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12. The twelfe Chapter. Of sundrie things attributed vnto God, and t

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The twelfe Chapter. Of sundrie things attributed vnto God, and the holie Trinitie; where his godhead is prooued to be in the Sonne and in the holie Ghost.

THE nature of God is infinite, 1 so as it cannot be comprehended vnder one title to knowe him by; wherefore his name is ver⟨…⟩e large: 2 yet neuerthelesse, by effects & works are gathered his singular properties, whereby we may vnderstand all the diuine nature and power, that séeing we cannot comprehend the whole, we may at the leastwise come vnto the knowledge of him by parts. 3 If there were anie so rude and vnskilfull, as he knew not the value of a double sufferant, we would saie that the same conteineth in it, pence, grotes, testers, shillings, crownes, nobles, roials, and lastlie, the sum of twentie shillings. By these parts and small portions, vnlesse he were excéeding blockish, he might vnderstand how much a double sufferant is woorth. Euen so men, after a sort, doo perceiue the nature and infinite substance of God by these parts and titles to knowe him by, not that there be anie parts in God, but bicause that we onlie by such effects & parts may gather of his power & infinit greatnes. Diuers and manifold are the titles, whereby he is knowne: as when he is called Pitifull, Mercifull, Constant, Iust, Good, The God of Sabaoth, and such like.

4 2 And that this may be the better vnderstood; he is called Iehoua of Haia, that is, To be: and that name agréeth properlie vnto God. For God is so an essence or being, 5 as the same floweth from him vnto all other things. Whatsoeuer things are, doo depend of him, neither can they be without his power & helpe. Lastlie, they haue also promises of him, both to be, and to be performed. Wherefore that name of Iehoua is properlie attributed vnto God: of the similitude of which word, Iupiter being desirous to be reputed for a God, commanded himselfe to be called Ioue. The Rabbins saie, that those letters, wherof that word consisteth, are spirituall. 6 And vndoubtedlie, God is a spirit; and a spirit first signifieth things that be without bodies, or that haue light bodies, as vapors and exhalations, the which in shew are light and thin, but yet they are of excéeding great strength. For by them, earthquakes are stirred vp, the huge seas are troubled, the storms of wind are blowne abroad. Wherefore that word began afterward to be applied to the soule of man, to angels, and to God himselfe: for these things, which otherwise séeme but slender, doo bring great things to passe. Others saie, that those letters, whereof the word Iehoua is written, be resting letters: and that is verie agréeable vnto God. 7 For séeing we doo all séeke for rest and felicitie, there is no waie to find the same, but in God onelie; thus much hitherto of the word. Iehoua signifieth the chéefe being; wherevpon Plato had that his ⟨…⟩, or essence. And that this may be the more manifest: some of the names of God are deriued from his substance, 8 and other from some propertie. Substantiall names be Iehoua & Ehi: that word signifieth, I will be. For there is no creature that may saie; I will be. For if God drawe backe his power, all things doo straitwaie perish. God doubtlesse may trulie saie so, bicause he cannot faile nor forsake himselfe.

9 Other names are referred to some propertie of God; as El vnto might, Cadoseh vnto holines, Schaddai vnto sufficiencie: howbeit these things in God be no accidents, but onlie as we comprehend them in our cogitations. For whereas God is infinite, and we cannot wholie comprehend him; yet by certeine tokens and effects we doo in some part vnderstand of him: thereof are those names, which signifie some propertie of God. The Iewes being led of a certeine superstition, pronounce not that holie name Tetragrammaton, but in the place thereof they put Adonai, or Elohim; and so thinke that they worship the name of God more purelie and reuerentlie: but God requireth no such kind of worship. And hereby it commeth to passe, that in translating of the holie scriptures, the Grecians for Iehoua haue made Lord: as, in stead of Iehoua liueth, they haue said; The Lord liueth. And whereas in the new testament Christ is so oftentimes called Lord, his Godhead is nothing atall excluded by that word, as some vnpure men doo babble, but is rather established. Vndoubtedlie Thomas ioined both togither; 10 My Lord (saith he) and my God.

Finallie, God, 11 to the intent that the knowledge of him might not be forgotten, hath accustomed to put men in mind of those benefits, which he hath bestowed vpon them; and would that those should be as certeine words expressing vnto vs his nature and goodnes. And hée beginneth alwaies the rehersall at his latter benefits; and of them he claimeth to himselfe titles or names attributed vnto him, vnder which he may both be called vpon, and acknowledged. For euen at the beginning, God was called vpon, as he which had made heauen and earth; afterward, as he that was the God of Abraham, Isaac, and Iacob; after that, as the deliuerer out of Aegypt; then a deliuerer out of the captiuitie of Babylon: but lastlie, as the father of our Lord Iesus Christ.

¶ Of the omnipotencie of God, looke Peter Martyr in his Treastise, Of both natures in Christ, set foorth at Tygure. 1563. pag. 4.

3 The words which be in the second booke of Samuel, the seuenth chapter, 12 verse the 23. namelie, The gods came that he might redéeme vnto himselfe a people, are a sharpe corsie vnto the Hebrues, which will not acknowledge thrée persons in the diuine nature. Som, bicause it is said, Gods, refer it to the opinion of men. Such is that saieng of Paule; There be manie gods, and manie lords. 13 For neither can they admit or alow of a multitude of gods. But forsomuch as the intreating here is of a singular or particular fact, this place must in anie wise be vnderstood of the true God. Kimhi thinketh, that Dauid said, Gods, for honor sake; euen as men also, to speake the more pleasinglie and ciuilie, doo oftentimes vse the plurall number, in stead of the singular. But if it be so, what new religion entered straitwaie into Dauid? Why did he straitwaie adde; Thou Lord, in the singular number? For we must heape vpon God all the honours that we can. Others had rather refer this saieng vnto Moses and Aaron, who were sent to deliuer the people out of Aegypt: but this cannot be; for in the booke of Chronicles, all these things are spoken of God himselfe by name. 14 For so Dauid speaketh; Thou camest to redeeme thy people. Wherefore we shall much more rightlie and trulie vnderstand the thrée persons in one diuine nature; 15 namelie, the Father, the Sonne, and the holie Ghost: which being thrée persons, yet are they shut vp vnder one substance. This opinion is true, sound, and catholike, whether the Hebrues will or no.

But those words, which be added; And might doo great things for you: some would by Apostrophe or conuersion of speach, refer them to the Iewes, which me thinke is not probable. For Dauid talked not of these things with the people, but secretlie with God. Wherefore I had rather thus to vnderstand them of God himselfe, and to ascribe these maruellous things to one God in thrée persons. But God came to deliuer his people, when he sent Moses & Aaron vnto them: for when he appointed Moses to that message, he added withall; And I will be with thee. God doubtlesse is in euerie place at all times; 16 but then he is said to come, 17 when he dooth some great or new thing. And so he was said to be among the Iewes, when he smote the Aegyptians and their first borne. Againe, when Pharao followed the Iewes going foorth of Aegypt, and that they began to murmur, thinking that they should euen then haue perished, Moses on this wise recomforted them; God shall fight for you, and ye shall be still: 18 yea the Aegyptians themselues also did perceiue the same. For they said; Let vs flie awaie, 19 for God himselfe dooth fight for them. Yea and afterward, when the people had worshipped the golden calfe, and that God was angrie, he would not go foorth with them, yet Moses intreated him to go on with them. 20 Wherfore to deliuer the people, there came both the Father, and the Sonne, & the holie Ghost. And although those works were common vnto the thrée persons, yet are they seuerallie and particularlie ascribed to the Sonne. And therefore Paule saith vnto the Corinthians, 21 that that rocke, from whence the water did flowe, was Christ; And let vs not tempt Christ (saith he) as some tempted him in the desart. By which words of Paule, we manifestlie gather; that the Iewes murmured against Christ. Which being so, the Arrians may be verie well confuted by that place. 22 For if it were Christ, as doubtlesse it was, (which came to redéeme the people) how can Dauid saie; There is no other God as thou art, if the Sonne be either a creature, or inferiour to the father? For although this argument bind not the Iewes, who receiue not Paule; yet dooth it bind the Arrians, which cannot refuse Paule.

23 4 But the testimonies, whereby we prooue the diuinitie of Christ, are taken as well out of the old, as out of the new testament. Matthew saith; that We must baptise in the name of the Father, of the Sonne, and of the holie Ghost: In which words he sheweth, that there be thrée persons coequal one with an other. And we read in Iohn; This is life euerlasting, to knowe thee, the onlie true God, 24 and Iesus Christ whom thou hast sent. Neither might Christ be called the first and principall good, or else eternall life, vnlesse he were God. When the high preest had demanded of Christ with admiration, 25 whether he were the sonne of the liuing God? The Lord answered him; Thou hast said. The which he hearing, rent his garments, and vnderstood that he affirmed himselfe to be God. Furthermore, very firme is that saieng; And God was the word: 26 especiallie séeing it is added a little after; And the word was made flesh. Where thou séest, that the subtile argument of the Arrians taketh no place, wherby they affirme, that Christ no doubt was called God, but yet that he was not so indéed: whereas Iohn saith most plainelie; that The word was God, and was made flesh. 27 Further we read in the same Iohn; that No man hath seen God at anie time, 28 but the sonne which is in the bosome of the father, he hath declared him. In which place thou hearest, that the son of God is exempted from the common condition of men. It is said by the same Iohn; All things are made by him. 29 Vpon which place Augustine dooth verie well infer, that the sonne of God was not made: for if he had béene made, then all things that were made, had not béene created by him; at the leastwise he had beene created by another thing.

Thomas, when he had séene the gashes where the nailes entred, & the open wound of Christ his side, he spake foorth alowd; My Lord & my God. 30 Also Christ praied to his father saieng; Glorifie me, ò Father, with the glorie, 31 which I had with thee, before the world was made: which saieng might not stand, vnlesse that Christ had the diuine nature; for his humane nature was not before the world was made. Also the Lord said; 32 All things that my father hath, are mine: and that the father hath the diuine nature, it is by none called in question; and so of necessitie the sonne is not without the same. Besides, Christ testifieth & saith; All things that my father dooth, 33 I also doo: but the action of them both, being all one, the natures of them must néeds be one and the same. He said to the Iewes; 34 Before that Abraham was, I am: which cannot otherwise be referred but to his diuine nature: and no lesse do these saiengs prooue; I am the resurrection and the life. 35 Againe; As the father hath life in himselfe, so he hath granted to the sonne to haue life in himself. 36 Hereby it is prooued, that the sonne is equall to the father. And the same Iohn wrote in his first epistle, the fift chapter; 37 And we are in him that is true: that is, in his sonne Christ, which is verie God, and eternall life. Our sauiour said to Nichodemus; 38 No man ascendeth into heauen, but he that came downe from heauen, euen the son of man, which is in heauen. And Christ was not in heauen, while he talked with the Iewes, vnlesse it were as touching his diuine nature: neither did he descend out of heauen, but in respect that he was God. Of which comming downe, he againe testifieth, 39 when he saith; I came downe from heauen, not to doo mine owne will, but the will of him that sent me. 40 Againe, I came out from my father, and I go vnto my father.

5 All these things must be referred vnto the diuine nature. In the Apocalypse also he testifieth, that he is α and ω, 41 The first and the last. And in the same booke, the 19. chapter, it is written of Christ, that there was written vpon his thigh, and vpon his garments, 42 King of kings, and Lord of lords. And least thou shouldst imagine, that that litle, was the 43 Epitheton ascribed vnto God, there is mention made in the seauentéenth chapter of the lambe himselfe; that He had the victorie, 44 bicause he was the King of kings, and Lord of lords. Which propertie, that it belongs onlie vnto God, it is manifest by the first epistle of Paule vnto Timothie, where, towards the end of the epistle, it is written; Vntill the appearing of our Lord Iesus, 45 which he shall shew in due time, that is blessed, and Prince onlie, the King of kings, and Lord of lords. To the Romans he saith; 46 Of them came the fathers, of whome, as touching the flesh, Christ came, who is God ouer all, blessed for euer. Besides, when it is commanded; 47 Thou shalt woorship the Lord thy God, and him onlie thou shalt serue. It is said by Paule vnto the Philippians; In the name of Iesus, 48 let euerie knee bow, both of things in heauen, of things in earth, and things vnder the earth. And to the Hebrues; When he bringeth his sonne into the world, 49 he saith, Let all the angels of God woorship him. And in the same place, 50 out of the sentence of the psalme, the power of creating is attributed vnto him; 51 And thou Lord in the beginning, didst laie the foundation of the earth. There is also another psalme alledged; Therefore hath God, euen thy God annointed thee with oile of gladnes aboue thy fellowes. 52

And there is a comparison of Christ with Melchisedecke, namelie, that they were both without father, 53 without mother, and without genealogie; which thing accordeth not with Christ, but so far foorth as he is God. Vnto the Colossinas we reade; 54 that In Christ dwelleth all the fulnes of the godhead bodilie. 55 Againe; All things are made by him, whether they be things visible or inuisible, 56 or thrones, or dominions. Vnto Titus; We expecting the blessed hope, and comming of the glorie of the great God. Héere Christ is most plainelie called The great God. And in the second to the Corinthians; 57 When he was rich, he was made poore for all men. It can not be meant that he was rich, but in respect of his diuine nature. 58 And in the first epistle to the Corinthians; If they had knowne him, they would neuer haue crucified the Lord of glorie. And in the eight chapter; 59 To vs neuertheles there is one God, which is the father, of whom are all things, and we in him; and one Lord Iesus Christ, by whome are all things, and we by him. But if that all things are by him, verelie there is no doubt, but that he is God. And vnto the Galathians, as touching the time of infidelitie, it is written; 60 When as yee serued those which in nature be no gods, &c. By which words, the contrarie is gathered; that séeing they were conuerted vnto Christ, and serued him, they serued him that in nature is God.

But to followe the sure and more vndoubted testimonies of the old Testament, 61 out of Dauid we haue; The Lord said vnto my Lord, Sit on my right hand, vntill I make thine enimies thy footestoole. Esaie calleth him Emanuel. 62 And againe he saith; His name shall be called Woonderfull, a Counsellour, God, &c. Ieremie in the 21. chapter, saith, 63 that he must be called God our righteousnes, & he vseth the name Tetragrammaton. The verie which thing thou maist sée to be done by the same Prophet, in the 31. chapter, 64 wherein, though he speake of the citie, I meane of the people of God, or of the church; yet neuertheles, all that doth appertaine vnto Christ, which is the head of the same: yea rather by him is such a name attributed to the church & people of God. Also we reade in Esaie; 65 Who shall be able to reckon his generation? And in the Prophet Micheas; 66 And thou Bethleem of Iewrie art not the least among the thousands of Iuda: for out of thee shall come foorth vnto me, one that shall rule my people Israel, whose out-going hath bin from the beginning, and from euerlasting: by which words, both the natures of Christ are shewed. 67 Adde againe out of the Prophet Esaie, that which is cited by Paule in the 15. chapter to the Romanes; 68 There shall be a roote of Iesse, which shall arise to rule ouer the Gentiles, and in him shall the Gentiles trust. And certaine it is, that he is to be accursed, 69 which putteth anie hope in a creature. Therefore, séeing we must put our trust in Christ, and that he is to be called vpon, it plainelie appéereth that he is God. There might be heapt vp other testimonies of this matter, but these I thinke to be enough, and enough againe, to confute the boldnes of these men.

VVhether the holie Ghost be God.

70 6 Now it shall not be from the purpose, to confirme by manie reasons, that the holy Ghost is God. 71 This word spirit, sometime signifieth a certeine motion, or a nature mooueable; sometimes it is taken for life, or mind, or the force of the mind, whereby we are mooued to doo anie thing; it is also transfferred to the signifieng of things, 72 which be seperate from matter, as be the angels, which the philosophers call Intelligencies: yea, and it is so far drawne, as it representeth our soules. Which metaphor séemeth to haue respect therevnto, bicause we somtimes signifie by this name, the thin exhalations, which breath either from the earth, from the water, from the bloud, or from the humors of liuing creatures: which exhalations, although they be not easilie perceiued by the sense, yet are they effectuall, and of excéeding great force; as it appéereth by winds, earthquakes, and such like things. And so it commeth to passe hereby, that the name of these most subtill bodies, whose force is excéeding great, hath béene translated to the expressing of substances without bodies. Wherefore it is taken for a word generall, 73 both vnto God, vnto angels, and vnto our soules. And that it is attributed vnto God, Christ sheweth, when he saith; God is a spirit, 74 and therevpon concludeth, that he must be worshipped in spirit and truth. When it is so taken, this name comprehendeth vnder it, the Father, the Sonne, and the holie Ghost. But somtime it is taken particularlie; 75 for the third person of the Trinitie, which is distinct from the Father and the Sonne. And of this person we speake at this time, wherein two things must be shewed: first, that he is a person distinct as well from the Father as the Sonne: secondlie, we will shew that the holie Ghost is by this meane described to be God.

76 7 As touching the first, the apostles are commanded in the Gospell, that they should baptise in the name of the Father, of the Sonne, and of the holie Ghost. Which place dooth most plainlie expresse the distinction of the thrée persons, and dooth signifie nothing else, but that we be deliuered from our sinnes, by the name, power, and authoritie of the Father, of the Sonne, and of the holie Ghost. And in the baptisme of Christ, as Luke rehearseth, 77 the voice of the Father was heard, which said; This is my beloued sonne, &c. Further, the holie Ghost appéered vnder the forme of a dooue. Here, as thou séest, the sonne is baptised, the father speaketh, and the holie Ghost sheweth himselfe in forme of a dooue. In Iohn it is said; 78 I will aske my Father, and he shall giue you another Comforter. Here also the Sonne praieth, the Father heareth, and the Comforter is sent. And againe; He shall receiue of mine: 79 whereby is signified, that the holie Ghost dooth so differ from the Father and the Sonne, as he is deriued from both.

And least that anie man should thinke, that when Christ promised that the holie Ghost shuld come vpon the beléeuers (as in the daie of Pentecost it came to passe) onlie a diuine inspiration and motion of the mind was signified, the words of Christ are against it, wherein he said; 80 He shall teach you all things, and bring all things to your remembrance, which I haue told you. But inspiration and motion of the mind, doo not teach nor prompt anie thing; but are onelie instruments, whereby something is taught and prompted. And the action of teaching and prompting, cannot be attributed but vnto one that is a person indéed. Which is prooued by other words of Christ, when he said of the holie Ghost; 81 He shall speake whatsoeuer he shall heare. And that this third person procéedeth from the Father and the Sonne, it is euident enough in the same Gospell of Iohn, where it is written; 82 When the Comforter shall come, whom I will send vnto you: euen the Spirit of truth, which proceedeth from the Father. Séeing the sonne saith, that he will send the Spirit, and (as we said before) affirmeth him to receiue of his; no man doubteth, but that hée procéedeth from the sonne. And he now expresselie addeth; Who proceedeth from the Father.

8 Now haue we first declared out of the holie scriptures, 83 that the person of the holie Ghost is distinguished, as well from the Father as the Sonne; and that he procéedeth from them both. Now must we sée, whether he be God. This dooth Paule shew two maner of waies: first, when it is said; There be diuersitie of gifts, but one Spirit; 84 diuersitie of operations, but one and the same God. But to giue gifts and spirituall faculties, is no whit lesse, than to distribute operations: wherefore, séeing the holie Ghost is said to distribute gifts, & God to impart actions vnto men, it is manifest that the holie Ghost is God. If the spirit be the author of graces, & the Father of operations; it is méet that the holie Ghost should be equall to God the Father. Further it is added; that The same spirit dooth worke all these things, 85 distributing to euerie one euen as he will. Séeing then the souereigne choise is in him, to impart heauenlie gifts, he is God. And it is written; Ye are the temple of God, 86 and the Spirit of God dwelleth in you: if anie man doo violate the temple of God, him shall God destroie. But it is not méete for anie creature to haue a temple, séeing the same is proper vnto the diuine nature. Wherefore, séeing we be called The temples of the holie Ghost, it is now manifest, that he is God.

And least we should thinke it lawfull to build temples vnto martyrs, 87 let vs heare Augustine, who denieth that we build temples vnto martyrs; we build them (saith he) vnto God, although they be called The memories of martyrs: and out of Augustine himselfe is this forme of reasoning gathered. Neither did the apostle but onlie once saie; that We are the temples of the holie Ghost, but he hath the verie same thing in the sixt chapter of the same epistle, where it is written; And doo yee not knowe that your bodies are the temples of the holie Ghost? 88 Furthermore the power of creating, which is proper vnto God, 89 is ascribed vnto the holie Ghost; séeing Dauid hath written; By the word of the Lord were the heauens made, & all the powers of him by the spirit of his mouth. And againe; Send foorth thy spirit, 90 and they shall be created, and thou shalt renew the face of the earth. And in Matthew it is said of the bodie of Christ, which should be brought foorth in the virgins wombe; 91 That which is borne in hir, is of the holie Ghost. Againe; 92 The holy Ghost shall come vpon thee, and the power of the most high shall ouershadowe thee. Séeing then the holie Ghost hath the power of creating, (as it hath béene declared) vndoubtedlie he is God.

93 In the same epistle to the Corinthians it is said, that he searcheth the bottome of Gods secrets: & it séemeth that the apostle maketh this kind of argument; 94 The things which be of man, no man knoweth, but the spirit of man which is in him: euen so the things that be of God, none knoweth but the spirit of God. And so he will haue it, that euen as the spirit of man is vnto man; so the spirit of God is towards God. And no man is ignorant, but that the spirit of man belongeth vnto the nature of man; whereby it is certeine, that the spirit of God is of his diuine nature. 95 Basil against Eunomius vseth another reason, which commeth in a manner to the selfesame; he saith, that the holie Ghost is the spirit both of the father and of the sonne, and therefore of the verie same nature that they be. For it is written in the epistle to the Romans; And if the spirit of him, 96 which raised vp Iesus fro~ death, doo abide in you, he that raised vp Christ shall also raise vp your mortall bodies. This place declareth, that the holie Ghost dooth belong vnto the father, who in the same epistle is shewed to belong also vnto the sonne, when as a little before it is said; He that hath not the spirit of Christ, the same is not his. But in the epistle to the Galathians, 97 both togither is expressed in these words; And bicause yee be children, therefore hath God sent the spirit of his sonne into your harts, whereby ye crie Abba father. Wherefore, séeing the holie Ghost is the spirit, aswell of the father as of the sonne, he is wholie partaker of their nature.

9 Moreouer in the Acts of the apostles, the fift chapter, Peter said to Ananias; 98 How darest thou lie vnto the holie Ghost? 99 Thou diddest not lie vnto men, but vnto God. Now in this place, he most manifestlie calleth the holy Ghost God. Augustine in his booke De trinitate, & else where: and Ambrose also De spiritu sancto doo both cite the apostle to the Philippians, the third chapter, 100 where he writeth; Beware of dogs, beware of euill workers, beware of concision: for we be the circumcision which serue God in the spirit. Where you sée, that the worshiping of God which the Grecians call ⟨…⟩, 101 is doon vnto the holie Ghost, which he calleth God. Albeit in some place it is read in the genitiue case, ⟨…⟩: as if thou shouldst saie, Seruing the spirit of God. I sée the place is not verie firme; for some interpret it Seruing God in spirit: but yet I thought it good to shew that the fathers haue vsed this argument. Basil in his treatise De spiritu sancto, 102 the 22. chap. and also Didymus De spiritu sancto declare that to be God, which can be in diuers places at one time: which thing is not agréeable to anie creature. But that the holie Ghost, was present with the apostles and prophets in sundrie parts of the world, at one time, no man professing the faith of Christ doubteth: wherfore it followeth that he is God.

Also Basil against Eunomius alleadged the epistle of Iohn, the fourth chapter; 103 And in this we knowe that Christ dwelleth in vs, and we in him, bicause we haue receiued of his spirit: which should not be true, if we should account the holie Ghost to be of another nature than Christ is; for then might the holie Ghost be communicated vnto the faithfull without Christ. He addeth also another reason; 104 By the holie Ghost we are adopted to be the children of God: wherefore he himselfe is God. For the scriptures doo euerie where call him The spirit of adoption. But none that is not God, can adopt anie to be the children of God. In the Acts of the apostles we read; The holie Ghost said, 105 Separate me Paule and Barnabas vnto the worke of the ministerie, 106 wherevnto I haue chosen them. And there is no doubt, but that it is the part of God onelie to call vnto the ministerie. 107 Which reason Athanasius vseth in disputing against Arrius. There is also brought the twentie chapter of the Acts, where Paule thus admonisheth; Take heed vnto the whole flocke, wherin the holie Ghost hath made you ouerseers, to gouerne the church. But it is the office of none but of God onlie, to choose ministers and bishops of the churches.

Ambrose thoroughlie weieth of these words; All things are made by him, and he saith, 108 that the holie Ghost spake in the Euangelist: and that therefore if it had béene a creature, he should haue said; 109 All we things are made by him: by that meanes he had not excluded himselfe from the number of creatures. Againe, he citeth that saieng of Iohn; 110 He shall receiue of mine: we cannot (saith he) vnderstand this to be spoken of the bodie, no nor yet of the soule; and then it must be vnderstood of the diuine nature. He also taketh the testimonie of Esaie, which is written in Luke; 111 The Spirit of the Lord hath annointed me, and sent me to preach glad tidings to the poore. But there is none that hath power to send Christ, no not as touching his humane nature, vnles it be God. 112 We read in the psalme; I will heare what the Lord God will speake in me: but when Dauid spake these words, there was none spake in him but the holie Ghost, wherfore he is God. In the tenth chapter to the Hebrues; The holie Ghost hath testified, 113 This is my testament that I will make vnto them: he calleth it his testament, which onelie God made with his people; wherefore it is manifest that the holie Ghost, which did speake, is God.

114 10 And in the first epistle of Iohn, the fift chapter; There be three, which beare witnes in heauen, the Father, the Word, and the Spirit; and these three be one. Manie write, that this testimonie is not found in the Gréeke; against whom is Ierom in his preface of the canonicall epistles, who saith that these words are in the Gréeke, 115 but haue béene left out by the Latine translatours. Yet Cyrillus herein agréeth not with Ierom: 116 for he reciteth in the 14. booke of his Thesaurus, all this whole place, and omitteth this particle. Among the Latins Augustine and Beda read not these words. 117 But Erasmus in his notes vpon this place sheweth, that there was found a Gréek booke in Britan, 118 which had these words: also the Spanish edition hath them. But admit that these words be not had in the Gréeke copies, the strength of the argument shall not be anie thing diminished for that cause: 119 for that which we affirme is prooued by the other particle of the sentence, which is found extant as well among the Gréeks, as among the Latins, namelie; There be three things, 120 which beare witnes on the earth; bloud, 121 water, and the spirit. Augustine against Maximus the Arrian bishop, in his third booke, the 14. chapter vseth this place; and he would, that the spirit should signifie the Father, 122 bicause God is a spirit; and the Father himselfe is the fountaine and beginning of the whole diuinitie. Further, 123 bloud (as he saith) betokens the Sonne; bicause he tooke vpon him the nature of man, and shed his bloud for vs. Finallie water, in his iudgement, 124 dooth manifestlie declare the holie Ghost.

Wherevnto the Gospell dooth verie well agrée. For whereas Iesus said; Riuers of liuelie water shall flowe out of his bellie, 125 it is expounded that he spake this as touching the Spirit, which they should receiue that beléeued in him. Wherefore insomuch as the thrée persons are represented in these thrée names, and that it is added withall, that these thrée be one; it is manifestly declared, that the thrée diuine persons haue one and the selfe-same substance. And Augustine treating vpon this place, dooth speciallie vrge that particle; And they three be one. And he would haue it to be a stedfast and firme thing in the scriptures, that when anie things are said to be one, they differ not in substance. Euen as when we read in the Gospell, that Christ said; I and the Father be one, 126 there was ment to be one nature, both of the Father, and of the Sonne: so (saith he) we must now vnderstand as touching these thrée, that they be one.

11 Cyrillus thus argueth vnto this matter: 127 Iohn saith; It is the Spirit which beareth record. and the Spirit is veritie, bicause there be thrée which beare record vpon the earth; The Father, the Word, and the Spirit, and these three be one: but and if ye receiue the testimonie of men, the testimonie of God is greater. In this place thou séest (saith he) that the testimonie of the holie Ghost, is called the testimonie of God; whereby it is prooued, that the holie Ghost is God. 128 And that those thrée (I meane the spirit, bloud, and water) doo represent the thrée persons, it is shewed by thrée reasons. The first is taken from the Analogie or conueniencie of the signes: which Augustine recited. Secondlie thou perceiuest, that those thrée are said to be one; which is not méete for them, vnles thou shalt respect those things which be represented: for otherwise, spirit, bloud, and water doo varie in nature or kind one from another. Thirdlie, those thrée nounes in the Gréeke ⟨…⟩, that is water, spirit, and bloud be of the neuter gender: vnto which afterward is put the masculine article, in the plurall number; namelie, ⟨…⟩, that is, These three be vnto one, or be one. But the masculine article, as touching signes, which be of the neuter gender, might take no place, vnles it should be applied vnto those which are signified; that is, vnto the Father, the Sonne, and the holie Ghost. Neither let it trouble vs, that it is read some-where; These three be vnto one, as though it should make for the Arrians, which said, that these thrée persons be vnto one, bicause they consented togither in one testimonie; as though the spéech concerneth not one maner of nature, but one maner of will. 129 And the phrase commeth néere vnto the Hebrue: so as To be vnto one, and To be one, is the selfe-same thing. As when we read in the psalme; I will be vnto him a Father, and he shall be vnto me a Sonne: it is as if it were said; I will be his Father, and he shall be my Sonne. And in another place; They shall be vnto me a people, 130 and I will be vnto them a God, is all one, as to saie; I will be their God, and they shall be my people. And when it is said; They be one, there is signified both a distinction of persons, and an vnitie of substance. For vnlesse there were some distinction, it should haue bin said; It is one.

131 12 Also, they alledge the song of the thrée children, wherein, when all creatures are stirred vp vnto the praises of God, the Sonne & the holie Ghost are not mentioned: whereby it is plaine, that they be not reckoned among creatures. Neither maist thou saie, that this song is a part of the Apocrypha, bicause this part of Daniel is wanting in the Chaldean edition: for thou shalt sée the verie same to be done euerie-where in the Psalmes of Dauid, wherein is the same stirring vp of creatures vnto diuine praises. Iohn in his first epistle saith; 132 The spirit is truth: and this cannot be written of a creature, séeing truth is chiefe and principall, 133 and dependeth not of another. They are woont to alledge the beginning of the booke of Genesis, 134 where it is said; The spirit of the Lord mooued vpon the face of the waters. 135 In which place they affirme, that there is mention made of thrée persons, namelie, of the Father, which created; of the Sonne, by whome all things were made (as when it is said, In the beginning, it is all one, as to saie, By the beginning; ) and of the holie Ghost. I knowe that the Hebrue expositors interpret far otherwise of these words; but I haue onlie taken vpon me to shew those places, by which the fathers gathered the Godhead of the holie Ghost. Wherevnto adde, 136 that Paule in his epistles seldome maketh mention of the father and the sonne, but he also speaketh of the holie ghost, either expreslie, or by adding of somewhat pertaining to him. And Basil sheweth, 137 that it was a custome receiued in the whole church, to adde in the end of the Psalmes, that which we now vse; Glorie be to the Father, to the Sonne, and to the holie Ghost, wherein the thrée persons are made equall the one to the other.

138 13 The Synod of Nice set foorth a créed, in which we saie; I beleeue in the holie Ghost. But it is verie manifest, that we must not repose our confidence in anie thing that is created. And bicause in those daies the contention was not much sproong vp of the holie Ghost, there was nothing else added: but afterwards, when diuers and sundrie heresies grew vp as touching him, 139 then in the Councell of Constantinople, which was the second among the foure principall, manie things were added to make this article plaine. For we grant, that We beleeue in the holie Ghost, both the Lord & giuer of life. By the particle (Lord) they make him equall vnto Christ, who in the scriptures is commonlie called Lord, which epitheton or addition, they would therefore to be expressed, 140 bicause the Arrians affirmed, that Christ was altogether a creature, but yet the noblest (they said) which next vnto God was the chéefe. And they said, that the holie ghost was yet lesse than the sonne, and euen his minister. Wherefore the Synod in place of Minister, put the title of Lord. The selfe-same thing did they in the particle; The giuer of life: for they saw that it is written in Iohn, that not onlie the father doth giue life, but that the sonne also can quicken whom-soeuer he will; and so, least the holie ghost might séeme to be excluded from this propertie, they added that particle. And that his Godhead might be the more manifest, it was added, 141 that He together with the father and the sonne is woorshipped and glorified.

14 Further, Athanasius hath in his créed; 142 God the Father, God the Sonne, and God the holie Ghost. And to prooue this thing, no lesse is the forgiuing of sins taken for an argument which they grant as proper to the holie Ghost. For when Christ had breathed vpon his disciples, he said; Receiue yee the holie Ghost, 143 and whose sinnes ye remit, they be remitted vnto them; and whose sinnes ye reteine, they be reteined. Whereby it appéereth, that this power is yéelded to the holie Ghost, and is proper vnto God. And this, euen the Scribes themselues testified, 144 who hearing Christ saie to the man sick of the palsie; Thy sinnes be forgiuen thee, 145 cried out that he spake blasphemie, in that he durst take vpon him the office of God. Furthermore, 146 the holie scriptures doo call this self-same spirit, both A sanctifier and giuer of light, which faculties are méete to be attributed vnto God onlie. In Exodus, the fourth chapter, it is said vnto Moses (when he detracted the time of dooing his message, bicause he had an impediment in his spéech; 147 ) Who hath giuen a mouth vnto man? Or who maketh the dumbe or deafe, the blind & seeing? Haue not I the Lord? Wherfore I will be in thy mouth. By which place it is shewed, that it is the worke of almightie God, to speake in his ministers, to open their mouths, & to make them readie of spéech. But Christ, when he speaketh of this matter, saith; It is not you that speake, but the spirit of your father: whereby it séemes to be prooued, 148 that the holie Ghost is God, séeing he hath one and the selfe-same action with him.

Augustine in his epistle to Pascentius saith, 149 that he doth woonder how it can be, that Christ, whose members we are, is beléeued to be God; and that the holie Ghost, whose temple we be, should be denied to be God; séeing the excellencie of the Godhead is more prooued in the latter condition, than in the first. The reasons which we haue brought, do in part prooue of necessitie, and doo plainelie shew, 150 that the holie Ghost is God. Others indéed be not altogether of such efficacie, but being ioined with other things, doo confirme the minds of the faithfull in this truth; neither is there anie of them, which the fathers haue not some-where vsed. There might also be added other arguments of this sort, but with these we will hold our selues contented.

151 15 Now remaineth to consider, what is woont to be obiected against this doctrine. Some saie; The holie Ghost praieth for vs, and that with sighings vnspeakeable. How can he then bée God, séeing it is not méete for God, to humble himselfe after the maner of suppliants? Some answere and saie; That the sonne doth make intercession for vs, 152 who neuerthelesse is God, and that therefore to praie, is not strange from the nature of God; howbeit, this is friuolous, For Christ, in that he was man, was inferiour to the father, and therefore might be a suter vnto him. But the holie Ghost hath not taken vppon him the nature of anie creature, into vnitie of person. Wherefore the respect that must be had towards him, and towards Christ, is far differing and vnlike: and therefore we will answere, that the spirit praieth, and maketh request for vs, as it is written in the epistle to the Romanes, bicause it driueth vs forward to doo these things: and it is therefore said to sigh, bicause it maketh vs to sigh. Neither is this phrase strange from the scriptures, 153 but it is verie often vsed. For God said vnto Abraham, when he would haue sacrificed his sonne; Now haue I knowne that thou fearest God. That vndoubtedlie was knowne before vnto the diuine maiestie, and was commanded. For the harts and cogitations of men are not hidden from him. But, I haue knowne, in that place, is as much to saie, as, I haue caused to knowe. That this phrase is so to be vnderstood, the Apostle testifieth to the Galathians, when he saith; And seeing yee be children, 154 therefore God hath sent the spirit of his son into your harts, crieng Abba father. In which words he séemeth to affirme, that the holie Ghost himselfe doth crie vnto God. But to the Romanes, the same Apostle doth make it verie plaine; For ye haue not receiued the spirit of bondage, 155 to feare anie more, but yee haue receiued the spirit of adoption of children, whereby we crie Abba father: in which place it appeareth most plainelie, that it is wée which crie, the holie Ghost stirring and driuing vs forward therevnto.

16 Further they demand, that If the spirit procéed from the father, 156 and also from the sonne, what is the cause why he is not called a sonne, séeing he hath not beginning of himselfe? We answere; Bicause that in diuine and secret things, we followe both the doctrine and manner of spéech of the holie scriptures. Séeing then that the scripture hath in no place said, that the holie Ghost either is begotten, or is the sonne, why should we attempt thus to saie? And doubtles vnto godlie men this answere should suffice. It must be added moreouer, that this issuing out of the holie Ghost, is called a procéeding, therefore we must call it so. And albeit that betwéene the Gréeke and Latin churches, 157 there was a long contention, whether the holie Ghost procéeded from the sonne, yet was it not of anie great importance, vnlesse it had bin aggrauated with the spirit of ambition. For after the time that the Grecians began to contend in the Church for primacie, they easilie tooke in ill part the opinions of the Latins. But the dissention was taken vp in the Councell of Florence, where it was manifest, 158 that the Latins meant no other thing, but that the holie Ghost had his procéeding or issuing out, as well from the father as from the sonne. The which séeing it may be found, as we haue said, that in the holie scriptures it is called a procéeding, we are not to be blamed. 159 The sonne is said to send the holie Ghost, for when he breathed vpon the Apostles, he said; Receiue yee the holie Ghost. 160 Againe he said; He shall receiue of mine. And manie of the fathers, before the Councell of Florence, wrote, that the holie Ghost is deriued as well from the father as the sonne. Augustine against the heretike Maximinus, 161 and elsewhere, sheweth it verie plainelie. Also Epiphanius in Ancorato confesseth, 162 that the holie Ghost procéedeth from both, that is, from the father and the sonne.

17 Albeit that betwéene procéeding and generation it is hard to put a difference, 163 and that Augustine in the place now alledged, granteth, that he perceiued not the difference: yet he said, that this he knew; namelie, that whatsoeuer thing groweth, doth also procéed: but he saith not on the other side, that whatsoeur things procéed, are also sproong foorth. Howbeit, we cannot properlie expresse the difference. Wherfore the holie Ghost is not said, 164 either to be begotten, or vnbegotten, least by saieng vnbegotten, we might séeme to affirme him to be the father; or by affirming him to be begotten, we may séeme to call him the sonne. This we haue out of Augustine in his third tome, at the beginning of the small questions gathered out of the booke De trinitate. Adde withall, that if the holie Ghost should be said to be begotten, then in the trinitie we should appoint two sonnes, & two fathers. For, séeing the holie Ghost is as well of the father, as of the sonne, he should haue them both to be his fathers, if it might be said that he is begotten of them: yea, and if the matter be well considered, he might (I saie) be called both the sonne and sonnes sonne of one and the selfe-same Father. For in affirming him to be begotten of the Father, he should be called his Sonne; but in asmuch as it should be said, that he is borne of the Sonne, he should be nephew vnto the Father: which things be absurd, and wholie strange from the scriptures. 165 Yea and further, to saie that the holie Ghost is begotten, the words of the scripture are against it, which verie often doo call the Sonne, The onlie begotten: whereof it followeth, that the holie Ghost is not begotten.

In the first chapter of Iohn, it is said; We sawe the glorie thereof, as the glorie of the onlie begotten of the father. And in the third chapter of the same gospell; So God loued the world, as he gaue his onlie begotten sonne. And the same Iohn in his epistle; In this the loue of God towards vs appeared, that he gaue his onlie begotten sonne. 166 And Christ as touching his humane nature, hath béene accustomed in the scripture to be called, not The onlie begotten of God, but The first borne among manie brethren: as it appeareth in the epistle to the Romans. Howbeit doubtles as touching his diuine nature he hath no brethren. There be some which cauill, that in the Synod of Nice, the holie Ghost was not in expresse words called God; but that onlie the Godhead of the sonne was expressed. Vnto which obiection Epiphanius answereth, 167 that in the Synod of Nice the controuersie was as touching the sonne onlie. For Arrius at the first contended onlie against this point. And Councels for the most part define not anie other things, but such as are called in question: yet neuertheles, if a man diligentlie examine the matter, he shall sée that those things be there defined, which doo plainelie inough declare the diuine nature of the holie Ghost. For it is there said; We beleeue in the holie Ghost: and it is not lawfull for one to put his confidence in a creature. Moreouer, that which was doon in the Synod of Nice, was performed in the Synod of Constantinople.

18 Also they obiect, that among the fathers there were some, and especially of the more ancient of them, which were slacke in their writings, to expresse in plaine words the holie Ghost to be God. Among whom Erasmus reckoneth Hilarie, 168 who was thought to be the first among the Latins that wrote against the Arrians. This father, in his booke De trinitate, neuer by expresse words called the holie Ghost God. Vnto this obiection we answere, that the most ancient fathers, in teaching diuine things vsed a singular modestie, and did imitate the holie scriptures so much as they could: and although they said not in expresse words, that the holie Ghost is God; yet in the meane time they wrote those things, which manifestly prooue his Godhead. And further it appeareth, that they of set purpose disputed against them, which denied the Godhead of the holie Ghost, and equalitie of the thrée diuine persons: as we sée by the strife that was about the word 169 Homousion; 170 from which manie of the Catholiks at the beginning did restraine themselues, bicause it séemed to bée but new, and that it was not had in the holie scriptures: & yet they neuertheles did imbrase and most willingly admit the thing signified. Howbeit we striue not about these things, but grant first and chéefelie whatsoeuer is in the holie scriptures: and then whatsoeuer is necessarilie and manifestlie deriued out of them. Next vnto those ancienter sort of fathers did Basil, and diuers others succéed; which by all meanes both testifie and defend the holy Ghost to be God.

19 Others cauill, bicause it is written; that None knoweth the Father but the Sonne, 171 and on the other side; None the Sonne, but the Father: in which places they saie, that there is no mention of the holie Ghost; and therefore it séemeth vnto them, that he knoweth neither the Father, nor yet the Sonne, & that for the same cause he is not God. To these also we answer, 172 that when the knowing of the Father, and of the Sonne is attributed to two persons, the holie Ghost must not be excluded; séeing he is said to be the spirit aswell of the Father as of the Sonne: wherfore that which is belonging to both, is also common vnto him. And if they demand a plaine testimonie hereof out of the scriptures, we will bring foorth one out of the first epistle to the Corinth. where it is written; 173 The things of man none knoweth, but the spirit of man, which is within him: and euen so those things which be of God, 174 none knoweth but the spirit of God. Also it is written in the gospell; Blessed art thou Simon the sonne of Iona: 175 for flesh and bloud hath not reuealed these things vnto thee, but the spirit of my father, which is in heauen. By these testimonies it is manifest, that the holy Ghost dooth not only knowe God, but dooth also reueale & make him to be known vnto others.

But this error, whereby some indeuor, 176 to rebuke the holie Ghost with an ignorance of heauenlie things, tooke beginning fro~ Origin, who affirmed a certeine degrée to be among the natures of Intelligencis; so as he though that the Father knoweth himselfe onelie; & he said that the Sonne did not knowe the Father; and that the holie Ghost knew not the Sonne: 177 and he would moreouer, that the angels perceiue not the holie Ghost, and lastlie that men sée not the angels. And that this order is set downe by him, Epiphanius sheweth out of the booke, as he testifieth, 178 ⟨…⟩; in which booke neuertheles, so far as hitherto I remember, I haue not read the matter plainlie in such sort described. Which is no maruell; for that booke which Ruffinus translated, 179 hath manie things vnperfect. For he plucked out those things, which hée thought tended most vnto error, least the readers should be too much offended, whereby afterward there arose a great discord betwéene him and Ierom. 180

20 There were some which affirmed, that séeing the holie Ghost is said to be sent, in like manner as the Sonne is said to be sent; he should haue taken vpon him, euen as Christ did, some visible nature into the vnitie of person: which reason of theirs is not necessarie. We grant, that sometimes he tooke vpon him either a doue, or firie toongs, by which he declared his presence; howbeit, these he tooke but for a time: neither was he made one person with these two natures, as we grant it to haue come to passe in Christ. Albeit there haue bin most impudent heretikes, as Manes, of whom the Manicheis were named; as were Montanus, Basilides, and such other pestilent men, which published themselues to be the holie Ghost, whome Christ had promised. But in vaine were these things deuised by them; for the Acts of the Apostles doo sufficientlie declare, that the promise of Christ was performed within a few daies after his ascension.

181 21 But it must be considered, that the scripture speaketh of God after the manner of men, for the affect of remembrance declareth the goodnes of God: for they which be mindfull of their fréends in danger, doo (for the most part) reléeue them. Howbeit, to remember, accordeth not properlie with God, séeing it noteth a certaine forgetfulnes that went before; which to ascribe vnto God, were an vniust thing. But of knowings we sée there be thrée kinds, 182 the which are distinguished one from another, according to the difference of time. For if a thing present he found out, to one which then beholdeth, it is called a certaine beholding: and this knowledge is the roote of all the other, and more surer than the rest. Further, if it haue respect vnto things that be past, it is called memorie. If vnto things to come, it is foresight; which third (for the most part) springeth from the second. For they which haue experience of manie things, and remember much, are woont by a certeine wisdome atchieued, to haue great iudgement of things to come. Of these kinds of knowledge, none is trulie attributed vnto God, but the first, séeing all things are present with him: and euen as his nature, 183 so his actions are by no meanes comprehended within the course of time. But yet it is said in the scriptures, that either he remembred, or that he foresawe; bicause oftentimes those effects are attributed vnto him, which they are woont to doo that foresée or remember anie thing. But memorie requireth a knowledge that is past. We shall find that the scripture hath said, 184 that Noah was iust and perfect in his generations. Then when he was minded to saue him, and had made him safe in the arke, he séemed to attend for him: and when he had taried so long shut vp in the arke, 185 and was not deliuered from thence (if I shall speake after the maner of men) God séemed in a maner to forget him. And againe, when he deliuereth him, he is said to remember.

22 So, when it is said, that God waxed angrie, 186 it is not so to be vnderstood, as though God were troubled with affects; for that belongeth vnto men: but according to the common and receiued exposition of these places, 187 we vnderstand it, that God behaued himselfe like vnto men that be angrie. After the selfe-same manner it is sometimes written, that he repented him: wherefore God, either to repent, or to be angrie, is nothing else, but that he doth those things, which men repenting, or being angrie, are woont to doo. For the one sort doo either alter or vndoo all that euer they had done before; and the other reuenge themselues of such wrongs as haue bin done vnto them. 188 Ambrose in his booke of Noah and the arke, the fourth chapter, speaketh otherwise of the anger of God. For neither (saith he) doth God thinke as men doo, as though he should be of anie new mind; neither is he angrie, as though he were mutable. But these things are therefore beléeued, to the intent that the bitternes of our sins may be expressed, which hath deserued the wrath of God, that so much, and so far foorth hath the fault increased, as euen God (which naturallie is not mooued, either with anger, hatred, or anie other passion) may séeme to be prouoked vnto wrath. And rightlie is there mention made of anger, before that punishment is rehearsed; for men vse first to be angrie, before they reuenge. And anger (if we may beléeue Aristotle in his Rhethoricks) is nothing else, but a desire of reuengement, bicause of contempt. For they that perceiue themselues to be despised and contemned, doo straightwaie thinke vpon reuenge, and doo continuallie meditate how they may, by meanes of some punishment, requite either the iniurie or contumelie that is done.

23 But yet peraduenture some man will doubt, whether God, when he repented him, 189 were in anie respect changed. All the godlie in a maner with one mouth confesse, that God cannot be changed one iote, bicause that would be a certaine signe, both of imperfection, and also of inconstancie: but they saie, that this varietie which happeneth herein, must not be ascribed to God himselfe, but vnto vs. For example sake. If one will saie, that God out of all doubt ceased to fauour the Chananits, against the children of Israel, whom he before so séemed to strengthen, as he would haue them to oppresse the Iewes: & againe, that he afterward exalted the Hebrues, whom before it séemed that he would haue to be kept vnder by the Chananits; certeinlie no man can denie, but that these things be true. How shall we therefore defend, that the will of God is without alteration. 190 I answere out of Ieremie the 18. chapter, that vndoubtedlie there appeareth a plaine diuersitie to be in the effects, 191 wheras God notwithstanding dooth alwaies reteine one manner of will. For thus it is there written in his name; So soone as I shall speake against a kingdome or nation, to destroie it, roote it out, and ouerthrowe it, if they shall repent, I also will repent. And contrariwise, when I shall speake good of a kingdome or people, to set them vp and plant them; and that nation or kingdome shall doo euill in my sight, I also will repent of the good which I ment to doo vnto them. These words shew, that God is not variable in these kind of promises and threatnings; for he speaketh not absolutelie and simplie, but vpon condition. But the fulfilling, or making void of the conditions, is looked for in vs: wherefore the change must not be attributed vnto him, but vnto vs.

But if thou wilt aske me, whether God hath knowen and decréed before what shall come to passe, as touching these conditions; I will grant he hath. For euen at the first beginning, he not onlie knew what the euents of things would be, but also decréed what should be. But séeing the secretnes of his will, touching these things, is not opened vnto vs in the holie scriptures; therefore we must followe that rule, which is giuen by Ieremie, 192 euen as we haue rehearsed before. 193 This rule, the Niniuits, and also Ezechias the king had respect vnto, euen before the same was published. For although that destruction was denounced to them in the name of God, yet they escaped from it; by reason of the repentance and praiers, which they in the meane time vsed. Neither is there anie cause whie we should suspect that God dooth lie in anie thing, 194 when he threatneth or promiseth those things which doo not afterward come to passe. For as touching Ezechias, death was vndoubtedlie to haue taken hold of him, by reason of naturall causes, commonlie called the second causes: wherefore the sentence being pronounced according to those causes, he might not be accused of a lie. Also the Niniuits (if God had doone by them as their sinnes deserued) there had béene no other way with them but destruction. And God commanded Ionas to preach vnto them, according to their deserts. Furthermore a lie, which in talke hath a supposition or condition ioined therewith, cannot be blamed in such sort, as it may be in arguments which he absolute and without exception: séeing the euent dependeth of the performing or violating of the condition.

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Footnotes

  1. In 1. Sam. 17, verse. 45. ↩

  2. By effects and works we gather of the nature of God. ↩

  3. This similitude was of strange and foren coines, and could not be englished properlie. ↩

  4. In 1. Sam. 29, verse. 6. ↩

  5. Whereof God is called Iehoua. ↩

  6. What the word spirit signifieth. ↩

  7. No waie to find quietnes, but in God onlie. ↩

  8. Names deriued from Gods substance. ↩

  9. Names referred vnto his properties. ↩

  10. Iohn. 20, 28. ↩

  11. In Iudg. 2, verse 1. ↩

  12. In 2. Sam. 7, verse. 23. Looke In Gen. 18. at the beginning. And In 2. Sam. 23, verse. 2. ↩

    1. Cor. 8, 5.
    ↩
    1. Chro. 17, verse 11.
    ↩

  15. The Trinitie. ↩

  16. Exod. 3, 12. ↩

  17. How God is said to come. Exo. 12, 12. ↩

  18. Exo. 14, 14. ↩

  19. Ibidem. 25. ↩

  20. Eoxd. 33, 3. ↩

    1. Cor. 10. 4. and 9.
    ↩

  22. Against the Arrians. ↩

  23. Christs diuinitie is prooued. Looke part 2. plac. 17. art. ⟨…⟩. Matt. 28 19. ↩

  24. Iohn. 17, 3, Iohn. 14, 6. ↩

  25. Matt. 26, 63. ↩

  26. Iohn. 1, 1 ↩

  27. Iohn. 1, 14. ↩

  28. Iohn. 1, 18. ↩

  29. Iohn. 1. 3. Augustine. ↩

  30. Iohn. 20, 28. ↩

  31. Iohn. 17, 5. ↩

  32. Iohn. 16, 15. ↩

  33. Iohn. 5, 19. ↩

  34. Iohn. 8, 58. ↩

  35. Iohn. 11, 25. ↩

  36. Iohn. 5, 26. ↩

    1. Ioh. 5, 20.
    ↩

  38. Iohn. 3, 13. ↩

  39. Iohn. 6, 38. ↩

  40. Iohn. 16, 28. ↩

  41. Apoc. 1, 8. ↩

  42. Apoc. 19, 16. ↩

  43. Addition of name. ↩

  44. Apoc. 17, 14 ↩

    1. Tim. 6, 15.
    ↩

  46. Rom. 9, 5. ↩

  47. Deut. 6, 13. ↩

  48. Phil. 2, 10. ↩

  49. Hebr. 1, 6. ↩

  50. Hebr. 1, 10. ↩

  51. Psalm. 102. ↩

  52. Hebr. 1, 9. ↩

  53. Hebru. 7, 3. ↩

  54. Coloss. 2, 9. ↩

  55. Colo. 1, 16. ↩

  56. Titus. 2, 13. ↩

    1. Cor. 8, 9.
    ↩
    1. Cor. 2, 8.
    ↩
    1. Cor. 8, 6.
    ↩

  60. Gala. 4, 8. ↩

  61. Psal. 110, 1. ↩

  62. Esaie. 7, 14. Esaie. 9, 6. ↩

  63. Ierem. 21, 6. ↩

  64. Iere. 31, 23. ↩

  65. Esaie. 53, 8. ↩

  66. Miche. 5, 2. ↩

  67. Esaie. 11, 10. ↩

  68. Rom. 15, 12. ↩

  69. Looke In Rom. 1, and 4, & 25, & 8, verse 34, & 9, a, 5, & 33, & 10, 17, & 11, 7, & 27. 1. Cor. 11, verse. 3. ↩

  70. In 1. Cor. 12. ↩

  71. The word spirit diuerslie taken. ↩

  72. Why our soules, and angels, and God are called spirits. ↩

  73. Spirit is a generall word. ↩

  74. Iohn. 4, 24. ↩

  75. That the holie Ghost is a person distinct fro~ the Father and the Sonne. ↩

  76. The first reason. Matt. 28, 19. ↩

  77. The second reason. Matt. 3, 16. Luke. 3, 21. ↩

  78. Iohn. 14, 16. The third reason. ↩

  79. The fourth reason. Iohn. 16, 14. ↩

  80. The fift reason. Iohn. 14, 26. ↩

  81. The sixt reason. Iohn. 16, 13 ↩

  82. Iohn. 15, 26 The 7. reason. ↩

  83. Whether the holie Ghost be God. ↩

  84. The first reason. 1. Cor. 12, 4. ↩

  85. The second reason. 1. Co. 12, 11 ↩

    1. Cor. 3, 16. The third reason.
    ↩

  87. Augustine saith that temples are not builded vnto martyrs. ↩

    1. Cor. 6, 19.
    ↩

  89. The fourth reason. Psal. 33. 6. ↩

  90. Psa. 104, 30. ↩

  91. Matth. 1, 20. ↩

  92. Luke. 1, 45. ↩

    1. Cor. 2, verse 10.
    ↩

  94. The fift reason. ↩

  95. Basil. The sixt reason. ↩

  96. Rom. 8, 11. ↩

  97. Galat. 4, 6. The seuenth reason. ↩

  98. Acts. 5, 3. ↩

  99. The eight reason. ↩

  100. Phil. 3, 3. ↩

  101. ⟨…⟩. ↩

  102. Basil. Didymus. The ninth reason. ↩

  103. The tenth reason. Iohn. 4, 13. ↩

  104. The eleuenth reason. Iohn. 8, 15. ↩

  105. The twelfe reason. ↩

  106. Acts. 13, 2. ↩

  107. Athanasius The 13. reason. Acts. 20, 28. ↩

  108. Ambrose. The 14. reason. ↩

  109. Iohn. 1, 3. ↩

  110. Iohn. 16, 14. The 15. reason. ↩

  111. The 16. reason. Luke 4, 18. Esai. 16, 1. ↩

  112. The 17. reason. Psal. 85, 9. ↩

  113. Heb. 10, 15. The 18. reason. ↩

    1. Iohn. 5, 7. The 19. reason.
    ↩

  115. Ierom. ↩

  116. Cyril. ↩

  117. Augustine. Beda. Erasmus. ↩

  118. A booke found in England. ↩

  119. The Spanish edition. ↩

    1. Iohn. 5, 8.
    ↩

  121. Augustine. ↩

  122. The Spirit God the father. ↩

  123. Bloud, the Sonne. ↩

  124. Water, the holie Ghost. ↩

  125. Iohn. 7, 38. ↩

  126. Iohn. 10, 30. ↩

  127. The 20. reason. ↩

  128. The spirit bloud, and water represent the three persons. ↩

  129. The Hebrue phrase. ↩

    1. Cor. 6, 18.
    ↩

  131. The 21. reason. verse 57. ↩

    1. Iohn. 5, 6.
    ↩

  133. The 22. reason. ↩

  134. The 23. reason. ↩

  135. Genes. 1, 2. ↩

  136. The 24. reason. ↩

  137. The 25. reason. ↩

  138. The 26. reason. ↩

  139. The Councell of Constantinople. ↩

  140. Against the Arrians. ↩

  141. The 27. reason. ↩

  142. The 28. reason. ↩

  143. Iohn. 20, 22. ↩

  144. The 29. reason. ↩

  145. Matth. 9, 2. ↩

  146. The 30. reason. ↩

  147. Exod. 4, 11. ↩

  148. Mat. 10, 20. ↩

  149. Augustine. ↩

  150. What maner of reasons haue bin alleged. ↩

  151. What may be obiected against this doctrine. Rom. 8, 26. ↩

  152. How the holie Ghost praieth for vs. Rom. 8, 34. Looke In Rom. 8, verse 26. The holie Ghost hath not taken vpon him anie creature into the vnitie of person. ↩

  153. God is said to doo those things which he causeth vs to doo. Gen. 22, 12. ↩

  154. Galath. 4, 6. ↩

  155. Rom. 8, 15. ↩

  156. Why the holie Ghost is not said to be the son. ↩

  157. A long contention betweene the Greeke and Latine Churches. Looke In Rom. 3. verse 30. ↩

  158. The Synod of Florence. ↩

  159. Iohn. 20, 22. ↩

  160. Iohn. 16, 14. ↩

  161. Augustine. ↩

  162. Epiphanius. ↩

  163. A difference betweene generating and proceeding. ↩

  164. The holie Ghost neither begotten nor vnbegotten. ↩

  165. Since the Sonne is called the onlie begotten, it may not be said that the holie Ghost is begotten. Iohn. 1, 14. Iohn. 3, 16. 1. Iohn. 4, 9. ↩

  166. Christ as touching his humane nature is called the first begotten. Rom. 8, 29. ↩

  167. Why Epiphanius in the Synod of Nice, and other fathers else where haue not expresly named the holie Ghost God. ↩

  168. Erasmus. Hilarie. ↩

  169. Of like substance. ↩

  170. A similitude. ↩

  171. Mat. 11, 27. ↩

  172. Whether the holie Ghost knoweth the Father and the Sonne. ↩

    1. Cor. 2, 11.
    ↩

  174. Matt. 16, 17. ↩

  175. The holie Ghost both knoweth the Father and the Sonne, and also reuealeth them. ↩

  176. Origins error. ↩

  177. Epiphanius. ↩

  178. The booke ⟨…⟩. ↩

  179. Ruffinus. ↩

  180. Ierom. ↩

  181. In Gen. 8, verse 1. ↩

  182. Three kinds of knowings. ↩

  183. With God all things are present. ↩

  184. Gen. 6, 8, and 9. ↩

  185. Gen. 8, 1. ↩

  186. In Iud. 2. verse 15, and 18. ↩

  187. How we must vnderstand God to be angrie and to repent. ↩

  188. Ambrose. ↩

  189. God doth not so repent, as he is any waie changed. After in the 15. chapter, act. 1. ↩

  190. Iere. 18, 7. ↩

  191. The alteration is in the effects, not in God. ↩

  192. Ionas. 3, 4. ↩

  193. Esaie. 38, 1. ↩

  194. God lieth not when he threatneth things which come not to passe. ↩

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