knoweth him. Mark diligently this sentence. For here shalt thou see a very good and plain difference of the three persons. I, saith he, will ask my Father; here hast thou two persons, Christ the Son who asketh, and the Father who is asked to send another Comforter. If this Comforter be to be sent from the Father, it cannot be that the Father is the Comforter. And Christ who asketh the Father for this Comforter, cannot be the Comforter himself. So that this is a proper distinction of the three persons, which can be scoffed out by no means. As the Father and the Son are two distinct persons, so the Holy Ghost, the third person, is another person by himself than is the person of the Father or of the Son; and yet is there but one eternal God.

But Christ doth declare what is this third person, where he saith, When the Comforter cometh, whom I will send, the Spirit of truth, which proceedeth from the Father, he shall testify of me. And Christ here doth not only speak of the office of the Holy Ghost, but also of the substance of the Holy Ghost, where he saith that he proceedeth, which is as much as to say that his proceeding is eternal, without beginning. For the Father, from whom the Holy Ghost proceedeth, is without beginning, wherefore the prophet calls him by a proper name—the Spirit of the Lord, as ye heard on Whitsunday, where Peter alleges the saying of Joel, which saith thus, And it shall come to pass in the latter days, saith the Lord, I will shed out my Spirit upon all flesh, and your sons and your daughters shall prophesy. Mark this word attentively, where God saith, I will shed out my Spirit. For there can be nothing in God, that is not eternal, almighty, holy, wise, good, and perpetual, as he is himself. This sentence, and many such others, as concerning the Holy Ghost, were the very same wherewith the holy fathers defended this article against the devil and the world; and have maintained it unto our time, that we believe only in one God, and do confess furthermore that this one God, is God the Father, God the Son, and God the Holy Ghost, eternally. It is not, as the heretics say, and triflingly imagine, that these three names do signify but one person, who have diversely showed forth themselves at divers times. If they are troubled with this article because it seems absurd to reason, what is that to me ? For if a man might reason in this matter, surely I could do that, and not altogether of the worst, yea, and

perchance, better than any Jew or Turk can. But I count this as the great benefit of God, that I do not dispute of this article, whether it be true and agreeable to reason; but as I see that it is so plainly set forth in scripture, and hath such a sure foundation, I believe God more than my own reason, neither do I care how this should be true, that there is but one substance, and three persons in one substance.

For we go not about here to show whether the truth may be concluded by a form of reason, but whether this be certain by the word of God. If the word of God holdeth with thee, care for no more. It will not deceive thee. Whereas then the word is certain and evident, as it is proved, and this article is maintained by the holy fathers with such constancy and power, stick thou also surely thereto, and dispute not much, how the Father, the Son, and the Holy Ghost may be one God. Thou canst not know precisely what is the cause of laughing in the face, neither what is the cause of the sight of the eyes, that they see a thing so far off; and also when thou sleepest, whereof it comes, that as much as belongs to the body, thou art dead, and yet alive. We cannot know a very little thing by our own reason, and yet we presume to go up into heaven, and to search and comprehend God in his Majesty, with our reason! Why do we not first begin to search ourselves after this sort, and first learn to know where lieth the operation of our senses when we sleep? There might we dispute without peril. But in this article there is great peril. And here we must stick surely and simply to the word, which saith of Christ, that he is the image of the Father, and his first begotten before all creatures, that is, he is no creature, but eternal God, as there are many testimonies in John. All things are given to me from my Father. He that seeth me, seeth my Father. Dost thou not believe that I am in the Father, and the Father is in me? There is no place for cavillations in this. God hath spoken and said, that there is no difference between the Father and the Son, but in that the Son is begotten of the Father. But how this should be done, how this eternal generation should be, we cannot know; we only know this, that, as the scripture saith, he is the first begotten before all creatures, and the image of the invisible God in nature. So doth scripture also teach of the third person, even of the Holy Ghost, who is called

the Spirit of God. And as it is taught before, he proceedeth from the Father, that is, he hath his substance of the Father, so that there is no part of Godhead, wisdom, verity, power, in the Father, which is not also in the Holy Ghost. But how this comes to pass, I cannot express for it cannot be comprehended by reason, and it is above all angels and creatures. Wherefore we must think and believe no further of this than is declared in scripture, but to the words thereof we may surely stick. But to know that perfectly, is a thing not belonging to this life, but unto the life to come. Wherefore we must defer the understanding of these, and not dispute thereon, but believe plainly and simply whatsoever the scripture affirms of this matter.

This article is very well set forth in the articles of faith. And first of all, this is evident and agreed upon amongst all men, that we are not the first inventors of this article. Neither are the holy fathers the authors thereof. But they collected out of the writings of the apostles and prophets very shortly and compendiously, even as bees of many flowers gather honey. Here, first we say, I believe in God the Father. This is the first person in the Godhead. And these are his proper works, in that he is omnipotent, and the Creator, who made all things, and preserveth all things, unto this time. In this work is the Father described. After that, we say, And I believe furthermore in one person, which is also God. For we must believe in none else but in God only. What is the name of this person? His only begotten Son, Jesus Christ. So have all christian men prayed and believed, now more than a thousand and five hundred years. Yea, rather from the first beginning of the world. Although this article hath not at all times so plainly been set forth, but hath been taught at divers times, after divers sorts. For from the time of Adam unto Abraham, the Son of God was called the Seed of the

After that, he was named the Seed of Abraham, of Jacob, of David, and so forth. And all this is but that only man Jesus Christ. Yea, the angels also are called the sons of God; and so are all godly men, and are so indeed; but neither is there angel, nor any godly man which may be called the only begotten. Wherefore only this Christ is so begotten of the Father, as the Son, to whom he hath none like, neither in the angels, neither in creatures. Wherefore it is evident thereby, that he is also

God. This do we believe and confess, and our children also, with all christian men and women.

After this confession, there follows a rehearsal of his works and office, what the Son of God hath specially done. That he was conceived by the Holy Ghost, born of the virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried, and rose from the dead, and ascended into heaven, and sitteth at the right hand of God the Father almighty. And here he returus again to his Godhead, that he may be known and believed of all men, that he is the image of the Father, and like unto God. And this I say again, that we invented not these words, but received them of the congregation.

Thirdly we say, I believe in the Holy Ghost. Here we give like glory to the Holy Ghost, as we give to the Father and to the Son, whereas we believe in him. So that this article is plainly comprehended in the common creed, and that so well that it cannot be better, so that it may well be called the Creed of the apostles. For it was scarcely possible for any other beside the apostles to comprise it so simply and certainly.

Now what are the works of the Holy Ghost? They are also plainly described, that is, that he gathers together the church out of all languages, and joins them together in the verity of faith ; and sanctifies them by the remission of sins, and enkindles in them the hope of remission of sins. As we say, I believe the remission of sins, the resurrection of the flesh, and life everlasting. So here are comprised very properly in the Creed, the three

persons

in one divine substance, and yet nevertheless every person is set forth with the ornament of his own office and property. To the Father is attributed and given the creation; to the Son, redemption; to the Holy Ghost, the power of sanctification and making holy; that is, that he doth distribute, pacify, and confirm the remission of sins, and transpose from death unto everlasting life. These are, as a man would say, certain marks and differences, that the persons may not be confusedly put together, but distinctly discerned; that the Father is the Creator, and Christ becomes man, and the Holy Ghost comes with tongues like fire, and pacifies men's hearts. All these are the works of the only God. But according to the distinction of the offices and properties, we must make a distinction also of persons. For God the Father was not made man, and the Son did not show forth himself in fiery tongues. These are the proper works of the Son and of the Holy Ghost.

This is the article of the Trinity, which is first approved by scripture, then by the disputations of the apostles and holy fathers, and at the last, also by miracles defended against the devil and the world; and shall yet be defended and maintained by God's grace; that is, that we believe in one God, who is called the Father, the Son, and the Holy Ghost. But that these might not be confused concerning the three persons, or one person, therefore, their operations and properties are distinguished ; so that the Father is the Maker, the Son the Redeemer, the Holy Ghost the Sanctifier; so that the common sort of christians may know a difference between the persons, and yet not make distinct or divide the substance of the Godhead.

This doctrine is wont to be taught on this day, and the christian men are only they that believe these things, which seem contrary to [human] reason; as Paul saith, It hath pleased God to make safe, by the foolishness of preaching, them that believe. (1 Cor. i.) For reason can never make any form of argument to prove that three are one, and one three; that God is man; that when we are baptized, we are, by the blood of Christ, washed from our sins, and that, in the sacramental bread, we eat the body of the Lord; and, in the mystical wine, drink bis blood spiritually; and so obtain remission of our sins. All these articles are counted for fables and folly amongst the wise of this world and therefore Paul calleth it the foolishness of preaching: but yet he that can believe it shall get everlasting salvation. Which God the Father grant us, by the Holy Ghost, for his Son's sake Jesus Christ, our Lord and only Saviour, to whom be honour and glory, world without end. Amen.*

* The selections from Becon unwing exceeded the intended limits, it has been necessary slighily to abridge these sermons.

LONDON : PRINTED BY W. CLOWES, STAMFORD-STREET.