Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bondage_n	fear_n	life_n	4,336	5	4.4939	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13863	An exposition of a parte of S. Iohannes Gospel made in sondrie readinges in the English congregation by Bartho. Traheron ; and now published against the wicked entreprises of new sterte vp Arrians in Englande.	Traheron, Bartholomew, 1510?-1558?	1557 (1557)	STC 24168.5; ESTC S2370	60,439	164

to thinke of the lorde Iesus in this behalfe and that we maie be surely armed agaiÌ„st the hissinges of the venimous serpeÌ„tes cloueÌ„ touÌ„ge For in dede it is a communs opinioÌ„ amoÌ„ge the olde ecclesiastical writers that S. IohaÌ„ wrote this treatise purposely against such haeretikes as in his time denied the diuinitie of Christ namely Carpocrates Cerinthus and the Hebionites verie poore meÌ„ in vndrestanding according to their name which taught that the Lord Iesus was a man only not God Certainly the purpose and cheife marke of the hole worcke is to teach that Iesus our Lorde was not a maÌ„ only but also God and so the true Messias and verie Saueor of the worlde The gospel after S. Iohan EuangelioÌ„ signifieth good tidinges And in the holie writers it signifieth a publike soleÌ„ne and opeÌ„ preachinge of Christ who by his death hath purged our sinnes and beinge rissen from the deed raigneth in the hertes of his chosen and renueth theÌ„ vnto godlines thorough his spirite mortifiynge from time to time their fleshlie lustes and abolishinge more and more the remnauÌ„tes of their natural corruption And this in dede is verie good tidinges For here by we ar deliuered from the feare of death and damnation and from the bondage of sinne SataÌ„ breifely hereby we ar remoued froÌ„ darcknes to light from despeare to good hope from death to life from hel to heauen Now bicause the office of proclaminge and publishinge this most ioiful tidiÌ„ges was committed to the ministers of the new testameÌ„t the name of EuaÌ„gelistes is most proprely attributed to them specially to those that discribe the natiuitee coÌ„uersation death resurrection of the lorde Iesus wherein this blisfulnes resteth that we so much aduance Some writers affirme that as manie promisses of felicitie and saluation as therebe so manie gospels there be and that therefore the prophetes ar also euangelistes whan they speake of the redemption that goddes annointed shuld accoÌ„plish I thincke it not good to striue aboute wordes and I denie not that the hebrue word Bassar which signifieth to euangelize to preach good tidinges is applied in some place to meÌ„ of the old time Howbeit I beleue rather that EuaÌ„gelion is an opeÌ„ publishinge of saluatioÌ„ al readie perfirmed accoÌ„plished than of the same promised And therefore they speake more distinctly proprely that giue the name of EuaÌ„gelistes to thapostles writers of the historie of the lorde Iesus finally to the ministers of the new testameÌ„t And to giue place rather to this iudgemeÌ„t the wordes of our saueor in the 16. of Luke moue me where he saieth that the law and the prophetes were vnto IohaÌ„ the Baptiste that from that time the kingdoÌ„ of god was euaÌ„gelized The kingdoÌ„ of god was in dede taught before and the gospel preached in some wise but it was not so opeÌ„ly so largely so plainly so far wide published and proclaimed But herein as I said I wil conteÌ„d with no man nor binde the worde to this propre significatioÌ„ only For I am not ignoraÌ„t what a wraÌ„glinge wit maie gather out of the fourth cha to the Hebr. After S. Iohan The historie of the gospel sheweth that the Lorde Iesus out of the nombre of his disciples chose twelue principal whom he called Apostles bicause they shuld be sent as his special Embassadors in to al the world to publish and preach the glad tidinges of free saluation And amonge these twelue there were three yet more special singular furnished with most excelleÌ„t giftes and therefore admitted to certaine thinges where thother were excluded Of these three Iohan was one of whoÌ„ it is writteÌ„ singularly and specially that he was the lordes biloued To whom also the Lorde gaue this meruailous name that he was called the son of thondre And surely who so weigheth this present worcke shal thinke that he rather thondreth from heauen than speaketh mannes wordes Numenius an heathen Philosopher whan he had red the beginninge of this gospel barst out in to these wordes I praie God I die if this barbarous fellow haue not comprehended in few wordes al that our Plato prosequuteth in so manie worckes He called him barbarous bicause he was an hebreu and in his writinge leaueth traces of his mothers touÌ„ge foloweth not curiously the finenes proprietes of the greke maner of speakinge but he grauÌ„ted vnto him asmuch knowlege as the most famous Philosopher father of al lerned wittes Plato had and more shortenes in writiÌ„ge which is more coÌ„mendable in a writer of graue matters Writers of histories shew manie woÌ„derful thinges of this IohaÌ„ as that he was put in to boilinge oile caÌ„ out againe vnhurte c. But it shal be sufficieÌ„t for vs to know and coÌ„sidre that he was one of the most excellent singular special apostles therefore a mete witnes of the Lorde Iesus In the beginninge Kinge Dauid inspired from aboue teacheth in the third psal that to saue pertaineth to Iehoua The prophete Esaie moued by the same spirite in the .45 cha hath these wordes Israel is saued iÌ„ Iehoua whith a perpetual saluatioÌ„ In which cha also God speakinge of himselfe saith thus A iust God and one that saueth there is none beside me And in the prophete Hosea he beareth in the same saiynge thou shalt know no god besides me there is no saueor besides me And in Hieremie he pronouÌ„ceth hiÌ„ accursed that shal trust in maÌ„ make fleeshe his arme which wordes coÌ„straine vs to seke saluatioÌ„ no where saue in God But we al seke saluation at the handes of the lorde Iesus we al acknowlege him to be the saueor of the world We must thaÌ„ of necessitee know him to be god onles we wil forge and mainteine a faith not agreynge to goddes worde And that vndoutedly goddes Messias whoÌ„ the father aeternally appointed to be the saueor of the world is God the holie scripture beareth witnes most plainly that we shuld be certaine that we swarue not from god whaÌ„ we seke saluatioÌ„ in him For the kinglie prophete Dauid in the .45 psal where with a notable songe he celebrateth the praises of Messias saieth thus Thy throne o God is for euer In which wordes he giueth him not only the name of God but also confesseth his throne to be euer lastinge Now nomaÌ„nes throne is established for euer sauinge goddes only Esaie in the .9 cha calleth him el gibbor a stronge god and in the same cha he teacheth that there is no measure nor ende of his kingdom The prophete Hieremie to take awaie al cauillations teacheth expresly that he is Iehouah which name is neuer giueÌ„ nor can be giueÌ„ saue to the true God only the autor and fouÌ„raine of al beinge For these be his wordes Beholde the daies comme saieth Iehoua and I wil raise vp to Dauid a iust blosom and a kinge shal raigne do wisely shal exequute iudgemeÌ„t and righteousnes in the erth

beleued not that he that is to saie Arrius was such one as he was accused to be But if the holie councile be so persuaded we repugne not but consente to your decrees and confirme our consente with this our present writinge not that we can not beare our banishment but to auoide the suspition of haeresie Out of these wordes Socrates the storie writer gesseth that these two subscribed to the faith agreed vpon in the concile of Nice but wolde not alowe the depositioÌ„ of Arrius This matter beinge thus wisely and godly estably shed begaÌ„ne to be trobled againe by this occasion Constatine the emperor had a sister called Constantia in to whose fauor a certaine preist crepte so far that she coÌ„pted him as one of hir awne This preist whose name the storie writer vttereth not as worthie perpetual obliuioÌ„ by thaduise of Eusebius declared to Constantia that the coÌ„cile had don Arrius wronge and that he thought not as the rumor went The ladie durst not tel the Emperor that his affirmation and yet she beleued hir preist It happened sone after that she fel sicke and the Emperor hir brother cam to visite hir at which time she singularly commended hir preist vnto him Who immediately vpon hir coÌ„mendation receaued him in to his fauor and familiaritie The preist hauinge gotten boldnes and libertee of talke renued vnto him Arrius his matter affirminge that he agreed with the concile The emperor auÌ„swered that if Arrius wold consent to the coÌ„cile he wolde receaue him to fauor and sende him againe to Alexandria to be restored to his former place And there vpoÌ„ he sent Lettres to Arrius to repare spedely vnto him Whan Arrius was coÌ„me and presented before the Emperor he demauÌ„ded of him whether he consented to the faith of the Nicene concile Arrius aunswered that he did consente there vnto The Emperor bad hiÌ„ put his faith in writiÌ„ge he did so this was the coÌ„fessioÌ„ of hiÌ„ of Euzoius that was htaÌ„ there with hiÌ„ We beleue in one god the father almightie and in the Lorde Iesus Christ his sonne begotten of him before al worldes god the worde by whoÌ„ al thinges were made both thinges in heauen and thinges in erth The Emperor forthwith wrote to Athanasius bisshop off Alexandria to receaue Arrius and to restore him to his roome And bicause Athanasius refused so to do he was deposed Than beganne Arrius to sow againe his enuenimed seedes The Emperor enformed of his nawhgtie behauior sent for him againe vnto CoÌ„stantinople and asked him once more whether he coÌ„sented to the determination of the Nicene concile He aunswered yea with out anie staggeringe the Emperor meruailinge at the matter required of him to confirme his confession with an othe And he toke his othe incontineÌ„tly vsinge therein fond craft and subtiltie For he had written his awne doctrine in a paper and caried the same vndre his arme hole and so sware that his sentence was as he had there written meaninge the paper vndre his arme hole Here vpon rhe Emperor commended him to the bishoppe of Constantinople to be receaued to the communion of catholike Christian meÌ„ Alexander the bishoppe knowinge the malitious wilines of Arrius staied at the matter Eusebius a stoute man ceased not to threateÌ„ the good bishoppe that if he wold not willingly admitte Arrius to the communion he shuld be compelled thereunto by force The bishoppe perceauinge that he was not able to resiste the violence of Eusebius hauinge the Emperor also on his side fel to praier and continued therein al night liynge prostrate before the lordes table In the morninge Eusebius accompanied with a bande of men went to Arrius his lodginge and willed him to folow him to the temple Euerie mannes minde was occupied with expectation of the ende knowinge the fiercenes of Eusebius and the coÌ„stantie and godlines of Alexander Arrius by the waye as he was goinge to church in the middest of that route for mannes necessitie desired to goe a side to a priuie where his guttes barst out and he died an horrible vile stinckinge and shameful death And so the good bishoppe was by miracle deliuered from great feare and burthen of conscience and proud Eusebius disapointed of his purpose Howbeit afterwarde by the meanes of that nawghtie preist and Constantius Constantine the Emperors sonne whose fauor the preist got by deliuering to him the testameÌ„t that the eÌ„peror left in his haÌ„des the haeresie of vile Arrius was so reuiued maiÌ„teined that it cold not be queÌ„ched but with great trauail of lerned meÌ„ blode of manie Martyrs For heretikes if thei once preuaile ar most cruel persequutors as in old time the tru Christians felt in the furious rage of the haeretical Arrianes and we now fele vndre the most bloodie haeretical Idolatres Neuertheles the goodnes of God was such that for the confusion and ovthrowiÌ„ge of this most horrible haeresie he raised vp most excellent wittes and meÌ„ of most singular lerninge and vertue so that in processe of time after great trauail after terrible tormentes most cruel kindes of death which the godlie suffred this haeresie was vtterly ouerthrowen and beaten doune to hel But now as good meÌ„ reporte sondrie phrantike spirites labour to blow life in to it and to cal it againe in to the worlde out of SataÌ„s darcke dongeon And if al be tru that I haue hearde thei haue patched two or three peeces of their awne to that ilfauored bodie and haue made it a fowler moÌ„ster than it was before But howsoeuer thei haue handled their monstruous babie it shal be good for vs to know the truth of this matter and to haue readie a perfecte rule to iudge all maner of doctrines Whan we haue a true rule out of goddes worde it shal be easie to auoide al false inuentions For what so agreeth not to that rule is to be refused and cast awaie Therefore we ought first to labor to know what hte scripture teacheth and to cleaue there to whatsoeuer ether lerned wittes can subtilly deuise or phrantike braines fanatically and rauingely dreame out powre forth at auenture in their trauÌ„ces If we bringe al thinges to this touchstone we shal neuer be deceaued by anie new broched doctrine But bicause the matter of al other is most high most excedinge our capacitee we ought wit al h feare reuerence sobrenes and modestie to approch vnto it in no wise to entre in to a place of such maiestie brightnes glorie with foule fete and to touch so holie thinges with vncleane handes Comme therefore my brethern with al humilite and reuerent behauior to the gospell of S. Iohan. For it is euidently true that none of the diuine writers haue handled this our present matter so largely so plaiÌ„ly so strongely against al cauillations And therefore I haue purposely takeÌ„ in hande to treate some parte of his most diuine worcke amoÌ„g you that we maye al certaiÌ„ly know what we ought

and terrible day of the Lord coÌ„e This is he who moued all Iurie with the excellencie of his vertues and drue men vnto him in to the wildernes as it had ben with chaiÌ„s This is he whose life did so shine and seÌ„d forth such glistering beames thoroughe oute all the lande that manye thoughte him to be the promised Messias as we haue in S. Luke Whiche is a plaine profe that he was more than wonderfull who could attaine to suche estimacion among the people For they were taught out of the Prophetes that Messias shold be such one as neuer was before nor shoulde be afterward There coulde not than be alleaged a testimonie of greater grauite and auctorite among men then the testimonie of Iohn Baptist The Euangeliste putteth an emphasis and force in this word sent wherby to signifie that gods prouidence did shine in euerye parte of Iohns life also to geue vs to vnderstaÌ„d that he was furnished with heauenly auctorite had the letters of his commission from gods maiestie to be a witnesse of the diuinitye of his sonne that hys testimonie myght be vnto vs of no lesse waight auctoritie than if an auÌ„gel had spokeÌ„ from heaueÌ„ But needeth goddes sonne the testimonie of a maÌ„ or auÌ„gel the beames of whose diuinitie shine thorowe out al the worlde dothe not he him selfe saie I receiue not the witnes of meÌ„ Knowe ye therfore that IohaÌ„ was appointed to be a witnes of the Lorde Iesus not for his sake but for oures not that he needed suche a witnes but that we needed soche a witnes to helpe our weakenes And so ye shal not so muche meruel at the thinge as straunge vnsittinge as ye shal haue in reuereÌ„t admiratioÌ„ the goodnes of god who wolde so desceÌ„d to ayde our infirmitie A MAN the hebrues haue two wordes to signifie a maÌ„ Adam ish Adam signifieth a maÌ„ subiect to mortalitie miserie calamitie ish signifiethe a maÌ„ of reputation The prophet Dauid compreheÌ„deth bothe in one verse in the psal 49. Heare this al ye people c. bothe childreÌ„ of adam childreÌ„ of ish that is to saie hye lowe The greeke worde whiche the EuaÌ„geliste vseth is anthropos as Plato teacheth it is made of vp lokinge for the state of maÌ„ns bodie is vpright his face is aduauÌ„ced to heaueÌ„ he is not beÌ„te downe warde to the grounde after the maner of other beastes whiche thiÌ„g the grekes noted by the name of a maÌ„ calliÌ„g him anthropos an vploker Thei haue also another worde aner In the holie scripture written in greke this worde aÌ„thropos signifieth a maÌ„ compassed with misetie For in the teÌ„the of the actes whaÌ„ Cornelius worshipped Petre he saide vnto him Arise I also amaÌ„thropos a mortal maÌ„ And againe Paule Barnabas whaÌ„ at Listres Iuppiters chapelaine wold haue sacrificed vnto theÌ„ reÌ„t their clothes cried saiynge meÌ„ why do ye these thinges we also ar anthropoi men subiecte to the same passions and miseries that you be See than the measure that the Euangeliste kepeth WhaÌ„ he saieth that IohaÌ„ was sent of God he adorneth him with high autoritee and setteth him vp on high aboue the commune sorte of men but vsinge to gether this worde anthropos he teÌ„pereth the matter with iust measure that no man shuld thincke of IohaÌ„ more than he was For our nature custoume is ether to aduance men to high or to abase and depresse them to low The lues extolled IohaÌ„ Baptiste to high For some thought that he was no man but an angel in a maÌ„nes bodie Some toke him for the promised Messias The EuaÌ„gelist weigheth him in a true peare of balance nether diminishinge anie thinge that God had giuen him nor addinge more thaÌ„ was to be founde in him SENT OF GOD They ar the true thei ar the fruteful preachers that ar sent of God For they bringe the thinges that they haue lerned of God Manie runne before they ar sent and therefore they bringe their awne dreames fantasies and homeforged deuises where with they delight the peoples eares but in the meane while corrupte theyr hertes stuffinge them with vanitees Â¶ WHOSE NAME WAS IO. This name was not giueÌ„ him by chauÌ„ce but appoiÌ„ted by Goddes special prouideÌ„ce And it beareth in it a coÌ„fortable ioiful thiÌ„ge signifiynge the acceptatioÌ„ grace fauor of God This came to be a witnes He teacheth the eÌ„de of IohaÌ„nes commiÌ„ge vocatioÌ„ office He came not to gette to hiÌ„ selfe great praife honor thorough the highnes of his knowlege excelleÌ„tie of his vertues nor to bringe to the people great erthlie coÌ„moditees as deliueraÌ„ce from their bodilie boÌ„dage vndre which thei groned or to enlarge their eÌ„pire dominioÌ„ nor to teache theÌ„ strauÌ„ge matters of philosophie but his great most notable vertues serued to this eÌ„de only to teach poiÌ„te forth to the people Goddes holie one Goddes sonne the fouÌ„taine af al blisfulnes the autor of al good profitable knowlege of vndrestaÌ„dinge it selfe THAT ALMIGHT beleue As the eÌ„de of al preachinge in Goddes ministers is to beare witnes of the lorde Iesus that he is the light of meÌ„nes mindes Goddes sonne the loÌ„ge promised Messias so the eÌ„de of hearinge in the hearers is to beleue the same that thereby they maie enioie the felicitee that the lorde hath purchased for theÌ„ To beleue is certaiÌ„ly to be persuaded assured in minde thorough the holie gost that by the lorde Iesus we ar purged froÌ„ our sinnes made the childreÌ„ of God that by his maÌ„nes nature we ar made partakers of his diuinitee by his mortalitee we haue obtained immortalitee by his curse euerlastinge blessinge by his death life breifely that by his desceÌ„dinge in to the erth we asceÌ„de in to heaueÌ„ HE WAS NOT THE LIGHT He reproueth the error of the Iues which toke IohaÌ„ Baptist for Christ MeÌ„ beinge naturally liers delight in lies kisse embrase them most readily The Iues were readie to beleue that that was false of IohaÌ„ namely that he was Messias but thei wold not beleue that that was true of IohaÌ„ to witte that he was seÌ„t before to prepare the waie of Messias to poiÌ„te him forth to the people as it were with his finger And there was none other cause but that the one was false and thother was true A minde embrued with lies catcheth lies straite waie as pitch catcheth fier For it is agreinge to his nature and there is a kindred consanguinitee betwene them It abhorreth truth bicause there is no likenes of nature no felowship betwene truth maÌ„nes corrupte miÌ„de But to beare witnes The EuaÌ„gelist repeteth againe that IohaÌ„ Baptistes office highest dignitee was to be a witnes of the light namely of Goddes sonne and to teach the people to seke light at his handes and there to lighteÌ„ theyr candeles And he is not to be aduanced aboue that office and dignitee which is as great in

now greately blemished darckned yet the sparckes remaininge suffice to shew so much vnto vs of goddes soÌ„ne as maie iustly coÌ„deÌ„ne vs of wilful ignoraÌ„ce The beames of his glorie euer shined in dede yet do shine euerie where to the sight of al meÌ„ maÌ„ was so first made by him as he might perfectly see theÌ„ But he fondly folowinge SataÌ„s aduise wold see more thaÌ„ was coÌ„uenieÌ„t so lost the sight that he had or at the lest so blurred marred it that where before his eyes perced in to the glorie of Goddes maiestie cold wel abide the brightnes there of now thei be so bluÌ„t that thei can not entre so weake that thei ar streight waie daseld and blinded with so great glisteringe light Yet it hath pleased God to helpe this weaknes other waies thaÌ„ by the sight of his wondreful worckes but most cheifely clearely perfectly by clothinge his sonne with maÌ„nes nature which thinge our EuaÌ„geliste teacheth with like compeÌ„diousnes shortnes of wordes saiynge the worde became flesh The heatheÌ„ sette forth the meruailous conninge of Vergil in coÌ„peÌ„dious shorte speakinge whan he saide that Aeneas passed by the fildes where Troie was For with one worde saie thei he swalowed vp so manie houses teÌ„ples towers huge buildinges walles and left not so much as the ruines rubbish But if we wel coÌ„sidre the matter we shal se that our Euangeliste hath compreheÌ„ded more thiÌ„ges makiÌ„ge to the purpose with as few wordes For by these few wordes the worde became flesh he teacheth that Goddes natural sonne so ioigned vnto him maÌ„nes nature that of two natures one person was made which thiÌ„ge cold not haue ben vttered with other wordes so shortely so pithely to the purpose For if he had saied that Goddes sonne ioigned vnto him maÌ„nes nature it had ben truly spokeÌ„ in dede but it had not so wel expressed the vnitee of person For an husbande ioigneth vnto him a wife yet thei grow not in to one person after such sorte as the soule the bodie make one person in a man For the soule is not one person the bodie another person but they both make one person namely a man But an husbaÌ„de not witstandinge his ioigninge of a wife vnto him remaineth one person the wife another person they be two persons not one Therefore the worde ioigninge shuld not haue so fully expressed the matter For this ioigninge is a special singular ioigniÌ„ge For Goddes nature is so ioigned to maÌ„nes that one persoÌ„ is made of bothe namely one Christ as of the bodie and the soule one maÌ„ is made And this is verie necessarie for vs to know For if we imagine the lordes maÌ„hod a nature a parte his Godhead a nature a parte with out such a singular coÌ„iunction vnion that of both natures one person is made as the haeretike Nestorius did thaÌ„ the lorde Iesus cold not be a mete mediator betweÌ„ God vs nor make a sufficieÌ„t satisfaction redemption for the sinnes of the worlde For a mediator betwene God maÌ„ must be partaker of both natures And a sufficieÌ„t redemer of al the worlde he can not be that is a maÌ„ only For how caÌ„ a maÌ„ satisfie the infinite iustice of God ouercoÌ„me SataÌ„ hel death and giue life Therefore the holie scripture teacheth that the lorde Iesus was not theophoros as Nestorius dreamed a maÌ„ in whoÌ„ god was whom Gud assisted with whom God was preseÌ„t for God is also in vs but in him the godhead was so knitte vnited to his maÌ„hod as those twaine made one person And so it is wel truly saide that God purchased his coÌ„gregation with his blood and that the lorde of glorie that is to saie God was crucified not that he suffred in his diuine nature but bycause those two natures ioigned vnspeakably together make one persoÌ„ therefore that the one nature did and suffred is attributed to thother some times to bothe together that pertaiÌ„eth to one only Which colde not be if thei were two sondrie persons As if the soule were a person alone by it selfe the bodie a person alone by it selfe the soule shuld not so be saide to do or suffre that the bodie did ot suffred nor the bodie that the soule did de or suffred nor the hole man that one parte only did or suffred which thinges yet we now admitte bicause of the vnitee of the person We must know than this vnitee of person in the lorde Iesus God man which the EuaÌ„gelist meruailously teacheth in these wordes But where he saieth the worde became flesh he meaneth that the worde abode stil though it became flesh that the worde I saie was not chauÌ„ged turned altered from his awn nature in to flesh For some auoidinge Nestorius haeresie who made two persons in Christ fled the smoke raÌ„ne iÌ„ to the fier For ether thei turned the diuine nature in to mannes nature or maÌ„nes nature in to the diuine or so confused and meÌ„gled the two natures together that nether nature remained perfectly as whan wine water ar meÌ„gled to gether there remaineth nether perfectte wine nor perfectte water In our time also some Anabaptistes haue taught that the diuine nature was turned in to flesh for a time became felcable and that now the lordes flesh is turned in to his diuine nature againe and is no more flesh Which dreame is to to sonde For it implieth a plaine impossibilitee For it is as impossible for goddes nature to be altered chaunged as it is impossible for it to cease to be Goddes nature For what so euer maie be altered and chaunged hath an imperfection in it is subiecte to passioÌ„s But Goddes nature hath no imperfectioÌ„ nor is subiecte to passioÌ„s for that were not to be God so his nature caÌ„ not be chauÌ„ged We must therefore so coÌ„fesse beleue the ioigninge to gether vnitinge of two natures in Christ that we meÌ„gle theÌ„ not together nor turne th one in to the other but that eche remaine stil in his awne propre nature The Godhead is not the maÌ„hod nor the maÌ„hod the Godhead The Godhead is a nature by it selfe the maÌ„hod a nature by it selfe of those two natures ona Christ consisteth This vnitinge together of two natures Cyrille laboureth to teach weake vnderstaÌ„dinges by a similitude though similitudes in this behalfe haue some imperfection These be his wordes Esaie the prophete saieth one of the Seraphins was sent vnto me he had a coale in his hande which he toke from the altar he saide beholde I haue touched thy lippes with this it shal purge thine iniquitee We saye that the fiere coale giueÌ„th vnto vs a figure and image of the worde made maÌ„ Which if it shal touch our lippes that is to saie if thorough faith we shal coÌ„fesse it it maketh vs pure from al sinne

But as it were in an image we maie beholde in the coale God the worde vnited to mannes nature yet that he hath not cast awai that he was before but hath rather traÌ„sformed the nature which he receaued to his glorie operation For as fier fixed in the woodde percinge in to it coÌ„preheÌ„deth the wood though the wood cease not to be wood stil yet the fier sendeth his force in to it coÌ„ueieth it selfe in to it and is now thought to be one with it so vndrestaÌ„de of Christ For God beinge incompreheÌ„sibly vnited to maÌ„nes nature hath in that kepte the same that he was he remaineth stille that he was but yet beinge once vnited he is compted as it were one with maÌ„nes nature makinge that that pertained to it his awne giuinge it the operation of his nature Hitherto Cyrille He vseth also in this matter the similitude of mannes bodie and soule ioign'd together which in dede expresseth it of al other most proprely For the soule is not turned in to the bodie nor the bodie in to the soule but ech retaineth his propre nature maketh one maÌ„ AND the word In that he saieh the worde became flesh not man he sheweth how far Goddes sonne huÌ„bled and abased him selfe For the scripture calleth man flesh whan it wil signifie the pouertie vilenes and miserie of man As whan it is saide al flesh is grasse and he remembred that they were but flesh my spirite shal not euer striue in man for he is flesh But whaÌ„ the Euangelist saieth the worde became flesh we maie not imagine that Goddes sonne ioigned to his diuine nature flesh only and not mannes soule as Appollinaris thought in his trauÌ„ce that flesh and the Godhead made one person in Christ without mannes soule For he imagined that the diuinitee was in stede of a soule But so it shuld folow that the lorde Iesus was not a verie maÌ„ For flesh is not a man For the soule is the formal parte of a maÌ„ namely that whereby a man is a maÌ„ with out which a maÌ„ can not be And that the lord had a maÌ„nes soule beside his diuinitee he him selfe testifieth whaÌ„ he saieth my soule is heauie vnto the death Nether caÌ„ Apollinaris aide him selfe with this place For whaÌ„ the scripture calleth meÌ„ flesh it meaneth not that thei ar without soules For thaÌ„ thei were no meÌ„ in dede Here we must know also from whens Goddes sonne became flesh For we maie not thiÌ„cke that he brought his flesh from heaueÌ„ or made it in the aire For the holie scripture teacheth that he shulde coÌ„me of the sede of AbrahaÌ„ Dauid shuld be the fruite of his loines For such plaine wordes it vseth to assure vs of the truth of so necessarie a matter vtterly to stoppe the mouthes of dotinge meÌ„ And in the writers of the new testameÌ„t it is most plainly sette forth vnto vs that he receaued flesh out of the substaÌ„ce of the virgin Marie For. S. Mattheu hath these wordes to gar en aute gennethen that which is engendred in hir S. Paule genomenon ekgynaicos made of a womaÌ„ the Angel in S. Luke ho karpos the frute of thy wombe The frute of a tree is of the same substaÌ„ce that the tree is of That which only passeth thorough a thinge is not the frute of that thinge For water is not the frute of the coÌ„ducte pipe nor ale the frute of the spickette or of the kinderkinne Against this most manifest truth wherein the pith of our saluatioÌ„ lieth the franctike Anabaptistes briÌ„ge two priÌ„cipal reasons I wot not whether more ignoraÌ„tly or more vngodly For first thei saie that if the lorde receaued our flesh he receaued vncleane flesh But iudge you whether al the scriptures be they neuer so plaine must giue place to this their simple imagination or whether their simple imagination shuld giue place to so manie plaine scriptures But first I aske them whether God cold not make cleane our vncleane flesh or wold not If thei saie he colde nor they limitte his power ouer much If thei saie he wolde not we wil hisse them out For if God of his goodnes wolde make his sonne to die for vs he wolde of his goodnes make his flesh cleane for vs. Secondly laske them why God wold haue his sonne to be borne of a virgine not to be begotteÌ„ betwene maÌ„ and womaÌ„ after the commune course of the worlde Doeth not that teache vs that he meÌ„t to make his sonnes flesh pure holie Yea doeth not the angel so signifie in Luke whan he saieth the holie gost shal comme vpoÌ„ the the power of the highest shal ouersshadow the for which cause the holie thinge to gennomenoÌ„ that is engeÌ„dred shal be called Goddes sonne But this their reason hath no weight bicause it is oÌ„ly forged in maÌ„nes braine Thother is takeÌ„ out of the scripture For S. Paule to the Cor. writeth thus The first man was of the erth erthlie The secoÌ„de maÌ„ is the lorde from heaueÌ„ In which place S. Paules purpose is not to speake of the substaÌ„ce of our bodies or of the substance of the lordes bodie but of the qualities as the wordes folowinge declare hoios of what qualitee the erthlie was of that qualitie ar the erthlie of what qualitee the heaueÌ„lie is of that qualitee ar the heaueÌ„lie This thaÌ„ is the sense The first maÌ„ was of the erth erthlie that is subiecte to sinne corrupte affectioÌ„s which bringe death The secoÌ„de heaueÌ„lie that is ful of heaueÌ„lie qualities which thorough the power of Goddes spirite draw with them life immortalitte As we bare the image of the erthlie that is were sinful and therefore compassed with death so shal we beare the image of the heauenlie that is our spirites shal be renued to tru holines our bodies to immortalitee Wherefore whaÌ„ he saieth the seconde maÌ„ is the lorde from heaueÌ„ he meaneth not that he brought his bodie from heauen but that he is heauenly as he expouneth himselfe that is endued with heaueÌ„lie qualities Now to procede in our former purpose it shal be good to seke out the causes why Goddes sonne became flesh or as Sainct Paule speaketh why God was manifested in flesh And no man can shew vs theÌ„ more certainly than S. Paule hath don to the Hebru For there he teacheth vs that the cheife and principal cause was that by death he might destroie him that had deathes power that is Satan For Satan had power ov vs to punish vs with death bicause we were sinners And sinne cold not be purged but in the flesh of Goddes sonne If he had remained God only purgation and satisfactioÌ„ for sinne cold not haue beÌ„ made by him For the Godhead cold not suffre nor shew obedience But sith thorough disobedience sinne came in to the world it must be putte awaye thorough obedience which required mannes nature Howbeit if he had

his awne giftes in vs. And so he calleth faith whereby we ar iustified one grace euerlastinge life another grace verie truly godly to the coÌ„fusion of the commune idols souldiars Other expouninge grace for grace grace vpoÌ„ grace reach that out of this fulnes of his sonne god gaue to our fathers vndre the old testameÌ„t the spirite of feare whereby as childreÌ„ vndre a scolemaster thei were kepte in restrained that thei shuld not straie abrode after fleshlie lustes but be led forth framed to some godlines And in the new testameÌ„t he giueth the spirite of fredoÌ„ whereby with more fraÌ„cke free hertes with more ioiful courage by the motioÌ„ of the spirite we do the thiÌ„ges that please god Not that our fathers were al together voide of this free spirite but bicause of their childlie age thei were more kepte vndre by feare the spirite was not so richely largely giueÌ„ to theÌ„ as to vs I meane vniuersally touchinge goddes ordinarie dispeÌ„sation For to some special persons the spirite was as largely giueÌ„ and more largely thaÌ„ it is now The exposition of other is that God loueth fauoreth vs bicause of the loue fauor that he beareth to his sonne as S. Paule writeth that he hath made vs acceptable in the biloued For by nature we ar the childreÌ„ of wrath the loue fauor that we finde iÌ„ goddes sight is for that that of his awne goodnes he hath made vs the membres of his most derely biloued sonne so loueth vs as a parte of his sonnes bodie Other thincke that the meaninge of these wordes is that God powreth al his graces in to the lord Iesus by him coÌ„ueieth the same vnto vs as by a conducte pipe I leaue to your choise which of these expostions you wil folow The law The nature of meÌ„ is coÌ„munely ether to giue to litle or to much reuereÌ„ce to Goddes ministers And to despice them while thei liue and whan thei be ded to make them more thaÌ„ saintes In the time of the lordes coÌ„uersation vpoÌ„ erth the Iues had Moses in such reuereÌ„ce and estimation that thei made him verie litle lesse than a God In Moseis person thei gloried Moseis person thei bosted and extolled aboue the starres Thei had this also that thei so pust vp them selues in their knowlege of Goddes wil and in their holie perfecte worckes wrought accordinge to the rule of the law as that thei excelled al other meÌ„ were halfe goddes vpoÌ„ erth and more mete to be placed in paradise amonge the heaueÌ„lie spirites theÌ„ to walke in this vale of miserie amonge sinful men Wherefore Io. Baptist to plante Christ Iesus in the hertes of theÌ„ to whoÌ„ he was sent to be a teacher and the better to aduance his glorie laboureth to pulle those two great hindrauÌ„ces out of their hertes namely their preposterous gloryinge in the persone of Goddes minister and their vaine confideÌ„ce in their awne holines and righteousnes And first he setteth vp the lord Iesus far aboue Moses makinge a comparison betwene the office of Moses and the lordes office For he assigneth to Moses that he ministred and gaue the law to the people he assigneth to the lord Iesus that he hath brought grace truth Now there is aÌ„ excediÌ„ge greate differeÌ„ce betwene these two offices For th one is the ministration of death and condemnation thother of life iustificatioÌ„ The law in dede prescribeth vnto vs true holines certainly sheweth vs what we ought to do and to leaue vndon in euerie pointe but while thereby ether it represseth restraineth meÌ„nes raginge lustes or coÌ„uinceth al men proueth that thei do not the thinges thei ought to do nor eschue the thinges thei ought to eschue as S. Paule lernedly and truly writeth it encreaseth sinne worcketh wrath killeth and condeÌ„neth vs. It encreaseth sinne bicause the more our lustes ar restrained the more ragingly thei burst out It worcketh wrath bicause that whan our lustes ar bridled we ar angrie with God for puttinge that snaffel in to our mouthes so to our other vices we adde disobedieÌ„ce stubburnnes murmuringe against God It killeth and condeÌ„neth bicause it pronounceth al meÌ„ accursed that kepe not the thinges prescribed taught in it to the vttermost title where as we perfirme not one iote perfetly as we shuld But here we must know that the law of hir selfe of hir awne nature hath not these effectes but by accideÌ„t that is by the meanes of our vicious nawghtie corrupte nature For the law is good holie iust worcketh not coÌ„deÌ„nation of hir awne nature but bicause our sinful nature can abide no good thinge therefore of necessitee it must be condeÌ„ned by that that is good whaÌ„ the same is laied vnto it The propre cause is not in the summe beames that they make a carion to stincke the more but in the nature of the carion For thei shine upon other bodies without such effecte If our nature were good the law shuld be most liuelie and coÌ„fortable vnto it Now bicause it is corrupte poisoned the law worcketh not the thinges that it wold and shuld but the thinges that such a nature wil only suffre to be wrought Grace and truth We haue now the office of Moses letre vs on thother side coÌ„sidre the office of the lord Iesus But first lett vs vndrestande the wordes By grace some vndrestande that that maketh vs amiable and acceptable and getteth vs fauor before God meÌ„ By truth thei vndrestande true sincere perfecte sounde and sure righteousnes Other by grace in this place vndrestande forgiuenes of sinnes and by truth the fulfillinge of al the figures and shadowes of Moseis law In which so euer signification you shal take the wordes the sense shal be good and godlie For the lorde Iesus maketh vs amiable and acceptable in Goddes sight apparellinge vs with his awne swete smellinge garmeÌ„tes that is with his awne holines and he renueth our mindes vnto true sound and fast abidinge righteousnes he also hath optained for vs remissioÌ„ of our sinnes hath perfirmed al that was shadowed in Moseis law For he hath washed sanctified and purged vs with his awne blood He hath suffred death in our stede and offred him selfe a slaine sacrifice vpon the crosse to be a perpetual satisfaction for the sinnes of al Goddes chosen to appease for euer Goddes wrath kinled against sinne And here we ar clearely taught that the law cold not bringe these thinges to passe Wherefore al thei that haue assigned righteousnes and acceptation in Goddes sight to the dedes of the law or haue sought anie holines anie forgiuenes of sinnes anie sparcke of grace life other waies than by the lord Iesus only alone haue miserably begiled them selues to their perpetual confusion and perdition Let vs my brethern be no more deluded but resorte to the true fouÌ„taine of al heaueÌ„lie graces draw from

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