vessel unto honour, and all his offspring in him: but after he had tasted of the apple that was forbidden him, he was no longer a vessel unto honour, but the child of death, that is, a vessel of God’s wrath and of dishonour; and all his posterity likewise, for they sinned in him. But the second Adam hath made us all again vessels holiness, of sanctification; washing our sins with hyssop, that is, with his precious blood, and offering his most sweet flesh upon the altar of the cross once for all. Wherefore St Paul crieth, Si quis emundarerit se ab istis, erit vas in honorem, [2 Timothy 2.] “If a man purge himself from such, that is, from sin, he shall be a vessel sanctified unto honour, meet for the Lord, and prepared unto all good works.” [God’s foreknowledge is no cause of things.] God, I say, knew before, what Abel and Cain, what Paul and Judas, what all mankind would do; and yet they might have done otherwise: for else he could not reward the godly, nor punish the ungodly. Even so he foreseeth the time of our life; and yet we may prolong and shorten the same. I put a case: I know that thou wilt dine tomorrow in St John’s college at Cambridge, and that thou wilt sup the next day at Rickmansworth; albeit I know this before, I am not the cause thereof. Even so God’s foreknowledge causeth neither long life nor short albeit nothing be unknown to him. The saying of Job, of which they gather that he hath appointed us our bounds, and that we cannot go beyond them, maketh nothing for the contrary, if it be truly taken. For without God we cannot lengthen our time; forsomuch as [Acts 17] “we live, move, and be in him,” and long life is his gift: but by his help we may, by whom many have prolonged their days. [Hezekiah. Isaiah 38.] Hezekiah by earnest prayer obtained fifteen years, but at the hand of Almighty God, who is the giver of all good gifts, and without whom we can enjoy no good thing. He would not believe that he should recover, because the Lord had spoken it that he should die straightways; wherefore God used a marvellous sign to persuade him. [2 Kings 20.] “He brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz.” This sign was given, not only for him, but for as many as bear like opinion, thinking that their life cannot be shortened nor prolonged. If there be not a certain time appointed, you will ask me why our Saviour Christ saith, [John 2.] “Mine hour is not yet come;” and, [John 8. John 11.] “There be twelve hours in the day.” Christ meaneth not an hour prefixed by fate and destiny, but an hour of his own will, in which he suffered himself to be betrayed and robbed of his life; as he witnesseth of himself: [John 10.] “No man taketh it from me, but I put it away of myself. I have power to put it from me, and have power to take it again.”

What thing is more contrary to God, than fate and destiny? God saith: [Isaiah 1.] “If you will, you shall hearken unto me, you shall eat the fruits of the earth; but if you will not, nor hear me, the sword shall devour you: the mouth of the Lord speaketh thus.” God leaveth in our power to will and to nill, to take and to forsake. But destiny saith: “Thou canst not avoid [Lachesis.] Lachesis, thou canst not disappoint [Clotho.] Clotho, albeit thou would never so earnestly, albeit thou strive continually.” God saith: [Ecclesiasticus 15.] “I have set before thee fire and water, life and death; stretch thy hand to which thou wilt.” But destiny saith: “It is not in thee to stretch forth thy hand; for thou art governed, thou art led, and forced by the influence of the stars.” Experience doth teach us that this is false; for destiny doth not change, and yet many things are changed. [Abraham.] Abraham first was an idolater; but afterward, being justified by faith, he became the servant of God. [Zaccheus.] Zaccheus also forsook his sinful living, and walked after the spirit. [Paul.] St Paul first was a cruel enemy to God’s word; but after he became a chosen vessel, and an earnest preacher of the same. If these things chanced by destiny, then destiny was altered; and destiny is not destiny which is immutable. [Plin. Hist. Nat. Lib. xiv. c. 13.] Among the ancient Romans women were for bidden to drink wine; but now they gull it in continually. Is destiny changed? [Astronomers banished.] Many cities banish astronomers, and punish such as teach necessity. If necessity govern all things, it causeth also this. If it do so, then destiny is against itself. [Crassus. Plin. Hist. Nat. Lib. vii. c. 19.] We read that Crassus was called Agelastus, because he laughed but once in all his life. [Brutus. Dion. Halicar. Antiq. Rom. Lib. iv. c. 68.] Junius was named Brutus, because he feigned folly for the safeguard his life. [Samatius.] In the time of Constantine, one Samatius feigned himself to be a fool thirty years, to be in the presence of emperor. What rule beareth destiny, when every man did what he would? Truly, free will denieth that she hath anything ado with man. [Twins.] If she govern man, why have twins unlike fortune? [Procles. Eurysthenes.] Procles and Eurysthenes, two kings of the Lacedemonians, were born both at one burthen, and yet they had several fortunes; for Procles was both of shorter life, and more famous memory. If thou delight in examples of Scripture, [Genesis 25.] the notable birth of Jacob and Esau doth confute destiny, and destroy the influence of the stars; for they were born both at one time, in one place, of one woman, by one man; and yet they were as unlike as fire and water, as light and darkness, as black and white. [Genesis 28.] So were Perez and Zerah, two twins; also the children of Judah by his daughter Tamar. These examples declare destiny, and the influence of the stars, to be but a fable. Yea, they fortify God’s providence; teaching him to be a giver of divers graces, unlike fortunes, and several blessings. I grant, that an astronomer may tell, by the observation of the stars, to what occupation, to what estate of life, every man is most feat, most apt by nature. But that he can tell man’s fortune by any of his art or cunning, I deny utterly. For our life is not ruled by the moving of the stars, but by God’s providence, who worketh all things in heaven and earth.

How then is that true, which is written in the book of Generation, Complexit Deus die septimo opus suum, et requievit ab universo opere, &c. [Genesis 2.] “He finished and he rested the seventh day from all his works”? [How God is said to have rested the seventh day. Genesis 2.] God rested the seventh day from the works of creation; from forming of new creatures, but not from governing of them.

The carpenter, after he hath finished the house, meddleth no more therewith. If God should do so, all creatures would perish. If man’s body can live without quickening of the soul, the world may continue without his providence. For he is that to the world that the soul is to the body; and more necessary to the governance of it, than the soul to the governance of the body; forasmuch as he is the maker both of soul and body. Thou must not imagine that God was weary with six days’ labour, because he is said to have rested the seventh day; who made all things, and governeth them without labour, and rested without weariness. For resting signifieth ending. In the seventh day God rested from all his works: that is, he ended, he finished the creation of the world. Why then doth not the Scripture say he ended all his works, but that he rested from them? Truly, not without an urgent cause. For God is said to have rested from all his works, which he made exceeding good; for because he will give us rest and quietness from our travail, if we will do all good works, as he made all things exceeding good. This phrase of speaking is used much in the Scripture; as of the apostle: [Romans 8.] “We know not what to desire as we ought;” Spiritus intercedit pro nobis gemitibus inenarrabilibus, “but the Spirit maketh intercession mightily for us, with groanings which cannot be expressed with tongue.” The Holy Ghost doth not groan, but maketh us to groan, and lament our sins; nor make intercession, but stirreth us unto prayer. Moses useth the same manner of speaking unto the Israelites, saying: [Deuteronomy 13.] “The Lord your God tempteth you, to know whether you love him.” God doth not tempt his, to know any thing thereby, who knoweth all things; but to make them to know how much they love him. He crieth unto Abraham, [Genesis 22.] “Now I know that thou fearest God, in that thou hast not spared thine only son for my sake:” that is, I have made thee to know. So he is said to have rested, because he will make us to rest with him in glory, if we endeavour ourselves to follow him in goodness, who made nothing but it was good. Wherefore this resting of God doth rather establish his providence, than make against it; declaring him to be mindful of good men, and to have prepared them a resting place where they shall behold his glorious countenance evermore. For he is called in Latin Deus, in Greelk θεός, άπό, τοΰ, θέειν, which word signifieth to run; because he hasteth unto every place, to govern and order all creatures.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 16.
God only knoweth all things.

As we be sufficiently taught, [Wisdom 19.] that God is the worker all things; so, if we search the Scriptures, we shall that he only knoweth all things, and is ignorant of nothing; as Jesus the Son of Sirach witnesseth, [Ecclesiasticus 43.] “The Lord knoweth all science.” [Wisdom 9.] “The knowledge of men is imperfect, and increaseth by diligence; for the mortal and corruptible body is heavy unto the soul, and our earthly mansion keepeth down understanding; so that we cannot perfectly judge of earthly things, much less of heavenly matters.” Angels have a more plentiful knowledge than we, [Mark 13.] and yet they be ignorant of many things, as of the last day and hour, which the Father knoweth only. [1 Kings 2.] But God knoweth all things perfectly; who is the Lord of knowledge; [Wisdom 8.] “whose wisdom can tell things that are past, and discern things to come.” The works of all flesh are before him, and there is nothing hid from his eyes. [Ecclesiasticus 42.] “His wisdom knoweth the subtlety of words, and can expound dark sentences.” “He seeketh out the ground of the heart, and understandeth all imagination.

No thought may escape him, neither may any word be hid from him.” He called unto Adam, and said unto him, Adam, ubi es, [Genesis 3.] “where art thou?” ─ not because he was ignorant, but to teach him what he had lost, and to move him unto earnest repentance for his sin. After like sort he asketh Cain, [Genesis 4.] “Where is Abel thy brother?” ─ not for to learn that he knew not, but for to punish and dismay him. The Scripture telleth, that penituit Deum quod hominem fecisset in terra: [How God is said to repent. Genesis 4.] “God repented that he had made man upon the earth, and sorrowed in his heart;” who repenteth also [1 Samuel 15.] of making Saul king of the Israelites. He is said to repent, not that he is ignorant of all things to come, who foresaw that Saul and all mankind would become abominable; but, when we change and go astray from him, or return to him, and are either punished for our sin, or rewarded of his mercy. After the first sort, he repented of making mankind; of making disobedient Saul king; and of the choosing of the Jews, who once were the people of God, and now the members of antichrist. After the other sort, the heathen are become the worshippers of God, through the favourable regard of Jesus Christ; which once were the sons of wrath, and the sheep going astray. Through it, the traitor Judas lost his apostleship, and is justly damned in hell; and the thief, after great robbery, is delivered from the cross, and mercifully crowned in paradise. This change from good to ill, or from ill to good, which is done by the secret and most rightful judgements of Almighty God, in the Scripture is called his repentance; and the change is in us, and not in him. David, a man according to God’s heart’s desire, witnesseth of him, saying: [Psalm 22.] “The generation which is to come shall be told to the Lord, they shall tell his righteousness.” He doth not say: The Lord shall be told to the generation; but, “the generation to the Lord.” Of which words we cannot gather that anything is told God whereof he is ignorant, that he may know it; but that he is told that which he knoweth already; as the angels tell unto him our prayers and alms deeds, and as we show God our griefs, and what we desire, in our prayers. Raphael, one of the seven angels that stand before God, saith unto Tobit, [Tobit 12.] “I have offered thy prayer before the Lord:” whereby is meant, [Hebrews 1.] that they be ministering spirits for their sakes which shall be heirs of salvation; not, that God learneth our need by them, [Matthew 6.] who knoweth what is necessary for us, before we ask it of him. Nevertheless, he willeth us to ask, that we may receive; as it is written, [Matthew 7. Luke 11.] “Ask, and it shall be given you. Every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.”

After this sort St Paul is to be taken, saying, Petitiones vestræ innotescant apud Deum, [Philippians 4. Colossians 4.] “Let your requests be known unto God.” Why dost thou marvel, that God is showed that he knoweth; seeing that men oftentimes are told of others, that which they knew before? If thou mislike this exposition, hear another. These words, “The generation to come shall be told the Lord,” be as much to say as, “The Lord shall be praised in it.” For, “To tell unto the Lord,” is to praise, knowledge, and magnify him; as, “To live unto the Lord,” “To eat unto the Lord.” St Paul expoundeth “eating to the Lord,” to be giving of thanks, and praising him when thou eatest, saying: [Romans 14.] “He that eateth, doth it to the Lord, for he giveth God thanks.” If doing to the Lord be giving of thanks, as St Paul declareth, saying, “He doth it to the Lord, for he giveth thanks;” then of necessity, telling to the Lord is thanking of him, forasmuch as all telling is doing.

We read of the Son of God, in the Revelation of John, that [Revelation 19.] “He hath eyes like the flame of fire, and on his head many crowns, and a name written, that none knew but he himself.” If none knew it but he himself, the Father knoweth it not: whereof followeth, that God knoweth not all things. To this I answer, [John 10.] because the Father and Christ be one, that the Father knoweth it, forasmuch as Christ knoweth it. Nor the text doth not exclude the Father from the knowledge thereof, saying, “None know it but he himself;” for the Latin is, Nemo scit, that is, “No man knoweth.” Moreover, this saying, “No man knoweth it, but he himself,” teacheth us, that only his divinity knoweth it, not his humanity; for that is excluded by these words, “No man knoweth it.” But Christ’s divinity is the Father’s divinity, who both are all one by nature, not by person: wherefore, that which Christ knoweth, the Father knoweth also. This text doth not diminish the Father’s knowledge; but rather establisheth only God to know all things, saying, that only he himself knoweth this name. Where by these words, “he himself,” we are compelled to understand the divinity, the nature, and majesty of God, to know it only; and Christ’s humanity to be ignorant of it, which also doth not know the last day.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 17.
God only forgiveth sin: our pardoning, what it is: the loosing and binding ministers.

He is said also only to forgive sin: [Isaiah 44.] “who driveth away our offences like the clouds, and misdeeds as the mists.” The Lord saith: [Isaiah 43.] “I am even he only, that for mine own self’s sake do away thine offences, and forget thy sins.” The unfaithful Jews acknowledge this; laying blasphemy to our Saviour Christ’s charge, because he said to one sick of the palsy, [Mark 2.] “Son, thy sins are forgiven thee.” Likewise, when [Luke 7.] he forgiveth many sins to Mary Magdalene in the house of Simon, because she loved much, they ask “who he is, which forgiveth sins also.” The stiffnecked Jews found fault with Christ in forgiving of sins, because they believed not him to be God; to whom that only belongeth, and to no creature. “For who can forgive sins, but God only?” They should rather have gathered him to be very God, than a blasphemer; forasmuch as he proveth this to belong unto him upon the earth, restoring strength and health unto the sick man, to carry his bed home, whence he was brought of men. [Mary Magdelene.] When he saith of Mary Magdalene washing his feet with tears, and wiping them with her hairs, Remittuntur ei peccata multa, quoniam dilexit multum, “Many sins are forgiven her, because she loved much,” we may not think that love causeth remission of sins, but that remission of sins causeth love. For that our love followeth, and goeth not before, Christ declareth in the same place, saying, [God’s remission goeth before our love.] “He that hath much forgiven, loveth more; and to whom less is forgiven, he loveth less.” Doth not Christ here manifestly teach, that God’s forgiving engendereth in us much love, or little? If we examine the circumstance of the place, and ponder it diligently, we shall find it to be no otherwise. Simon, who bade Christ unto his house, is offended that Mary Magdalene touched Christ; and marvelleth that he will suffer a miss-woman to be so homely with him, as to wash his feet and anoint them. Christ therefore said unto him, “Many sins are forgiven her, because she loveth much: to whom less is forgiven, he loveth less.” As if he should say: “Simon, thou art offended, that I let a sinful woman touch me. Be no more offended. She is no longer a sinful woman; for I have forgiven her many sins; and because many sins are forgiven her, she loveth much. ‘For he, to whom much is forgiven, loveth more.’ Wherefore marvel not that I let an honest woman, which hath her sins forgiven her, and therefore loveth me greatly, touch me: marvel not that I let a penitent woman wash my feet, wipe them with her hairs, and anoint the same.”

[To wash Christ.] I would the clergy and laity would wash Christ. What is that? Truly, to be penitent for their ill living, to mourn, to weep, to lament their covetousness and greedy ambition, their pluralities of personages, non-residences, farming of benefices, tot-quots, negligence in their vocations, and absence from their cures. Vœ mihi, quia tacui: “Woe be unto me for holding my peace.” All men and women, yea kings, queens, lords, and ladies, follow good Mary Magdalene in this point; and cry not, call not unto her, “Pray for us, pray for us.” But the devil is crafty. He maketh us omit to follow the saints, for which their lives were written; and persuadeth us by his ministers, which be heretics, to pray unto saints, which cannot help us. This is the true of these words; not that her love went before, to deserve, or to be a cause of, remission of sins; but that she might honestly wash Christ, whom she loved much for her sins pardoned. The parable of two debtors declareth this to be true; by which Christ proveth unto Simon the great love that she bare unto him. For if the debtor, to whom the creditor forgiveth five hundred ducats, loveth him better than he to whom he forgiveth but fifty; then Mary loved Christ heartily, who blotted out all her sins. Do not the debtors love the creditor because of his liberality? Even so, Mary was not forgiven through the merit of her love; but she loved, because she was forgiven. Christ witnesseth, that the creditor forgave his debtors, when they had nothing to pay. What is this, but that Almighty God pardoneth our sins, not for any crumb of love in us, but of his tender and gracious favour? For we are the debtors, and he is the liberal creditor.

But how shall we answer the phrase of Scripture which saith, that “many sins were forgiven her, because she loved much?” Do we not use to say, Summer is nigh, because the trees blossom? And yet the blossoming of the trees doth not cause summer but summer causeth them. So winter causeth cold, and not cold winter: and yet we complain of winter because it is so cold. So we say, the tree is good, because the fruit is good. But Christ, teaching his disciples to pray, [Matthew 6.] willeth them to ask pardon of God as they pardon others. [How we do forgive one another. Romans 6.] For if we forgive other men their trespasses, our heavenly Father will also forgive us. Wherefore it is not a thing belonging only to God. Man is said to forgive his neighbour; not by pardoning the everlasting punishment, which is the reward of all sin, and is pardoned neither of thy neighbour, nor yet of priest, but of God alone; but by refraining his anger, by pacifying himself, by assuaging his fury. St Paul showeth what our forgiving is, saying: [Ephesians 4.] “Let not the sun go down upon your wrath.” [Ecclesiasticus 28.] “He that seeketh vengeance,” saith the preacher, “shall find vengeance of the Lord.” To seek vengeance is not to forgive thy neighbour. But this vengeance is nothing but a displeasure in this life: wherefore, to forgive is to seek no vengeance in this life. We have nothing ado with the other life. After this sort Christ commandeth the Jews, [Matthew 5.] when they offer any gift at the altar, if they be out with their brethren, first to labour a reconciliation; and then to offer. After this sort St Peter is charged to forgive his brother, [Matthew 18.] sinning against him, not only seven times, but seventy times seven times. This commandment belongeth also unto us; for St Peter asketh Christ in the name of the congregation. God only forgiveth the punishment which is prepared for the devil and his angels, and for ill-living men; as he only crowneth such as he forgiveth. Of whom is it spoken, but of God only, [1 Samuel 2.] “The Lord killeth, and maketh alive; bringeth down to hell, and fetcheth up again”?

[God’s remission goeth before our pardoning.] Some also reason of this place in the Lord’s prayer, we must forgive first, and then ask forgiveness of God; perverting the true meaning thereof. Christ, teaching us to pray for pardon of our trespasses, as we forgive them that trespass against us, meaneth not, that by forgiving we merit or deserve remission of our misdeeds, for we be all debtors unto God, some of five hundred pence, and some of fifty, and have nothing to pay. No: rather he certifieth our weak faith by these words, and biddeth us to be as well assured that God forgiveth us, as we be sure that we forgive others; making our pardoning a sign, a token, that God pardoneth us, and not a cause thereof. For except forgive us first, and pour the dew of his blessing upon our nature will not forgive, but revenge and punish. The example of the servant which ought his master ten thousand talents, who was first forgiven the whole debt, and after imprisoned because he forgave not his fellow, maketh nothing against this interpretation. For he was first released and pardoned; but afterward, when he would not pardon his fellow, he became a debtor unto God again, and was not into prison. For when thou sayest, “Forgive me, as I forgive them that trespass against me,” thou makest a promise to God, if he be merciful to thee, to be merciful unto thy brother. The which thing if thou do, ascertain thyself, that God hath melted thy sins, as the fire doth the wax; and let thy doing be a token unto thy conscience, that thou art in his favour. This is the cause why Christ taught his to pray thus; not that our remission deserveth anything at God’s hand, who giveth us all things through Christ, in whose name whatsoever we ask, we shall have it. He that asketh forgiveness of God, and cannot enforce his heart to forgive his brother, let him think that he hath asked, but not received, because he asked amiss; and that he rather kindleth God’s wrath and indignation against him, than pacify it.

For he deserveth forgiveness, as he forgiveth. If he cannot find in his heart to forgive his fellow, but layeth hand on him, and taketh him by the throat, and casteth him into prison, let him think that God will deliver him likewise unto the jailer for breaking his promise, till payment be made. For sin is called debt in Scripture, because a punishment is due for it. For this cause we are commanded to ask forgiveness, as we forgive; that it may be a seal unto us, a token, and a certificate, of God’s mercy and favour, or of his displeasure and anger. This I have spoken, partly constrained by my matter, and partly, because Stephen Winchester straineth this place for the justification of works.

[How ministers do forgive and retain sin.] As every private man forgiveth his brother, so much more the ministers of God’s word have power to do the same, for to them belongeth forgiving and retaining, binding and loosing of the whole congregation. [Matthew 16.] To them Christ gave the keys of the kingdom of heaven. How then doth God only forgive sin? Truly, they are only ministers of the forgiveness, and preachers of his mercy, or of his wrath. Their forgiving and loosing is to declare the sweet and comfortable promises that are made through Jesus Christ in God’s book to such as be penitent; and their binding and retaining is to preach the law, [Romans 4.] which causeth anger to such as be impenitent. Or, their loosing is to declare before the congregation, that God forgiveth the believing; and their binding is to show, that God will not pardon the unbelieving, because they are without purpose to amend and reform their livings. The common sort suppose, that God forgiveth them, as soon as the minister layeth his hands upon their heads, although they return to their old living. Be not deceived. Except thou repent, he hath no authority to forgive thee; for he is a minister of forgiveness only to such as repent and will amend. [Who is forgiven, and when.] His commission stretcheth no further. If thou, from the bottom of thy heart, be sorry for thy trespass, if thou be without all desire to sin, if thou earnestly mind to amend, God forgiveth thee before thou come at the minister; [Matthew 8. Luke 5.] who first cleansed the man from leprosy, and after commanded him to show him to the priest, for a witness to the congregation. So he raised Lazarus first, and afterward bade his disciples loose his grave-bonds. [John 11.] As the priest of the old law made the lepers clean or unclean; so bindeth and unbindeth, forgiveth and retaineth, curseth and blesseth, the ministers of the new law. [Numbers 6.] They put the name of God upon the people, but he only doth bless them: they minister the sacrament of forgiveness, but he only doth forgive; as St Paul fortifieth unto the Corinthians, saying: [1 Corinthians 3.] “Neither is he that planteth anything, neither he that watereth; but God which giveth the increase.” As an ambassador maketh peace with a strange king, to whom he is sent with a message, but they which bear witness of the peace make it not; no more do they forgive sin, but be witnesses thereof, [Acts 1. Acts 2.] that God pardoneth them through the ambassage of Jesus Christ, who our high ambassador. Wherefore Paul calleth the preaching of the glad tidings of the gospel, [2 Corinthians 3.] ministration of the spirit and righteousness; and he nameth the preaching of the law, ministration of death and damnation: by which two he meaneth nothing else but loosing and binding; as he teacheth us, [1 Corinthians 5.] binding and loosing him that held his father’s wife.

[Against the Anabaptists.] The Anabaptists and Donatists teach, that evil ministers cannot loose, because God saith that he heareth no sinners. I grant, that God heareth not their prayers. [John 9.] Yet the sin of the minister doth not disannul the sweet promises, which are made to such as repent and believe Christ. Be he good or bad, God performeth the words spoken of him, not presuming beyond his commission. Doth God’s mercy depend of the goodness of the minister? Then our faith cannot steadfast and sure, but wavering and uncertain; forasmuch as no man can discern who is a good minister; for he that seemeth good may be an hypocrite. The scribes and Pharisees were evil ministers; and yet were we commanded to believe them, [Matthew 23.] “whatsoever they say, sitting in Moses’ seat;” that is, ‘as long as they teach Moses, and not their own inventions.’ Sacraments be seals. Doth not the seal make like print, whether it be of gold, silver, or iron? If it seal deeper or shallower, that which is sealed is cause thereof, not the stuff. So the difference is in them which come to the minister, and not in the ministration of good or evil, which both make one print; for ministration is a seal. Why doth Paul rebuke the Corinthians, [1 Corinthians 3.] because one said he held of Paul, another said he was of Apollo, but because they thought the virtue of the sacraments to hang of the worthiness of the minister? If their worthiness or unworthiness make the sacraments effectual or not, then, of two good, the more worthy maketh them more effectual: and it were better to be christened of John, than of Thomas of Ind; better to be sent of Cephas, than of Timothy; better to receive the communion at Paul’s hand, than of Apollo. But their ministration differeth not. And we are forbidden to rejoice in men; for “neither he that planteth is anything neither he that watereth.” Wherefore all hangeth of God, who giveth the increase, who only forgiveth sin; and not of the worthiness or unworthiness of the minister.

[What the key is.] The key which Christ promised unto Peter, saying, Tibi dabo claves regni coelorum, [Matthew 16.] “To thee I will give the keys of the kingdom of heaven,” (who answered in that behalf of all, as all were asked,) is God’s holy word, wherewith the minister bindeth and unbindeth us, as the key doth shut and open the door. [Against Peter’s supremacy.] The papists expound the keys to signify a general authority and supremity, granted unto Peter above the other apostles and all kings; the which now they give to their great sire of Rome, as to the only successor of Peter. To these I answer, that Christ gave none of his apostles further authority than he had himself. For when he sendeth them, he saith: [John 20.] “As my father sent me, so I send you.” Wherefore was he sent? [Matthew 20.] “Not to be ministered unto, but to minister” unto other. [John 6.] The people would have made him their king and head, but he refused it. [Matthew 17.] He paid tribute to Cæsar at Capernaum. [Romans 15.] He was a minister of circumcision many years. He saith unto him which desired part of his brother’s inheritance, [Luke 12.] “Who made me a judge or divider over you?” Wherefore the keys be no temporal authority. [Matthew 10.] Hath the disciple a further authority than his master? Or is the servant above his lord? [Matthew 17.] Christ commandeth Peter to pay tribute unto Cæsar; to put up his sword; [Acts 8.] who in the Acts, sendeth not other, but he himself is sent of the apostles, to lay hands upon them in Samaria which believed through the preaching of Philip; [Acts 11.] and he is asked account afterward, why he went and ate with the uncircumcised. [Acts 1.] He appointeth no man in the room of Judas, but all the apostles chose two indifferently, and cast lots, beseeching God to temper them, that the lot might fall on the most ablest. Wherefore he was not head of apostles, kings, and emperors, but a fellow minister; as he witnesseth of himself, saying, [1 Peter 5.] “I exhort the ministers among you, which am their fellow minister.”

Albertus Pighius, the bishop of Rome’s chief knight in his controversy of the congregation, perverteth the Scriptures to prove that Christ, at his departing, made him head of church and general shepherd of his flock. First, touching the keys, he saith that the civil lawyers with the keys give possession of house, borough, town, and city. As, for an example, king Henry VIII, of most famous memory, was made lord of Bulloin, when they delivered the keys thereof to his majesty. Moreover, Christ commonly calleth his church regnum, [Matthew 3, 4, 10.] “a kingdom or monarchy.” [Luke 10.] ‘If it be a kingdom,’ saith Pighius, ‘one must be head thereof, not many: for that is a kingdom, where one governeth. If one must be head, who is that but he and his successors, that had the keys of the kingdom given him?’ These be reasons of deceitful vanity, and after the ordinances of the world, and not after Christ; of which St Paul warneth the Colossians [Colossians 2.] to take heed. Among lawyers, possession and dominions is given by the key. But we must learn what the key is, of him that gave it, and not of lawyers; who telleth us what the key is, saying, [Luke 11.] “Woe be to you lawyers; for ye have taken away that key of knowledge.” Where no man can deny, but that by the key of knowledge God’s word is meant and signified; which is the only key given to the apostles. This is the key wherewith the ministers are commanded to loose and to bind, to forgive and retain, to bless and to curse. The bishop of Rome, loosing and justifying men through traditions and ceremonies, and not with the key of God’s word, hath not Peter’s key, but a picklock; of which he boasteth himself to be head of the church. This key is the two testaments, which Christ commanded his apostles to preach to all nations. And because there be two testaments, he calleth them ‘keys’. [Matthew 13.] “For every scribe of this kingdom bringeth forth of his treasure things both new and old.” New things; that is, the sweet tidings of the gospel, to unbind us: and old things; that is, the old testament and Moses’ law, to bind us. And every minister hath this key, as well as Peter.

If Peter be head of the church because it is a kingdom, and Scriptures are to be expounded after the law and ordinances of the world, then Peter’s son should have been head after his father; or, if he had no son, the next of his kindred, not the pope: for in all kingdoms the son, or the next of the kindred, is heir to the crown. But neither Peter, nor the pope, be heads thereof, nor no other upon the earth; but the everlasting Jesus Christ, who needeth no heir, [Matthew 28.] who hath promised to be present with his congregation unto the world’s end; who nameth his congregation a kingdom, not that he made Peter lord over us, or the pope, but because he is Lord, and we have promised obedience unto him. [1 Peter 5.] Peter calleth him our chief shepherd, [Matthew 16.] and forbiddeth priests to be lords over the parishes. The pope saith, that Peter is the rock upon which the congregation is founded; and then he will be Peter’s heir, because Peter was once at Rome. But the Scriptures, which are the true touchstone to examine all interpretations by, [Who is the rock.] teach us that Christ is the rock, and not Peter, when he saith unto Christ, “Thou art the Son of the living God,” and is answered, “Thou art Peter, and upon this rock I will build my congregation.” These words, “upon this rock,” are not to be understand of Peter, who was so inconstant that he denied his master thrice, but of Christ, who is the Son of the living God: as St Paul teacheth us, saying, Petra autem erat Christus, that is, [1 Corinthians 10.] “Christ was the rock;” whom in another place he calleth our foundation, and saith, [1 Corinthians 3.] “No man can lay another foundation.” If no man can lay another foundation, then Peter is not the foundation. The Scriptures use to liken Christ and the congregation to a bridegroom and his wife: for he is called the bridegroom, and the church is called his spouse. Wherefore [Ephesians 5.] St Paul maketh matrimony a high mystery. The husband appointeth no other to be head over his wife, but he only is her head; for else she should be under two heads. No more doth Christ over the congregation; to which he is only husband, and a jealous husband. If Peter be general head, and the pope after him, the congregation is married to many husbands, and hath many heads, contrary to the order of honourable wedlock.

Christ only is the door, the way, the truth, and the life; [John 10. John 14. John 15.] the true vine. So he only is the rock and foundation, in whom [Ephesians 2.] every building coupled together groweth up to an holy temple in the Lord: as St Peter witnesseth, [1 Peter 2.] calling him a living and head corner-stone, disallowed of men, but chosen of God; refused of the builders, and upholding the building that it fall not flat upon the ground. In the same place Peter calleth Christ the rock, and not himself; if you look for the self same word. [1 Peter 2.] But the papists reply, that we all as living stones, are made a spiritual house by Christ. Why then, say they, [John 1.] may not Peter be the stone whom Christ named Cephas; which is, by interpretation, a stone? This text granteth other to be the stone, as well as Peter: for it is generally spoken of all christian men. If thou be not a stone, thou hast no fellowship with Christ. [Why Peter was named Cephas, a stone.] He named Peter Cephas, that is, “a stone,” because when he believed him to be Messiah, he became a stone of the congregation: as gave Boanerges to name, which is, “The sons of thunder,” to James and John; not that they were to be thundered and preached, but that they should be earnest preachers of God’s word. Andrew bringeth him to Christ, in whom he believed through his preaching. Christ welcomed him with most sweet words, saying: “Thou art Simon, the son of Jonas; thou shalt be called Cephas, which is, by interpretation, a stone.” What meaneth Christ by these words but this? “Simon, before thou wast the son of Jonas,” that is, “the son of death, as thy father was; thou shalt no more be so, but a stone of my congregation, for which I am come to suffer, because thou believest in me.” This is Christ’s meaning; not that Peter is the stone whereon we be builded, but a stone of the building, a sheep which is lost and recovered again, a member of his congregation. Christ only is the stone whereon the building is founded. We are small stones of the building founded on him. He only is the rock, which saveth his church from rain, floods, and the winds, from hell gates, from sin and death; as he teacheth us, saying, [Matthew 7.] “He that heareth my word, and doth thereafter, is like a man that buildeth on a rock.” Some may understand this text otherwise; that Christ called Peter a stone, not that he only is that, but in the behalf of the whole congregation.

[Why Christ niddeth Peter thrice, “Feed my sheep.” John 21.] If Peter were not head of the church, why doth Christ ask him thrice, Petre, amas me? ‘whether he loved him?’ and command him only thrice to feed his sheep? Lo, saith the Romanists, here is he made head of the church: here Christ, going to his Father, committeth the congregation to his governance. This place doth not establish Peter’s supremacy, but rather deny it; forasmuch as Christ giveth him no commandment, no authority, but such as belongeth to all the apostles; bidding him show his love in feeding his flock, and preaching him: for no man will preach him whom he loveth not. Doth not he give like commandment to all the apostles, saying, [Mark 16.] “Go and preach throughout all the world, and to all creatures?” Then why doth he ask Peter only thrice, and command him thrice, and not the other? He asked him thrice, because he denied him thrice; that his three nays might be recompensed with three confessions. [Augustine.] St Augustine saith upon this place, “Three confessions are required for three nays; that the tongue might do as much for love, as it had done for fear.” [Cyril.] And Cyril saith the same. They expound it thus; not for Peter’s primacy.

But I will speak this more plainly. Christ did ask and command Peter thrice, for two causes: [What is most necessary in a preacher.] the one was, that by his confession the rest of the apostles should know he was restored into favour again, from which he had fallen: the other is, that all men might learn by Peter, what thing is most necessary in a preacher; which is, he love him entirely and heartily whom he preacheth. Paul, speaking of ministers, saith, [1 Corinthians 4.] “It is required of them that they be found faithful:” but who is faithful to him whom he loveth not? Moreover, diligence is required in a preacher, as St Paul teacheth his beloved son Timothy: [2 Timothy 4.] “Preach thou the word; be fervent, be it in season or out of season; improve, control, exhort with all long suffering and doctrine.” What thing causeth diligence, so much as love? Through love, shed abroad in our hearts by the Holy Ghost, all things are made easy and sweet unto us, which before were both hard and unpleasant. [1 Corinthians 13.] For “love suffereth all things, believeth all things, hopeth all things, endureth all things.” There is a common saying, that nothing is hard to him which loveth. Love maketh labour, travail, and pain, light and sweet to the hunter, yea, in snow and foul weather, in cold and frost, at all seasons. But they which love not the pastime, neither will nor can abide such pains, as to run through thick and thin, to leap hedges and ditches, &c. Through love, Christ was sent of his Father, and humbled himself to our nature, and was whipped, scorned, wounded, and slain, for our sins; as it is written: [Romans 5.] “God setteth forth his love towards us, forasmuch as while we were yet sinners, Christ died for us.” These things were sweet and pleasant unto Christ. Through love, [Acts 5.] the apostles rejoice that they are beaten, in the Acts. Through love, St Paul “was beaten with rods, was often in hunger, in watching, in thirst, in labour, in cold, in nakedness; often in perils of robbery, in perils of wilderness, in perils of the sea, in perils of false brethren.” Through love, many holy men have been burnt for the truth, [Hebrews 11.] racked, stoned, hewn in sunder, slain with swords, hunger-pined, and drowned. Fire and water is not more necessary for the preservation of this terrenal life, than love in a preacher; which is the mother of faithfulness, of diligence, of patience, and of all virtue. We read in Matthew, [Matthew 16.] how Christ, before he sent his disciples to preach, examined them what they thought of him, saying, “Whom say ye that I am?” ─ not that he was ignorant thereof, from whom nothing is hidden; but to give an example to our bishops to [1 Timothy 5.] “lay hands suddenly upon no man,” and to try their doctrine, to examine their learnings; for learning also is a quality most necessary in a preacher. So in this place he examineth Peter whether he love him, because love is so necessary.

I would wish that our magistrates, and the overseers of Israel, would set this example of our Saviour Christ before their eyes, and diligently follow it. The captain going to battle mustereth, gathering many together; and chooseth out the most ablest to serve his prince. What merchantman will take any to be his apprentice, unless he have certain qualities necessary for his occupation? College students in their elections pose their scholars, assay their wits, try their learnings, ask of their conditions, before they choose them. [Bishops.] If bishops applied their vocations as diligently as others do their occupations, the heritage of the Lord should be in much better case: his vineyard should not be rooted up and destroyed with beasts of the field: the hill of Zion would wax green and beautiful. [Demosthenes. Cicero. Tusc. Quæst. lib. iv. c. 19.] The noble orator, Demosthenes, was wont to say, he was greatly ashamed of his small study, when he considered the great pains which artificers took at Athens to get money; and that he was moved to more earnest study thereby. Have not the overseers of the house of Israel much more cause to be abashed for their great negligence? They follow not the noble captain, which mustereth before he goeth to war, and chooseth out tall and able men; but they send all that come, and refuse none. They esteem preaching often and diligently, to be against their honour and dignity. They allure learned men from their cures, and make them stewards of their lands. They give them benefice upon benefice, but they will not suffer them to come at their parishes, to preach, to exhort, to instruct. And this practice is customable, not only in them, but in the most part of great men and women. For commonly they take beneficed men to be their chaplains, and cause them to lie from their benefices: the which when they have done a good while in their service, then they give them another benefice for their pains, and then cause them to lie from two benefices, and after from three, and then from four; and to put holy-water-swingers in their rooms and cures. I speak not this against all lords and bishops; but against unpreaching prelates and covetous lords, which find their chaplains at the costs of poor parishes, and not of their own lands. Well, the blood of all souls that perish for lack of instruction, my lords, shall fall on your heads. Beware, and amend betimes. Give your chaplains sufficient wages, and pill not poor parishes. I accuse no man. Every man’s conscience, at the last day, before the bar of the terrible judge, shall either deliver and quit, or condemn and cast him.

But Pighius replieth further for Peter’s supremity, because Christ showeth him that Satan desired to sift all the apostles, and biddeth him strengthen them, saying, [Luke 22.] “Simon, Simon, behold, Satan hath desired to sift you, as it were wheat; but I have prayed for thee, that thy faith fail not: when thou art converted, strengthen thy brethren.” Before trouble Christ useth to give his disciples warning, that they be not dismayed, mated, or discouraged, but armed with patience: [Matthew 16.] as in telling them that he must go to Jerusalem, and be slain of the high priests and lawyers; in showing them the destruction of Solomon’s temple, and tokens of the latter days. And wherefore he showed them, he teacheth, saying: [Matthew 24.] “But see that ye be not troubled, and take heed; I have told you before.” In the Mount Of Olives he showeth them, that all they shall be offended by him the night following, as it was written, [Matthew 26. Zechariah 13.] “I will smite the shepherd, and the sheep of the flock shall be scattered abroad.” That which was said to them all in the Mount Of Olives is spoken now severally unto Peter; because he had more need of warning than the rest, because he offended more, because he trusted much in himself. Therefore Christ saith: “Simon, Simon, behold, Satan hath desired to sift you; but I have prayed for thee.” The meaning of which words is, ‘The devil shall busily tempt you all at the time of my passion; and thee, Peter, more than the rest. He shall not prevail; for I have prayed for thee. Trust not in thine own strength, but in my prayer. Unless I had prayed, thou shouldest have been the son of damnation, and not have repented.’ For it is written, [Luke 22.] “The Lord turned back, and looked upon Peter; and then he went out, and wept bitterly.” He denied him once, and wept not; for the Lord had not looked upon him. He denied him again, and wept not; for Christ did not yet look upon him. When he denied him the third time, Christ’s look moved him to lament his offence with abundant tears.

[How Christ looked upon Peter; corporally or spiritually.] But there riseth a question, whether Christ looked upon him with corporal eyes, and admonished him visibly, or not. If we read the gospel diligently, we shall find that Christ was in a chamber within, and many about him which spat in his face, and buffeted him with their fists; and that apostle Peter was without in the hall, sometime sitting, sometime standing at the fire with the servants; as all the evangelists agree. Wherefore Christ did not look on him with corporal eyes, [Luke 1.] but as he looked upon the low degree of his handmaid; that is to say, he did help him with his mercy secretly; he touched his heart; he visited him with his inward grace, which caused him to pour forth outward tears. He biddeth him strengthen his brethren, when he is converted; not as head of them, but as a labourer in his vineyard: for these words, “Strengthen thy brethren,” be as much to say as, ‘Feed my sheep, preach the glad tidings of the gospel, which strengtheneth the sick soul;’ as it is written, [Matthew 4.] “Man shall not live by bread only, but by every word that cometh out of the mouth of God.” [Psalm 104.] David witnesseth, and experience teacheth us, that bread comforteth and strengtheneth the heart of man: and yet, [Matthew 6.] “the life is more worth than bread, and the body more of value than any meat.” Wherefore, these words give no authority to him above the rest of the apostles; but rather be a narration of his fall through presumption, and of his rising again only by Christ.

If Peter were head of the church, yet that doth not establish the pope’s supremity; unless he can show Peter’s last will and lawful testament, wherein this is given him. I have spoken this of the primacy; partly because the papists, with subtle and crafty reasoning, and wrong leavening of the Scriptures, allure the consciences of many into this damnable opinion; partly also being occasioned of my matter: for he hath presumed, many years, to forgive the sins of such as would give him money to loose and to bless them; and to curse, and hold the sins of them which were against his mind. According to St Paul’s prophesying, [2 Thessalonians 2.] “He shall sit in the temple of God, and show himself as God.” What is, to “sit in the temple of God, and boast himself as God,” but to reign in the consciences of men, and to take upon him that which belongeth only to God?

Now, to make a brief rehearsal of this matter, there be four things necessary to be known concerning remission of sins. Who forgiveth the sin? Wherefore, or for whom? By whom? To whom? The Scripture answereth these four questions. We learn who forgiveth sin of it, saying: [Mark 2.] “Who can forgive sin, but God only?” And for whom we are pardoned our misdeeds, St Paul teacheth us, writing to his countrymen of Christ: [Hebrews 1.] “For this cause is he mediator of the new testament; that through death, which chanced for redemption of those transgressions that were in the first testament, they which were called might receive the promise of eternal inheritance.” And to the Romans: [Romans 8.] “He which spared not his own Son, but gave him for us all, how will he not with him give us all things also?” If God give us all things for Christ’s sake, we have remission of our sins also by him. By whom God forgiveth, Christ telleth us, saying, [John 20.] “Whose sins ye forgive, shall be forgiven; and whose ye hold, shall be holden:” which words be spoken to ministers. Sometime he doth forgive without the certificate of the minister; for he is not bound to his sacraments, but worketh what he will, and how he will. Paul, [Acts 9.] after he had heard Christ speak, was sent to a minister; yet he was lightened from above, before Ananias, who laid hands on him, knew thereof. [Luke 18.] The thief which hung on the right hand, was straight carried into paradise, without any ceremony of ministration; which God hath ordained for our infirmities, not that it is a necessary mean unto him. Now he promiseth forgiveness to all those which repent, and intend to lead a new conversation, and to make their bodies a lively, holy, and acceptable sacrifice unto him; as the coming of John the christener, before our Saviour Christ, teacheth us; who began his preaching at repentance, saying, [Luke 3.] “Repent; for the kingdom of heaven is at hand.” He baptized many in Bethabara beyond Jordan; but they confessed their sins first. He reviled the Pharisees and Sadducees, and bade them do fruits worthy of repentance. Christ also, when it was told him that Herod had laid hands on John, [Mark 1.] coming to the coasts of Zebulon and Naphtali, began with the same: and not only that, but he commandeth his apostles to begin with it, when he doth authorise them to preach. [Mark 6. Matthew 10. Luke 9. Luke 10.] He sendeth by and by after them other seventy, to preach the same. I would our magistrates were as diligent in sending forth preachers. But they have no leisure to muse of the commonwealth, they are so greedy of private wealth. In the Acts many, [Acts 2.] being pricked in their hearts through Peter’s preaching, ask him and the other apostles, what they should do to achieve and get remission of their sins: and Peter answereth them, saying, “Repent, and be baptized every one of you in name of Jesus Christ, for remission of sins.” Of which texts and examples it is evident, that God doth not forgive our sins, pardon our trespasses, and wipe out our misdeeds and offences, unless we have an earnest purpose and fervent mind to crucify our old man, and to become new dough and sweet bread, albeit the minister lay hands on us an hundred times: for he regardeth the heart, not the ceremony of ministration, searching the bottom and ground of it, and trying the reins; rewarding every man according to the fruit of his counsels.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 18.
God only is Almighty: and whether he can sin, die, or lie: with other more properties.

The next property belonging to the majesty of the godhead is, that he is almighty, and can do what him list in heaven and earth; as the book of Wisdom telleth us: [Wisdom 11.] “Unto thy almighty hand, that made the world of nought,” or as others translate, “of a confused heap, it was not impossible to send among them a heap of bears, or wood lions, or cruel beasts of a strange kind, such as are unknown, spouting fire, or casting out a smoking breath, and shooting horrible sparks out of their eyes; which might not only destroy them with hurting, but also kill them with their horrible looking. Like as the small thing that the balance weigheth, so is the world before him; yea, as a drop of the morning dew, that falleth down upon the earth: for he hath power of all things.” The glorious and famous deliverance of Israel show his hand to be almighty, his arm to be strong and infinite: [Exodus 9. Romans 9. Wisdom 16. Exodus 7. Exodus 8. Exodus 9. Exodus 10. Exodus 14. Exodus 16. Wisdom 16.] who raised up Pharaoh for this only purpose, to show his might on him; and that his name, which is his power and righteousness, might be declared throughout all the world. He punished the ungodly, that would not know him, with strange waters, hails, rains, frogs, lice, flies, murrain, sores, grasshoppers, thick darkness. He drowned Pharaoh in the Red Sea, and led his people through the middle thereof. He fed them with angels’ food, and sent them bread from heaven. He took away the heritage of kings, and gave it them. We read, [Luke 1.] that the angel answered the holy virgin Mary, asking how she could conceive sithen she knew no man, that “the power of the Highest should overshadow her,” and that by the same power “her cousin Elizabeth should have a son in her age; for with God can nothing be impossible.” Christ saith: [Mark 10.] “It is easier for a great camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven:” notwithstanding, many rich men have entered thither, as Abraham, Isaac, and Jacob, king David, the patient man Job, in the Old Testament; and Matthew, Zaccheus, and Joseph of Arimathea, in the New. We may gather, then, that God can easily cause a mighty camel to go through the eye of a fine needle: wherefore all things be possible to him; as Jesus teacheth his disciples, that with men to be impossible, but not with God; for with him all things are possible.

[Whether God can sin or lie, or not.] Some deny him to be almighty; for he cannot sin, he cannot lie, he cannot be deceived, he cannot die. Yea rather, he is almighty, because these things have no stroke in him; which be infirmities, not powers, and include a certain weakness and feebleness, and no omnipotency. If he could either sin, or die, or be deluded and lie, he were not almighty; for he that sinneth becometh the servant sin. [Romans 6.] “Remember ye not,” saith Paul, “that to whomesoever ye commit yourselves as servants to obey, his servants ye are to whom ye obey; whether it be of sin unto death, or of obedience unto righteousness?” Christ also answereth the Jews, denying that they were bond, but Abraham’s seed: [John 8.] “Verily I say unto you, whosoever committeth sin is the servant of sin.” St Augustine, a noble member of the christian congregation, saith: Magna Dei potentia est non posse mentiri, “It is a great power of God, that he cannot lie.” The same may be said of deceiving, of all sin, of dying; the which cannot be in God, because he is almighty.

Others reply, that we can do many things which the Deity cannot; as walk, speak, eat and drink. To which I answer, that albeit God, by himself, do not these things, yet he worketh them all in his creatures: for he maketh them to walk, speak, eat and drink. If he should do these things in his own nature, he should be like unto man, and so not almighty. Christ telleth a man whose son was vexed with a dumb spirit, [Mark 9.] that all things are possible to him that believeth: much more, all things are possible unto God. But thou wilt say, ‘If I believe, nothing is impossible unto me: then, only God is not almighty.’ Nothing is impossible unto believers, notwithstanding they be not almighty, because they can do nothing of themselves, which is an infirmity, and no almightiness; but live, move, and be in him. St Paul, in his letter unto the Philippians, saith, [Philippians 4.] that he can both cast down himself and exceed, be hungry and suffer need; yea, that he can do all things; but through the help of Christ, which strengtheneth him, without whom we can do nothing. [John 15.] Wherefore Christ is almighty; and therefore God, by nature, not by nuncupation only.

We read in Paul to the Hebrews, Impossibile est eos qui semel, &c. that [Hebrews 6.] “it is impossible that they which were once lightened, and have tasted of the heavenly gift, and were become partakers of the Holy Ghost, &c., if they fall, should be renewed again unto repentance, crucifying unto themselves again the Son of God, and making a mock of him.” [Against the Anabaptists.] If this be impossible, where is God’s almighty hand and omnipotent arm? ‘Impossible,’ in this text, is not to be taken for that which cannot be or come to pass; but for that which seldom and very hardly is done. For Paul speaketh the very same thing again straightway in a similitude, that “the earth, which drinketh in the rain that cometh oft upon it, and bringeth forth herbs convenient for them that dress it, receiveth blessing of God; but that the ground, which beareth thorns and briars, is reproved, and nigh unto cursing.” The barren ground here, which resembleth man, with thorns and thistles resembling sin, is not already accursed, but rebuked, and nigh unto cursing: so the man which falleth after he is lightened, is not without all possibility of amendment, but in great peril of damnation. For as the barren ground, bearing thorns and thistles, may become fruitful; so such one may be renewed; and rise again. Methink Paul by this similitude, which immediately doth follow, showeth what he meaneth by this word ‘impossible.’ Weigh the similitude, and the purpose why it is brought, and I think you will not refuse this interpretation. The disciples use the same word, in effect, unto Christ, asking him who can be saved; which is as much to say as, ‘It is impossible for any to be saved.’ But he answereth them, that [Mark 10.] “with men it is impossible, but not with God;” teaching us, that rich men have hard access unto heaven. And for these words, “with men it is impossible,” before he saith, [Luke 18.] “Children, how hard is it for them that trust in riches to enter into the kingdom of God!” [Impossible for hard.] Wherefore it is not against the phrase of the Scripture, to call that impossible, which is hard and seldom.

The Novatians, Anabaptists, and Catharoi, abuse this place, to prove, that all such as do fall after baptism cannot rise again, but are damned and not recoverable. I trust my exposition do more accord to the truth, than this damnable assertion, against which I think it somewhat to speak; for I have heard say, that there be many of this opinion in England, and partly I do believe it. After the triumphant deliverance of the Israelites of Egypt, God ordained two manner of offerings among them: one, for sins done of ignorance; [Leviticus 5.] another, for trespasses done willingly: promising forgiveness unto both. [Leviticus 6.] If some Anabaptist say, that these were not done after baptism, for the Israelites lacked baptism, Paul answered him, saying, [1 Corinthians 10.] “Brethren, I would not ye should be ignorant of this, how our fathers were all under a cloud, and all passed through the sea, and were all baptized under Moses in the cloud and in the sea, &c.” Wherefore after baptism God forgiveth sin, done both of ignorance and also willingly. If he say, that under the law such might be restored, but not under grace; I would know of him, whether the mercy of God be augmented or diminished through the coming of our Saviour Christ. [Epiphanius. Contra Hæreses, lib. ii. cap. 68. Opera. Basil. 1560, ii. 321.] Epiphanius, an ancient writer and of famous memory, telleth that one Meletius, an arch heretic, spread this opinion over a great part of Egypt and Syria, and prevailed against Peter, bishop of Alexandria; who was slain afterward of the cruel tyrant Maximin. But thanks be to God, there be innumerable examples which notably confute and vanish it; and among all, none more worthy than one in the history of St John, the beloved apostle. Eusebius, in his third book and twenty-third chapter, writeth of him, that he turned marvellously a certain young man from stealing unto Christ, which had fallen from Christ to stealing. [Hist. Eccles. lib. iii. cap. 23. p. 113. Edit. Cantab. 1720.] In the Old Testament, the patriarchs conspire the death of Joseph, and rise again [Genesis 37.]; Reuben defileth his father’s bed [Genesis 35.]; Judas committeth fornication [Genesis 38.]; Moses displeaseth God at the waters of strife [Numbers 27.]; David falleth into adultery [2 Samuel 11.]; Manasseh into idolatry [2 Kings 21.]. In the new, [Luke 22.] Peter denieth his master thrice; the Galatians follow another gospel, and are recovered by Paul; [Acts 8.] Peter exhorteth Simon Magus unto amendment; [2 Corinthians 2.] Paul desireth the Corinthians to receive him again whom he had excommunicate; [Matthew 18.] Christ biddeth us forgive our brethren seventy times seven times; [Luke 15.] the angels in heaven rejoice at the conversion of a sinner. These examples and authorities be very plain against the blasphemy of the Novatians and Anabaptists, which would bring men unto desperation and infidelity.

If they, cleaving to this word ‘impossible,’ refuse to take it for ‘that which is hard,’ as it doth signify often signify in the Scriptures; yet this place maketh nothing for their desperate opinion, but rather destroyeth and vanquisheth it; [Another interpretation.] as the circumstance of it declareth. For Paul denieth, that he which is baptized can be re-christened; so that these words, “It is impossible that they should be renewed again,” be the same in effect which he hath in another place, [Ephesians 4.] “One Lord, one faith, one baptism.” And that it is so, and no otherwise, I will prove with three manifest reasons. [The first reason.] One is, because, as the words immediately before do teach, he speaketh there of doctrine pertaining to the beginning of a christian man; as “the foundation of repentance from dead works, and of faith toward God, and of the doctrine of baptism, of laying on of hands, of resurrection and judgement;” and mounteth afterward unto perfection; that is, toucheth Christ’s everlasting priesthood, his death, and the disannulling of the law. By which words he teacheth us, that he speaketh not of repentance alone; but of the whole foundation of a christian man; which is baptism, and those things which he doth annex unto baptism. For in the primitive church, as this place and other showeth, men first were moved unto repentance; then unto faith in Christ; then sealed with the sacrament of baptism; then confirmed with laying on of hands; and last of all, certified of the resurrection and general judgement: and that all at the time of their christening. Now, after that hath declared this manner of christening, and beginning of a Christian man, this form and fashion of the primitive church, he saith incontinent, that “it is impossible for such, as fall after this lightening, to be renewed again unto repentance.” Who doth not see, considering what goeth before and why these words be brought in, that he speaketh of the whole order and form of baptism; and denieth that this form and fashion can be iterate? [The second reason.] My next reason is, that he needs mean so, because the text doth not say, that it is impossible for such to repent; but rursus renocari, “to be renewed unto repentance;” requiring a renewing with repentance. What is “to be renewed” then? “To be born again;” the which is done only by baptism. We may repent without baptism, before and after; but renewed unto repentance we cannot be, without this noble sacrament. Wherefore St Paul, in this place, forbiddeth all iteration of baptism, not of repentance. [The third.] Thirdly, it appeareth to be also of these words: Rursum crucifigentes sibimetipsis Filium Dei, “Crucifying unto themselves again the Son of God, and making a mock of him.” For all such as will be christened more than once, crucify Christ again in a figure, and scorn his death, as insufficient to take away their sins. For baptism is a figure of it; as St Paul witnesseth, saying, [Romans 6.] “Remember ye not, that all we, which be baptized in the name of Jesus Christ, are baptized to die with Christ?” Wherefore, as Christ died but once, making full satisfaction for sins, so baptism is but once to be ministered. But they deny this also. If any man would know the use of the primitive church in this point, Eusebius registereth, [Hist. Eccles. lib. x. cap. 14.] that Alexander, bishop of Alexandria, calling a council of learned men, enacted, [Athanasius.] that all those which Athanasius christened in the way of pastime, being chosen bishop by a company of lads, and being but a boy himself, ought not to be rechristened. The Anabaptists allege the nineteenth of the Acts, [Acts 19.] where it is written, that Paul, finding certain disciples at Ephesus which had not received the Holy Ghost, baptized them again in the name of the Lord Jesu. Paul’s baptizing in this place is nothing but giving the Holy Ghost by laying on of hands, as the text expoundeth itself. For first, Paul is said to baptize them in the name of Christ, and then these words, according to the use of Scriptures, be expounded with them which follow: that is, Paul laid hands upon them, and the Holy Ghost came on them. If thou think, that baptism cannot be taken for giving of the Holy Ghost, hearken what John the Baptist saith of our Saviour Christ and himself: [Matthew 3.] “I baptize you in water, in token of repentance; but he that cometh after me, shall baptize you with the Holy Ghost, and with fire.” Christ never baptized any with water; [John 4.] and yet the Scripture saith he baptized, because he gave the Holy Ghost. In this signification, Paul baptized them again in the name of Jesus Christ, without all iteration of the sacrament. Melancthon taketh this place unto the Hebrews, which the late Novatians would wrest to maintain their opinion, to be of the sin against the Holy Ghost; out of which no man can rise, for it is never forgiven. Thou hast now, gentle reader, two interpretations of the terrible saying of St Paul: follow that which thou judgest to be most true.

But to return to our matter: many deny God’s omnipotency, because he cannot revoke that which is past. The Greek poet saith,

Μονον γαρ αντον και θως οτερισκεται,
’Αγενητα ποιειν, οσσ αν η πεπραγμενα.

“The power of God doth fail in nought, save this;
To make undone, that thing that once done is.”

Yes, truly, God can do this, if he will; albeit we judge contrary of his infinite might and power: but it shall never come so to pass; because it is to be supposed, that God never will that thing to be undone, which he hath once done: for he worketh all things; and that without repentance. If he would that thing to be undone which is gone and past, or that word to be unspoken which is spoken, repentance should take place in him. Yet can he do it; albeit it be impossible unto our understanding. The infirmity is in us, which cannot comprehend such a power, such a majesty, not in him. Through like infirmity the heathen supposed there were many gods, because it seemed to them impossible for one to rule and govern all things. Therefore they divided the governance of the world between three; giving heaven and earth to Jupiter, the seas to Neptune, the low places and hell to Pluto. They craved plenty of corn of Ceres, riches of Plutus, wine of Bacchus, luck in hunting of Diana, good fortune in wooing of Venus and Cupid, learning and utterance of Mercury, and victory in battle of Minerva and Mars. Through like infirmity the papists brought in pilgrimages, dedications, prayings to saints; thinking God either not so able, or else not so willing and merciful, to hear our requests and accomplish them. Some, because they will rather deny his omnipotency than confess their own infirmity, say, that he is called omnipotent because he can do whatsoever he will, and not all things. I had rather acknowledge my infirmity, than diminish his omnipotency.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 19.
God is defined out of his Scripture.

[Hebrews 6.] There be many other things also, belonging only unto the Deity, mentioned in the Scripture: as, [Deuteronomy 5.] “I am the Lord thy God, which brought thee out of the land of Egypt, the house of bondage and slavery;” and, [Proverbs 28.] “The name of the Lord is a strong castle: the righteous flieth unto it and shall be saved;” and, [Romans 8.] “It is God that justifieth.” [Philippians 2.] “God worketh in us both the will and the deed;” [Hebrews 13.] “God is a consuming fire;” [1 John 1.] “God is light;” [1 John 4.] “God is charity;” [Deuteronomy 6.] “Thou shalt worship the Lord thy God, and him only shalt thou serve;” [Deuteronomy 10.] [Matthew 4.] “When I call upon the Lord, he heareth me.” For nothing is to be honoured, called upon; nothing heareth our prayers; nothing is charity, light, consuming fire; nothing justifieth and saveth the righteous, save God only. The Scripture doth attribute these properties to no manner of creature.

Hitherto, leaving all superfluous questions which have rather curiosity than profit, I have applied my kind of writing to the capacities of the congregation, of which the most part be lay; and declared what God is, out of his most sacred and holy word; which is the only way leading us to the knowledge of him, the only light illumining our darkness, the only [A hammer. Jeremiah 23.] “fire and hammer that breaketh the hard stone;” that is, vanquisheth ill doctrine, and confoundeth all heresies. They which seek him without it, not content with [1 Timothy 6.] “the wholesome words of our Lord Jesus Christ, nor with the doctrine of godliness,” go out of their way, walk in darkness, overwhelm themselves with reasons of man’s wisdom, learn always and never can get the knowledge of him, waste their brains about [2 Timothy 2.] “unprofitable questions and strife of words; whereof spring envy, railings, evil surmisings, vain disputations of men with corrupt minds and destitute of the truth.” Wherefore as the child, before he is born into the world, abideth in his mother’s womb and taketh all nourishment of her; so we must learn what God is within the bounds of his word, not at rovers; until he mercifully deliver us from this bondage, and out of the dungeon of the body, and grant us to behold him face to face. Now, gathering a sum of my sayings, I will define what God is: not that any perfect definition can be made of him, for he is unsearchable; but for the capacities of the laity, for whose sakes I write this, that they may behold him in a glass and a shadow, who cannot be seen in this life perfectly.

God is a spiritual and pure substance or nature; immutable, invisible, unsearchable; filling heaven and earth; full of understanding, of truth and righteousness, of mercy, of wisdom, of all manner of goodness; without beginning, without ending; not create, not made, and maker of all things; subject to nothing, and governing all things; knowing all things, yea, even the inward thoughts, intents, and hearts of men; forgiving sin; only to be honoured, called upon; only hearing, justifying, and saving us; of an almighty arm and majesty; the Father unbegotten, the Son begotten, the Holy Spirit proceeding from them both. I have declared before all these things to be attributed unto God in his holy word, And the Scripture doth not only not deny, but soon after grant the same, all and every one, unto Jesus Christ our Saviour, and to the Holy Ghost our Comforter: as it shall appear more evidently hereafter. Whereupon it must needs follow, that both Christ is God, and the almighty Comforter also, by nature, and not by name only; as they of whom it is written, Ego dixi, Dii estis; “I have spoken, You are gods.”

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 20.
In what order he will write of a person.

Now, seeing that I have showed what God is, according to the talent of my knowledge, I think it convenient unto my matter to declare, what this word person signifieth in this place; forasmuch as the signification thereof is referred to diverse things. And because many heretics do mistake, and wrongly expound this word, in the glorious and blessed Trinity, as they know which have read ancient chronicles of times past; I will first show what a person is not, the which is easier; and with the same, that there be three persons in the superglorious Deity. For we must learn weighty and hard matters by foreknowledge of easy things. This done, I will show what the word person doth signify in the Godhead: then I will apply the definition thereof to Christ; and then I will refer the same to the Holy Comforter. I will prove Christ to be a substance, and I will fortify the Holy Spirit to be a substance; and Christ to be unconfounded, and the Holy Spirit to be unconfounded. Finally, I will portray and paint the three persons, that is, the Trinity, by corporal similitudes; whose nature in itself is ineffable and unsearchable. And albeit these things be profound and high mysteries, and as hard as they be necessary, and unknown, and never yet disclosed in our mother’s tongue; yet I will so shape and order my oration and speech after such a homely and perceivable fashion, as shall be most meet and agreeing to the capacity of those that be simple.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 21.
A person is not a difference of vocation and office: and that the fathers of the Old Testament worshipped a Trinity.

[Against the Patripassians.] The Patripassians and Sabellians, and after them Photinus, and of late Servetus, define a person to be a certain condition and difference of office: as when we say, Roscius sometime sustained the person of Achilles, and sometime of Ulysses; or, that a king and a prophet be divers persons. For as one man may represent the person of Achilles and Ulysses, and nothing letteth but one man may be a king and a prophet, as David was; so they say, that the Father is the Son, and the Holy Spirit also, and that they be not three several persons. The [Matthew 2.] story of Christ’s christening banisheth this opinion; where we see a notable difference the three persons. The Father soundeth these words, “This is my beloved Son:” the Son is seen standing in Jordan: the Holy Ghost lighteth upon him in the likeness of a dove. If the Father, the Son, and the Holy Ghost be three names and one thing, as of this heretical definition of a person it must needs follow; then the Father both soundeth the foresaid words, was baptized of John in the famous river of Jordan, and appeared also in the likeness of a dove. But this doctrine is contrary to the truth of the gospel. Wherefore, a person is not a difference of office. Furthermore, [Matthew 28.] the apostles are commanded to christen in the name of the Father, the Son, and the Holy Ghost. If the Father be all three, he is named thrice, and so it is tautologia otiosa, “a foolish and vain repetition.” And this of St Paul likewise: [Romans 1. 2 Corinthians 1. Philippians 1. Colossians 1.] “Grace be with you and peace from God our Father, and from the Lord Jesus Christ;” who useth this manner of salutation in all his epistles: the which is vain and superfluous, if we credit this damnable opinion. Hearken what he saith in another place: [1 Corinthians 8.] “Unto us there is but one God, which is the Father, [Of whom.] of whom are all things, and we in him; and one Lord Jesus Christ, [By whom.] by whom are all things, and we by him.” Doth not he teach us here, that there be two persons, one of the Father, the other of the Son, not confounded together; and that these two persons be but one God? Christ saith: [John 7.] “My doctrine is not mine, but my Father’s which sent me.” Wherefore he and his Father be several persons, and not one thing. [Isaac. Genesis 22.] Isaac was a figure of Christ. For as Abraham, at the commandment of God, led him unto his death; [Christ.] so Christ was sent of God, to be slain for our sins. [Sampson.] And Sampson likewise, and many others. But Abraham, Isaac, Manoah, Sampson, were several persons: wherefore the Father and Christ be not all one thing.

But I will speak of all the three persons of the glorious Trinity: and forsomuch as many hold opinion, that they of the Old Testament neither worshipped nor knew any Trinity, but honoured only an unity, and sought no further; I will first begin with the testimonies of the Old Testament; that it may appear that this doctrine was preached from the creation of the world. The beginning of the book of Genesis teacheth us, [Genesis 1.] that there be three several persons, saying: “In the beginning God created heaven and earth.” Where evidently, by the name of ‘God,’ the Father, and by ‘the beginning,’ his Son, by whom he made all things, are to be understood. For who is ‘the beginning,’ but Christ, who answereth the Jews, asking what he was “I am the beginning, which spoke unto you;” and in whose behalf David speaketh, [Psalm 40.] “In the beginning of the book it is written of me?” [Hebrews 10.] After words of the Father and the Son, it followeth immediately, [Genesis 1.] “The Spirit of God was borne upon the waters:” the which is the third person in the glorious Trinity. Some take Spirit here for the wind blowing upon the waters. If they examine the text diligently, they shall find that wind was yet unmade; and that the waters there do not signify that which we call water commonly, but the confused heap of which God formed all things. If God were not a Trinity, he would not have said, “Let us make man to our similitude, and after our likeness.” For these words ‘let us,’ ‘our similitude,’ ‘our likeness,’ cannot be spoken of person. Neither they, which are spoken after the captivity and fall of Adam, “The Lord God said, Lo, Adam is become as one of us, in knowledge of good and evil.”

[An objection answered.] But here thou wilt say: These phrases do not prove many persons. For doth not the king use to say, ‘We will that this or that be done;’ and yet he is but one? Kings and emperors use to say so, because they have counsellors commonly, whose prudent advice they follow. But of God it is written, Quis cognooit mentem Domini, aut quis fuit a consiliis, “Who hath known the mind of the Lord, or who is his counsellor?” And therefore, he doth not say so for like consideration, but because that, as [Pythagoras.] Pythagoras saith, he is ternarius numerus, ‘the third number;’ which containeth all other numbers, both unity, evens, and odds. [Isaiah 6.] Isaiah teacheth us the same, where he saith, that he saw the seraphim flacker from above, and cry each one to other, “Holy, Holy, Holy, is the Lord of hosts.” By this word ‘Holy’ thrice repeated we are taught that there be three persons; and by the words following, ‘the Lord of hosts’ not iterate, that there is but one Lord.

I will prove the same by the properties of the three persons. [Unbegotten.] The congregation confesseth the Father to be unbegotten; and no heretic can deny it. And the Scripture telleth us, that the Son is begotten [Begotten.]; to whom the Father saith, [Psalm 2.] “Thou art my Son, this day I begat thee.” Not that the Father is elder than Christ; for as he was always a Father, so he was never without a Son, but begat him without time: [Psalm 110.] “Also of my womb, before the morning star, begat I thee.” God the Father hath no womb, or corporal form: but by his womb we must understand his substance; as if he said, ‘Of my substance, of my own nature, I begat thee.’ If God the Father begat Christ of his own substance, which is immutable, how could of the same substance his mutable flesh be made, as our late Anabaptists defend? God begat God, and light begat light; as a man getteth a man, and a dog getteth a dog; for a man cannot get a dog. The Holy Ghost is neither called unbegotten, nor gotten. For if we call him unbegotten, we bring in two Fathers; if we name him gotten, we make two Christs. [Proceeding.] He is said to proceed equally from the Father and from the Son; as he is equally God, and equally almighty, to be honoured equally, and everywhere equally.

[Scripture proving the proceeding of the Holy Spirit.] Peradventure some will require proof out of Scripture, of the proceeding of the Holy Comforter; because we say, that nothing is to be believed upon pain of damnation, which is not in the Scriptures. For many do allege this procession of the Holy Spirit for unwritten verities: therefore I say, I will prove it by certain testimonies; albeit I will not deny but that many things be true verities, which be not in the Scriptures: as it is true that I wrote this book, and not written; it is true that king Edward VI, (God save his noble grace!) is king of England, and unwritten. [Unwritten verities.] But mark, good christian people. When we disallow unwritten verities, we except such, and do speak only of such things as be needful and necessary for the saving of our souls. All such things, we say, be written in God’s book. For John saith, “These are written, that ye might believe, and have eternal life.” If we observe these things, we shall have eternal life; and what can we desire more! All such necessary points be written. Away therefore with unwritten verities.

“But how prove ye the procession of the Holy Spirit by Scripture?” That he proceedeth from the Father, Christ teacheth his disciples, saying: [John 15.] “When the Comforter is come, whom I will send unto you from the Father, he shall bear witness of me.” That he proceedeth also of Christ, these St Paul’s words be a sufficient record: [Romans 8.] “If there be any man that hath not the Spirit of Christ, the same is none of his.” For he cannot be Christ’s Spirit, not proceeding of him. [Luke 6.] He is the virtue, which went out of him, and healed the people of Jerusalem, of Tyre, and of Sidon. Further, our Saviour Christ, after his victorious and glorious resurrection, to teach us that the Holy Ghost proceedeth from him equally as he doth from the Father, breathed on his disciples, and said, [John 20.] “Receive the Holy Ghost;” and [Luke 24.] “Lo, I send the promise of my Father upon you.”

If therefore the Father be unbegotten; the Son begotten, not made; the Holy Comforter proceeding; there be three persons not confounded together. The Father is a spirit, and the Son likewise; and the Father is holy, and Son likewise; but neither of both is the Holy Spirit, the Holy Ghost. He is an unspeakable communion of the Father and Son also: therefore these two words be truly verified severally of them both, but not together. If the Holy Ghost be the Father, he sendeth himself; that is, he proceedeth from himself. If he be the Son, he is the Son of the Father, and of Christ also: for every son is the son of twain, of the father and of the mother. But God forbid that we should imagine any such kind of thing in the Father and Christ. If he be neither of both, he is a several person. No earthly man is able to discuss this nativity of Christ, procession of the Holy Ghost, after what manner both be done; for both be unspeakable, as it is written, [Isaiah 53.] “Who can declare his generation?” Of the Holy Comforter it may be said also: “Who can declare his proceeding?” Wherefore we must eschew curious talking of these mysteries; and steadfastly believe, because of the Scriptures. Christ saith: [John 14.] “The Father is greater than I.” If he be greater, either they be two several persons, or else the Father is greater than himself. David witnesseth, that the Father setteth Christ on his right hand: [Psalm 110.] “The Lord said unto my Lord, Sit thou on my right hand, until I make thine enemies thy footstool.” And that he sitteth there, we learn of St Paul, who exhorteth us to [Colossians 3.] “seek those things which are above, where Christ sitteth on the right hand of God.” Then, either they be two persons, or else the Father speaketh to himself, and sitteth on his own right hand. [John 11.] The Father heareth, and Christ prayeth; [John 12.] he blesseth, and Christ giveth thanks; [John 17.] he commandeth, and Christ obeyed; he teacheth, and Christ learneth: for Christ recordeth this of himself, “As my Father taught me, so I speak.” These properties learn us that they be two persons unconfounded forsomuch as we cannot apply or refer them to one person.

[Abraham’s vision. Genesis 18.] The vision which appeared to Abraham in the oak grove of Mambre, declareth unto us a manifest distinction of the godhead, and yet not a trinity of Gods. For he saw three men, and yet he called them Lord, not lords. [A glass.] If that vision be pondered deeply, it is a glass, wherein we may behold the face of the glorious Trinity, the majesty and nature of God himself. For as those three men were three several persons, and yet were named but one Lord; so the Father, the Son, and the Holy Ghost be three persons, and one God. Some will reply, that Abraham spoke to one of the three, when he said “Lord;” whom he acknowledged to be the chief, taking the other for his ministers and servants. This is proved to be false, of that which followeth: “And the Lord went his way, as soon as he had left talking with Abraham; and Abraham returned to his place. And there went two angels to Sodom at even; and Lot sat at the gate of the city.” Lot calleth these two men, after they had brought him without the city, commanding him not to look backward, “Lord,” not “lords.” Wherefore he which departed was not chief, and their lord. If he had been chief, the Scripture would not name the twain remaining Lord; [Genesis 19.] which, in calling the twain Lord also, signifieth unto us, that there was no superiority, no preeminence, no prerogative among them; but equality, as in the Trinity, which is figured by these three men. Some will say, that Lot speaketh not to both, but to one of them. Why then doth the Scripture say, “Lot said unto them, Oh! nay, my Lord, behold, forasmuch as thy servant hath found grace in thy sight, &c.” These two men signify Christ and the Holy Ghost, not the Father; forsomuch as they say, that “the Lord sent them to destroy that place.” For Christ and the Holy Comforter are sent; but the Father is never sent, but sendeth. Notwithstanding, he which departed before they came to Sodom, sending them twain thither, representeth the Father of heaven; of whom Christ and the Holy Ghost both be sent.

Now, let us see, good christian people, how this doth portray or paint the Trinity. As three men appeared, so there be three persons. As these three persons are named one Lord, so the Trinity is one Lord, one God. As the Father is unsent, so one of these is not sent. And as the Father sendeth Christ and the Holy Ghost into this world, so here twain be sent of one unto Sodom and Gomorrah. As the twain which were sent are called one Lord, so Christ and the Holy Ghost are but one God. Protogenes never painted Ialysus at Rhodes so excellently; nor Apelles Venus; nor Polycletus the image of Doryphorus; as this vision doth lively declare the properties of the glorious Trinity, of which, through which, and for which things are. [Romans 11.]

But let us search how the Scripture useth to speak of Trinity. John saith: [1 John 5.] “There are three which bear record on earth, the spirit, water, and blood; and these three are one.” The Trinity is signified by these three. [Spirit.] The spirit is the Father, for Christ calleth him so, speaking of true worshipping: “God is a spirit.” [Blood.] And by the name of blood we may understand Christ; who for our sakes is become flesh and blood. [Water.] By the name of water the Holy Ghost is meant; whom our Saviour Christ calleth water, saying, [John 4.] “If any man thirst, let him come unto me and drink.” [John 7.] “He that believeth on me, saith the Scripture, out of his belly shall flow streams of water of life.” “This spoke he,” saith John the evangelist “of the Spirit, which they that believed on him should receive.” [John 10.] Wherefore, as a spirit is not blood nor water, no more is the Father, the Son, or the Holy Ghost, but a distinct person [1 Corinthians 10.]. [Chris. Door. Rock. Vine. Bread. Bridegroom. King. Physician.] Christ is named also a door, a rock, a vine, bread, a bridegroom, a king, a physician; and his Father a husbandman. If the Father be Christ, he is the door, the rock, the vine. [John 6. Luke 11. John 3.] Yea, rather as husbandman and a vine be diverse things, so Christ is not the Father. [Spirit. Fire. Finger.] The Holy Comforter is called fire, and the finger of God, and the oil of gladness, and anointing; which all be divers things from those oftentimes that figurately be spoken of the Father. [Matthew 3. Exodus 8. Luke 11. Hebrews 1. 1 John 2.]

[An objection answered.] But methink I hear some subtle, searching, and crafty-witted man reply, that as Christ and the vine, the door, the rock, be divers names of one thing; and the Holy Ghost, and oil, and fire, and anointing; that so the Father, the Son, and the Holy Ghost, be three names and one thing: and that the Father is called by these names, as he is called afore by the name of a husbandman. This were somewhat, if we had evident Scripture that the Father is Christ, or the Holy Ghost; as we have that he is a husbandman. “And so we have,” say they; “for Christ saith, [John 10.] ‘I and my Father are one;’ and, [John 14.] ‘Whosoever seeth me, seeth my Father’.” These texts pluck up this opinion by the roots. [We are.] For in that he saith ‘we are,’ he teacheth us, that he and his Father be not one person; forasmuch as ‘are’ cannot be spoken of one person. [One.] And in that he saith ‘one,’ he declareth that he is of the self-same substance. O the deepness and exceeding power of God’s word; which with two syllables, ‘are’ and ‘one,’ confoundeth two heretics, the Arian and Patripassian! [How the Father is seen in Christ.] The other text, declaring the Father to be seen in Christ, doth not prove them one person, but rather twain; teaching us that which St Paul writeth to his countrymen, that [Hebrews 1.] “he is the brightness of the Father’s glory, and express image of his substance.” [A glass.] When men look in a glass, and behold their own faces, they use to say that they see themselves; and they, and that which they see, be not all one. When they see the picture of Christ in a painted cloth, they say they see Christ. If we see Christ in his picture, if we see ourselves in a glass, much more the Father is seen in Christ; who is no counterfeit, but [Wisdom 7.] “the brightness of the everlasting light, the undefiled mirror of God’s majesty, the lively image of the Father’s substance.” And forasmuch as he is the image of the Father, he is not one person with him; no more than the image of your person is yourself; or the image of my father, William Hutchinson, is my father; or the image of our noble king, Edward VI, is the king. God grant that virtue and knowledge may meet in his royal heart, to the confusion of evil doers and heretics! They be two persons, not two gods. For the king’s image is called the king, and yet they be not two kings.

St John speaketh after the same manner, of all three together: [1 John 5.] “There are three which bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one.” Doth he not teach us plainly, that God is a Trinity? Thus, to conclude this chapter: If the Father be both the Son and the Holy Ghost, he took our nature upon him, was tempted of the devil, he suffered hunger and thirst, he was buffeted and scourged of the Jews, and put to death cruelly; and he also came down in the likeness of a dove, and in the similitude of fiery tongues; he begat himself, he sent himself, he granted himself a seat of the right hand himself, he is an image, he is greater than himself, he is God to himself. If he cannot be these things, we may easily perceive that he, and his Son, and the Spirit, be distinct and unconfounded personsl and that this word ‘person,’ in the glorious Trinity, doth not signify a difference of vocation.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 22.
A person is no outward thing: and what a person is in the godhead: and why the church hath used this word concerning God.

This word also is used for all such things as do cause favour, partiality, regard and friendship; or anger, hatred, displeasure, enmity; both in the Old and New Testament: as, for riches, authority, office, country, beauty; and poverty, bondage, scarcity, deformity. After this signification and acception king Josaphat, a worthy prince, an earnest promoter of godliness and learning, witnesseth, that [2 Chronicles 21.] “with God there is no unrighteousness, no regarding of persons.” St Paul also telleth the Galatians, that [Galatians 2.] “he looketh on no man’s person;” and that [Romans 3.] without partiality he regardeth both Jew and Gentile, bond and free, man and woman. And James biddeth us [James 2.] to avoid such consideration and regard. But in the glorious Trinity a person is neither any outward thing, neither any condition, or difference of vocation; but, as we may gather of the Scriptures, and as men learned in them teach, a person in the Trinity is an unconfounded substance: [Person.] or, as other define with many words, a person is a singular substance, indivisible, not confounded, declaring unto us a distinction of the godhead, and not a Trinity of gods.

I suppose it necessary, for the understanding of this definition, to declare for what consideration and skill the faithful congregation hath evermore used this word. [Why this word is used in the godhead.] Forasmuch as the Scripture teacheth us, and our belief telleth us, that God is three, they thought it necessary to declare what three God is: who is not three Fathers; for neither Christ is the Father, nor the Holy Comforter: nor three Sons; for the Father is not the Son, nor the Holy Ghost: nor three Holy Comforters. Then, what three is God? Hear an example. When we say, Shadrack is not Meshach, nor Meshach Abednago, we grant they be three. But if we will know what three they be, we must find out a more general word; that is, three men. Likewise Mary, our Saviour Christ’s mother, and Mary Magdalene, and Mary of James, be three: and if we further demanded what three they be, we answer with general word, that they be three women. Even so the congregation answereth this question, ‘what three is God?’ with this general word ‘person,’ to declare that there is a distinction between Christ, and his Father, and the Holy Spirit. For a person is a general word, belonging also unto men, forasmuch as one man is a substance unconfounded with another; as Abraham is not Isaac, and he is not Jacob, nor Jacob is Abraham. But here we must note, that as Abraham, Isaac and Jacob are one substance, touching man’s nature, that so God, albeit he be three persons, yet he is not three substances, but only one substance. If there be three substances, there be three Gods.

Some clatter and prate, that no such words as ‘substance,’ and ‘person,’ be found in God’s book; and therefore that they be not to be used concerning God. What, if I show and find them in God’s book, in the bible-book, wilt thou then use them? I will show this first; after, I will prove, that the meaning of these words may be gathered of infinite texts of Scripture; thirdly, and finally concerning this treatise of a person, I will paint the Trinity by corporal similitude, whose nature itself is ineffable and incomprehensible. [The word substance.] We find the word substance, spoken of God, in Paul’s letter to the Israelites; where he recordeth that [Hebrews 1.] “our Saviour Christ is a lively image of the Father’s substance.” Also, in his letters to the Corinthians, [2 Corinthians 1.] he witnesseth, that to God that belongeth which the Grecians call ᴏɴ the Latinists ᴇsᴛ saying Non est in illo ᴇsᴛ et non sed ᴇsᴛ in illo est. [The word person.] We may find in the same apostle the word ‘person’ in the foresaid acception and signification. For in his letter to the Colossians he writeth of Christ: ’Εν αυτω κατοικει παν το πληρωμα της θεοτητος σωματικως, [Colosians 2.] “In him, in Christ, dwelleth all the fullness of the godhead corporally, or bodily:” that is, Christ is a divine person. [Corporally.] For corporally in this place is as much to say, as that we call in the glorious and blessed Trinity personally: as the Greek word, σωματικως, doth manifestly prove. We find also the word, σωμα, spoken of the godhead in the book of the second law, otherwise named Deuteronomy. Moses, exhorting the people unto obedience and fulfilling the law, saith: [Deuteronomy 4.] “The Lord spoke unto you out of fire; and you heard his voice, but you saw no image.” Where the Latin text of these words, “Ye saw no image,” is Corpus non vidistis. For the Grecians, in whose language St Paul did write this letter, at that time used this word, σωμα, for that which we call now a person: and as we say there be three persons, so they acknowledged τρια σωματα, “three bodies.” [Three bodies.] Therefore, as οωμα signifieth a person, so οωματικοως must needs signify personally. But because many heretics racked this word, to prove the three persons to be of corporal form and shape, the successors of the apostles were constrained to use another word for the same meaning; and so they used for it νποστασις, which word continued in use many years. But now also this word is not used; foasmuch as some heretics would prove by it that God is three substances. For which considerations, the Grecians of more latter time use for it the word person; saying, there be τρια προσωπα, in the same meaning and understanding in which they of more ancient time confessed τρια σωματα, or τρεις νποστασεις. This is the doctrine of the apostles, the confession of martyrs, the catholic church, and general faith of the congregation.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 23.
That Christ Is A Substance.

Now I will prove, that the Scripture granteth unto Christ, and to the Holy Ghost, the meaning of these words, ‘substance,’ and ‘person’: that is, that Christ is an unconfounded substance, and the Holy Ghost likewise. And first I will prove, that Christ is a substance; and afterward, that they be unconfounded; and so it shall be sufficiently declared, that God is three. For a ‘person’ is an unconfounded substance. The word, or thought of man, is no substance, but a transitory thing. [John 1.] But John recordeth, that Christ is the Word of the Father: how then can he be a substance? [Samosaten.] The archheretic Samosaten made this argument; who also denieth the three persons, saying, that the Father is Christ and the Holy Ghost both. To him I make this answer: St John in the same place telleth us, that Christ, who is the Word, is God; and that God is a substance. I have proved before in my treatise what God is: wherefore we must needs grant, that Christ is a substance, or else deny him to be God.

Tell me, Samosaten, what thou believest of the Father. Is the Father a substance, or not? Both Photinus and Servetus, thy adherents, grant this. Thou sayest also that Christ is the Father. Dost thou not confess him to be a substance, in that thou sayest he is the Father? Again, in denying him to be a substance, dost thou not deny him to be the Father? For the Father is a substance. Thy own sayings prove Christ to be a substance, and not to be the Father. If he be the Father, as thou grantest, then is he a substance. I grant thee so much: but I deny that, of which thy assertion proveth him a substance. For no man is his word, no man is his own thought; but Christ is the Word and Thought of the Father; wherefore he is not the Father, no more than the words of Joseph to his brethren are Joseph himself. [Genesis 42.] St John witnesseth, [John 1.] that the Word, which is Christ, is not a transitory word, a sounding word coming from the lights, but by a metaphor; but an everlasting Word, by which all things were create, things that are in heaven, and things that are in earth, visible and invisible, whether they be majesty, or lordship, either rule, or power; saying, [Colossians 1.] “all were made by it, and nothing without it.” He saith also, that this Word is God. It upholdeth things, disposeth all things, governeth all: wherefore it is a substance; for these things cannot be applied to any thing which is no substance. And if so be it be a substance, then Christ is a substance; for Christ is the Word.

[Figure of Christ.] Christ is figured in the Scripture by divers things. [Genesis 22.] Abraham and Isaac were figures of him, and the wether which was slain for Isaac; [Genesis 37. Exodus 7. Numbers 21. Numbers 13.] the stone which Jacob anointed, the ladder, Joseph sold into Egypt, Moses’ rod, Joshua, Samson, the brazen serpent, a cluster of grapes, be figures of him; which all be substances: and is he himself no substance? We read not in holy writ, that substances and no substances be likened and compared together. The Scripture beareth record of him, that he is no dead image of the Father, for [John 11.] “he is life and resurrection;” neither a dumb image, [John 1.] for he is the Father’s Word; nor insensible, for he is wisdom; nor counterfeit, for he is truth: [John 14.] but a lively and express image, and therefore a substance, forsomuch as all living things be substances. He answereth the Jews, reviling him that he said, [John 8.] “Abraham had seen his days,” “Verily, verily, I say unto you, ere Abraham was born, I am.” By which words we learn, not only that he is a substance, but also that he is both God and man: God, because nothing is, save only God; and man, forasmuch as in man’s flesh he spoke. Moses saith of him, [Exodus 3.] “He that is, did send me unto you:” for the Son sent him. The Son did show himself in the likeness of fire. The Son went before the Israelites, by day in a pillar of a cloud, and by night in a pillar of fire. He carried them to the land of promise. He appeared unto them in many likenesses and similitudes. His workmanship governed the world from the beginning; as his answer teacheth us, unto the Jews accusing him for healing a certain man on the sabbath-day, [John 5.] “My Father worketh hitherto, and I work.” As if he should say: ‘Why blame you me for working on the sabbath-day, who never ceased to work? If ye blame me, blame also my Father who worketh hitherto. If ye cannot justly accuse him, ye cannot justly blame me; for I and my Father are one. [John 10.] Whatsoever he doth, that doth the Son also. He ruleth all things from the beginning, and so do I. He worketh hitherto, and I work hitherto.’ Our Saviour Christ teacheth us here, that he is licensed to work on the sabbath-day by the example of his Father, who worketh continually; and that the commandments of the sabbatical rest belong nothing unto him, working inseparably with his Father; and also, that he governeth all things with the Father, and is not idle; condemning and controlling the damnable opinion of the Arians and Paulians. It is needless to speak any further of this thing.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 24.
That the Holy Spirit is a substance, not a godly inspiration: he is every where: governor of the world: to be prayed unto: a forgiver of sin.

[Against the Libertines.] But touching the holy Comforter, many doubt whether he be a substance or not. The Sadducees and Libertines say that all spirits and angels are no substances, but inspirations, affections, and qualities: that good angels are good affections, godly motions, which God worketh in us; and that devils and evil angels are beastly affections, evil thoughts, coming of the flesh. Therefore I think it agreeable unto my matter, to prove the Holy Spirit to be a substance; for unless he be so, he cannot be the third person in the ever glorious Trinity.

[Wisdom 1. The spirit is every where. Psalm 134.] The book of Wisdom witnesseth that “the Spirit of the Lord filleth the round compass of the world.” We can go no whither from this Spirit; we cannot avoid his presence, we cannot fly from him, but by flying unto him; we cannot escape his righteousness, but by appealing to his mercy; for there, as he is not by his favour and grace, he by his wrath and displeasure; where he is not a benefactor, he is a punisher; where he is not a dweller, he is an avenger. Who can deny him to be a substance, who filleth the world; and not the world only, but Christ also, the only Saviour of the world, of whom it is written, [Luke 4.] “Jesus,full of the Holy Ghost, returned from Jordan?” If he fill the world, he is God; for this belongeth only to God, as I have proved before. If he be God, then is he a substance; not an inspiration coming from God, as our English Sadducees and outlandish Libertines do teach.

The prophet Isaiah [Isaiah 63.] recordeth, that he governed the congregation of the Israelites, that he was their deliverer out of Egypt, their guide in the wilderness, the worker of wonders; [Governor of the world.] saying, “Where is he who brought them from the water of the sea, as a shepherd doth his flock? Where is he which led Moses by the right hand with his glorious arm? Where is he that led them in the deep, as an horse is led in the plain?” And he answereth: “The Spirit of the Lord led them, as a tame beast goeth in the field.” He governeth also the present congregation: for Christ promiseth that [John 14.] “he would pray the Father to send us another Comforter, to abide with us for ever.” And Paul testifieth, that [1 Corinthians 12.] “the Spirit giveth to one utterance of wisdom, to another faith, to another gifts of healing, to another power to do miracles, to another prophecy, to another judgement of spirits, to another diverse tongues, to another interpretation;” which be necessary offices in the congregation: so that the Holy Spirit may say also, “The Father worketh hitherto, and so do I;” for he worketh inseparably with the Father and the Son. Whereof it must needs follow, that he is a substance, and that he is God. For the governance of the world belongeth to the majesty of the godhead, as I have proved before.

If he were nothing but a godly motion, a good affection, and inspiration; he would not, nor could, have shewed himself in the likeness of a dove, and in the similitude of fiery tongues. [Matthew 3. Acts 2. Exodus 8. Luke 11. Hebrews 1. 1 John 2. John 7. Isaiah 6.] He is the finger of God. He is fire, oil, anointing, water, an advocate, a coal; for all these the Scripture giveth him. Wherefore he is a substance; forasmuch as all these be substances, not inspirations; for the Scripture doth not liken substances to things that be no substances. [To be prayed unto.] He is also to be prayed unto, to be called upon; for what is baptism, but an invocation of the Father, the Son, and the Holy Spirit? And therefore a substance. No man prayeth unto an inspiration; no man crieth to an affection. Our praying unto him proveth him to hear us, to be Almighty God, to be everywhere, to know the thoughts of all men. But nothing heareth, nothing searcheth thoughts, but a substance. Then he cannot be a thought, a motion, coming from God. Yea, rather, these properties prove him to be the third person in the ever glorious Deity. [John 14.] “That Comforter,” saith Christ, “the Holy Ghost, whom my Father will send in my name, he shall teach you all.” If he be a teacher, he must needs be a substance. If he be an inspiration, he is the doctrine which is taught, not the teacher thereof. [Luke 2.] He gave Simeon an answer, that he should not see death, before he had seen the Lord Christ. [Acts 1.] He, through the mouth of David, spake before of Judas. [Acts 13.] He at Antioch commandeth to separate Barnabas and Paul to the work whereunto he had called them. [Acts 16.] He forbiddeth them to preach God’s word in Asia. [Acts 8.] St Luke, in Acts 8, telleth that he monished Philip to join himself to the chariot of the eunuch. Do not these texts prove him to govern the congregation? Do they not witness him to be mindful of both good and evil? Do they not deny him to be an inspiration coming from God? Do they not fortify him to be a substance, to be the third person, to be God? St Peter, when he saith, [2 Peter 1.] “Holy men of God spake by the inspiration of the Holy Ghost,” putteth a plain difference between him and an inspiration: for he is not the inspiration, but the worker thereof, the sender of it. Wherefore, as the workman is not his work, as Protogenes is not Ialysus, Apelles is not Venus, the carpenter is not the house; no more is the Holy Spirit an inspiration.

[The spirit forgiveth sin.] He also forgiveth sin, maketh us the sons of God; for we are christened in his name. And, that we should believe that the Holy Spirit worketh in baptism, it pleased the almighty Trinity [Matthew 3.] that he should notably appear at Christ’s baptizing. For this consideration the holy Comforter at that time showed himself in the likeness of a dove. Doth any angel forgive sin, or archangel? No, truly. This belongeth to the Father only, the Son only, the Holy Ghost only. But methinketh one replieth: ‘Seraphim speaketh unto the prophet Isaiah, [Isaiah 6.] “Behold, this hath touched thy mouth, and thine unrighteousness is taken away, and thy sin forgiven.”’ He saith not, ‘I have taken it away;’ but ‘this;, speaking of a hot coal taken from the altar with the tongs; not charcoal, not seacoal, but the coal of the Holy Ghost; who may be well called a coal, for he is fire. The patient man Job telleth us, that [Job 26.] “Almighty God garnished the heavens with his Spirit, and with his hand wounded the rebellious serpent:” with whom David agreeth, saying, [Psalm 33.] “By the Word of the Lord were the heavens made, and all the hosts of them by the Spirit of his mouth.” Wherefore in the work of creation Moses maketh relation of him, telling us, that [Genesis 1.] “the Spirit of God was borne upon the waters.” Basil, who for his great learning was surnamed magnus, expoundeth this place of the Holy Ghost; and saith that his predecessors took it so: for the word ‘spirit’ cannot signify wind there, which was then not made. “Was borne upon the waters,” is no blowing; but as much say as, ‘he sat on the waters.’ For as the hen, sitting on her eggs, hatcheth her young ones; so the Holy Ghost hatched all creatures, which there are called waters, as it is written: “When thou lettest thy Spirit go forth, they are made; so thou renewest the face of the earth.” Is the garnisher of the heavens, maker of the world, forgiver of sins, mindful of the congregation, no substance, but a fantasy, an imagination?

And here I suppose it be agreeable unto my matter, to speak somewhat of all good angels in general, and evil spirits; for if I can prove them to be no motions, but substances, much more the holy Comforter is a substance. But if it be beside our purpose, yet it shall be a profitable and necessary digression. For there be many late Libertines, and late English Sadducees, which would teach out of Scripture, that there is neither place of rest nor pain after this life; that hell is nothing else but a tormenting and desperate conscience; and that a joyful, quiet, and merry conscience is heaven; and that devils are evil thoughts, and good angels good thoughts. [Resurrection.] First, if this doctrine be true, we believe in vain the resurrection of our bodies; which is grounded of Scripture, and nothing else. So that if you believe Scripture, this is a false, pretensed, and damnable doctrine. [1 Corinthians 15.] “If our bodies shall not rise, then is Christ not risen,” saith Paul, “and all preaching is vanity. But our bodies be dead through the sin of Adam, and shall be raised through the righteousness of Christ Jesus. By a man came death of soul and body, and by a man cometh resurrection of soul and body.” Were not many christian men baptized over dead men’s graves in the primitive church, in token that the dead should rise again? St Paul, in 1 Corinthians 15, doth nothing else but confute this damnable opinion of the Sadducees denying the resurrection; which now the Libertines begin to renew. But our Sadducees grant the resurrection. They say, ‘We must rise from sin, if we will come to heaven, which is a merry and joyful conscience.’ [Two sorts of resurrection, form sin, form death. Romans 6.] There be two sorts of resurrections expressed in God’s word, of which it is written: “Likewise as Christ was raised up from death by the glory of the Father, even so we also should walk in a new life.” This new life is resurrection from sin. Christ’s raising is the other resurrection; that is, of the body, which began in Christ, the firstfruits of the dead. For Paul saith, [Romans 8.] “He that raised up Christ from death, shall quicken our mortal bodies:” and in another place, [1 Corinthians 15.] “It shall rise a spiritual body.” Our Sadducees, because they either will not, or cannot perceive the difference between these two sorts of resurrection, which both are in Scripture, grant in words and deny in deed both heaven and hell, both good angels and ill; defending all resurrection to be from sin to virtue, from vice to godliness, from uncleanness to sanctification. Resurrection from sin is but a figure of the other resurrection. For Paul saith: [Romans 6.] “Christ being once raised from death,” not from sin, who never sinned, “dieth no more… Likewise imagine ye also, that ye are dead concerning sin, but are alive to God.” Then it disannulleth not resurrection of bodies, but fortifieth the same; forasmuch as if there be a shadow, there must needs be a body.

Now let us search what the Scripture teacheth us of good angels, and believe them. [Angels. 2 Timothy 3.] For all Scripture, given by inspiration of God, is profitable to teach, to control, to amend; and it is truth. [John 17.] No man can deny angels to be creatures, and Almighty God’s workmanship, as Paul witnesseth: [Hebrews 1.] “He maketh his angels spirits, and his ministers flames of fire.” How then are they inspirations? Luke registereth, [Luke 1.] that at Christ’s birth a multitude of heavenly soldiers, which were angels, sung, “Glory to God on high; and peace in earth, and rejoicing to men.” Therefore they be no inspirations. Did an inspiration appear to priest Zechariah, [Luke 1.] burning incense in the temple? Did an inspiration show him that Elizabeth his wife should bear him a son? Did an inspiration make him speechless? No, truly; for the angel telleth what he is, saying, “I am Gabriel, that standeth in the sight of God, and am sent to speak unto thee.” In that he saith ‘I stand,’ and ‘I am sent,’ he declareth that he is a substance. And if Gabriel be a substance, the rest be also substances. [Luke 15.] They rejoice over every sinner that repenteth, [Matthew 18.] they behold the face of the Father in heaven, [Psalm 91.] they assist and bear us up in their hands, [Luke 16.] they carry Lazarus into Abraham’s bosom, [Matthew 4.] they minister unto Christ after his temptation, [Acts 7.] they delivered the law unto the Israelites, [Matthew 25.] they shall come to the general judgement with Christ; and after the resurrection we shall be made like unto them. If they be inspirations, tell me how speaking, singing, standing, sending, joy, seeing, punishing, hands, help, and infinite other things which the Scripture giveth to angels, can be in an inspiration, and without a substance.

Methinketha this assertion hath affinity with the doating opinion of transubstantiation. For our Romanists, although they more stubbornly than truly, and more obstinately than devoutly, defend that no bread remaineth after consecration; yet they cannot deny but that many accidents remain; as the colour of bread, the taste of bread, breadth, length, and other; the which cannot be in the comfortable and sweet flesh of Christ. Wherefore either the substance of bread remaineth, or else we must say with the papists, that these things be without a substance. The which is, as if we should say, ‘There is sickness, and there is health; there is cold and heat, moisture and dry; but there is no such thing as a body.’ [Genesis 16.] An angel of the Lord comforteth Hagar, the Egyptian, beside the well of the Seer, and commandeth her to return to her mistress. Abraham promiseth his servant, [Genesis 24.] that an angel shall aid and further him in his journey. Jacob, when he blesseth Ephraim and Manasseh, [Genesis 48.] prayeth that the angel of the Lord, which had been his succour at all times, might bless and multiply them. We read that an angel governeth the hosts of the Israelites; [2 Kings 19.] an angel of the Lord killeth thousands of the Assyrians; [Luke 24.] angels certify women of Christ’s resurrection, [Acts 1.] and the disciples of his glorious return. Wherefore they be no inspirations, no motions, coming from God; but spiritual substances and [Hebrews 1.] “ministering spirits, sent to minister for their sakes which shall be heirs of salvation.”

Now, as I have spoken of good angels, so I think it no less needful somewhat to speak of evil angels. For there be many late born Sadducees, which have persuaded their own wavering minds, and allure the consciences of others to the foresaid opinion, that the devil is nothing but nolitum, or a filthy affection coming of the flesh, and swerving from honesty, virtue and godliness. I think such have either already said in their hearts, “There is no God;” or that they may as easily be brought thereunto, as Cherea was unto Pamphila. [Terent. Eunuch. Act ii. sc. 3.] Cherea durst not jeopard in his own apparel, but feigned himself to be another. Even so our late Sadducees and Libertines will not reason these things stiffly for disturbing the commonwealth, or rather for losing their lives: but it is to be feared, that under the colour of Christians they say they reason in the way of disputation, when they speak from the bottom of their hearts. If any man wince at my writing, he declareth that he is a Sadducee. If there be a God, as we most steadfastly must believe, verily there is a devil also; and if there be a devil, there is no surer argument, no stronger proof, no plainer evidence, that there is a God. Be not all evil angels spirits? Then are they not sensual motions, but spiritual substances. But I will leave arguments, and call truth to witness. Let us ask the Scripture what the devil is: let us inquire of Peter and Paul: let the prophets and the evangelists testify. St Peter saith, that [1 Peter 5.] “our adversary the devil walketh about a roaring lion, seeking whom he may devour.” He compareth him to a lion; he walketh, he seeketh. And the chosen vessel, Paul, warneth us to [Ephesians 6.] “put on the armour of God, we may stand steadfast against the crafty assaults of the devil: forasmuch as we wrestle, not against flesh and blood, but against rule, against power, against worldly ruler of the darkness of this world, against spiritual wickedness for heavenly things.” He maketh a difference between the devil and his assaults, which be beastly affections, saying, “Against the crafty assaults of the devil;” and he calleth them rulers, powers; wherefore they be no fleshy motions.

[Andria. Act. iii. sc. 5.] But you will say: ‘He calleth them spiritual wickednesses; a wickedness is no substance.’ So Terence calleth scelus; [Orat. in Catilin. i. 5.] Tully calleth Cataline pestis; [John 1.] so the Scripture calleth God love, truth, and light; and ill men darkness. We read in the story of Job [Job 1.], that when the servants of God came and stood before the Lord, Satan came also among them: and God talketh with him, and he answereth, that he had walked through the land; and craveth of God to suffer him to scourge Job; without whose leave he could do nothing. After, he raiseth the Sabaeans against Job; he killeth his servants; he slayeth his children; he smiteth him with marvellous sore boils from the sole of his foot unto his crown, so he scraped away the filth of them with a potsherd. Did an affection work these things, or a spiritual rule and substance? To deceive wicked king Ahab, [1 Kings 22.] he promiseth that he will be a lying spirit in the mouth of four hundred prophets; [1 Samuel 16.] he vexeth king Saul; [Luke 10.] Christ seeth him as lightning falling down from heaven; he blindeth all those that believe not the gospel; he worketh all iniquity; he seduced Adam and Eve; [Matthew 13.] he is the enemy which soweth tares to destroy the seed of everlasting life, that is, of God’s word; [Luke 11.] he is the strong harnessed man, and spiritual Pharaoh, overcome of our Saviour Christ; [Ephesians 2.] he is the governor that ruleth in the air, and king of this world; [Matthew 4.] he setteth Christ on the pinnacle of the temple, and on a high mountain showeth him the glory of the world; [2 Corinthians 12.] he buffeteth St Paul, lest he should be exalted out of measure through the abundance of revelations; [Jude 1.] he striveth with Michael the archangel, and disputeth about the body of Moses; [Revelation 2.] he shall cast the faithful congregation into prison for ten days; [Revelation 12.] he is the dragon cast out of heaven by the blood of the lamb, and pursuing the woman. Then he is no fleshly motion, unless our Saviour Christ had such beastly motions; unless also heaven were full of such, which was full of traitorous angels. In the country of the Gargasites two devils, seeing Christ, cried out, [Matthew 8.] “What have we to do with thee, O Jesu, Son of God? Art thou come hither to torment us before the time?” and they beseech him of leave to go into the herd of swine. Do affections cry, talk, kill, smite, fall from heaven, tempt Christ, pursue the church? Christ telleth us they shall be punished in the fire with the wicked, saying: [Matthew 25.] “Depart from me, ye cursed, into everlasting fire, which is prepared for the devil and his angels.” St Peter saith, that [2 Peter 2.] “God spared not his angels that sinned, but cast them down into hell, and delivered them into chains of darkness to be kept unto damnation.” Paul commanded the Corinthians, to [1 Corinthians 5.] “deliver him which held his father’s wife to Satan, for the destruction of the flesh.” He meaneth not that they should give him over to the lusts of the flesh, and suffer him to abide in vain pleasures. Wherefore devils are no fleshly lusts, carnal motions, sensual affections. [James 2.] “Devils believe and tremble,” saith James. [Mathew 8.] They confess Christ to be the Son of God; as in the evangelists we may read more than once or twice. But I think our Sadducees will be edified more by a conjurer, than by the words of godliness. Wherefore I send them to conjurers, sorcerers, enchanters, charmers, witches; which will learn and persuade them that there be devils, and that they be not lusts of the flesh, but spiritual substances and spirits created for vengeance; [Ecclesiasticus 38.] which now, in the end of the world, shall pour out their strength, to pluck the Lamb of God out of the minds of all men. If therefore all angels, both good and evil, be substances, and not godly or beastly lusts; much more God the Holy Ghost, maker of all spirits, knower of thoughts, governor of the church, forgiver of sins, hatcher of the creatures, filler of all places, is a spiritual substance, and no inspiration.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 25.
Christ is unconfounded: why he became man: why he was born of a woman: why he took both the soul and body of man: why he chose a virgin to be born of, and why a virgin hand-fasted and married: 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 Adam’s fall: why he was baptised tempted, crucified, &c.

Now, albeit both Christ be a substance, and the Holy Ghost also, yet it doth not follow that they be two persons in the superglorious Trinity: for they may be both one, as the Sabellians do teach. Wherefore now I will prove that they be unconfounded: the which being proved, no man can doubt hereafter but they be two persons; for a person is an unconfounded substance. We may learn out of God’s book, that neither the Father, nor the Holy Comforter, took man’s nature upon them; but Christ only. [Why Christ became man.] For as through a natural man we were banished out of paradise, made the children of everlasting damnation, so it pleased the almighty Trinity, neither by an angel, or archangel, but by a natural man, to restore us again, and make us heirs of salvation; Paul witnesseth: [1 Corinthians 15.] “By a man came death, and by a man cometh resurrection of the dead. For as by Adam all die, even so by Christ all be made alive.” [Matthew 1.] And the will God was, that he should be born of a woman. [Galatians 4.] God sent his Son, factum ex muliere, “born, or made, of a woman.” [Why he was born of a woman.] But why was Christ born of a woman? Truly, because sin and death overflowed the world through the first woman, he worketh the mystery of life and righteousness by another woman; that the blame of sin should not be imputed to his creature, which is good, but to the will by which Eve sinned. For seeing he is a Saviour both of men and women, he becometh man, forsomuch as man is the better kind; yet he is born of a woman, that we should believe him to be a Saviour of women also; so that his birth of a woman, and his becoming man, declareth him to be mindful of both kinds. But here we must note, that Christ took man’s nature upon him, not by turning of his godhead into his manhead, but by assumpting of manhead unto his godhead; not by confusion or mixture of substance, but by unity of person. “For as the reasonable soul and the fleshly body is one man, so the deity and humanity is one Christ.”

When I say, ‘Christ took our nature upon him,’ I mean not, that he took flesh only, as some heretics have thought, [Christ took both soul and body.] but the soul of man also; forsomuch as he is no half Saviour, but a Redeemer of both. For he witnesseth of himself, Tristis est anima mea, [Mark 14.] “My soul is sad unto death;” and, [John 10.] “I have power to put my soul from me, and I have power to take it again; no man taketh it from me.” David speaketh also in his behalf: [Psalm 16.] “Thou shalt not leave my soul in hell, neither shalt thou suffer thy saint to see corruption.” [An objection answered.] Some are moved to think that Christ took not man’s soul upon him, but the body only, because his beloved disciple saith, Verbum caro factum est, [John 1.] “The Word was made flesh,” making no mention of a soul. St John saith, “The Word was made flesh;” as Paul recordeth, that [Romans 3.] “by the deeds of the law no flesh shall be justified.” The which in another place he saith more plainly: [Galatians 3.] “Through the law no man shall be justified;” understanding by the word flesh, not the body only, but the whole man, both body and soul. This manner of speaking is often in the Scripture; for David saith, [Psalm 65.] “Thou hearest the prayer, therefore all flesh cometh unto thee:” ‘all flesh,’ for ‘all men.’ And note here a vehemency in the words, ‘thou hearest;’ as if he should say: ‘We pray to thee, for we do know that thou dost hear; but of other we know not that they hear; and therefore we only call on thy name.’ Thus did the old patriarchs. This was their faith. We never read that they prayed to any creature. And Jeremiah curseth him [Jeremiah 17.] “that maketh flesh his arm,” that is, “putteth his trust in man.” And John the Baptist testifieth, that [Luke 3.] “all flesh shall see the Saviour sent of God.” So John the evangelist saith, “The Word was made flesh;” as if he had said, ‘The Word was made man, took man’s flesh and nature; which Word is Christ.’ [Against the late Anabaptists.] I have declared before why he is named a Word, and what manner of Word he is.

But whereof was he made flesh? Of what matter and stuff was his humanity shapen? Or did he bring it out heaven? No, truly. The first Adam’s flesh was formed of the earth, as it is written: [Genesis 2.] “Then the Lord God shaped man of the mould of the earth.” And whereof the second Adam’s flesh was made, the blessed apostle St Paul telleth, saying: [Galatians 4.] “When the fulness of time was expired, God sent his Son, factum ex muliere, made or born of a woman.” He did not pass through her, as water gusheth through a pipe or conduit; but took part of her substance and nature. Wherefore the prophet Isaiah nameth him a [Isaiah 11.] “flower,” or blossom, coming out of the root of Jesse. Solomon nameth him [Canticle 2.] “a lily,” and “a rose among thorns.” Doth not every flower take his nature of the body and stock out of which it groweth? Doth not the lily and rose likewise? Are grapes gathered of thorns, or figs of apple trees? Besides this, it was needful that the same flesh should be punished on the tree, which offended in eating of the fruit of the tree; that the same flesh should be justified and rise in righteousness, which died in sin and unrighteousness. [1 Corinthians 15.] “For by a man,” saith Paul, “came death, and by a man cometh resurrection of dead. And as by the disobedience of one man many became dead, so by the obedience of one man many be made alive.” Weigh and consider the comparison that Paul maketh between the first Adam and the second Adam, [Romans 5] in Romans 5, and it destroyeth this opinion utterly. Besides, St Paul saith, that we be “flesh of his flesh, and bones of his bones,” speaking of Christ: Membra sumus de corpore ejus de carne ejus et de ossibus ejus, [Ephesians 5.] “We are members of body, of his flesh, and of his bones.” But how are we, good christian people, “flesh of Christ’s flesh,” except he be flesh of Mary’s flesh, and bones of Mary’s bones? Besides, he did suck his mother, and took his nourishment out of her sweet breasts: for we read that a certain woman came unto him, and said Beatus center qui te portavit et ubera quæ suxisti; [Luke 11.] “Happy is the womb that bare thee, and the paps which gave thee suck.” Neither Christ, who is truth, doth not reprove her as a liar. Wherefore we must needs grant, that he took his nature, substance, manhood, and flesh, of her.

I do touch this matter, because, not long sith, I communed with a certain woman which denied this point. And when I and my well beloved friend Thomas Lever, and others, alleged this text against her opinion, Semen mulieris conteret caput serpentis, “The seed of the woman shall grind or break the serpent’s head,” she answered: “I deny not that Christ is Mary’s seed, or the woman’s seed; nor I deny him not to be a man; [An objection.] but Mary had two seeds, one seed of her faith, and another seed of her flesh and in her body. There is a natural and a corporal seed, and there is a spiritual and an heavenly seed, as we may gather of St John, where he saith, [1 JOhn 3.] “The seed of God remaineth in him, and he cannot sin.” And Christ is her seed; but he is become man of the seed of her faith and belief; of spiritual seed, not of natural seed; for her seed and flesh was sinful, as the flesh and seed of others.” [The answer.] The seed which is promised unto Adam is named to be semen mulieris, “the seed of a woman:” the same is the seed of Eve; the selfsame afterward is called the seed of Abraham, of Jacob, the seed of David, and of the blessed virgin. But the seed that St John speaketh of is semen Dei, the seed of God; that is, the Holy Spirit; not Abraham’s seed, David’s seed, or Mary’s seed. How can it be their seed, which took no substance of them? Further, the same promise is renewed [Genesis 22. Genesis 26. 1 Samuel 7. 1 Chronicles 2. Psalm 132.] unto Abraham, Jacob, David, and others, with all these special words, that of their wombs, of their bodies, of their fruit, of their bellies, of their loins, of their flesh, the Saviour of the world shall be born; not of their faith, of their belief. Wherefore it must needs be a fleshly, a natural, and a corporal seed, of which Christ was made man, maugre the head of the devil and all heretics. [Hebrews 2.] “He took not,” saith Paul, “on him the angels; but the seed of Abraham taketh he on him.” Now the spiritual seed is in angels more plentifully than in men; forsomuch as they be not depressed with the gross lump of the body. And that we should firmly believe and steadfastly credit, ex quibus Christus est secundum carnem, [Romans 9.] “that he is of the fathers concerning the flesh,” [Matthew 1.] St Matthew and [Luke 3.] St Luke reckon his kindred, fetch his stock and generation, from Adam, Enoch, Noah, Abraham, David, Solomon, Rehoboam, Zerubbabel, &c. Moreover, Christ came, not only to die for our sins, but also to be an ensample unto us, and a perfect pattern of good living; as shall be declared afterward. [Hebrews 2.] “Forsomuch, then, as we be partakers of flesh and blood, he also participavit eisdem, took part with us.” If he took other flesh, not made of his mother, but of what matter it pleased him, he took no part with us, neither doth his ensample belong unto us. He is our brother: for St Paul saith, “He is not ashamed to call them brethren, saying, I will declare thy name unto my brethren.” Now brethren be of one nature and substance, touching their flesh and body. Therefore she that denieth Christ to have taken his flesh of his mother, is not the sister of Christ, but the eldest and firstborn daughter of antichrist. Yet she pretended that she believed that Christ was a true and natural man: but indeed she denieth his manhood. For if he had any manhood or humanity, as no doubt he had, he had it undoubtedly of his mother; or else he was no man. If he had it not of his mother, define and show from whence he had it. Yea, they say, it is unknown and undefined in the Scriptures. How then can we warrant Christ’s humanity against heretics, if we make it uncertain whereof he took it, and if it be unknown whereof it was shapen?

But albeit he took flesh of his mother, yet it was holy flesh, not sinful flesh, that he took; forsomuch as it was conceived and wrought by the overshadowing of the Holy Ghost. Albeit the seed and flesh of others be sinful, yet hers was not so; but sanctified by the Holy Spirit; and most clean. For to her it was said, Benedicta tu inter mulieres, “Blessed art thou amongst women.” He is lapis de monte excisus sine manibus comminuens &c. [Daniel 2.] the stone of which Daniel recordeth, that was “cut out of the hill without hands,” which hath and shall break into powder the golden, silver, brazen, and iron kingdoms; that is, the four monarchies and empires, of the Chaldies and Babylonians, of the Medes and Persians, of the Macedonians and Greeks, and of the Romans. The hill out of which this stone is taken, is the tribe and house of Judah which dwelt and was situated upon mount Zion in Jerusalem: and by the words, “without hands,” is meant, that this stone, without man’s seed, man’s help and nature, came out of the foresaid hill; in that he took his flesh on no earthly father, but only of the substance of Mary his mother, of whose breasts the said flesh was nourished afterward. Christ was conceived of the Holy Ghost, not the Father: [Luke 1. Matthew 1. Isaiah 7.] who, touching his humanity, hath no father upon earth; as concerning his divinity, he hath no mother in heaven. Further, he was born of a virgin; forsomuch as virginity is a far more honourable thing than wedlock. The blessed virgin, credendo, non concumbendo, gravida facta est, ‘was made fruitful by faith, not by man’s help;’ by the Spirit, not by lechery. For it was seeming [Matthew 1.] that the unspotted lamb Jesus Christ, who should blot out our sins as the fire melteth the wax, that he should be born without all original sin.

[Why he was born of a virgin espoused and married. Matthew 1.] Notwithstanding he was born ex virgine desponsata, ‘of a virgin handfasted and married;’ partly that the young virgin should not be destitute of a helper, a keeper, a nourisher, in her adversity and travail, and her progress to Egypt; partly also, that none should recount wedlock unclean, or matrimony unpure, forsomuch as he vouchsafed to be born therein. Neither is it any dishonour, any defacing to the divine nature, that Christ, who filleth all the world, filled the womb of the blessed virgin: no, not if her flesh had been sinful and unsanctified. [The godhead is undefilable.] For his divinity is not defiled thereby, no more than the sun shining upon carrion and filthy jakes is dishonoured or defiled through their stinking scents; or rather, much less, for he made the sun. For the divinity is said to be undefilable, not because it toucheth nothing unclean, but because it continueth clean, whatsoever it toucheth. Wherefore he was not defiled with the virgin’s womb, but sanctified it, hallowed it with his presence, and made it most clean; and chose himself a mother in earth, because before he had a Father in heaven.

[Christ is not the Holy Ghost’s son.] If any man think, because Christ was born of the Holy Ghost, that he is the Holy Ghost’s son, let him not be deceived; for it is no sure reason, if any thing be born of another, to make it straight the son thereof; [John 3.] as for example, we are born of water, and yet we are not the sons of water; we are born of the Holy Ghost, and yet we are not the sons of the Holy Ghost, but the sons of our heavenly Father. Also lice, hairs, and lumbrikes, are bred and gendered of man, and yet nobody calleth them the sons of man. Likewise many are called the sons of some, and yet they cannot be said be born of them; [Terent. Adelph. Act. i. sc. 2.] as Æschinus is son to Micio, and yet not born of him. And the Scripture calleth them filios mortis, “the sons of death,” [1 Samuel 10. 2 Samuel 12. Judges 19. 1 Samuel 2. John 17.] the sons of Bellial, the children of the devil, the children of sin and perdition, the sons of wrath, the sons of hell, which were never born of it, but made unto ignominy; and filios dilectionis, [Psalm 88.] “the sons of love,” the sons of light, of promise, of strength, of the kingdom; not born of it, but such as shall be fellow-heirs with Christ, and are prepared for the kingdom. So our Saviour Christ is said to be conceived of the holy Comforter, and born of him; and yet he is not his son, but the only Son of God the Father; unto whom we be also sons, but we be the sons of promise; [Colossians 1.] he is the son begotten, we be sons through adoption. [Ephesians 5.] Christ is the Son of God by nature; forasmuch as the Scripture is, that he was conceived of the Holy Ghost; [Romans 9. 2 Samuel 2. Matthew 8.] who, being God, became man. We cannot gather thereof, that he is Christ’s Father; for touching his human nature, he was born without a Father, as touching his other nature, he lacked a mother; but rather we may reason, that he is his mother; for the mother conceiveth, not the father; and so he shall have two mothers, the which is impossible. Wherefore he is the only Son of God the Father.

[Matthew 1.] But why is he born a babe, and a little one, not an able man, as Adam was? Adam was made an able man, because he was made after the image of God, not in sinful flesh through any sin of man. [Why all men be born babes, not able men.] But his posterity and offspring are born babes, forasmuch as they are born in sinful flesh, David witnesseth, saying: Ecce enim in iniquitatibus, &c. “Behold,” saith David, “I was born in wickedness, and my mother conceived me in sin.” Unreasonable beasts, as the calf, the little lamb, the whelp, as soon as they are born, go, run, find out their mother’s teats, and suck them, without any help of others. Only man, when he is born, can neither occupy his tongue in speaking, nor feet in going, nor his hands to find; and except his mother, or nurse, thrust her breast unto his lips, he knoweth not where they are, nor what to do; and would cry for hunger, yea, famish, before he would suck of his own accord. This infirmity is in our bodies when we be young, because Adam and Eve sinned when they were old; forasmuch as then our minds also be weak and blind through the same sin, that the feebleness of the body might be agreeable to the ignorance of the mind. [Genesis 3.] For as both body and soul sinned in eating the apple, the mind in lusting, the body in taking; so both are punished, the body with infirmity, the mind with ignorance. Now our Saviour Christ, albeit he were not born in sinful flesh, yet, because he was born in the likeness of this sinful flesh, [Romans 8.] he was born a babe; not of perfect bigness, like Adam. His flesh was not sinful indeed, but holy and undefiled; yet it seemeth sinful in that he took both this and all other human infirmities, as hunger, thirst, cold, heat, poverty, death, upon him, which overflowed the world through sin. Misit Deus Filium suum, [Galatians 6.] “God sent his Son.” His coming is his incarnation, and his sending likewise. The Father is not said to come, or to be sent, because he was not incarnate. [Christ’s coming or sending, what it is.] That the coming and sending of Christ is to be taken of his incarnation, we may perceive by this. For who cometh there, where he is already? Or who is sent thither? But Christ is everywhere touching his divinity; for he is the wisdom of the Father, which reacheth from one end to another mightily, and ordereth all things lovingly. [Wisdom 8.] Seeing, therefore, he is everywhere, how cometh he where he was not, but by appearing in his humanity?

But it is a great question, why God sent his Son, cum venit plenitudo temporis, [Genesis 4.] “in the fulness of time;” why he came no sooner, but in the ends of the world. If he had come long before, many had been saved which have perished. For since his incarnation, many more have believed him than did in time past; for he is “the light shining in darkness.” [Why Christ came in the end of the world.] Truly, he came when he saw his coming should be most profitable; not being moved thereunto through the consideration of our merits, but of his own voluntary goodness; for our deservings did not constrain him to come. Wherefore we cannot blame him for the loss before his incarnation; for it was not undeserved, it was a just loss. Can the thief blame the judge for condemning him according to the law? Or is the physician to be blamed, coming of his own accord to the patient, if he tarry long? He came therefore, when it pleased him, when he knew he should be most welcome. If thou help one before his need, he doth not take it so thankfully as when thou succourest him in great need. The hungry man who hath need of meat, will thank thee more for it than he which hath plenty. The poor will give thee more abundant thanks for thy money than the rich. Before the time of Christ’s coming men were not needy, they were hungry; [Romans 2.] but thought themselves righteous, rich in all works, true keepers of the law. Wherefore it was necessary that the preaching of the law should go before his coming; by which men should learn that they had need of a physician: [Romans 3.] “For by the law cometh knowledge of sin.” The law is, securis ad arborem posita, [Matthew 3.] [The law is an axe.] “the axe which shall hew down all those that bring not forth good fruits.” The law a glass, wherein we may behold our nakedness, our thoughts, our filthy living. Lex subintravit, [Romans 5.] “The law,” saith Paul, “entered in, that sin should increase.” “Where abundance of sin is, there,” as he recordeth, “also is more plenteousness of grace” of the part of the giver, and more thank of the part of the patient; forasmuch as the sick thanketh the physician, not the whole man. Wherefore Christ, [Luke 15.] the physician of our souls, would not come but to help the wounded man, [Matthew 9. Matthew 18.] to call sinners unto repentance, to seek the sheep which was lost. For this cause God, the Son of God, equal with his Father, in the end of the world humbled himself to our nature, to deliver us from the bondage of the spiritual Pharaoh, the devil; who held us prisoners perforce, until Christ entered into his house, which is the world, and bound him, and bereaved him of his goods. This is the fullness of time of which Paul speaketh, saying: “When the fullness of time was come, God sent his Son, born of a woman.” The warrior which will deceive his enemies, putteth away his own apparel, and clotheth himself in their apparel, that he may safely go into their region, and behold all their provision, and afterward easily overcome them: so our Saviour Jesus Christ, in the latter end of the world, did deck and clothe himself with our nature, to deceive and conquer the devil, who had seduced and conquered mankind in the likeness of a serpent: which policy is figured long before in Jacob, [Genesis 27.] who stealeth away the blessing from his brother Esau in his brother’s raiment. Did the Father and the Holy Ghost take our nature upon them? Were they born of a woman? Were they conceived of the Holy Ghost? Were they born little babes? Did they use the policy to deceive the devil? If not, then is Christ unconfounded with them. Christ also was baptised; not the Father, nor the Holy Ghost. For the Father soundeth these words at his baptism, [Matthew 3.] “This is my beloved Son, in whom is my delight;” and “the Holy Ghost descendeth like a dove, and sitteth upon him.”

[Why Christ was baptised.] Wherefore is he christened? Not for any spot of sin, any crumb of uncleanness in him; but for our erudition and ensample. For if he came to be baptised of John his servant, how necessary is baptism for us which be his servants, and defiled with original and actual trespasses! If he required baptism of him, disdain not thou to be christened of thy inferior; despise not baptism, be thou never so holy, never so perfect; have no light opinion of it. If it were a light thing, Christ would not have required it for our example.

Christ also fasted after baptism, and was tempted of the devil. [Why tempted.] He fasted for our example, and was tempted for our victory. He was tempted in all sin, and overcometh, teaching us by his example how to overcome. [Matthew 4.] The devil tempteth him with the lusts of the flesh, with lust of the eyes, and with the desire of worldly promotion. With lust of the flesh, saying, “If thou be the Son of God, speak that these stones be made bread.” But Christ answereth, teaching us to fight in like case, [Deuteronomy 8. Wisdom 16.] “Man shall not live by bread only, but by every word that cometh out of the mouth of God.” He tempteth him with the lust of the eyes, bidding him cast himself down from the pinnacle, because it was written that angels had charge over him. [Psalm 91.] Christ answereth: [Deuteronomy 6.] “Thou shalt not tempt thy Lord God.” He tempteth him with desire of promotion, carrying him unto the mountain, and promising him the glory of the world. But he who made all the world, refused worldly honour; and teacheth us that God only is to be worshipped. All sin is contained in the devil’s three temptations, and all virtue in Christ’s answers. The devil with three propositions would inveigle Christ in all heresies; but Christ confuteth him with three Scriptures. And, that thou shouldest not think Christ is the Holy Ghost, touching his incarnation he is said to be conceived of the Holy Ghost; and in his baptising the holy Comforter descendeth upon him; and when he is tempted, the spirit leadeth him into the wilderness. Wherefore he is unconfounded with the Holy Ghost.

Christ also suffereth death, to deliver us from the tyranny of death; not the Father, nor the Holy Ghost; for he offered his flesh, an odoriferous and sweet smelling sacrifice to the Father. [Why he suffered death.] The cause why he humbled himself unto death, is, forasmuch as our first parents lost God’s favour through pride; for it was said unto them, [Genesis 3.] “Taste, and ye shall be as gods.” For this cause it pleaseth Christ to overcome the devil by humility, who through pride enticed us from God. And we also must overcome by humility, recover God’s favour by humility, enter into the kingdom of heaven through humility. Down therefore, proud stomach; down peacock’s feathers; down, high mountain, and become a low valley.[Proverbs 15.] The Lord will break down the house of the proud, and he that humbleth himself shall be exalted; as we may learn of the publican and the Pharisee. [Luke 14. Luke 18.] We must return to paradise by humility, which we lost by pride. Humility is the porter of heaven’s gates. Factus est usque ad mortem crucis, [Philippians 2.] “He became obedient to the death of the cross.” [Why he died on the cross.] But why is Christ crucified for our sins? Why did he choose this kind of death before other? Truly, because this kind of death is accursed, and all that die of it, as it is written: “Cursed is every one that hangeth on tree.” For so it cometh to pass that Christ was accursed for us, to deliver us from God’s curse, as Paul saith: [Galatians 3. Acts 1.] “Christ delivered us from the curse of the law, in that he was made accursed for us.” Only he rose from death to life; only he ascended into heaven in the sight of his disciples; not the Father, nor the Holy Ghost.

Some searching wits demand, whether Christ could not deliver us, but by assumpting our nature, by suffering most cruel torments. He could, but he would not. He took our nature, because he came to deliver our nature. [Why he took our nature.] That neither kind should think they are despised, he became man, and was born of a woman; that the serpent, which seduced both man and woman, might be overcome through both. [To deliver us.] Moreover he came, not only to deliver us, [For example.] but also to be an example of good living. We be desirous of riches, he preferred poverty; we hunt for promotion, he would not be a king; we are careful to make heirs, to leave many children after us, he despised such fashion; we disdain to suffer wrong, he suffered all wrong; we cannot abide to be reviled, he held his tongue; we hate our enemies, we are unpainful in doing our duties, he was scourged and whipped of his own will for us; we be sore afraid of death, he died for us. [To heal us.] He was sent also to heal our infirmities by well-doing, which came through sin. How can our covetousness be healed, but by his poverty? How can our furiousness be cured, but by his patience? How can our unkindness be recompensed, but by his love? How can our timorousness be boldened, but by his resurrection? Further, how could he more set forth his exceeding love toward us, than in dying for us? [John 15.] “A greater love than this hath no man, than to bestow his life,” saith Christ, speaking of his own death. The Deity suffereth no infirmity, which is impossible. Wherefore it was necessary that he should take our nature upon him, who came to heal our infirmities, and to teach us to cure them through welldoing. If he had taken them in any other nature, then we might think that he despised our nature, that he loved us not, that the example of his life belongeth nothing unto us. For if he had been tempted in another nature, or died, how could we learn to withstand the devil, to overcome temptations, to despise death, of him? Wherefore, there was no way like this to redeem man. [Wisdom 8.] He is wisdom; wherefore he took the most wisest way.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 26.
The Holy Comforter is unconfounded: how, and why, he descended in the likeness of a dove, rather than of any other bird.

Now that I have proved Christ to be unconfounded, mine order requireth to fortify the same thing of the most glorious and holy Comforter: the which is done partly already; for in that we have proved that Christ is not the Holy Ghost, the blessed and almighty Comforter is unconfounded with him. [John 14.] He is unconfounded also with the Father, in that he proceedeth of the Father, in that he leadeth Christ into the wilderness, in that he is sent of the Father; [Matthew 4.] as Christ saith, “When the Comforter shall come, whom the Father shall send in my name;” and in that he is sent of Christ also, as it is written, “When the Comforter come, whom I will send in my Father’s name.” For Christ sendeth him; the Father sendeth both him and the almighty Comforter: but he himself is unsent. That he sent Christ, the apostle testifieth: [Galatians 4.] “When the time was full come, God sent his Son, born of a woman, and made bond to the law;” the which must be understood of the Father, because he saith, “God sent his Son.” Wherefore Christ himself saith: [John 16.] “I went out from the Father, and came into the world.” His sending, and his coming, is his incarnation; as I have proved before. So the almighty Comforter is said to be sent, because he appeared in visible forms; as in the likeness of a dove, and of fire: not that he became a dove and fire, as Christ became very man; but that it pleased him to work his graces and benefits by a dove and fire; [Why the Holy Ghost appeared.] that our hearts might believe his presence, and know his power, through those outward and sensible apparitions. He became not a dove, as Christ became man; forasmuch as he came not to deliver doves, as Christ came to deliver man. God the Father, because he never shewed himself in visible shape, nor yet took any nature upon him, therefore he is said to be unsent. [Deuteronomy 4.] “The Lord,” saith Moses, “spake unto you out of the fire in Horeb; and you heard his voice, but ye saw no image.” Wherefore he is neither the Son, nor the Holy Ghost; which both were sent, and both appeared in many visible forms. For we read, I say, [Matthew 3.] of the Holy Ghost, that he appeared sicut columba, “in the likeness of a dove.”

Why doth he appear in the likeness of a dove? This notable apparition was done for many causes. One is, that we should believe the Holy Ghost to be a worker in baptism, to wash us, to purify us, to regenerate us, to make us God’s children and heirs of salvation: and therefore the disciples are commanded to christen in his name, [Matthew 28.] as in the name of the Father and the Son; for all be notified here in Christ’s baptizing, Pater in voce, Filius in homine, Spiritus Sanctus in columba, “The Father is notified in the voice which soundeth, the Son in man’s nature, the almighty Comforter in the dove.” For as all three be present here, so they do work inseparably in every man’s christening. The next cause is, forasmuch as a dove of all creatures is most innocent, and noyeth no beast, not the little worm; most chaste, for they never break wedlock once begun, but keep it undefiled to the end of their lives, (for if so be the male or female, through unchaste love, haunt the company of any other, then they flock and gather together, and rend the advouterer and advoutress in pieces;) void of anger, for they have no gall; lovers of amity and friendship.

And this apparition was shadowed and figured by the dove, [Genesis 8.] which Noah sent out of the ark in the time of the general flood. For as that dove returned in the eventide with a leaf of an olive tree in her mouth, signifying peace; so the Holy Ghost giveth peace, causeth all friendship, engendereth all love. And why? Verily, as he is an ineffable communion of the Father and the Son; as he joineth and knitteth them together, with a fast, sure, and unlooseable knot; so he glueth and coupleth our hearts; upon which consideration he properly is called charity, or love. As the dove also mourneth in his love, so the Holy Ghost maketh us to bewail our sins and lament our misdeeds; as it is written, [Romans 8.] “The Spirit helpeth our infirmities; for we know not what to desire as we ought; but the Spirit maketh intercession mightily for us with groanings which cannot be expressed.” The Holy Ghost doth not groan; but is said to groan, as we call a merry day which maketh us merry, and a sad day causeth sadness; and as cold is called pigrum, because it maketh us slow. But, [Matthew 5.] “blessed be they that mourn,” like the dove, and in the love of God, “for they shall be comforted.” Such as groan for poverty, and are dismayed, discouraged, and mated, through imprisonment or any kind of persecution, be ravens, not doves; be weathercocks and worldlings. For the raven returned not again to the ark, which is the church. The dove maketh his nest in some hollow and high rock; so let us set our minds and desires upon the rock, which is Christ. The dove cherisheth the young of other as well as her own; the which is a lesson unto us to love our neighbours. The dove also will not eat of all manner of grain, but chooseth out the most fine and pure; teaching such as hunger and long for the truth, to feed of God’s word, and to beware they fall not upon every carrion. The dove with all diligence and kindness cherisheth his mate, when she hath young ones. Wherefore the all-knowing Comforter appeareth like a dove who commandeth his to be doves: that is to say, chaste, patient, kind, mourners for their sins, faithful and diligent to their wives, earnest believers in the rock, readers of God’s word, and lovers of all men. This is the innocency which Christ, inspired with the dove, commandeth, saying: [Matthew 10.] “Be ye wise as serpents, and innocent like doves.”

The almighty and all-knowing Comforter is unconfounded also with the Father, in that Christ was conceived of him, not of the Father; of whom Isaiah prophesieth, [Isaiah 11.] “There shall come a rod forth of the root of Jesse, and a blossom or flower shall rise out of the root.” The root of Jesse is the kindred of the Jews, the rod is the blessed virgin Mary, the blossom or flower of Mary is Christ; as he witnesseth of himself, Ego flos campi, et lilium concallium &c. [Song of Songs 2.] [How Christ is a flower, or a rose.] “I am the flower of the field, the lily of the valleys, and the rose among thorns.” The rose, plucked and taken out of the garden, loseth not his smell; and stilled with the fire, smelleth sweeter than ever it did, pouring forth an odoriferous water no less wholesome for many things than pleasant. Even so Christ, being taken out of the garden of this world, flourished more than all the flowers therein; grew in a further authority than all the holy patriarchs and prophets; cast an odoriferous savour over all the world, [John 12.] which drew all men to him; and, being digged in the side with a spear of the cruel Jews, which are the thorns, poured forth a water healing all infirmities. This blossom or flower was conceived of the holy Comforter, not of the Father. Moreover the almighty Comforter is the gift of God; for the Lord saith unto Moses, [Numbers 11.] “I will take the Spirit which is upon thee, and give it them:” and Christ also; as it is written, [Romans 8.] “Who spared not his own Son, but gave him for us all, how shall he not with him give us all things?” Wherefore the Father, Christ, and the Holy Ghost, be distinct and sundry persons.

The Comforter is unconfounded also, [Genesis 1.] in that he was borne upon the waters, [Acts 8.] in that he commandeth Philip the evangelist to join himself to the chariot of the eunuch; [Acts 10.] in that he commandeth Peter to arise and go with Cornelius’ servants; in that he commandeth to separate Paul and Barnabas; in that he is the finger of God; in that Christ, breathing on his disciples, gave him, saying, [John 20.] “Receive the Holy Ghost.” He also descendeth upon the disciples in likeness of fire, teaching them to speak all languages, because the gospel should be preached to all nations. And David recordeth: [Psalm 19.] “There is neither speech nor language, but their voices are heard among them. Their sound is gone out into all lands, and their words to the end of the world. The Roman dominion hath reached far, but the preaching of the sweet tidings of the gospel shall go further. For those nations which the sharpness of sword could not overcome, shall be vanquished by him that fighteth not with sword, but with wood and word. Christ gave not the Father by breathing; he descended not in the likeness of a dove or fire; he commandeth not Peter to go with Cornelius’ servants; he was not borne upon the waters; he is not his own finger; wherefore he is not the Holy Ghost.

But albeit neither Christ nor the almighty Comforter be confounded with the Father, yet they are of one and the selfsame substance with him. For the Scriptures teach Christ to be the hand of God, and the Holy Ghost to be his finger. The body, the hand, and finger are one substance; and yet the finger is not the hand, nor the hand the body, nor the finger the body. If therefore the Scripture do grant to Christ, to the Holy Ghost, to the Father, the meaning of the word ‘person;’ that is to say, that the Father is a substance, Christ is a substance, the Holy Ghost is a substance; and that the Father is unconfounded, Christ unconfounded, the Holy Ghost unconfounded, as I have proved; it must needs follow that they be three persons; for a person is an unconfounded substance. This is the catholic faith; the confession of martyrs; the doctrine of the prophets, apostles and evangelists.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 27.
Corporal similitudes of God made in the Scripture: why he is named light, fire, the sun, &c.: the image of God in man’s soul.

Now, gentle reader, seeing I have declared what a person is, out of the book of holy Scriptures; and also proved, with infinite authorities, that there be three persons, that is, three unconfounded and distinct in property; I will disclose the divine and blessed nature of the almighty Trinity by corporal and earthly similitudes; that thou mayest behold, as it were in a glass and with a pair of spectacles, those things which exceed and surmount the capacities of all creatures. [Romans 1.] “The invisible things of God,” saith Paul, “that is, the eternal power and godhead, are understood, seen, and learned of his works, from the creation of the world.” As long as we continue in this tabernacle and mortality, we shall never have perfect understanding the eternal God; forasmuch as the hearts of all men and women be unclean. [Matthew 5.] “Blessed be the clean-hearted,” saith Christ, “for they shall see God.” Our life is a warfare, a night, and a purifying of our hearts from sin and ignorance through charity and faith. [2 Corinthians 5.] “We walk in faith,” saith the apostle, “and see not.” With this only ladder we ascend to the intelligence of the secrets of God. Things supernatural cannot be perceived with natural light. Cherubim and seraphim, and all the blessed company of angels, are ignorant of the majesty of God; [Matthew 24.] for they know not the day of Christ’s glorious return: and yet they have more plentiful knowledge than we; forasmuch as they be pure minds, and were never neither blinded through sin, nor hindered through any earthly mansion and corruptible body. [Proverbs 25.] Scrutator majestatis opprimetur a gloria: “Whosoever is an ensearcher of God’s majesty is oppressed of the glory.” No man is able fully and perfectly to know the nature of a gnat, or a little spider. Be not displeased then, if I show thee the Trinity in his visible creatures, as it were in a glass; but glorify God and be not unthankful to him, which hath opened himself in them to thy capacity, feeding thee with milk because thou art not able to digest strong meats. And because no man shall be offended with this manner of teaching, I will make no similitudes of the Trinity but out of the plentiful storehouses of the Scriptures.

The best and most lively glass that ever I beheld the Trinity in, is the vision [Abraham’s vision. Genesis 18.] which appeared to Abraham in the oak grove of Mamre. For as there three wayfaring men show themselves unto Abraham, so God is three persons: and as these three men are called one Lord, not Lords, so the three persons are one God, one Lord, one substance. And as Christ and the almighty Comforter are sent of the Father, so here one sendeth twain unto Sodom and Gomorrah; and as the Father is unsent, so he is not sent, but sendeth. And as the twain which are sent to destroy Sodom are called one Lord of Lot, so the faithful congregation confess and believe Christ and the all-knowing Comforter to be one God. I touched this similitude before; and because it is so notable, I thought it not unworthy to be rehearsed again.

There be many similitudes declaring certain properties of the Trinity, and some agreeable in one point and some in another; but none doth so paint and portray it before our eyes, as this vision doth. We may find an image of the Trinity in the sun; for God is called by the name of the sun in the book of Wisdom: [Wisdom 5.] Sol justitiæ et intelligentiæ non est ortus nobis, [How God is named the sun of understanding.] “The sun of righteousness and understanding arose not upon us.” There is but one sun only, not many; so there is but one God. The sun shineth upon both good and evil men; so the liberality of Almighty God maintaineth both. The moon and all the stars have not their light of themselves, but of the sun; so the congregation and godly men, which are called by the name of the moon and stars in the Scriptures, have no light, no crumb of virtue, no goodness of themselves, but by participation of the divine nature. They which gaze upon the sun are blinded with his clear light; so all searchers of God’s glory beyond the Scriptures are overwhelmed with the majesty thereof. The presence of the sun cheereth all things; when he is absent, night cometh and darkness; and nothing would grow if he did not rise on them: so when God hideth his face, they are sorrowful, and die; [Psalm 104.] when he looketh on them, they wax young and lusty like an eagle. [Democritus. Cicero De Finibus, i. vi.] And as Democritus and other philosophers hold opinion that the sun is infinite, so all things be infinite in God. He is of an infinite arm, of infinite majesty, of infinite wisdom. As the sun is the fountain out of which cometh both the light and the heat; so is the Father the fountain, out of which issueth the Son and Holy Ghost. And as neither the light nor the heat doth send the sun, but the sun send them; so the Father is sent neither of Christ nor of the Holy Ghost, but he sendeth them. And as of the sun and of the beams, both together, cometh heat or warmness; so from the Father and the Son, both together, proceedeth the all-knowing Comforter. But the sun-light, by division, is in many places, so the blessed Trinity filleth all places without division; neither contained in place, neither moved in time. Now, if the sun were without beginning and ending, eternal beams would come out of him, and everlasting heat would proceed out of the sun and his beams. Wherefore inasmuch as God the Father is immortal, Christ his Son also must needs be immortal, forasmuch as the Father is likened to the sun, and Christ to the clear and bright beams; for he is [Wisdom 7.] “the brightness of the everlasting light.”

I would know of the Paulians and Arians, whether the Father in time began to be a Father, or was a Father evermore without time. If they grant that he was a Father ever, the which they cannot deny, then it must needs follow that the Son was evermore. For he was not a Father before he had a Son, but he was called a Father of the Son; and he that is always a Father, hath evermore and always a Son. If Christ was not evermore, then time was before him; and then the apostle lieth, calling him Primogenitum omnis creaturæ, [Colossians 1.] “first begotten of all creatures;” for time is a creature and was before him. But time was made by Christ; for [John 1.] “all things were made by him,” as the beloved disciple witnesseth. If he were the maker of time, then he was before all time; and that which was before all time is not moved in time, but is without time, without beginning, and immortal. Wherefore Christ is immortal, and then he is God; for only God is immortal after this sort. Likewise the all-knowing Comforter was evermore, who is compared to the heat; for an everlasting heat must needs proceed out of an everlasting sun and everlasting beams. He is digitus Dei, “the finger of God.” “If I cast out devils in the finger of God,” &c. For where Luke saith, [Luke 11.] “In the finger of God,” it is in Matthew [Matthew 12.] “I cast out devils in the Spirit of God.” Then either we must confess him to be without beginning, and of the substance of God; or else grant that God once lacked a finger, and deny the same to be of the substance of the body. [Jeremiah 32.] Like reason may be made of Christ, who is the hand and the arm of God; for God was never without his finger, hand, nor arm; and then all three be of the same nature with the body. And forsomuch as God’s finger is almighty, and his hand and arm likewise, both Christ is almighty, and the blessed Comforter 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 the Father is elder than the Son, [An objection answered.] 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 upon earth, but not in an everlasting Father, who must needs have an everlasting Son. Neither doth this reason hold in all earthly things: for fire gendereth light, and heat proceedeth from it; and yet the fire gendering, and light gendered, and heat proceeding, be coæva, not one before the other. Therefore it is against reason, that the Father begetting, and Christ begotten, and the Holy Ghost proceeding, should be co-eternal, co-immortal, and not one before the other in time, but each one of them before all time.

And well may the Trinity be likened to fire, and his heat, and light; for God in the Scripture is called fire: Dominus Deus tuus ignis consumens est; [How God is fire and light. Deuteronomy 4.] “The Lord thy God,” saith Moses “is a consuming fire.” And John calleth him also ‘light,’ saying, Deus lux est; [1 John 1.] “God is light, and in him is no darkness at all.” And Christ witnesseth of himself that he is light, saying, “I am the light of the world;” who is lumen de lumine, “light of light.” For as the fire ministereth light to a multitude, and yet is not minished or consumed thereby, so God bestoweth innumerable benefits upon us, and yet his liberality is not hindered therewith. Likewise also in a candle, of which many other candles be lit, the light is not in any wise diminished or hurt at all. One supper doth not refresh, or suffice, many as well as few; but the voice of one preacher teacheth as well a hundred as one. The sound of one bell is never the less when it is heard of many. Even so he who preserved the small portion of meal and oil for the widow and her son, [1 Kings 17.] that was not diminished, who [Matthew 14. Mark 6. Luke 9.] with a very few loaves and a certain fishes refreshed a multitude, so that those things were not diminished but increased, knoweth how to employ his benefits without loss or detriment to his liberality. Moreover, as fire sendeth forth both heat and light, but neither heat nor light sendeth fire; so the Father sendeth both Christ and the all-Comforter, and he is unsent. And as both the light and the heat are of the fire, so Christ and the Holy both are of the Father, the one begotten, the other proceeding; and the Father only is of himself, and of no other. And as fire is not before heat and light, no more is the Father before the Son and the Holy Ghost. But in that place which I rehearsed out of Deuteronomy, [Deuteronomy 4.] God is called fire, because he melteth the sins of those that will amend, as the fire melteth wax, and punisheth the sins of disobedient persons with unquenchable fire: and John calleth him light [1 John 1.] for the same cause; for light putteth away darkness, and is contrary to it. For these properties, and divers other, the Scriptures call God the sun of righteousness, fire, and light.

If we ponder them diligently, we shall find also the image of the blessed Trinity in ourselves, in our own natures. For it is written [Genesis 1.] “God made man after his image, after the image of God formed he him.” This image is in our souls, not in our bodies: as I have proved in my confutation of the Anthropomorphites, or humaniformians. [A glass to see God in.] Man’s soul is a lively image of God. The soul is a spirit; Almighty God is a spirit: the soul quickeneth and ruleth the body; the Trinity governeth the marvellous frame of this world. Reason, will, and memory, are three, but one and the same soul. So the Father, the Son, and the Holy Ghost, are three, distinct in property, and one God. Whatsoever thing the soul doth, these three be the workers thereof. Reason cannot discern good and evil, truth, falsehood, plainness and craft, proof and sophistication, without either will or memory. Neither will chooseth what him liketh, without the other; nor memory remembereth not things gone, without reason and will. These actions and works, which are said properly to belong only to memory, and only to reason and will, in very deed are done by the workmanship of all three. [The works of the three persons be inseparable.] So the Father, the Son, and the Holy Ghost, work all things inseparably; not that each of them is unable to work by himself, but that they all three are one God, one spirit, one nature; as reason, will, memory, are one soul. The Son worketh always with the Father; for [John 5.] “whatsoever the Father doth, that doth the Son also:” and Christ recordeth, that as his Father worketh hitherto, so he worketh. The almighty Comforter cannot be absent from their works; [Wisdom 1.] for he is the Spirit of them both, and filleth the round compass of the world.

If I would gather all the works of each person into an induction, I could manifestly prove this to the capacity of all men; but it is too long to speak of all their works. I will speak of the creation of the world, of Christ’s incarnation, of his miracles and resurrection; proving all these to have been done by the workmanship of the three persons. For it the Trinity did work inseparably in these, no doubt it hath done likewise in all other.

First, touching the creation of the world, no man distrusteth the Father’s working, of whom that is supposed to be spoken, “In the beginning God created heaven and earth.” If thou doubt of Christ and the holy Comforter, hearken what the prophet David saith: “By the word of the Lord were the heavens made, and by the word of his mouth the glorious fairness of them.” Wherefore heaven and earth be the workmanship of the three persons.

Was Christ conceived in the womb of Mary by the workmanship of the holy Comforter, and is he not Maker of the world? [An objection answered.] If the three persons work evermore without separation, why doth the Scripture grant certain works to one person, and certain to another? Truly, to teach us that there be three persons; that there be three distinct, three unconfounded. Only the person of the Father soundeth the voice in Christ’s baptism; only the Holy Ghost appeareth like a dove; and only Christ is incarnate. Notwithstanding, both the flesh of Christ, and the voice of the Father, and the apparition of the all-knowing Comforter, be the workmanship of the whole Trinity. I mean not that Christ and the Holy Ghost sounded the voice, but that they were workers of the voice; the Father only sounded it, not Christ, not the Holy Ghost. For they be distinct and unconfounded. They be three, not all one; three persons, not three names. So the Holy Ghost showed himself only in the shape of a dove; not the Father, not Christ. Nevertheless the dove in which he appeared, was the workmanship of all three. So neither the Father, nor yet the blessed Comforter, were incarnate, but Christ only. Nevertheless the flesh and nature of Christ was the workmanship of the whole Trinity, whose works be inseparable. This may be gathered of the words of the angel to Mary: Spiritus sanctus superdeniet in te, et virtus Altissimi obumbrabit tibi, [Luke 1.] “The Holy Ghost,” saith Gabriel, “shall come upon thee, and the power of the Highest overshadow thee.” By the Highest, the Father is to be understood: by these words, virtus Altissimi, “the virtue or power of the Highest,” the Son. For so Paul calleth him to the Corinthians, saying: [1 Corinthians 1.] “We preach Christ crucified; unto the Jews an occasion of falling, to the Greeks foolishness; but unto them which are called, both of the Jews and Greeks, we preach Christ, the power and wisdom of God.” The word virtus is translated in English, ‘virtue,’ or ‘power.’ The Greek word is Dunamis, both in Paul and in the answer of the angel. Peradventure some man will deny that the Father is meant by the word Altissimus. Therefore I will fortify his operation with another reason. Christ’s incarnation is his sending; as I have proved before. For who is sent thither where he is already? But he is everywhere, touching his divinity. Wherefore he is sent thither where he was not, by appearing in his humanity. And it is plain that the Father sent him. Wherefore the incarnation of Christ is the workmanship of the holy, glorious Trinity.

The Scripture telleth, that our Saviour Christ also by his word and commandment did cast out many devils. But the same witnesseth, that the Father and the Holy Ghost did work with him; lest thou shouldst think the works of the Trinity to be separable. For of his Father he himself saith: [John 14.] “The Father that dwelleth in me, is he which doth the works.” And of the all-doing Comforter also: [Matthew 12.] “I cast out devils in the Spirit of God.” Like proof may be brought of all his other miracles.

So only Christ arose from death to life; and yet the holy Trinity raised him. For of the Father it is written, [1 Peter 1.] “Who raised Christ from death:” and of himself he testifieth, saying to the Jews asking a token, [John 2.] “Destroy this temple, and in three days I shall raise it up again:” and that the Holy Ghost raised him, Paul is record and witness, saying, [Romans 8.] “Wherefore, if the Spirit of him which raised up Jesu from death dwell in you;” and John also, [John 6.] “the Spirit quickeneth.” For it is not to be taken only of the quickening of our souls, but of our bodies also: neither is it unlike, that the holy Comforter did raise him whom he formed in the virgin’s womb. Like proof might be made of all the peculiar works of the all-working Comforter and of the Father. Wherefore their works be no more separable than the works of reason, will, and memory: namely, seeing they be one God, as the other three be one soul.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 28.
How there is but one God only: the divinity of Christ, and the all-doing Comforter, notwithstanding this unity.

Now I have almost declared all the contents of this treatise: that is, what God is; what a person signifieth; and that there be three persons in the glorious Trinity. For the proof of my last matter and content, I will first teach with evident Scriptures, that there is but one only God, and then with reasons, not of philosophy, but gathered out of them; for [2 Timothy 3.] “the Scripture is profitable to teach, to control, and to instruct.” Then I will prove, that the same Scripture granteth all and every one of the parts of the definition of God to our Saviour Christ: and that done, I will fortify also, that all the parts of the same definition are granted to the all-knowing and almighty Comforter. The Christian congregation believeth the Father, the Son, and the Holy Ghost to be one God; not by nuncupation only, but by unity of nature. For if the multitude of them that believed were cor unum et anima una, “one heart and one soul;” if [Acts 4.] “he which is joined unto the Lord is one spirit;” if man and wife be [1 Corinthians 6.] “one flesh,” one body, as the apostle witnesseth; if all men be one substance, touching their nature; if the Scriptures testify that in human things many be one; how much more are the Father, the Son, and the Holy Ghost one God, which differ not in nature and substance! For it is written, [1 John 5.] “There are three which bear record in heaven; the Father, the Word, and the Holy Ghost; and these three are one.” The unity of their nature proveth them not to be three gods, but one God.

[Arians’ interpretation confuted.] The damnable sect of the Arians expoundeth this text, hi tres unum sunt, “these three are one,” that they be one in will, in assent, and consent, and not in their substance, nature, and divinity. To which I make answer, that in all the Scripture they cannot find unum sunt spoken of things which differ in substance and nature. Wherefore, spoken of the three persons, they prove them to have no diversity in their nature. And if that be true, they must grant of necessity that they be one God by nature. St Paul saith, [1 Corinthians 3.] that “he that planteth, and he that watereth, unum sunt, are one.” Are they of diverse substance and nature? No, verily; for both of them were men. He speaketh these words of himself and of Apollo (for the congregation rejoiced in them); forbidding the Corinthians to rejoice in men, and teaching them to rejoice in God only. Wherefore these words, unum sunt, in this place are not spoken of things which differ in substance. Let us ponder other texts. The same Paul unto the Galatians saith: [Galatians 3.] “All you unum estis in Christo Jesu, are one in Christ Jesu.” He speaketh this of the Galatians, which all were of one nature, of one lump and substance. For they all were men, of men. Here thou seest also, reader, that these words, unum sunt, are not spoken of things which differ in substance.

But the Arians reply, that the apostle witnesseth, that [1 Corinthians 6.] “he which is joined unto the Lord is one in spirit;” and yet he is not of the same substance that the body is. [An objection answered.] The Latin there is not unum sunt, “are one,” of which I do speak, but qui adhæret Domino unus spiritus est, “he that is joined to the Lord is unus spiritus, one spirit.” For unus, joined with another word, as with spiritus, may be spoken of things which are of discrepant nature, as it is here: but unum sunt is never so spoken. Search all the bible throughout, and thou shalt find this to be true. I grant that the words unum sunt be spoken often of assent in will; but only in those things which differ not in nature and substance. And truly the Father, the Son, and the Holy Ghost, unum sunt voluntate, are one in will and assent; but also of one substance, nature, and divinity; forasmuch as unum sunt, “are one,” is never spoken of things which differ in substance.

[Another objection answered.] The Arians reply further, that Christ prayed for his elect, ut sint unum, “that they may become one, as he and his Father were one.” He doth not pray that they, and he, and the Father may be one; but that they be one, as he and his Father be one, both in nature and will; as it followeth in the same text, Ut omnes unum sint, sicut tu Pater in me, et ego in te, (ut) et ipsi in nobis unum sint, [John 17.] “That they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us.” For mortal men cannot be of the same substance that God is. They may be one in God, but not with God. They may be one, as the Father and Christ be, but not of their nature: that is, as the three persons of the glorious Trinity are one in will and assent, and substance also, so the chosen after this life, as they are now of one substance, so shall they be then also; not with God, but in God; of one assent, consent, and will, and not squaring one with another, for they [Colossians 3.] “shall be all one in Jesus Christ,” and [1 Corinthians 15.] “Christ shall be all things in all,” and God shall be all things in all: which proveth Christ God. Unum sunt is spoken here of the elect, which differ not in substance, for they be men. Therefore the Father, the Son, and the Holy Ghost, are of one substance and divinity.

And if they be of one substance and divinity, they are not three gods, but one God; as it is written, [Deuteronomy 6.] “Hearken, Israel, the Lord thy God is one God.” He saith unto Israel by Moses, [Deuteronomy 32.] “Where are their gods wherein they trusted, the fat of whose sacrifices they eat, and drank the wine of their vessels? Let them arise up and help you, and be your shield. See now how I am alone, and that there is no God but I. I can kill, and make alive; and what I have smitten, that can I heal. I will lift up my hand to heaven, and say, I live ever.” If there be many gods, their kingdom is divided: but the kingdom of God is everlasting; wherefore it is not divided, for every kingdom divided shall be destroyed. [Matthew 12.] The Hebrew word for God is Elohim, [Elohim] which is not of the singular number, but of the plural; for there be three persons: but it is always joined with a verb singular, lest that we should think there were many gods. Moses useth this word for the English, which is ‘God,’ when he saith, “In the beginning God created heaven and earth:” wherefore we may learn that the world is the workmanship of the holy Trinity. This word is used commonly for God, to signify, that whatsoever is done is the work of the three persons; for as they be not separable, so they work inseparably.

[The heathen opinion confuted.] The heathen supposed there were many gods, because it seemed to them impossible for one to rule and govern all things: yet they divided the governance thereof between three; giving heaven and earth to Jupiter, the seas to Neptune, the low parts and hell to Pluto. But the Scriptures, which is truth and cannot lie, testifieth that the three persons, without division, without labour or pain, without time, govern all things; for their works be inseparable. If so be there be many gods, then is there somewhat wherein one of them doth differ from another. Now, if that be any good thing, he is no God that lacketh or wanteth any thing that good is. For as he that nameth a king doth in this one word comprehend many excellent things, so he that nameth God doth comprehend in this word an infinite sum of all good things. We read of a certain ruler which called Christ [Luke 18.] “Good master,” asking him, what he should do to get and achieve eternal life: whom Christ rebuked, saying, “Why callest thou me good? None is good but God only.” If God only be good, then all goodness is in him: as I have proved in my first matter. He is life, is truth, he is light, he is strength, he is health, he is θησανρος αγαθων, that is, “a treasure and heap of all goodness.” And if that thing wherein they differ be an evil thing, that cannot be God that hath any evil thing in him: for he willeth no wickedness. The heathen, which worship many gods, did and do think no evil to come by them, by the light which they had of nature; and judged them to revenge and punish all that they took to be sin. Now, if God be a righteous punisher of vice, he must be void of the same. Wherefore natural reason teacheth, that there is but one God. Doth not the noble and worthy philosopher, [Aristotle.] Aristotle, teach us this, proving that there is but unum primum mobile, ‘one first mover,’ who moveth all the heavenly spheres?

[Against the Manichæans.] The Manichees make two gods, which they call duo principia contraria, ‘two principles one contrary to another.’ For they say, that one is an evil God, maker of visible things; the other a good God, maker of invisible things. And they say also, that both of them be unbegotten, uncreate, and of themselves. Then are they immortal. But if they be immortal, there is no God that “only hath immortality,” and Paul lieth, who saith [1 Timothy 4.] that God, not gods hath immortality. And all the prophets, evangelists, and apostles be liars; teaching with one assent, that God only forgiveth sin, that God only knoweth all things. For if there be two gods, both of them must have these properties. If either of them know not all things, then is he ignorant, and then no God. If both know all things, then is there no God which only knoweth all things. Both also must forgive sin; the good, because he is merciful; the evil, because he is the cause of all sin: and then is there no God which only pardoneth sin. Moreover, if both the Manichees’ gods be immortal, if both pardon sin, if both know all science, they be not contrary: for knowledge is not contrary to knowledge, but ignorance; and unmercifulness is contrary to mercy and forgiving; and death to immortality. Wherefore there be not two contrary principles, but one principle and one God. The christian congregation confesseth that the Father is principium, ‘a principle’, or ‘beginning’; for so the beloved disciple calleth him, saying, In principio erat Verbum, [John 1.] “In the beginning was the Word,” in the Father was Christ. They acknowledge Christ also to be principium; who answereth the cruel Jews demanding who he was, saying, [John 8.] “The beginning which spake unto you.” But the Father is principium non de principio; Christ is principium de principio. They confess the almighty Comforter also to be principium, forasmuch as he, with the Father and the Son, made all things, and governeth them; as I have proved before. Notwithstanding there be not three beginnings, but one beginning only; as there be not three gods, but one God.

[Against praying to saints.] The papists also bring in many gods, but covertly and privily. They teach the people to pray unto saints: to St Luke for the ox, to Job for the pox, to Rocke for the pestilence, to Sith for things lost, to Christopher for continual health, to the queen of heaven for women with child, to Clement for good beer: yea, they entice the people also to worship and honour their images. [The first reason.] If they be to be prayed unto for these things, they be gods; for in praying unto them, we acknowledge them to hear us, to be almighty, to be everywhere, to know the thoughts of all men, to be a strong castle unto such as fly unto them: but these things belong only to God, as I have proved before. Wherefore they make them gods.

O crafty devil! O subtle papists! The Jews are reproved, by the voice of the prophets, for making many gods, in that they prayed unto Baal, Astaroth, Moloch, and the queen of heaven, for aid and succour. [The second.] Why do we not ask all good things of him which is the author and giver of all good things both to his enemies and friends, both to the heathen and to the congregation? [Isaiah 50. Isaiah 59.] Is his hand smitten off, that it cannot help? Have we perceived at any time crudelity or unkindness in him? Are his ears stopped, that he cannot hear? Or his eyes so dim that they cannot see? [Psalm 94.] He planted the ear, he made the eye; wherefore he both heareth most easily and seeth most perfectly. And because he is the fountain of all mercy, he granteth our requests most mercifully. He is not like an earthly king, who setteth porters at his gates. He is not hard to speak with, for he is the gate himself; as he telleth us. Ego sum via, veritas, et vita, [John 14.] “I am the way, the truth, and life;” and, Ego sum ostium, [John 10.] “I am the door.” There is but one way, one door; and he that entereth in by the door findeth pasture. He that entereth in not by the door, he is a thief, a robber. And why? For he robbeth God of the glory belonging only to him, giving it to his creatures. They which fly unto saints departed make many ways, many doors, and many gods. If they are to be prayed unto, we must believe on them; for the apostle saith, Quomodo invocabunt in quem non crediderunt; [The Third. Romans 10.] “How shall they call on him, pray to him, on whom they believe not?” If we must believe on them, then let us be christened in their names. But holy baptism is commanded not to be ministered in their names; but in nomine, ‘in one name’, of the Father, the Son, and the Holy Ghost. Wherefore, as they are not to be believed upon, so are they not to be called upon; but God only, whose highness disdaineth the fellowship of any creature. Let us therefore pray unto him; for he is the well of water of life. Let us not dig vile and broken pits, [Jeremiah 2.] which hold no water. Let us take heed of the streets of Egypt, and of the ways of Assyria. God is no wilderness to his people, nor land without light, but a merciful and a liberal God. [Psalm 59.] Such as make flesh their arm, are accursed. [Jeremiah 17.] Let us make Christ our arm, for he is the arm of God; [Hebrews 2.] “who in all things became like unto his brethren, that he might be a merciful and a faithful bishop in things concerning God, to purge the people’s sins.” God only knoweth our need, searcheth our thoughts and intents, granteth our desires, blesseth and crowneth us; and there be no more Gods, no more hearers, no more judgers of thoughts, beside him. He saith by his prophet: [Isaiah 44. Isaiah 45.] “I am the first and the last, and beside me is there no God. Have not I the Lord done it, without whom there is none other God? The true God and Saviour, and there is else none but I. And therefore turn unto me, all ye ends of the earth, so shall ye be saved. For I am God and there is else none.”

If there be many gods, the divine power, governance, and rule, is divided between them: and then it is not an everlasting power, but mortal; for whatsoever is divided is mortal. But natural reason denieth God to be corruptible, and his power to decay. Wherefore it protesteth, that there is but one God which ruleth all. Moreover, the divine power is a perfect power and a general authority; for God is almighty and general Governor. If there be many gods, each of them hath a certain portion to rule. But they which have but portions, are no gods; for the power of God is a perfect power, and a perfect power comprehendeth all power. If there be many gods, they have several dominions, and every one of them lacketh so much as the other gods have; and so the more gods they be in number, the less is their power and authority. As for example, the king is most mighty who hath all the world under him; for all things are his, the riches of all men belong unto him. If there be many kings, they are of less power. There is no such authority among them, no such power: for every one of them hath his dominion, his portion to rule, and presumeth not beyond his own bounds. Even so if there be many gods, they are of lesser power. But reason giveth God a perfect and an absolute power. Wherefore there is but one God only; forasmuch as perfect power cannot be in many.

Also, if there be many, how do they know that they shall continue of one mind and will? If they do not, as it is like, for it is a common saying, tot capita tot sensus, ‘as many minds as heads’; then this diversity will provoke them to battle; as we read in Homer, who bringeth in the gods fighting one with another; some of them taking part with the Trojans, some with the Greeks: for diversity in will causeth war. The heathen grant that God hath a general authority, and a perfect power; but they say, that he hath many gods of less power, which are called minores dii, to govern the world under him. But they lie: for they be no gods, because they be ministers under him; no more than the officers under the king, as chancellors, mayors, presidents, judges, shrives, bailies, and constables, are kings. God is not like a man; he worketh all things without hands, without any weariness or pain; neither doth time measure his works, with whom it is, dixit et facta sunt, [Psalm 148.] “He spoke the word and it was done.” Wherefore he neither hath need to rule under him, neither can any such be gods. Whereof it must needs

follow, that the world is governed by one God. No city is well ordered, but of one mayor; no host of men, but of one general captain. Wherefore the Greeks, sailing unto the famous city of Troy, chose Agamemnon to be king of kings, and willed all to be obedient unto him. If in one host there be so many chief captains as there be thousands; if every have his captain whom he must only obey, no order, no array can be kept: for every captain will be with his men where him listeth; and every one of them will refuse to endanger himself and his men, and will pass the jeopardy to him that is next. Even so, except by one God the whole world be governed, all things will decay and perish. If it be true, which is commonly said among men, Omnis potestas impatiens est consortis, that ‘power receiveth no fellowship;’ how much more is it true in that ineffable power which appertaineth to God, whose highness receiveth no fellowship of any other! What a king is to his realm, that God is in the world. One realm hath but one king: so one world hath but one God. For this cause and other, the scriptures use to call him a king. No ship is well governed of many masters, no flock of many shepherds, no school of many schoolmasters, no city of many mayors, no host of many captains, no kingdom of many kings. All things stand and are preserved by an unity. And Virgil recordeth this thing, saying:

Principio cœlum, ac terras, camposque liquentes,
Lucentemque globum lunæ, Titaniaque astra,
Spiritus intus alit, totamque infusa per artus,
Mens agitat molem, et magno se corpore miscet. [Æneid. vi. 724–7.]

“First heaven, and earth, and clay-fields indeed,
With moon and stars, the spirit within doth feed:
The mind spread through the veins eke moves the mole,
Mixing itself unto the body whole.”

The poet Virgil beareth record that there is but one God. For one body hath but one mind, and God is the mind of the world. Wherefore, as there is but one world, so there is but one God. And that no man should misdeem this spirit and mind of which he speaketh, not to be God, he expoundeth these words in another place, saying:

Deum namque ire per omnes
Terrasque, tractusque maris, cœlumque profundum.

“God goeth through all, seen or unseen with eye;
Through earth, and sea, through heaven deep and high.” [Georg. iv. 221, 222.]

[Metam. i. 17–19.] Ovid also, in his book called Metamorphoses, witnesseth, that one God formed all things of a confused heap. I do not call poets to witness, that I think any credit to be given to their words, but to show that this thing is so manifest a truth, that they which were blind did see it.

But as I have spoken of poets, so will I speak of the philosophers. [Thales. Cicero De Nat. Deor. Lib. i. c. 10.] Thales Milesius, one of the seven famous wise men, held opinion, that water is the stuff and matter of which all things were made, and that God formed them thereof; granting both one God to be maker of all things, and also telling whereof. For the Scriptures call the confused heap of which all things were made, by the name of ‘water’; as it is written, [Genesis 1.] “The Spirit of God was borne upon the waters.” [Pythagoras. Cicero De Nat. Deor. Lib. i. c. 11.] Pythagoras also defineth God to be a mind, filling and ruling all the portions of the world. And one body hath but one mind; wherefore the world hath but one God. For God is a mind, and the world is the body. He also said, that the number of three was the beginning of all things: teaching the people of his time that God is a Trinity, in a riddle and obscure speech, because it would not be borne openly. If there were many worlds, as some think, it were some probability to say there were many Gods. [Parmenides.] Parmenides thinketh, that there is but unum ens. [Aristotle.] The noble and worthy philosopher, Aristotle, departing out of this life, prayed unto the same ens, saying: Ens entium, miserere mei. And well may God be called ens, who only is of himself, and all things have their being of him. [Plato.] Plato also saith, that the governance of this world is a monarchy, and that God only both made and ruleth it. [Hermes Lib. xii. edit. Lond. 1611.] Hermes Trismegistus teacheth the same thing; and that he is unsearchable. [Tullius. Tusc. Quast. i. c. 27.] Marcus Tullius, the famous orator, agreeth with them; who teacheth that God is, Mens soluta quædam et libera, et segregata ab omni concretione mortali, omnia sentiens, et omnia movens; that is to wit: ‘God is a simple mind, neither being made of matter and form, neither mingled with accidents, knowing all things, and ordering them.’

The sibyls also taught the same in old time; which were women that did prophesy before the coming of our Saviour Christ, so called because they did disclose many of God’s secrets: for the Æolians call the gods Sious, not Theous; and counsel or secrets, not Boulen, but Bullen: and there were ten of them. The most famous of them, which was called Erythræa, saith thus of God [Subylla Erythræa.]:

Εις θεος, ος μονος αρχει, νπερμεγαθης, αγενητος [Sibyl. Orac. lib. i. pp. 33, 38. Edit. 1555.]

“One God alone there is, I wot,
Both infinite, and unbegot.”

Who is called also, for the same skill, ametor and apator, ‘motherless and fatherless.’ She witnesseth also, that this God made heaven, and garnished it with lights; made earth and the waters, saying:

Αγγα θεος μονος εις, πανυπερτατος, ος, πεποιηκεν
Ονρανον ηελιον τε, και αστερας, ηδε, σεληνην,
Καρποφορον γαιαν τε, και υδατος οιδματα ποντον.

“There is alone one chief God, which did make
The heaven, the sun, the moon, and eke the stars,
The steady earth, and sea floods that shake,
With all fruit bearing trees, &c.”

And that he is only to be honoured, and none other thing:

Αυτον τον μονον οντα σεβεσθ ηγητορα κοσμου,
Ος μονος εις αιωνα και εξ αιωνος ετυχθη.

“Him only worship ye,
That ruleth the world alone,
Which hath from the beginning be,
And ever shall be, one.”

And she bringeth a reason why, forasmuch as he is governor of the world, and only without beginning and ending. Another sibyl also crieth, that this is the voice of God:

Εις μονος ειμι θευς, και ουκ εστι θευς αλλος.

“I am one God, myself alone,
And, beside me, God is there none.”

[Apollo] Apollo also, whom the foolish people for his wisdom supposed to be God, worshipping him as God after his death, when he was demanded what God was, made this answer:

Αυτοφυης, αδιδακτος, αμητωρ, αστυφελικτος,
Ουνομα μηδε λογω χωρουμενον, εν πυρι ναιων,
Τουτι θεος, μικρα δε θεον μερις αγγελοι ημεις.

“He that is of himself, and of none other,
Whom nought can hurt, who never had a mother,
Whose name can by no means be full exprest,
Who in the fure doth live, and take his rest,
Lo, this is God: as for th’ angels and we
Of this great God a right small portion be.”

Be not discontent, gentle reader, that I mingle the sayings of philosophers and poets with the verity of the Scriptures. For Paul citeth poets to fortify God’s providence, saying: [Acts 17.] “In him we live, move, and have our being; as certain of your own poets say, For we are also his generation.” The prophets also make relation of giants, and of the valley of Titans. Isaiah telleth of the mermaids, and of the daughters of sparrows; and Jeremiah saith of Babylon, that the daughters of mermaids shall dwell in it. The wise man also speaketh of them. Ezekiel mentioneth the destruction of Gog and Magod; which all be spoken of much in poets. The Scriptures also use to teach us truth by fables; as the parable of trees in the book of Judges witnesseth, and many other.

But to turn to our matter: there is but one God, [God is a Father.] forasmuch as all men confess him to be a Father, both because he is the fountain of all things, and also giveth all necessaries to men as a father. But it is against nature for any man to have many fathers; wherefore it is against nature to worship many gods. He is a Lord also, and a Master; [Luke 16.] for to him belongeth to avenge and punish: but no man can serve two masters. Wherefore if God be to be honoured, he is one god, not many. If there be many, there can be no God which only is to be honoured.

[How the Father, Christ, and the Holy Spirit, be one God.] But how can the Father, the Son, and the Holy Ghost, being three, be one God? Truly, because they are one mind, one spirit, one substance, and cannot be separate. The Father is, as it were, a plentiful spring or fountain; the Son is a river gushing out of it. The Father is the sun; Christ is the beam issuing out of it. The beam cannot be separate from the sun, nor the river from the spring. Christ also is the hand of God, and the holy Comforter is his finger: the hand and finger are not separate from the body. I will declare this with a familiar example. If a father have a son, whom he loveth so much that he maketh him ruler of his house, yet the house is said to be governed by one master and ruler, not many. So the world is the house of one God; and the Father and the Son, because they disagree neither in nature nor in will, are one God. The king’s image is called the king, and Christ’s image Christ; and yet they be not two kings, nor two Christs: so the Father and Christ are one God, for Christ is the Father’s image; no dead image, for he is life and resurrection; nor counterfeit, for he is truth; nor dumb, for he is the word.

[An objection.] But the Arians reply, that as Jesse, David, and Solomon, are of one substance, and yet they be three men, not one man; that so, albeit the Father, the Son, and the Holy Ghost, be one in substance, yet they are not one God. [The answer.] I answer, that Jesse, David, and Solomon, are called three men, not one man; because every one of them, although they be of one substance, hath a diversity in time, in knowledge, in bigness, in place. For there can be no unity where there is diversity. But the Father, the Son, and the Holy Ghost, are one God, forasmuch as there is no diversity among them. They are all three immortal, of like knowledge and majesty, and not contained in place, fillers of all places. Many also are called by the name of ‘man’: as, [Psalm 118.] “the Lord is my helper, I care not what man may do unto me:” and, “It is better to trust in God than in man.” But in men there is unity of certain things only; as of nature, or love, or faith. General unity belongeth only to the Father, the Son, and the Holy Ghost: wherefore they be one God.

Further, that the Father and Christ are one God, the prophet Isaiah teacheth, saying: [Isaiah 14.] “The Lord hath said moreover, the occupiers of Egypt, the merchants of the Morians and Sabees, shall come unto thee with tribute, they shall be thine: they shall follow thee, and go with chains upon their feet. They shall fall down before thee, and make supplication unto thee: for God is in thee; and there is no other God beside thee.” God the Father speaketh these words to Christ, who is one God with the Father, for the Father is in him; and saith that there is no God beside him. If thou deny them to be one God, thou deniest the divinity of the Father, who saith to Christ, “God is in thee; and there is no God beside thee;” because he is in his Son, for it is written, [John 14.] “The Father that dwelleth in me, is he that doeth the works; and I am in the Father, and the Father in me.” There is no God beside him, because they both are one God. God is in God, and yet there be not two Gods; and the Lord is in the Lord, and yet they be not two Lords: for we are forbidden to serve two Lords, [Luke 16.] Nemo potest duobus dominis servire. But both the Father and Christ are to be honoured and served. For of Christ it is written, that [Matthew 2.] “the three wise men kneeled down and worshipped him, and opened their treasures, and offered unto him gifts, gold, frankincense and myrrh:” by gold, confessing him to be a king; by frankincense, to be God; and by myrrh, to be man: neither are they blamed therefore. [Matthew 15.] A woman of Canaan worshippeth him, and obtaineth her request. And Paul, in the beginning of all his letters, professeth himself to be the servant of Jesu Christ; [Romans 1. Galatians 1.] wherefore he is to be honoured: and then he is one God with the Father; for it is written, [Matthew 4.] “Thou shalt worship the Lord thy God, and him only shalt thou serve.” [John 13.] “You call me,” saith Christ, “Lord and Master, and ye say well; for so am I.” [Matthew 23.] And he warneth us, that we call not one another Master; for one is our Master.

The apostle also witnesseth, that there is but one divinity, one power and majesty of Christ and the Father, saying, [1 Corinthians 8.] “Although there be that are called Gods, whether in heaven or in earth (as there be Gods many, and Lords many) yet unto us is there but unus Deus, one God, which is the Father, of whom are all things, and we in him, and unus Dominus, one Lord, Jesus Christ, by whom are all things, and we by him.” For as in that he saith, that there is but “one Lord Jesus Christ,” the Father is not denied to be Lord; so these words, “unto us there is but one God, which is the Father,” deny not Christ to be God. He numbereth not him among those which are Gods by nuncupation; but joineth and coupleth him with the Father, from whom he is unseparable. The prophet Baruch saith of him:[Baruch 3.] “He is our God, and there is none other able to be compared unto him.” Wherefore, either we must grant him to be one God with the Father, or else make the Father underling to his Son; for none is to be compared to him. That the prophet speaketh these words of Christ, the same text following showeth: “It is he that hath found out all wisdom, and hath given her unto Jacob his servant, and to Israel his beloved. Afterward did he show himself upon earth, and dwelt among men.” This text declareth also, that Christ governed the congregation of the Israelites; in that he saith, “He found out all wisdom, and gave her unto Jacob and Israel.” Read that chapter, and thou shalt find, that he prepared the earth at the beginning, and filled it with all manner of fowls and beasts; and that he governeth the same; and that he wotteth all things; that he is great, and hath no end, high and unmeasurable; which things all prove him one God with the Father; as he testifieth of himself, saying to his Father, Hæc est vita æterna, &c. [John 17.] “This is life everlasting, that they might know the only true God, and whom thou hast sent, Jesus Christ;” that is, that they might know thee and Jesus Christ, to be the only true God. Neither doth ‘only’ here deny the Holy Ghost to be one God with them; forasmuch as he is of the same essence that they be, for he proceedeth of them both; no more than the Father is excluded by the same word, and the Son, where it is written, [1 Corinthians 2.] “The things of God knoweth none, but the Spirit of God.” The Father and Christ are not excluded from that knowledge, which is said here to appertain only to the Holy Ghost. So whensoever two are said to be the only true God, the almighty Comforter is not denied to be God also with them.

We read in the Revelation of St John, [Revelation 19.] of a name which none knew, but he only who had it written, that is Christ: and yet both the Father knew it, who knoweth all science, and the almighty Comforter also, [Ecclesiasticus 42.] “for he searcheth all things, yea, the bottom of God’s secrets.” Wherefore, when Moses crieth, “Hearken, Israel, the Lord thy God is one God;” when all the prophets preach, that there be no more Gods but one; the divine nature and essence is not denied to Christ and to the almighty Comforter, no more than dominion and lordship is denied to the Father, because Paul saith, [1 Corinthians 8.] “To us is but one Lord Jesus Christ.” So God is said only to have immortality; [1 Timothy 6.] and yet neither Christ is mortal, who saith unto the rebellious Jews, [John 8.] “Verily, verily, I say unto you, If a man keep my word, he shall never see death;” for if the keeping of Christ’s word lead us to immortality, how much more is he himself immortal, without beginning or end! ─ neither the holy Comforter; for of him Paul writeth, [Hebrews 9.] “If the blood of oxen and of goats, and the ashes of an heifer, when it was sprinkled, purified the unclean, as touching the purifying of the flesh; how much more shall the blood of Christ, which through the eternal Spirit offered himself without spot unto God, purge your consciences from dead works, to serve the living God!” So God is said only to forgive sin, [Luke 5.] only to be wise, [1 Timothy 1.] only to be mighty, [1 Timothy 6.] only to be good; [Luke 18.] which texts and sayings are spoken of the glorious Trinity. If they were spoken of the Father only, as the Arians teach, then the evangelist would have said, “Who can forgive sins, but the Father only?” and, “None is God, save the Father only.” Paul also saith not, “Unto the Father wise only,” but, “Unto God, king everlasting, immortal, invisible and wise only,” that is, to the blessed Trinity, “be honour and praise for ever and ever.” For if we take him otherwise, we make him a liar, who granteth power, immortality, and wisdom, in diverse and sundry places, both to Christ our Saviour, and to the Spirit the Comforter. And these things do only appertain and belong to them three; neither are they attribute to any other. Whereupon it must needs follow, that they be one God. Nothing proveth this more plainly than the Hebrew text, wheresoever the Scripture crieth unto us that there is but one God. Moses saith unto the Israelites, Jehovah Elohim, Jehovah echad; that is, [Deuteronomy 6.] “The Lord our God is one God,” or “one Lord.” This text cannot be spoken of the Father only; for the Hebrew word for God is Elohim, of the plural number, not of the singular; to teach us, that there be three unconfounded; which nevertheless are declared to be one God, and of one essence, majesty, and power, for so much as they are Jehovah echad. For Jehovah is the peculiar, special, honourable and most blessed name of God, for which the Jews did use to read Adonai: not that it could not be expressed in their language, but for a more reverence to God’s name. Moses also saith in another place: [Deuteronomy 4.] “Unto thee it was showed, that thou mightest know that the Lord is God, and that there is none but he:” as for God, the English, he useth Elohim, so for the Lord, he useth Jehovah. Isaiah the prophet doth likewise; [Isaiah 44. 45.] speaking of one God, and rejecting all other. Wherefore the Trinity is one, everlasting, and the only immutable, invisible, and Almighty God.

I will prove this to be true in these four words; power, name, light, virtue. For the Father is Almighty; as it written, [Genesis 17.] “I am the Lord Almighty.” And the Son also is Almighty; for the wise man calleth him [Wisdom 11.] “The Almighty hand,” and “The Almighty word” of God. [Wisdom 18.] The Comforter also is Almighty; forasmuch as he is, “The finger of God:” wherefore they are one God.

[The have one name.] They have also one name; for the apostles are command to christen all nations in the name of the Father, of the Son, and of the Holy Ghost. Note here, that the Scripture saith, “In the name,” not “In the names;” [Matthew 28.] and to teach us that there is one divinity, one majesty, and one name, of the three persons, the Scripture telleth, that Christ and the Holy Ghost come not in divers and sundry names, but in one name. Christ saith, [John 5.] “I come in my Father’s name, and ye receive me not.” This name of Father is Christ’s name also; for the Lord saith, in the book of Departure, to him; Ego antecedo in nomine meo, cocabo te nomine meo Domini, in conspectu tuo; that is, “I will go before thee in my name, and I will call thee by my name Lord, in thy presence.” Thou learnest here, that Christ and his Father have one name: learn also, that the almighty and all-knowing Comforter hath the selfsame name, in that he cometh in the name of Christ; as it is written, [John 14.] “That Comforter, the Holy Ghost, whom the Father will send in my name.” He is sent in Christ’s name; wherefore he hath one name with him and the Father. This is the name of the blessed Trinity, of which it is written, “There is no other name under heaven, in which we must be saved:” wherefore they have but one divinity.

I will prove the same of those things which the Scripture saith of God. [1 John 1.] “God is light,” saith John, “and in him is no darkness.” Christ also is light: for of John the Baptist it is written, [John 1.] “He was not the light, but to bear witness of the light, which lighteth all men coming into the world.”

God is light. 1 John 1.

Christ is the true light. John 1.

Ergo, Christ is the true God.

Of the almighty Comforter also it is written: Signatum est super nos lumen, [Psalm 4.] “The light of thy countenance, O Lord, is sealed upon us.” But who is the light sealed? Who is the seal? That is the Holy Ghost; of whom Paul writeth, [Ephesians 1.] “Ye are sealed with the holy Spirit of promise, which is the earnest of our inheritance.” Note also, that he is not another light, but the same light that the Father is; for he is the light of his countenance: wherefore he is the same God, and one God with the Father and the Son. But some fellow will ask me, where I find the Father to be light. Truly, in Paul, who calleth Christ [Hebrews 1.] “the brightness of everlasting light;” where by everlasting light the Father is meant.

[God is virtue.] Christ also is virtue; for Paul calleth him, Dei virtutem atque sapientiam, [1 Corinthians 1.] “The virtue and wisdom of God.” We read also, that the Father is virtue; where it is written, Videbitis Filium hominis ad dextram virtutis, [Matthew 26.] “Ye shall see Christ, ye shall see the Son of Man on the right hand of the virtue, or power.” And that the Holy Ghost is virtue, Christ witnesseth, saying, Accipietis virtutem adrenientem in tos Spiritus sancti, [Acts 1.] “You shall receive virtue, or power, of the Holy Ghost.” Luke also speaketh this of the Holy Ghost, Virtus eribat de eo, [Luke 6.] “Virtue gushed out of him.” Wherefore they be one God.

[God is life.] The Son is life; who saith, “I am the way, truth, and life.” So the Father also is life; as John witnesseth, saying, [1 John 1.] “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life: for the life appeared, and we have seen, and bear witness, and show unto you that eternal life, which was with the Father.” Here he named our Saviour Christ “the Word of life,” and “eternal life.” But what meaneth he by calling him “the Word of life,” than that he is the Word of the Father? Wherefore the Father also is life. And if so be the apostle call Christ life, why is not the all-knowing Comforter life, who is the Spirit of life? As it is written, [Ezekiel 1.] “The Spirit life was in the wheels.” Note here, reader, that Christ not another life, but the same life that the Father is, inasmuch as he is that eternal life which was with the Father. For if he be one life with the Father, then must he needs be one God with him.

[God is a flood or stream.] The Father also is a flood; as he recordeth of himself, [Isaiah 66.] “I will flow upon you like a waterflood of peace, and like a flowing stream.” And Christ calleth the almighty Comforter a flood, saying, [John 7.] “Out of his belly shall flow rivers of water of life; (this spoke he of the Spirit).” Wherefore the Holy Ghost is a flood, or stream, and that a mighty and great flood, washing and cleansing the heavenly city of Jerusalem from all filth and uncleanness; as David witnesseth, “There is a flood, which with his rivers rejoiceth the city of God, the holy dwelling of the Highest.” No other stream can wash, purify, and cleanse us, but this. God grant that this flood may overflow the banks of England! God send it into the court, and into the king’s chamber, into his heart, and into his council’s chamber, and into the middest of the parliament house, to wash and banish away all covetousness in spiritual things, as ferming of benefices, pluralities of prebends and personages, absence from cures, from colleges, impropriations, first fruits &c., and partiality, and the greedy wolf of ambition, pride, unmercifulness and oppression, out of the hearts of nobility. God send it into the hearts of bishops, that they may once again yet be preaching prelates; and all priests, that they may pour forth clean and pure doctrine, as diligently as they have poured holy water many a day. The Holy Spirit is the true holy water, the true flood, washing away our sins; not the unprofitable ceremonies of the sire of Rome. Wherefore our Saviour Christ must needs be a flood also; for out of him gush these streams of eternal life.

[They have one grace.] They have also one operation, and they do work all things unseparably, as I have proved in the chapter before, where I declared man’s soul to be the image of God. Wherefore they have one divinity. Moreover it is written: [Galatians 1.] “Grace with you and peace from God the Father, and our Lord Jesus Christ.” Behold, thou seest here, that one grace cometh from the Father and the Son, and one peace likewise. The same also come from the Holy Ghost; for of peace it is written, [Galatians 5.] “The fruit of the Spirit is love, joy, peace, long-suffering:” and Zechariah calleth him the Spirit of grace: God hath promised to “pour upon Jerusalem the Spirit of grace and mercy.” And Peter saith to those that were pricked in their hearts through his preaching, Accipietis gratiam Spiritus sancti, [Acts 2.] “You shall receive the grace of the Holy Ghost.”

[One charity.] They have also one charity and one love; for of the Father and the Son it is written, [John 14.] “Who loveth me shall be loved of my Father, and I will love him;” and of the holy Comforter, “The fruit of the Spirit is love.” Through this love of all the three persons, Christ suffered death that we might live; for of the Father it is written, [John 3.] “God so loved the world, that he gave his only-begotten Son;” and of Christ, [Galatians 2.] “I live by the faith of the Son of God, which loved me, and gave himself for me;” the Spirit also gave him, for Paul saith of Christ, [Hebrews 9.] “Which through the eternal Spirit offered himself without spot unto God.”

[One counsel.] They have also one counsel; for Isaiah calleth the Holy Ghost, [Isaiah 11.] “The spirit of counsel and strength;” and Christ is called, Angelus magni consilii, “An angel of great counsel,” because he is the wisdom of God. They are of one will: they command and forbid one thing; their calling is not divers, but one. And as the Father is called Lord, so is the holy Comforter, so is Christ. [Judges 14.] We read that the Spirit of the Lord came upon Sampson, whom he calleth also his ‘strength,’ saying, “If my hair were cut off, my strength would go from me.” But after that his seven locks were cut away, the Scripture saith, [Judges 16.] that the Lord departed from him; calling the Spirit which governed him, ‘Lord’.

If they have one nature, one kingdom, one power, one counsel, one operation, one name, one virtue, one life, one peace, one grace, one commandment, one vocation, one will; and seeing they be one light, one charity, one stream, and one Lord, how can they be divers Gods? There is a general unity of all things in them; wherefore they must needs be one God also.

I trust now it be sufficiently fortified and established, that there is but one God of heaven and earth, who governeth and ordereth all things. Natural reason proclaimeth this, as it were out of some high place, unto all creatures. His almighty and everlasting power proveth the same. The poets confess and grant him to be, alone; the philosophers condescend to them; the Sibyls magnify and acknowledge him; the false gods of the Pagans themselves confess him; the prophets of the true God evermore taught this; the evangelists and apostles fortify the same; nature preacheth one God, which acknowledgeth one world; faith telleth us the same, for there is but one faith of both testaments, as the apostle witnesseth; and baptism also, for there is but one bath of holy baptism, which is ministered in the name of the Trinity. The glorious death of many thousands of martyrs, both of men, children, women, and virgins, which by no manner of torments could be plucked away from this faith, have sealed it; and the constant and steadfast consent, agreement, and conspiration of all times and nations, with one mind and accord hath enacted this; so that the gates of hell shall not prevail against it.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 29.
All the parts of the definition made of God are proved to agree unto Christ.

As I have spoken of all three persons of the Trinity together, so now for a more evident proof of my content, I will fortify out of the store-house of the Scriptures, that all the parts of my definition made of the only King of kings, immortal and almighty God, do belong and appertain also both unto Christ, and to the all-knowing and most blessed Comforter.

The first parcel of my definition was, “God is a spiritual substance.” [Christ is a substance.] That Christ is a substance, no man will deny; for he is no accident. Read my twenty-third chapter, and there thou shalt find this thing proved. But how can you prove that he is a spiritual substance? [Lamentations 4.] The prophet Jeremiah saith, Spiritus ante faciem nostram, Christus Dominus; that is, “The Spirit before us, Christ the Lord.” Note, that he calleth him both a Spirit and Lord. [Christ is a spirit.] If he be no spirit, he cannot be God, for God is a Spirit: and inasmuch as he is a spirit and a substance, he is a spiritual substance; not touching his humanity, but touching that nature in which he is Lord; as the prophet declareth very well, saying, “The Spirit before us, Christ the Lord:” meaning that he is Lord, in that he is a Spirit; [2 Corinthians 3.] for the Lord is a Spirit.

[A single nature and not mized.] “Pure nature” followeth in the definition. By the word ‘pure’ is meant, that God is one and a singular substance, not mixed, not composite. Either Christ is such a substance, or else he is a creature. If he be a creature, then is he subdued to vanity, not willingly; for the apostle witnesseth, [Romans 8.] Quippe vanitati creatura subjacet, non volens.

Every creature is subdued to vanity.
Christ is not subdued to vanity.
Ergo, Christ is no creature.

That Christ is not subdued to vanity, I prove thus:

[John 14.] The ruler of this world came, and found nothing in him.
Ergo, he is not subdued to vanity.

But some Arians will say, that he was subdued unto vanity, in that he took our nature upon him, to restore us when we were forlorn: for the preacher crieth of all things under heaven, [Ecclesiastes 1.] “All is but vanity, all is but plain vanity.” Albeit this were truly spoken, yet cannot St Paul’s saying be verified of Christ; who saith, “Every creature is subdued unto vanity, not willingly.” Christ took our nature willingly, restored us willingly by his precious death and passion, as he himself doth testify: “No man doth take my life from me, but I put it away myself.” Wherefore he is no creature. Ergo, he is a pure, simple, and single nature, without all mixture or composition.

“Immutable:” Paul telleth us, that he is immutable. For in his letter to his countrymen he witnesseth, that the Father speaketh these words of the hundredth and second psalm unto Christ: [Hebrews 1. Psalm 102.] “Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thy hands: they shall perish, but thou shall endure: they shall wax old as doth a garment; and as a vesture shalt thou change them, and they shall be changed: but thou art the same,” that is, unchangeable, “and thy years shall not fail.” Lo, the Father witnesseth that Christ is immutable. We read also Jesu Christus heri et hodie idem est, etiam secula, [Hebrews 13.] “Jesus Christ, yesterday and to-day, and the same continueth for ever.” This property, belonging to no creature, proveth him God: for

God only is immutable.
Jesus Christ is immutable.
Ergo, Jesus Christ is God.

“Invisible:” this is another property which the Scriptures give unto God. Christ is a Spirit, touching one nature. Then if all spirits, if our souls, be invisible, how much more is Christ invisible, the maker of spirits and souls! Paul calleth him, touching this nature, virtutem Dei, [1 Corinthians 1.] “the virtue, or power of God.” Wherefore he is invisible, unsearchable. Paul in the same place calleth him “the wisdom of God;” and the wisdom of God is unsearchable.

[He filleth heaven and earth.] There followeth in the definition, “filling heaven and earth.” This also belongeth unto Christ, for of him it is written: [Wisdom 8.] “Wisdom reacheth from one end to another mightily, and ordereth all things lovingly.” Hearken also what he saith unto his disciples: “Wheresoever two or three be gathered together in my name, there am I in the midst of them.” This proveth him to be the true God: for no creature can be everywhere.

[Wisdom 8. 1 Corinthians 1. John 14.] “Full of understanding:” he is “the wisdom of God.” “Full of truth:” “I am the way, truth, and life.” “Full of righteousness:” Pater non judicat quemquam, sed omne judicium dedit Filio, [John 5.] “The Father judgeth no man, but hath given all judgement unto Christ;” who in the last day shall appear, both unto good men and evil, in that form in which he suffered, not in his divine nature. The Father is said to judge no man, because neither he nor his Son in his divinity shall be seen in judgement; for their divinity is all one. Then Christ is full of righteousness, forasmuch as he shall judge the world in his humanity; unto whom the Father saith, [Psalm 45. Hebrews 1.] “God, thy seat shall be for ever and ever: the sceptre of thy kingdom is a right sceptre. Thou hast loved righteousness, and hated wickedness.” “Full of mercy.” [James 3.] “The wisdom from above is full of mercy.” When he was [Philippians 2.] “equal with God, he made himself of no reputation, and took upon him the shape of a servant,” for our sakes, which were his enemies. “Full of wisdom:” [Colossians 2.] “In Christ are hid all the treasures of wisdom and knowledge.” “Full of all manner of goodness:” [Colossians 2.] “For in him dwelleth all the fulness of the godhead bodily;” and, [John 1.] “Of his fulness have all we received grace for grace.” James also witnesseth, that [James 3.] “the wisdom from above is pure, peaceable, gentle, easy to be entreated, full of mercy and good fruits.”

The next property of God is to be “eternal.” This belongeth to Christ; for he is the beginning of all things, he is the progress or middle course, and he is the end and prick. The beginning and ending; for he saith, “I am Alpha and Omega, the beginning and the ending.” And he is the middle course, in that he saith, [John 14.] “I am the way.” He promiseth life without end to such as keep his word, saying, [John 8.] “Verily, verily, I say unto you, If a man keep my word, he shall never see death:” therefore he himself must needs be immortal.

Nothing is without end and beginning, save God only.
Christ is without beginning and end.
Ergo, Christ is God.

There followeth in the definition of God, “maker of all things.” That Christ made all things, Paul recordeth, saying: “For by him were all things created; things that are in heaven, and things that are in earth, things visible, and things invisible; whether they be majesty, or lordship, either rule, or power.”

He that made all things is God. Hebrews 3.
Jesus Christ made all things. Colossians 1.
Ergo, Jesus Christ is God.

Then it followeth in the same description, “subject to nothing, and governing all things.” He is subject to nothing; for we read of him, [John 3.] “He that cometh from heaven is above all.” He governeth all things; for he saith, [John 5.] “Whatsoever the Father doth, that doth the Son also:” “My Father worketh hitherto, and I work:” “Whatsoever we ask the Father in his name, he will do it:” and, “Without him we can do nothing.” This declareth him to be God by nature; not nuncupation only, as they of whom it is written, Ego dixi, Dii estis, [Psalm 82.] “I have said, You are Gods.”

It followeth, “knowing all things.” Nothing hath this knowledge but God; as I have proved before. But we read, that Christ knew the inward thoughts and intents of men: [John 2.] “Jesus did not put himself in their hands, because he knew all men; and needed not that any should testify of them, for he knew what was in man.” [Matthew 26.] He knew the hour of his death; he knew that all his disciples should be offended in him that time; he knew that Peter would fall and rise again; he knew what would become of Judas; he opened the mind of his disciples, [Luke 24.] that they might understand the Scriptures; and the disciples confess him to know all things, saying, [John 16.] “Now we know, that thou knowest all things, and needest not to ask any question.”

The next thing appertaining only to God is, “forgiving of sin:” for I have proved before that no creature can do this. But we read that Christ forgiveth sin, [Mark 2.] and is reviled of Pharisees therefore; who also forgiveth many sins to Mary Magdalene, [Luke 7.] because she loved much.

“To be honoured:” John would have worshipped an angel, [Revelation 22.] but the angel forbiddeth him; the wise men, the Canaanite, Mary Magdalene, Joanna, Mary of James, and other, [Matthew 2. Matthew 15. Matthew 28.] worshipped Christ, and were not blamed therefore. And Paul in his Epistles confesseth himself the servant, [Romans 1. Philippians 1.] not of any angel or archangel, but of Jesus Christ. Wherefore he is one God with the Father: [Matthew 4.] for one God only is to be worshipped.

There followeth in the definition of God, “to be called upon,” and, “that he pondereth our desires.” That Christ is to be prayed unto for all manner of things, the prophet Isaiah teacheth us, saying, [Isaiah 11.] “The root of Jesse shall be set up for a token: the heathen shall pray unto him.” St Stephen crieth unto him, [Acts 7.] “Lord Jesu, receive my spirit.” Paul asketh him, [Acts 9.] “Lord, Lord, what shall I do?” and he is taught. Paul also prayeth unto him and the Father together, saying, [1 Thessalonians 3.] “God himself our Father, and our Lord Jesus Christ, guide our journey unto you.” And again, [2 Thessalonians 2.] “Our Lord Jesu Christ himself, and God our Father, which hath loved us, and hath given us everlasting consolation, and good hope through grace, comfort your hearts, and stablish you in all doctrine and good doing.” The apostle showeth, that he is one God with the Father, and of equal power; in that he offereth one prayer to them both, and in that he putteth otherwhiles the Father foremost, and otherwhiles our Saviour Christ, justifying and saving us. [1 John 1. Romans 10.] Who justifieth and saveth us, but he who is our Saviour, our ransom, our spokesman, our mercy-stock, the end of the law to all believers? Of whom Jeremiah saith: [Jeremiah 33.] “This is the name that they shall call him, The Lord our justifier.”

“Almighty” followeth, and endeth the definition. If it be true, which Paul saith, [Philippians 4.] “I can do all things, through the help of Christ which strengtheneth me;” how much more is Christ almighty himself, of whom John writeth, Dicit Dominus omnipotens, [Revelation 1.] “The Lord almighty saith.” And the wise man calleth him the almighty hand, [Wisdom 11. 18.] the almighty arm, the almighty word, of God. Seeing, therefore, the Scriptures do continually preach one God, and the same do grant all things belonging to the majesty of the Godhead unto Jesus Christ; either we must deny the Father to be the almighty and only invisible God, or else we must confess his Son, by verity and unity of nature, to be one God with him.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

Chapter 30.
All the parts of the same definition are proved to agree to the almighty Comforter and Spirit.

The all-knowing Comforter also is one God with them both; forasmuch as it cannot be denied but that all and every one of the same things do appertain unto him. For a plain and evident proof of this, I will course over the definition, or rather description, of God once again; proving the same to be the definition of the holy Comforter.

God is a “spiritual substance:” so is the holy Comforter. That he is a Spirit, no man will deny: that he is substance, not a godly motion or concitation, not an accident, I have proved in my twenty-fourth chapter. He is also a “pure nature, unmixed, uncomposite, uncreate;” for he is no creature, which all, and every one, are bond and servants unto their maker, not free nor at their liberty, as it is written: Universa serviunt tibi, [Psalm 119.] “All things serve thee.” The Holy Spirit speaketh this by David. He saith not servimus, we serve thee, but serviunt, they serve. Paul also saith, Creatura liberabitur a servitute corruptionis, [Romans 8.] “The creature shall be delivered from the bondage of corruption.” But of the Holy Ghost it is written, Ubi Spiritus Domini, ibi libertas, [2 Corinthians 3.] “Where is the Spirit of the Lord, there is freedom.” We read also of him, that he divideth to every man several gifts as he will. 1 Corinthians 12. [1 Corinthians 12.]

All creatures do serve: Psalm 119.
The Holy Ghost is at liberty: 2 Corinthians 3.
Ergo, the Holy Ghost is no creature.

And if he be no creature, he is a singular and pure nature, void of all composition and mixture.

“Immutable:” whatsoever is mutable is a creature. “Invisible:” all spirits be invisible, but not immutable; for to be immutable and invisible appertaineth only to the majesty of God. Wherefore the Holy Ghost is God.

“Filling heaven and earth,” followeth in the definition; which thing truly belongeth only to the divine and blessed nature: as the Psalmograph witnesseth, Domini est terra et plenitudo ejus, [Psalm 24.] “The earth and the fulness thereof is the Lord’s.” And he saith by Jeremiah, [Jeremiah 23.] “I fill heaven and earth.” Now, that the blessed Comforter doth so, the book of Wisdom telleth, saying, [Wisdom 1.] “The Spirit of the Lord filleth the round compass of the world;” and David teacheth the same, saying, [Psalm 139.] “Whither shall I go then from thy spirit? Whither shall I go from thy presence? If I climb up into heaven,” &c. What angel, what archangel, what rule, what power, what creature, is said to fill the world? The which the holy Comforter doth: yea, and more than the whole world, for he filleth the Saviour of the world, as it is written, [Luke 4.] “Christ, full of the Holy Ghost, returned from Jordan.”

God only is everywhere:
The Holy Ghost is everywhere:
Ergo, the Holy Ghost is God.

“Unsearchable.” No man can comprehend what manner of thing his own spirit and soul is; and the mind, which almost judgeth and discusseth all things, is not able to discuss itself: much more the Spirit of the almighty God surmounteth our understandings, and not only ours, but also of angels and archangels; for of the Spirit David writeth, [Psalm 45,] “God, which is thy God, hath anointed thee with the oil of gladness above thy fellows.” The Holy Ghost is this oil and anointment: for Peter witnesseth, [Acts 10.] that Christ was anointed with the Holy Ghost. And well is the Holy Ghost named the ‘oil of gladness,’ [Why the Spirit is named oil.] lest thou shouldest suppose him to be a creature. For the nature of oil is such, that it will not be mingled with any moist creature, but heaveth aloft, and keepeth above, when other natures descend to the bottom.

“Full of understanding:” for [Isaiah 11.] he is the Spirit of standing. “Full of truth:” for he is the Spirit of truth, [Wisdom 7. John 14.] which the world cannot receive, and which proceedeth from the Father; and of him it is written, [John 15.] “He shall teach you all truth.” “Full of righteousness:” for as the Son is our judge, so judgement belongeth to the holy Comforter; as it is written, [John 16.] “When I depart I will send the Comforter unto you: when he is come, he shall judge the world of sin, of righteousness, and of judgement.” This text teacheth him to be a punisher of sin, an avenger of unrighteousness and wrong judgements. Noble king Solomon, [Solomon.] through his inspiration, gave rightful judgement of the two infants. Daniel, except he had been inspired by him, could never have disclosed the lie of lechery. When Susanna [Susanna 1.] was condemned unto death through the false accusation of the elders, she cried with a loud voice unto God, and obtained remedy. When she was led forth unto death, it is registered, that “the Lord raised up the spirit of a young child, whose name was Daniel,” &c .Also the spirit of Moses [Numbers 11.] was divided among seventy of the elders of Israel, that they might judge the people according to right. Wherefore the Holy Ghost, who both teacheth other to judge aright, and is a judge himself, must needs be full of all righteousness.

“Full of mercy.” He is full of mercy, forasmuch as sent Christ to restore us, when we were forlorn, as the prophet telleth us in Christ’s person, Misit me Dominus Spiritus ejus, [Isaiah 48.] “the Lord sent me and his Spirit.” His sending is his incarnation, as I have proved before. “Full wisdom;” for he is the Spirit of counsel and wisdom. [Ezekiel 1.] “Full of all manner of goodness.” He is the Spirit of life, the Spirit of knowledge, wisdom and understanding, counsel, strength, of the fear of God, of truth, of sanctification, judgement, of adoption, of promise, of grace; [Isaiah 11. John 15. Romans 1. Isaiah 4. Romans 8. Ephesians 1. Hebrews 10. Galatians 5.] and love, joy, peace, long-suffering, gentleness, and goodness itself, faithfulness, meekness, temperance, be the fruits and gifts of the Holy Spirit.

“Eternal.” Many things be everlasting which had their beginning, as angels, as the soul of man, and other; but they are not eternal, for that appertaineth only to the majesty of the deity. That the holy and almighty Comforter is eternal, the apostle witnesseth, saying: [Hebrews 9.] “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your consciences!” He is not content to call him ‘eternal,’ but telleth us also, that Christ through the Spirit offered himself a slain sacrifice for our sins. [Ephesians 1.] And we read, that Christ before the foundation of the world chose us. Wherefore the holy Comforter, who was the work-master thereof, was before the foundation of the world. And forasmuch as he was before all, he hath no end; for that which is without all beginning, is also without ending.

God only is eternal:
The Holy Ghost is eternal:
Ergo, the Holy Ghost is God.

“Maker of all things.” Job telleth, that [Job 26.] “God with his Spirit garnished the heavens;” unto whom David agreeth, saying, [Psalm 33.] “The Spirit of his mouth formed all the hosts of them.” Wherefore in the work of creation Moses maketh relation of him, [Genesis 1.] shewing us, that “the Spirit of God was borne upon the waters.” Basil, who for his great learning was surnamed magnus, expoundeth this text of the Holy Ghost, and saith that his predecessors took it so; and St Augustine is of the same mind; and Philip Melancthon alloweth their interpretation, as I declared before. For truly the word ‘spirit’ cannot signify wind in that place, the which, when these words were spoken, was uncreate. What is meant then by these words, “Borne upon the waters?” Verily, no blast of wind; but that he sat on the waters. For as the hen sitting on her eggs hatcheth her young ones, so the Holy Ghost hatcheth all creatures, which there are called ‘waters,’ as it is written: [Psalm 104.] “When thou lettest thy Spirit go forth, they are made; so thou renewest the face of thy earth.”

He that made all things is God: Hebrews 3.
The Holy Ghost made all things:
Ergo, the Holy Ghost is God.

Job also saith of him, Spiritus divinus qui fecit me, “The divine Spirit who made me;” confessing him both divine, and his maker. And as, when we read, Opera manuum tuarum sunt cæli, [Psalm 102.] “The heavens are the works of thy hand,” we acknowledge Christ the maker of the world, who is God’s hand; so, when we read, Videbo cælos tuos, opera digitorum tuorum, lunam et stellas, quæ tu fundasti, that is, [Psalm 8.] “I will behold the heavens, the workmanship of thy fingers, the moon and the stars which thou hast made;” let us acknowledge also the Holy Ghost, God’s finger, to be our maker, forasmuch as the same works, in other places, are called the works of God. For as, when the hand worketh, the fingers work also; so the whole Trinity formed all things of a confused heap, whose works be inseparable; as I have proved before.

“Governor of all things.” The canticle of Moses recordeth, that he governed the congregation of the Israelites. For when they had passed over the sea, they gave thanks for their deliverance to all the three Persons: to Father and the Son, in these words [Exodus 15.] “Thy right hand, O Lord, is glorious in power, thy right hand hath also dashed the enemies;” and to the Holy Ghost, saying, “With the spirit of thine anger the water gathered together as a rock.” For Christ is God’s right hand; and by the word ‘spirit’ the Holy Ghost is meant; and in that he saith, ‘Lord,’ he signifieth the Father. Wherefore their deliverance is the workmanship of the whole Trinity, which worketh all things in heaven and earth. But the prophet Isaiah protesteth the governance of the Holy Ghost more plainly, saying: [Isaiah 63.] “Where is he who brought them from the water of the sea, as a shepherd doth his flock? Where is he which led Moses by the right hand with his glorious arm? Where is he that led them in the deep, as an horse is led in the plain?” And he answereth, “The Spirit of the Lord led them, as a tame beast goeth in the field.” The same Spirit governeth the present congregation; giving [1 Corinthians 12.] “to one utterance of wisdom, to another faith, to another gifts of healing, to another power to do miracles, to another prophecy, to another judgement of spirits, to another diverse tongues, to another interpretation,” as the apostle witnesseth; which be necessary offices in the church.

Who gave Simeon an answer, [Luke 2.] that he should not see death before he had seen our spokesman, Jesus Christ? The Holy Ghost. Who leadeth the congregation into all truth? Who teacheth us all verity? The Holy Ghost. commandeth to separate Paul and Barnabas [Acts 13.] to the work whereunto he had called them; that is, to preach the sweet tidings of the gospel to the Gentiles? The Holy Ghost. Who forbiddeth them to preach in Asia? [Acts 16. 10.] Who commandeth Peter, to arise, and get him down, and go with Cornelius’ servants? Who sent those servants unto Simon the tanner’s house for Peter? [Acts 8.] The Holy Ghost. Who monisheth Philip, the deacon, to join himself to the chariot of the eunuch, which was chamberlain to Candace, queen of the Ethiopians? The Holy Ghost. Do not these texts prove him to govern the congregation? To be mindful of both good and evil? Do they not deny him to be a creature? Do they not fortify him to be the third person in the glorious Trinity, and to be God? Yes, verily.

All things are governed by God:
The Holy Ghost governeth all things:
Ergo, the Holy Ghost is God.

“Knowing all things,” followeth: the which belongeth to the all-knowing Comforter, [Isaiah 11.] forasmuch as he is the Spirit of knowledge. The apostle witnesseth, that man neither by the help of his outward senses, nor through the gift of reason, can attain to the understanding of those things which are prepared for the chosen. He denieth this knowledge to the senses, saying, Oculus non vidit, neque auris audivit, “The eye hath not seen, and the ear hath not heard;” for these be the two principal powers: and to all man’s reason and wisdom, by these words following, Neque in cor, “Neither hath entered into the heart of man the things,” &c.; for the heart is the place of understanding. Angels also are ignorant of some things, [Matthew 13.] as of the last day and hour; which the Father knoweth only. But of the holy Comforter it is written, [1 Corinthians 2.] “The Spirit searcheth all things, yea, the bottom of God’s secrets.” Paul is not content only to say this of the Spirit, but he addeth two arguments proving the same. The one is a similitude; that, as the spirit of man knoweth the things of man, so the Spirit of God knoweth the things of God; and all things be his; ergo, he knoweth all things. His other reason is, that the spiritual man through his inspiration discusseth all things.

He who knoweth all things is God:
The Holy Ghost knoweth all things:
Ergo, the Holy Ghost is God.

The next property in my definition, belonging to God only, is “to forgive sin.” How prove you that the Ghost can do this? Hearken what Christ, our mercy-stock, saith: [John 20.] “Receive the Holy Ghost: whose sins ye remit, they are remitted unto them.” Note, that the Holy Ghost pardoneth sin. No man can remit sin. They do only minister forgiveness in the name of the Father, of the Son, and of the Holy Ghost. They pray, God pardoneth; they employ their service, remission and mercy cometh from above: as I have declared and proved in my chapter, that God only forgiveth sin.

Furthermore, [1 Corinthians 6.] “Ye are washed,” saith Paul, “ye are sanctified, ye are justified, by the name of the Lord Jesu, and by the Spirit of our God;” ergo, the Spirit forgiveth sin. The prophet Isaiah telleth, that [Isaiah 6.] “one of the seraphim, with a hot coal taken from the altar with tongs, touched his mouth, and his sin was molten away.” He meaneth neither charcoal nor sea-coal, but the coal of the Holy Ghost; who may be well called a coal, for he is fire: wherefore the Holy Ghost doth forgive sin. No man can deny but that in baptism sins be forgiven. The Holy Ghost by baptism doth regenerate us, and make us God’s children. For that we should believe him to be a worker in baptism with the Father and the Son, [Matthew 28.] the bath of holy baptism is commanded to be ministered in this name also. And, for the same skill, it pleased the glorious Trinity he should notably at Christ’s baptizing, in the likeness of a dove. And as for Christ, he was not baptized for any wrinkle of sin, but for our example and only erudition. Seeing, then, the Holy Ghost was a worker in Christ’s baptism, much more he is worker at our christenings; which proveth him to forgive sins.

God only forgiveth sin:
The Holy Ghost forgiveth sin:
Ergo, the Holy Ghost is God.

“To be called upon,” and “prayed unto.” The Holy Ghost is to be prayed unto; for what is baptism but an invocation of the Father, the Son, and the Holy Ghost? [Matthew 28.] As all three be named, so they all three hear the prayer of the minister, forgive the sins of him which is christened, and make him, of the child of damnation, the heir of salvation. That we should fastly and firmly believe this workmanship of the whole Trinity in our christenings, that the three persons, every one, were present at Christ’s baptizing, who had no need of baptism, I say, but only for our erudition and example. The Father notifieth himself in the voice which sounded; the Son, in man’s nature; the all-doing Comforter appeared notably in the likeness of a dove. Why in the likeness of a dove, rather than of any other bird, is declared before. Moreover, the Holy Ghost both heareth our prayers, for he is everywhere; [Romans 8.] and he helpeth our infirmities, as the apostle witnesseth; ergo, he is to be prayed unto. Again, [1 Coritnhians 12.] faith is his gift, prophecy is his gift, utterance, miracles, judgement, tongues, healing, be his gifts: and truth, for he is the Spirit of truth; [Isaiah 11.] and wisdom, counsel, sanctification, life, by the same reason; [Romans 1. Ezekiel 1. Galatians 5.] and love, joy, peace, patience, gentleness, goodness, fidelity, meekness, temperance, be his graces and fruits, as is proved before; which proveth that he is to be prayed unto. For the Scripture useth this reason to move us to pray unto God, that he is the giver of those things that are asked; as the apostle James, saying, [James 1.] “If any of you lack wisdom, let him ask of God which giveth;” and Paul, [John 15.] “He is able to do abundantly above all that we ask or think.” And Christ useth the same reason, saying, [John 15.] “Whatsoever ye ask my Father in my name, he will give it you.” If the papists can show that St Paul, and the blessed virgin, and other, now being with Christ touching their souls, and in the earth touching their bodies, do now give gifts and graces unto us, truly I would pray unto them to give me some. But who is able to prove this out of the Scriptures? The Spirit knoweth all things, yea, the bottom of God’s secrets; much more, the bottom of our hearts; ergo, he is to be prayed unto. Doth not he hear our prayers, which commanded to separate Paul and Barnabas unto the work whereunto he had called them?

Paul was called an apostle by God:
The Holy Ghost called Paul:
Ergo, the Holy Ghost is God.

[Preaching is a work.] It is no trifle to preach, but an earnest work and labour; and the labourer and workman is worthy of his wages. The work and office of salvation is unrewarded in England, and thought not necessary; which must needs bring in the unclean spirit of ignorance again. Therefore let us pray to the Holy Spirit to amend it, and to separate more Pauls to this honourable work and office. It is a common saying, Honos alit artes, ‘Rewards nourish arts;’ and magistrates are ordained of God to maintain knowledge, to destroy ignorance and sin. I would wish that preachers were sent abroad into the country, as well as to cities and great towns; for they are the shop of Christ, as well as others: and that, as Christ disputed in the temple, [Luke 2. Acts 6.] and Stephen with the Libertines and Alexandrines, and Paul, when he went a preaching, disputed in the audience of the people against those that would not hear the truth; at Athens, [Acts 17.] with philosophers, and at Ephesus, and other places; [Acts 18.] that so now every preacher, which is known to be groundly learned, and separate to this office, when he cometh to any parish which hath a popish person or curate, that he should have authority to examine them in the sacraments, and other principal matters, and that they either acknowledge the truth before their parishes, or else be compelled to say their conscience and knowledge in open disputation with the preacher; so that the churchwardens of every parish be overseers of the same, for avoiding of tumult and disturbance. By this means papists and others should best be won and overcome; and the people should learn more of one disputation than in ten sermons. Further, if there be any suspected to be an Anabaptist in the said parishes, I would to God well-learned preachers were authorized to compel and call such to account of their faith before the whole parish; and if it were found anabaptistical, that the preacher enter disputation with him, and openly convict him by the Scriptures and elder fathers; and if he remain obstinate, the same preacher to excommunicate him; and then to meddle no further with him, but give knowledge thereof to the temporal magistrates; which, for civil considerations, may punish him with imprisonment, death, or otherwise, as their wisdoms shall judge most meet for a civil quietness and a godly order. Now both papists and Anabaptists complain, that they are put to silence, and the people have more affiance in their silence than in the preachers, and do think that they could persuade and prove their matters, if they might be suffered. But if this way were taken, it would appear most evident that all their doctrine were builded on the sand, not on the rock. There be many discreet and sober well-learned preachers, both in all the elder fathers and in the Scriptures, which, if this way were taken, or another like, would confound all heretics, and beat down papistry, and discourage the best learned of them, and persuade the people after another sort than is done yet. Thus did the apostles; thus did the elder fathers, as Ambrose, Jerome, Augustine, and others; as appeareth of their works, which be either sermons to the people, lessons, homilies, or disputations against heretics.

Now if a preacher come and preach in a parish in the country, if the person, vicar, or curate be of a corrupt judgement, as the most deal be; by reason of the daily company and familiarity that they have with their parish, they do discredit the preacher when he is gone, and mar all that he hath done; which they neither could nor durst justify before his face. Therefore, I would it were remedied this way, or some other. Namely, if they be married men, then they will slander them, rail on them, frump them; yea, some noble and spiritual lords had rather retain idle sodomites and dumb priests to their chaplains, than married preachers. They think it unmeet that such should be colligeners. Nay, it is unmeet that your chaplains should be prebendaries in cathedral colleges, deans, archdeacons, suffragans, and live so idly as they do; and you which keep them be guilty of their negligence, do oppress and rob the people of the word of God, and find your servants of their costs. It is unmeet for the king’s chaplains and amners to be absent from these colleges, out of which they have great livings, and to do no good in the country about. It is not unmeet for married priests, present in the colleges, and doing their duties, to have their livings. I would the king’s majesty would give his chaplains sufficient wages, and bind them to read a lecture of divinity every day, or thrice a week, in his hall. It were a noble order for a king’s house to be a school of divinity, and godly example to all lords spiritual and temporal. Then they should be, as Isaiah calleth them, [Isaiah 49.] true nurses of religion. If such as be married were allowed their wages and commons to their own houses, and bound by some statutes to preach on holy days in the country about, it were much better than it hath been, or is. And yet, nevertheless, such as be single might keep a common table and a common hall; for all will not marry, no more than they do out of colleges. They should not live idly as they have done, and do; for Paul’s rule is, that he which laboureth not, ought not to eat. And St Augustine, [Augustine.] in his book entitled De Opera Monachorum, crieth out against idle colligeners. Were not this a better reformation than to suppress and put down colleges? O living God, this is a strange kind of surgery, a strange reformation, to sweep things away, to make that private which was common! Well! David saith, [Psalm 83.] that God will make them like to Sisera and Jabin, like unto Ored and Zeb, which have the houses of God in possession; he will out their generation utterly. I speak not this of the universities, but of cathedral colleges, and other, in which be sufficient livings to maintain married men.

But to return to our matter. Like syllogisms may be made of other matters; as, that

God delivered the children of Israel from the Egyptical bondage: Deuteronomy 5.
The Holy Ghost was their deliverer: Isaiah 30.
Ergo, the Holy Ghost is God.

[Peter prayeth to the Holy Spirit] If we ponder the circumstance diligently, we shall find that Peter prayed unto the Holy Ghost, when he fell into a trance, and saw heaven open, in Simon the tanner’s house. He prayeth to him that saith, “What God hath cleansed make thou not common:” for it is written, “There came a voice to Peter, Arise, kill and eat; and he said, God forbid, Lord.” But the Holy Ghost is he who cleansed, for he fell suddenly upon the gentiles to cleanse them; and he is called water, and a flood, for the same skill; ergo, he prayed to the Holy Ghost. It is to be supposed that Peter prayed unto him who answereth, and commandeth him in that trance to go to Cornelius; [Acts 10.] but it is written, that the Spirit commandeth him; ergo, he prayed to the Spirit. Also the Spirit sent Cornelius’ servants unto Peter; for he saith unto him, “Go with them, and doubt not; for I have sent them.” Wherefore it is probable that Cornelius also prayed unto the Spirit, albeit he knew him not well, for his requests were granted of him.

Moreover, the holy Comforter hath a temple, not of stone, nor of wood, but far more honourable; the bodies of the elect and chosen, for which Christ died; as it is written, [1 Corinthians 6.] “Your bodies are the temple of the Holy Ghost which is in you, whom ye have of God, and ye are not your own, for ye are dearly bought: therefore glorify God in your bodies.” Lo, he both giveth him a temple, and calleth him God; and is he not to be prayed unto and honoured? That the Holy Ghost is the true God, unto whom temples are erected and builded, the Acts of the Apostles declare with plain words. “Ananias,” quod Peter, “how is it that Satan hath filled thine heart to lie unto the Holy Ghost?” and he addeth, “Thou hast not lied unto men, but unto God.” Lo, the Holy Ghost is God. So John calleth Christ the true God, Hic est terus Deus, et cita æterna, “He is very God, and everlasting life.” And, seeing there is but one God, the three Persons are that one God, which is only to be prayed unto, to be worshipped, and to whom we should dedicate both the temple of our bodies, [Temples are to be dedicated to God only.] and all temples of wood, stone, or other stuff; and to no saints departed, to no angels or archangels, for then we honour them, which is idolatry and robbery.

God only hath a temple:
The Holy Ghost hath a temple:
Ergo, the Holy Ghost is God.

“To be honoured.” Nothing is to be honoured but God only; for it is written, Servierunt creaturæ potius quam Creatori, qui est Deus benedictus in secula, “They worshipped and served the creature more than the Maker, which is God blessed for evermore.” He both monisheth us to serve God only, and reproveth such as honour creatures. Now, that the Holy Ghost is to be served and honoured, the same apostle witnesseth, saying: [Philippians 3.] “Beware of dogs, beware of evil workers, beware of dissension; for we are circumcision, serving the Spirit, which is God.” Lo, Paul confesseth himself to be the servant of the Spirit. Some do read here, Spiritu Deum colentes, “Serving God in spirit;” but the Greek text discusseth that interpretation to be false, which is οι πνευματι θεω λατρευοντες, that is to say, “Worshipping the Spirit, which Spirit is God.” If Paul had meant, Quod spiritu Deum colebant, ‘that they in spirit served God,’ he would have said, εν πνευματι, as he said in the same place, καυχώμενοι εν Χριστώ Ιησού, και ουκ εν σαρκι πεποιθοτες, “Rejoicing in Christ, and not trusting in flesh.” For, that the Holy Ghost is to be worshipped, he decelareth also, saying, [1 Corinthians 14.] “If all do prophesy, and there come in one that believeth not, or one unlearned, he is rebuked of all men, and is judged of every man, and the secrets of his are opened, and he falleth down on his face and worshippeth God, saying that God is in you indeed.” But he who spake in them was the Holy Ghost, of whom prophecy cometh, and of whom it is written, Non estis vos qui loquimini, sed Spiritus Patris qui loquitur in vobis, [Matthew 10.] “It is not you which speak, but the Spirit of my Father which speaketh in you.” Wherefore, when they fall down and worship him which is in them, they worship the Holy Ghost. [Christ’s flesh is to be worshipped.] If the sweet flesh of our Saviour Christ be to be honoured, as we are commanded, Adorate scabellum pedum meorum, [Psalm 99.] “Worship the footstool of my feet,” the which is joined in unity of person to the divine nature, and promoted to the company and fellowship of the Deity; without all doubt the all-knowing Comforter is to be honoured, of whom this flesh was conceived. For by the ‘footstool’ earth is understood, [Luke 1.] as it is written, [Isaiah 66.] “Heaven is my seat, and the earth is the stool of my feet;” and by the earth Christ’s flesh is meant. To worship any other earth is idolatry: and well may his flesh be called so, for all flesh is earth. [An objection.] The Arians deny that the Holy Ghost is to be served, because John writeth, [John 6.] “The hour now is, when true worshippers shall honour the Father in spirit and truth; for such the Father seeketh to worship him. God is a spirit; and they that worship him, must worship him in spirit and in truth.” [The answer.] If they deny the Holy Ghost to be honoured, because the evangelist doth not say, ‘the Spirit is to be honoured,’ but, ‘God must be honoured in spirit,’ they must deny likewise that Christ is to be honoured, because he saith, [John 14.] ‘that God must be worshipped in truth,’ for Christ saith, “I am truth.”

God only is to be served:
The Holy Ghost is to be served:
Ergo, the Holy Ghost is God.

“Justifying us:” Paul proveth the Spirit to be a justifier, saying, [1 Corinthians 6.] “Ye are washed, ye are sanctified, ye are justified, by the name of the Lord, and by the spirit of our God.” “Almighty:” this belongeth to the Comforter, for he is the finger of God; or else the finger of God is weak: then is some impotency in his hand, in Christ; for whatsoever the hand doth, that doth the finger also. But Solomon calleth the Holy Ghost παντοδύναμον και παντεπίσκοπον, that is, omnipotentem et omniscium, [Wisdom 8.] “almighty and all-knowing.” He is the Lord of nature, and therefore he can do what him list; as Christ and the Father can.

God only is almighty:
The Holy Ghost is almighty:
Ergo, the Holy Ghost is God.

These syllogisms and brief arguments may be profitable helps for the unlearned; as it were with a short dagger to dispatch and slay the blasphemous heresy of the Arians. I could dilate these things into a long volume, if I would; but my purpose is not at this present to write a defence of God, but an image. I do instruct a beginner, not a divine. I do arm a young soldier to faith and belief; not an old worn champion to battle and fight. Hereafter, when I shall occasion, I will put forth a defence, with a confutation and answer to contrary reasons. Now I have proved out of the storehouse of the Scripture, that there is but one definition the Father, of the Son, and of the Holy Ghost: whereof it must needs follow, that they are but one God.

All things that agree in definition, agree in essence and nature:
The Father, the Son, and the Holy Ghost have one definition:
Ergo, they have one essence and nature.

This doctrine destroyeth all the doctrine of the Arians, and proveth them consubstantial. But methink I hear Patripassian reply, that if they agree in the definition, they are confounded, and are one person. They agree in the definition of God, not in the finition of paternity, or of a Son, or of a Holy Ghost; for neither Christ is the Father, nor the almighty and all-knowing Comforter is Christ. They be three unconfounded, and yet one God and Lord.

[Wisdom 9.] “O God of our fathers, and Lord of mercies, thou that hast made all things with thy word, and ordained man through thy wisdom, that he should have dominion and lordship over thy creatures which thou hast made; and hast willed thy angels to minister unto him, that he should order the world according to equity and righteousness, and execute judgement with a true heart;” give to all thy people wisdom, which is ever about thy seat; endue them with the spirit of knowledge, of counsel, and understanding; [Isaiah 11.] as thou didst promise by thy sweet Son, that he should lead them into all truth: for we are thy servants and thy handmaidens, [John 16.] the works of thy fingers. O send him out of thy holy heavens and from the throne of thy majesty, that he may govern us, that we may know what is acceptable in thy sight. For he knoweth and understandeth all things, and can lead us soberly in our works, and preserve and continue us in his power: so shall our works be acceptable.

For what man is he that may know the counsel of God? Or who can think what the will of God is? The thoughts of mortal men are miserable, and our forecasts are but uncertain. And why? Our understanding and spirit is depressed with the gross lump and dungeon of the corruptible body: our time is but a space, and short; very hardly can we discern the things that are upon earth, and great labour have we or we can find things which are before our eyes. Who will, then, seek out the ground of the things that are done in heaven?

O Lord, who can have knowledge of thy understanding and meaning, except thou give wisdom, and send thy Holy Ghost from above, to reform and redress the ways of them which are upon earth, that men may learn the things that are pleasant unto thee, and to live lovingly one with another, every man being content with his own vocation, and follow the same, be preserved through wisdom. Grant this, God, for thy Son’s sake, Jesus Christ, our spokesman and advocate; to whom, with thee and the Holy Spirit, be all praise, dominion, honour, rule and thanksgiving, now in our days and ever. So be it.

Finis.

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SIDENOTES

[1] Sidenotes.
[2] Go.
[3] Here.

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Attribution

Transcribed and edited by Ollie Lansdowne for New Whitchurch Press.

Works consulted

Roger Hutchinson, Works (1842), Edited by John Bruce, Cambridge: Parker Society

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THE IMAGEOF GOD

ROGER HUTCHINSON

The Image of God, or Layman’s Book, in which the right knowledge of God is disclosed, and diverse doubts besides the principal matter. Newly made out of Holy Writ by Roger Hutchinson of Cambridge. A.D. 1550.

What God is.

What a person is.

That there be three persons.

That all three are but one God.

Heresies confuted in this book.

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The Epistle.

To the Most Reverent Father, Lord Thomas Cranmer, Archbishop of Canterbury, Primate of all England, and Metropolitan, his most humble Roger Hutchinson wisheth peace, welfare, and eternal felicity.

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Master Doctor Byll.

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The Image of God.

Chapter 1.We must learn what God is, of God’s word, and not of man’s wisdom.

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Chapter 2.God only is of himself.

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Chapter 3.God is a spirit, and how the Scriptures do grant unto him a head, eyes, hands, feet, and all other parts of man’s body. God is a bird, a shooter, a husbandman; Christ is his image, and man also.

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Chapter 4.God is immutable, and how he is otherwhiles angry, otherwhiles pleased, sometime asleep, sometime awake, sometime forgetful, standing, sitting, walking, &c.

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Chapter 5.God is unsearchable.

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Chapter 6.God is invisible, and how notwithstanding the faithful of the Old Testament saw him divers times.

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Chapter 7.God is everywhere, and how Christ is in the sacrament.

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Chapter 8.God is full of understanding.

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Chapter 9.God is truth: and, whether it be lawful or honest to lie for any consideration.

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Chapter 10.God is full of compassion.

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Chapter 11.God is full of righteousness: and, of the prosperity of evil men, and the affliction of good men.

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Chapter 12.God is full of compassion.

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Chapter 13.God only is immortal; and yet, nevertheless, the minds of men and angels be immortal.

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Chapter 14.God is the maker of all things: whereof he made them, by whom, and who made the devil: and, of the beginning of sin, and all evil.

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Chapter 15.God ruleth the world after his providence: and how he rested the seventh day.

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Chapter 16.God only knoweth all things.

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Chapter 17.God only forgiveth sin: our pardoning, what it is: the loosing and binding ministers.

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Chapter 18.God only is Almighty: and whether he can sin, die, or lie: with other more properties.

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Chapter 19.God is defined out of his Scripture.

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Chapter 20.In what order he will write of a person.

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Chapter 21.A person is not a difference of vocation and office: and that the fathers of the Old Testament worshipped a Trinity.

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Chapter 22.A person is no outward thing: and what a person is in the godhead: and why the church hath used this word concerning God.

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Chapter 23.That Christ Is A Substance.

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Chapter 24.That the Holy Spirit is a substance, not a godly inspiration: he is every where: governor of the world: to be prayed unto: a forgiver of sin.

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Chapter 26.The Holy Comforter is unconfounded: how, and why, he descended in the likeness of a dove, rather than of any other bird.

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Chapter 27.Corporal similitudes of God made in the Scripture: why he is named light, fire, the sun, &c.: the image of God in man’s soul.

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Chapter 28.How there is but one God only: the divinity of Christ, and the all-doing Comforter, notwithstanding this unity.

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Chapter 29.All the parts of the definition made of God are proved to agree unto Christ.

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Chapter 30.All the parts of the same definition are proved to agree to the almighty Comforter and Spirit.

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Attribution

Works consulted

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THE IMAGE
OF GOD

Chapter 1.
We must learn what God is, of God’s word, and not of man’s wisdom.

Chapter 2.
God only is of himself.

Chapter 3.
God is a spirit, and how the Scriptures do grant unto him a head, eyes, hands, feet, and all other parts of man’s body. God is a bird, a shooter, a husbandman; Christ is his image, and man also.

Chapter 4.
God is immutable, and how he is otherwhiles angry, otherwhiles pleased, sometime asleep, sometime awake, sometime forgetful, standing, sitting, walking, &c.

Chapter 5.
God is unsearchable.

Chapter 6.
God is invisible, and how notwithstanding the faithful of the Old Testament saw him divers times.

Chapter 7.
God is everywhere, and how Christ is in the sacrament.

Chapter 8.
God is full of understanding.

Chapter 9.
God is truth: and, whether it be lawful or honest to lie for any consideration.

Chapter 10.
God is full of compassion.

Chapter 11.
God is full of righteousness: and, of the prosperity of evil men, and the affliction of good men.

Chapter 12.
God is full of compassion.

Chapter 13.
God only is immortal; and yet, nevertheless, the minds of men and angels be immortal.

Chapter 14.
God is the maker of all things: whereof he made them, by whom, and who made the devil: and, of the beginning of sin, and all evil.

Chapter 15.
God ruleth the world after his providence: and how he rested the seventh day.

Chapter 16.
God only knoweth all things.

Chapter 17.
God only forgiveth sin: our pardoning, what it is: the loosing and binding ministers.

Chapter 18.
God only is Almighty: and whether he can sin, die, or lie: with other more properties.

Chapter 19.
God is defined out of his Scripture.

Chapter 20.
In what order he will write of a person.

Chapter 21.
A person is not a difference of vocation and office: and that the fathers of the Old Testament worshipped a Trinity.

Chapter 22.
A person is no outward thing: and what a person is in the godhead: and why the church hath used this word concerning God.

Chapter 23.
That Christ Is A Substance.

Chapter 24.
That the Holy Spirit is a substance, not a godly inspiration: he is every where: governor of the world: to be prayed unto: a forgiver of sin.

Chapter 26.
The Holy Comforter is unconfounded: how, and why, he descended in the likeness of a dove, rather than of any other bird.

Chapter 27.
Corporal similitudes of God made in the Scripture: why he is named light, fire, the sun, &c.: the image of God in man’s soul.

Chapter 28.
How there is but one God only: the divinity of Christ, and the all-doing Comforter, notwithstanding this unity.

Chapter 29.
All the parts of the definition made of God are proved to agree unto Christ.

Chapter 30.
All the parts of the same definition are proved to agree to the almighty Comforter and Spirit.