contrary Otherwyse your impietie is muche and great is your follye That the Christen Reader maye see euen as it were in a bright glasse your crafty and wycked iuggelyng in pickiÌ„g togither so curiously these places to improue Christ deuinitie not one of the great heape of most comfortable sentences whiche are plenty frequent in the scriptures necessarily prouyng his Godheade spoken of To th ende I say the gracious Reader may well vnderstand your iniquitie in this behalf it shal not be muche frome oure purpose to declare and open howe that Christ as he was in the same persone god man so in all the dispensacion wherin he trauelled the tyme of his conuersacion here we maye deprehende certen and manifest tokens bothe of his deuine nature and also of oure frayle nature whiche he receaued And to begynne at his Conception He was conceaued in a womaÌ„s wombe Mat. 1. But by the holy ghost an Angell beyng paranimphe Luc. 1. mediator betwene god her that was for maÌ„ this was for god the son of god He was borne certen monethes he waxed within the priuy places of humane body Mar. 1. But Not yet borne he is acknowledged Lord of Elizabeth aganised of Iohn Luc. iii. preached of Zachary to be the Redeamer of the worlde Mat. iii. spronge from aboue He is broughte forthe after the maner as man is into the worlde But before all worldes the same was begotteÌ„ of god the father god He is borne of a womaÌ„ Heb. i. Mat. i. But Of a virgin without the coÌ„mixtioÌ„ of maÌ„ He is layd homly in a stal or ship cot Luc. 1. But to him the Angell from heauen came singing melody meete for a god Luc. 1. Mat. ii him the bright shynynge sterre doth signifye the wise men do adhore Luc. ii with their Misticall presentes honor in contempt of Herode He is circumcised in his infansy But of An and Simeon he is acknowledged euen then the lyghte of all nacyons Luc. ii the glorye of the people of Israell He fleeth into Egipt Mat. ii But the same dothe put to flyghte the Idoles and false Godes of the Egiptians He dysputeth with the lawers in the temple beynge xii yeres olde Luc. ii But in that yonge boy the elders do wonder at thinges aboue man He required water beinge werye of iorneing Iohn iiii Iohn â— But at the mariage feast the same coulde tourne vnsauerye water into wyne of the best the same as a God cryeth Mat. xi all ye that labour and are laden come ye to me and I wyll refreshe you the same promyseth to all that beleue hym Iohn 4. the lyuelye water leapinge or sprynkynge in to euerlastinge lyfe He is deept in water as a man Mat. iii. But the same as God dothe sanctyfie the waters â—eâ—â— 1.3 and maketh them effectuall to washe away al synnes of al men He resortethe with synners to baptyme Mat. iii But the same is hououred with the testymonie of IohnÌ„ IohnÌ„ i. behold the Lame of God whiche taketh awaye the synnes of the worlde He was tempted Mat. 4. But wyllynglye but he ouercame it for our sakes He was hungry Mat. 4. But after fortye dayes and the same dyd feede to the full many thousande of people with a fewe small lofes Iohn 6. He is caried in a bote Mat. 8.9 But the same doth walke vppon the waters when he lyste He is heauye a slepe Mar. vi Iohn 6. Mat. 8. Mat. 8. But the same awaked mastereth the wyndes and sea with the tourne of an hand fo cruell tempest causeth greate tranquilitie and calmes He payeth .ii. coynes of money Mat. 17. But the same he toke oute of the fysshe whiche was shewed vnto him He is reported to be of the deuil Iohn x. â— Mat. xii 8.9 But the same dothe expulse and propell all kynde of deuylles He enquireth what the inscription of the coine is Mat. 17. as ignorauÌ„t man But the same as God that knoweth all thinges dyuers tymes answereth to the styll and preuey cogytacions of the Phariseis Mat. ix Io 7.2 He asketh where Lazar is leyde Iohn xi as thoughe he knew not But the same with his onelye vyce doth auocate Lazar out of his graue Iohn xi He is inuaded and hurled at with stones But neuer touched Io. 8.11 He feleth the incoÌ„modities of mans nature But the same dothe cure and dyscharge all infyrmytyes and deseases raynynge in mans bodye He is all be spytted Mat. 27. Iohn 19 and scourged he hath no forme ne beautye in the eyes of men Esa 5 3. Eruct â— But the same appereth to Dauid beautyful aboue the sonnes of men the same is transsygurate in the mounten Mat. ix Luc ix Mat. 17. his face shyneth aboue the brightnes of the soÌ„ne his garmentes passeth the whytnes of the snowe He appereth as man in the forme of a seruaunt Phi ii Mat. xx But the same as God brandeshith in miracles Mat. 26. Io. xviii He is iudged of Cayphas he is accused he is styll as a Lamme But the same beinge adiured by the lyuinge God sayte Mat. 26. hereafter ye shall see me syttinge at the ryght hande of the vertue of God Beholde a manyfest voyce of deuinitie to syt at the right hande of God â–ª is to be equall with God none equal with god but God He is lyfte vp vpon the Crosse But the same there vanquished Satan and ouer came synne He hangeth betwyx .ii. theues Luc. xxiii But the same to th one saith with a kinglye voyce this daye thou shalte be with me in Paradyse He a bydeth much crueltye and vengeaunce as man But the same the daâ—knes miraculously spronge vppon the yerth do declare God He putteth awaye his soule Iohn x. But wyllynglye and the same had power to resume it agayne The veale of the temple is broken Mat. 27. the stones are clefte a sonder the deade be relyued all betokenynge God He dyed But with the same death he restored lyfe to the worlde He is buryed in a close sepulchre But the same resurgeth the thyrde daye immortall the sepulchre not opened He descended into hel But the same retourned tryumphantly bringinge with him a praye of muche pryce He is conueyed vp to heuen in a visible bodye And the same sendethe downe a Comforter by whome he dispenseth heuenly gyftes emongest men Thus in al the lyfe of Iesus Christ if any lyst to do as in his person wer dyuers natures so shall he fynde euery where dyuers inuinsible argumeÌ„tes expressed by Chryst him selfe declarynge and prouynge both natures to be in hym You then that coulde and wolde not note bothe aswell as the one sorte onely is it not trowe ye more then a presumption that tho ye coulde yet ye wolde not haue Chryst God is in not a great lykelyhode
to gyue ouer our interest of the spirituall Ierusalem But we haue weapon frome the begennyng prescriâ—ed appoynted and lette vnto vs from the Lorde of holies wherwith wee ought couragiously with stande all suche assaultes craftye perswasions and not cowardly gyue ouer vnto our aduersary and stande to his courchy and rewarde which is no better then miserabâ—e seruitude for the tyme present and finally euerlasting death He is a couetous Lorde yelde wee as muche as we wyll be we as obedient vnto him as we can that is our rewarde and no better Who so madde as to bye repentaunce so deare Lysymacus by reason of a vehement drythe thristynesse was compelled to yelde him self vnto the Scythes And after that he hadde drounken the colde water Good God sa yt he Quem breuis voluptatis causa quantaÌ„ deposui felicitateÌ„ That is to say For how short pleasure how great felicitie haue I forgone But thynke and debate we with our selues well how great felicitie we loose when for a litle vayn glory of this folysh worlde for contentyng our owne selfe loue for the colde water of this mortall lyfe we for goe the Croune of glorye that neuer decayeth we loose the loue of God we gyue ouer the fountayne of lyfe the lyuely water springyng into euerlastynge ioye and felicite Therfore I saye haue we euer the people Cynnyensis answere franke in our memory let Lysymacus example be alwayes obuersaunte before our eyes and bye we not repentauÌ„ce so deare Rather let vs fight it out hardely vse we our weapon of constant fayth let vs not shrinke from our Capitayne and hell gates shal not preuayle agaynst vs It is a weapon stronge and sure ii Cor. â— and of force Ad destructionem munitionum concilia destruentia omnem altitudinem extollentemse aduersus scientiam Dei c. That is to cast downe strong holdes to ouer throw Councelles and euery hygh thynge that exalteth it selfe agaynste the knowledge of God c. It is therfore a stronge and sure weapon and reason it be so the holde is deere and precious to be defended therwithal our soules I meane which the deuyll with so many pollicyes crafty sleyghtes by his faythfull ministers doth daylye assaute but in vayne if we leaue not of this sure weapon of vnwaueryng fayth if wee shrinke not from our Capitayne For know we to our further comfor e that no equalitie is betwene our Capitayns The deuyll I say of their syde and God of ours he is of no power but where no power is Neuer ouercometh but through our owne prodicion Our weakhertinesse cowardnesse and impotensye is his onlye might courage forse A weake Capitayne is he if wee remayne stronge stronge if we begâ—nne to be weakherted or necligent to resyst where we resyst not there preuayleth he where wee withstande not there canne he captiue Sabell â—â— ii Enâ—ead v. Vincerescis victoria vtâ—â—escis sayde Bercha Pennus to Hannibal But the deuyll contrary Victoria scit vti vincere nescit He knoweth triumphantly to vse the victory but he hathe no skyll to wynne the same vnlesse we cowardly yelde vnto him and shrinke I say from our Capitayne who is the Lorde of hostes the Lorde of powers Dominus fortis potens prelio And who beyng with vs and on oure sydes who agaynst vs that can preuayle To be shorte at the beginnyng men thought it ynough if they were not inuaded and hurt of wylde beastes and sought no other benefyte by them But afterwarde they beganne a lytle and a lytle to conuert them into their further commoditie and pleasure as to be clothed with their skynnes to feede on their flesh and with dyuers of their partes to recure heale suche maladyes and diseases as grewe in their bodyes Euen so must we vse oure aduersaryes the deuyl and the wylde beastes his ministers not only that we be not hurte of them but also that we be aduaunteged by them as the more vehemently to be sturred vp to the studye of Gods comfortable worde the more strongly to be confirm med in the faith of Iesus Christ the more earnestlye to walke in his way the more faithfully to proceede go forwarde in the veretie of him with ioyfull feare and tremblynge ioye with all alacritie and cherefulnesse with carefull respecte wary cautelnesse lest we slip into the loue of that which we now detest hate For as the enemyes which lye skout watchyng on the walles of the cities do compell and enforce the citizens then chiefly to watche and kepe best order and rule Semblably in this hurlye burlye of Christis religion the walles of his chosen temple our soules leyde at on euery syde with all kynde of ordynaunce that the deuyll can imagyn it behoueth vs nowe especially to pley the men to go stronglye armed God no dout permitteth vs to be thus persecuted with suche sismicks and blasphemous opinions partly for our wyckednesse and dissolute liuyng past for our necligency in wat chyng our walles afore tyme And chiefly to trye and proue or faythe and constancye to warde him by the same no otherwise then we trye our pot or vessell by puttynge lyquor in to it whether it be sounde or not Accordynge to Paule his saiynge Opottet hereses esse vt probati quique manifesti fiant inter vos For as muche therfore it pleaseth God to vse this tryall of vs it standeth vs vppon principally to vtter what we are to declare our selues sownde of faythe and in deede not onelye in name true Christians as wel for declaracion of true and perfecte repentaunce in oure hertes for our folye past as also in this tryall of God to shewe vs stoute and constaunt in the faythe of him whome we professe in name And nothyng to shrynke but with cherefull courage bolde stomake what so euer happe to runne that race to ioyne that battell to fight that fielde that shal be for contentacion of his high pleasure vtterdefamynge his and our aduersaryes If in this state so busye we shall seeme to be dismayed and as it were werye of our partes what els may we appeare to do then to forsake the honye because the Bea hath a lytle stonge vs. Saye wee as M. Brute sayde to certen diswadynge hym frome the battayle Valer. Mar. li. vâ— ca. v. Fidendenter in aciem descendo hodie enim aut recte erit aut nihil curabo That is to wytte With good confidence said Brute I go in to the battell for this daye all shal be well or my care shal haue an ende Brute thought it neither meete for hym to lyue withoute the victory and ouerhande of our ennemyes or at the least be out of carke and care Lyfe is sweete but without this victorie more bytter then gall Deathe is sower but in thys quarell most delectable precious Dye wee the deathe in the Lordis Campe and wee shall lyue the lyfe euerlastynge in heauen with eterne felicitie and
studyed to acquaynt you with the fine diet of christes true word c. Thus good gracious Lorde was he vnto you in procurynge and grauntyng How faithfull and honest subiectes proue ye in receiuyng and exercisyng so precious and riche treasures What perfection haue they wrought in you I can not say the truth without your gret shame But seeynge ye be not ashamed of shamefull doynge blame me not if I be not a shamed to do you to wyt thereof Then ye were halfe blynde and nowe ye see nothyng Then stockes and stones were in your eye and nowe God is oute of your hertes Then ye sought pardones in paper for youre synnes and nowe ye synne without repentaunce in your hertes Then ye kepte a grose dyet and nowe you surfet inordinatlye in all abhominacion and iniquitie Then ye were not in the ryghte way and now ye are to to farre of Then dydde ye stomble amonge cloddes and brakes and now ye fal doune right euen in the playn path Finally then ye had muche zeale without all knowledge and nowe ye haue muche knowledge without all zeale Then knew ye least and folowed most and nowe ye knowe most and followe least What a monstruous metamorphosie what a straunge alteracion of maners is this Who hathe bewytched you now my frendes what euyll ghoste What wycked spirite hathe benuÌ„med you of your wittes now Nemo leditur nisi a serpso No man is hurt but through him selfe it was a wyse and true sentence of Tullye The euyll ghoste of your owne selfe loue pride ambicion The wycked spirit of temeritie contempte and rashnesse all togyther possessyng your hertes hathe thus bewytched you not to obey folow the truthe wherby in steade of christians ye are become AntichristiÌ„as for true Gospellers ye proue Anababtistes Libertines Ebbionitts Arrians Seleutians Saduces Pellagians foule and blasphemous Heretykes This is true that I say and I am lothe to say it wolde God it were false I proued a lyer but reporte of some is certayne proufe by experience can not lye I se it daily more more true and I am sorye for it in my hearte because I loue you Other heare it and laugh at the same in their myndes because they hate you It is a good matter for your enemyes to reioyce for your frendes to weepe at It is glad tidynges to the one and heauy newes to thother And as we exceede in all hereticall and blasphemous opinions so retayne we also all vnclennesse all fylthynesse of lyfe emongste vs. Righteousnesse is fledde Vertue is banyshed the countreye they canne haue no dwellynge place here to abyde The fynes and incomes so great the reÌ„tes so hygh at the lords hande The entreteinment of other so churlysh The neyghboured eche where so vnplesauut When hath there ben heard of such intollerable pride The eare whiche wâ—â— heart his owne lyfe rebuked shall dwell in the midle of them that he wyse SalomeÌ„ of suche vnsasiable greedynes for the gruÌ„mel seede durtye mucke of this vayn world then haue latelye reigned amongste them which were in aucthoritee our rulers and in godly conuersation of lyfe shulde haue ben heades and Capitaynes also When hathe there ben hearde of the lyke headynesse Letter of ouer muche licence cometh great pâ—stilence â— There flattery ambicion and rashnesse as nowe a dayes is yet practised euen in the pulpettes where hence the syncere and pure worde of God shulde be taught and preached with all mekenesse with al humblenesse with all simplicitie When hath there ben harde of the lyke dissolutenesse disorder disobedience and daungerous lybertie as is presentely in vre amongest the Commons But th one sorte is well purged whereof certen haue reaped as they haue sowen Whose false gouernemente is to manyfeste howe soo euer certen busy personnes haue lately talken in defendynge their falte moste worthye condemnation and condemnynge the doynges of the kynges moste prudent councelours therin beste worthy commendation But the lord grante them his grace that they maye acknowledge theyr transgression and earnestly repente them for the same and that where they haue liued a lyfe worthy deathe euerlastynge yet throughe herty repentaunce they may dye the deathe in Iesus Chryste that maye turne theim to lyfe euerlastynge and that this their fal may be to al other that are or hereafter shall be appoynted rulers ouer the people sufficient example and feyre warnyng how they shulde behaue them selfe in that vocation To whome for further instruction be this sayde Intelligite erudimini qui iudicatis terram seruite Dominio in timore exultate ei cum tremore Ye that are called to be Rulers ouer the people as well Kynges as other Ciuil heades and magistrates vnderstande sayth the Prophet and be instructed whiche do iudge the earthe serue ye the lord in feare and reioyce vnto him with dreade This ought to be your studie and traueile to serche after the knowledge and vnderstandynge of God his lawes that such maters as shall come in coÌ„trauersy before you ye may decide and determine accordyng to equitie and iustice And to th ende ye may leade your people in the right path of the lord The roote of wisdome is to fere god and the brauÌ„che therof shall long time endure SalomoÌ„ and prouoke them by your example to lyue in righteousnesse serue ye the Lorde in feare without whiche nothyng but synne for looke what example of liuyng what presidents of doynges what paterne of maners what lessons of honestye and godlines what discipline of mercy gentlenesse thei receiue at your handes suche wyll your people folow Therfore if your liuiÌ„g be not godly pure ye stande in dauÌ„ger not only of your owne partes but of your peoples also For as the crased ship by lekyng in water into it doth not only drowne her selfe but as manye as be in her Euen so if you that be heades and Rulers lyue in wyckednesse If the ship of your owne soule be ouer whelmed with the waue of iniquitie what merueyle is it if the people that stand a borde with you be drowned in the same shipwracke with you also If ye leade your lyues out of all honest godly order what meruayle is it if they lyue inordinatlye If ye lyue as lawlesse persons what merueile if thei stray out of all lawes If ye be so proude that ye haue forgotten your byrthe was but syn your lifetyme but as yâ— bubble in that water in deth yeshal be but wormes meate what merueyle if ther remembre it not If ye be so blynded in vayne glory that ye can not discerne the true goodes frome the false the righte treasures form the counterfeiet To vse yâ— Puâ—lâ—ke Weale for a perticuler geyne or aduauÌ„tage is not oÌ„nly a thynge toule dishonest but also mischeuous and very adhominable Seneca If your hertes be so rapte to cumulate heape to gyther the coÌ„modities of this corrupte worlde with the incuÌ„moditie of ye
beleue vs to be most wyse Wherfore natural iudgement carnall reason serte a parte let vs become scolers to fayth vntyl we haue well learned this lesson And fayth wyll teache plainly what euery true Christian is bounde to thynke and beleue herein She wyll teache vs to beleue stedfastly that Iesus Christ is true God not made but whiche was from the begynnyng equall to God the Father agayne that Iesus Christ was true man borne of Mary styll Virgin that he dyed on the Crosse to redeme mankynde beyng lost through the fal of Adam and that he rysed a gayne the thyrde daye accordynge to his promesse Conqueror of death and synne and that he now sitteth at the right hand of God the Father a continuall solicitor for all that beleue in him Fayth wyl teache vs also that there be .iii. distincte and seueral persons the Father the Sonne the Holye Ghost yet no .iii. Godddes but one God all .iii. and all .iii. one God This is one parte of Faythes doetrine to hyge for our carnall senses to reach vnto And the it soundeth muche agaynst our reason to thinke it true yet it maketh all with oure saluation to beleue it most true And albeit right nowe good syr ye promysed to folow right fayth and the true vnderstandyng of the scriptures yet canne ye not brooke thys geare but earnestlye contende that there is no suche thynge because your eye and other your corrupte senses tell you that he was here in a visible forme and that he dyed c. whiche is not to be founde in the deuine nature ye say and I graunte forsothe that God is inuisible and immortall and that in no wyse the Godhead canne be seene or dye I graunte lykewyse that Christe was here seene in the worlde lyke a man and that he dyed yet fayth byddeth me to saye and a byde by that Iesus Christ is God notwithstandynge that visibilitie and that mortalitie If ye aske me by what rule I proue this very by the rule that neuer squareth not of mans inuencions but of the worde wherof the truthe it selfe is author Iesus Christe the true naturall and only sonne of god the father and in him self true God and man he and his woorde be all one he can not lye and hys worde can not be false his worde beareth wytnes that it is so and fayth therfore requyreth me to beleue it without further question Herken therfore and I shall tell how the scriptures in many places doo testifye of this truthe and to begynne at the old law I rede in the .xxv. Psalme Psa xiv Et concupiset Rex decorem suum quoniam ipse est Deus tuus adorabis eum The Kynge shall requyre his beautye for he is thy God and thou shalt worship him And in the .ix. of Esaye Esay ix Paruulus natus est nobis filius datus est uobis vocabitus nomen eius DEVS fortis Pater eternae vitae A lytle one is borne to vs and a sonne is gyuen to vs and his name shall be called mightye God father of euerlastyng lyfe In the fyrst of Iohn Ioh. i. In principio erat verbum verbum erat apud deum In the beginnyng was the worde and God Tues Christus filius dei viui Mat. x. was the worde In the .xx. of Iohn Thomas sayeth Dominus meus Deus meus .i. My Lorde my Godâ— And S. Collo ii Paule in the seconde to the Collosians writeth of him thus Iâ— quo hahitat omnis plenitudo deithtis corporalis that is In whom abydeth all fulnesse of the Godhead corporally The .ix. Rom. ix to the Romaynes Christus qui est Deus sup omnia laudanus in secula Christ whiche is God ouer all thynges blessed foreuer These places of the scripture do playniye declare and shewe that Christ is God Agayne who is euerlastyng but God Christ is euerlastyng therfore true God Ante luciferum genui â—â—â— That is Psal c.ix I saith God the Fatheâ— haue begotten thee before all begynnyâ—g and withoute begiÌ„nyng Saint Iohn recordeth the same Iohn i. In principio erat ver bum In the beginnyng the worde was It followeth to make the matter playne Et ver bum erat apud Deum et deus erat verbum omnia per ipsum facta sunt .i. And the worde was with God and God was the worde and all thinges was made by hym Yf al thing was made by hym then it foloweth that he was not made if he be not made then accordyng to saynt Austen he is no creature if he be no creature he is of the same substaunce and essence with the father if he be of the same essence with the father theÌ„ is he God euen as the father is What can be more playnely spoken And as I haue recyted a fewe places for the profe hereof so coulde I alleage a nomber mo tendynge to the same ende But ynoughe they saye is as good as a feaste One proufe more I wyll adde hereto touchyng Chryst deuinitie And then I shall come to the partes of your argumente In all the Scriptures throughe out euery where we be commaunded to adore and worship to inuocate to put our trust and confidence in Iesus Christ With the same facte the Scripture dothe artrybute vnto Christe power infinite that he is euery where that he searcheth the hertes heareth in all places at all tymes the supplycacions and prayers of the people and that he rewardeth iustyce and lyfe euerlastinge If this be so as it is not to be doughted the Scriptures bearing witnes to the same as after ye shall here Then of force it foloweth that Iesus Christ is true god and hath in hym the deuine nature For no creature ought to be iniuocated but God alone no creature is euery where but God alone in no creature we ought to put our truste and confydeâ—s but in God alone No creature sercheth the hertes but God alone no creature can rewarde life euerlasting but God alone And that Iesus Chryst oughte to be inuocated as he that can doo al this the scripture is cleere Venite ad me omnes qui laboratis onorati estis et ego reficiam vos i. Mat. xi Come ye to me all whiche do labor and are loden and I wyll refresshe you This one sentence wer ynough to perswade vs that Iesus Chryste ought to be called on and inuocated as he that doth here vs eueri where ayde and socoure vs euerye where Whiche is for God onely to do Concupiscet rex decorem tuuÌ„ quoniam ipse est de tuus adorabis eum Psa xiv The king shall require his beauty for he is thy God and thou shall honor hym Psa 72. Et timebunt eum do nec erunt sol luna .i. And they shall feare hym as longe as Soone and Moone shal be Qui non honorat filium non honorat patrem .i. Iohn
iii. He that honorethe not the Sonne honoreth not the father None worthye to be honored but onyle God Chryst therefore is true God â—â—â—sâ—p ii because he is to be honored and worshipped In nomine Iesu flectatur omne genu Qui credit in filium habet vitam eternam Act. vii He that beleueth in the son hath lyfe euerlastinge â— thes iii. Domine Iesu suscipe spiritum meum Lorde Iesu receaue my spirite Ipse deus pater noster dnÌ„s noster Iesus Christus dirigat viaÌ„ nostram ad vos .i. God hym selfe our father and our Lorde Iesus Chryste directe our iourney vnto you ii thes ii Ipse Dominus noster Iesus Christus deus pater noster qui dilexit nos et dedit consolacionem eternam etspem bonam in graciam confirmeÌ„t vos .i. The lorde Iesus Chryst him selfe and God our father which hath louyd vs and gyuen vs euerlastynge consolacyon and a good hope throughe grace comforte your hertes and stablyshe you c. And in these and the lyke Testamonies of the scripture it is spoken of the perpetuall and euerlastynge inuocacion of Chryst yea when he is not visiblelye present and conuersant emongest men Wherfore this adoracyon and inuocacion dewe to Chryst may not be vnderstanded of an exâ—erne significacion of honor as the Iues cauell suche as is exhibeted to one present in our eye as to a king holdinge the Cyuyll imperie But these sayenges doo preache of Messyas perfectlye and louinglye heryng the supplicacion of his people in euery place at all tymes and seasons defending and comeforting the faythfull And these are the proprietes of the omnipotent nature It is therfore good and profytable for vs diligently to weyghe and coÌ„sider this doctryne concerninge the inuocacion and adoracioÌ„ of Messias Iesus Christ Which doctrine not only instructeth vs of Christes deuinite but doth also greatly coumfort and solace vs and vehemeÌ„tly exuscicate and stir vp our hertes to cal vpoÌ„ hiÌ„ For as muche therfore we ar required by the scriptures to inuocate and cal vnto Chryst let this consyderacioÌ„ be euer fraÌ„ke in our mindes that we must graunte and acknowledge deuine Nature to be in hym Because the inuocacion of him whiche is absent whiche is not bodelye present doth argue his omnipotensie For it letteth vs tunderstande that he can and dothe see the secrete motions and coÌ„ceptes of the hertes of men in all places Whiche is for God to doo alone Remember we also the example of the Churche so often repeting this prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Chryste haue mercye vppon vs Chryste haue mercy vpon vs. This prayer is a manyfest profession of Christes deuinitie Againe volue we often in our myndes the fourme of our baptyme whiche is the sume of the hole Gospell Mat. viâ— In the last of Mathewe it is wrytten Baptisans illos in nomine patris filij spiritus sancti Baytysing them in the name of the father and of the son and of the holye ghost Here are thre persons named and to all thre lyke power and honor ascribed The sence and menynge of whiche wordes I baptyse the in the name of the father of the son and of the holye ghost is this I wytnes and testyfye the to be accepted of the euerlasting father and of the son and of the holye ghoste and throughe the mercy and power of them to be delyuered from synne and death euerlastyng and to be rewarded with ryghtuesnes and lyfe euerlastyng Examine we the wordes well and they lette vs to vnderstande that god the father is omnipotente is to be inuocated And for as much they do so muche attribute to the father And seing the son and the holy ghost are matched and ioyned with him in that honor as lyke doers Necessitie inferreth theyr power to be equall and lyke And their power beynge equall and lyke out of question they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the grecians terme them that is to saye of one essence and nature Of which wordes also of Baptisme Basil that graue and Auncyente wryter dothe myghtelye contende the father the son the holy ghost to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereunto accordeth all the olde and graue fathers whose autorytes and censures I wyll not alleage to auoide tediousnes Onlye one or .ii. places of S. Austen it shall not be frome the purpose to recyte nor vnplesaunt to the godly reader whose iudgement vppon the scryptures is to be regarded muche more then youres is for sondrye causes This holye S. Austen made whole bokes in confutacyon of Arrius and other good bloodes of the same heare beynge heuye masters to Chrystes deuinitie And in all other his workes al most he taketh occacion somwhat more or les to speake of this truthe he sayth Lib. de heâ—esibus Cap. c. Ambo scilicet pater et filius eterni nec caeperunt esse nec desierunt That is both as well the father and the son be euerlastynge nor began they to be neather ende they Agayne Proprium est filij quod a patre genitus est solus a solo coetertus consubstancialis patri Lib de in quisicone â—tiuitaus That is it is onelye proper to the son that he was begotten of the father a lone of a lone coeterne and consubstaunciall to the father Li â—â— de trinitate Cap. xxi Sed plane sidenter dixerim vnius erusdomque substantie patrem silium spiritum sanctum But I dare boldely saye the father the son and the holye ghost to be of one and the same substaunce In these fewe places S. Austen vttereth his opinion playnelye And declareth him self to be resolued and out of dought coÌ„cerniÌ„g this verite In comparison what he hath written touchinge this mater that which I haue brought of his is nothing yet ynoughe for the purpose presentlye Thus haue I perfourmed the fyrst parte of my promysse in declaring by the scriptures that Iesus Christ is true God It remianeth now the I shewe howe it standeth that Iesus Chryste beynge veray God whose nature is not to be seene not to dye nor to suffer any affecte or passyon wherunto the nature of man is subiecte as ye haue taught was heare seene suffered the Calamities of maÌ„ and fynallye dyed Whiche thinge donne I shall I hope confirme and stablishe thy consciens gentle Reader in this hyghe mysterye of oure fayth wherof thou art all ready perswaded perswade other that hethervnto doughted sufficiently answere to youre obiection and wholye accomplyshe my promyse Ye shall vnderstande therefore that in Christ are .ii. natures th one deuine by whiche he is veray God thother humaine by which he is true man That he receyued of God he father without mother This he receaued of Marye his mother without father What tyme he dyscharged the veale of the lawe leaded vs from fleshelye matters to spirytuall thynges And wroughte the hyghe misterye of our redemption Saynt IohnÌ„ wytnesseth of bothe natures when
he saythe Iohn i. Deus erat verbum et verbum caro factum est That is God was the worde And the worde was made flesshe By the flesshe is meaned man He calleth hym God because he was in the begynnynge coeterne and consubstancyall with his father as he in his Gospel proueth by many stronge reasons as after I shall more largelye declare He calleth hiÌ„ flesshe for that he came downe frome his heauenlye throne and toke the nature of man vppon him for the saluacion of mankynde in the appeasing his fathers wrathe conceued throughe the fal of Adam agaynste all his posterytye Iesus Chryst therfore hath .ii. Natures in hym one of Godheade an other of manhead yet Chryst not .ii. but one Libra de vera innocentia Ca. 347. Christus verbum est illud caro est illud deus est illud homo est sed vnus est Christus deus et homo Christe is the worde sayth saynt Austen that fleshe is that God is that man is But one is Christe God and man In a nother place wryting to Peter he saythe the lyke as he is muche in this matter euery where Lib. defide ad Petrum Capâ— x. Firmissime tene et nullatenus dubites dei verbum quod caro factum est duas naturas inconfusibiliter permanere vnam vero diuinam quam habet cum parre communem secundum quam dicit ego et pater vnum sumus alteram vero humanam secundum quam ipse Deus incarnatus dicit pater maior me est As muche to saye Beleue stedfastly and in no case doughte the worde of God whiche is made fleshe to remayne and contynewe .ii. Natures inconfuselye th one deuine which he hath with the father common according to which deuine nature he saith I and my father be one thother verelye humayne inconsyderacyon whereof he God incarnate saythe The father is greater then I. Hetherunto Saâ—nt Austen Suche was the loue mercy and kyndenes of Iesus Chryste our sauyour towarde mankynde tha the beyng very God omnipotent wolde be made man that man might be reconsyled to God he veraye God wolde descende frome heauen that man to heauen myghte ascende He veray God wholde be made the son of man than man myght be made the son of God He veray God immortall wolde be made mortal that man condemned to death myght be made immortall to euerlasting lyfe He veray God and ryche wolde be made poore that man myghte be made ryche Accordynge to the sayenge of Paul Cum esset diues factus est egenus vt illius inopia diuites essemâ—s .i. Where he was ryche he was made needye that throughe his nedines we might be made rich Nowe to the purpose as in Christ there was two natures whereby he was God and he was man Lykewyse he had in him the proprietes of iâ— natures The propryetie of his deuyne nature was not to be seene not to suffer not to dye c. For God is inuisible impassible immortal as we haue to fore grauÌ„ted But being man also and hauinge the nature of man in hym he had in hym he qualyties and effectes proper and incident to the same nature w hiche are to hunger to thyrst to be seene his members to be reâ—te and torne to suffer to dye c. Where therefore you frame youre Argumente thus God is inuisible and immortall Christ was here visible and mortal Therefore Chryst is not God This argument is not good the reason not true notwithstandyng the maior is vndoutely trew and can not be false For tho Christ was seene was crucified to death yet it foloweth not therfore that Christ was not God for he was both God and man To your minor therefore I answere thus Iesus Christ was God and man and in consideracioÌ„ he was God he coulde not be seene he coulde not dye In consideration he was man he myght be seene he myght be mortall as he was This answere is sufficient true catholyke S. Peter is playne ynough herein which sayth that Christ suffered in the flesh And Ireneus writeth that Christ was crucified ded Requiessente verbo vr crucifigi mo ri posset 1. The worde restynge to th ende he might be crucified deâ—d which is as muche to say as the deuine nature in Christ was not câ—â—t and torne was not crucified dead but was obedient to the father rested gaue place to the wrathe of the eterne father coÌ„ceaued against maÌ„ and wolde not vse hys power and myght And this agreeth with S. Phs◠〈◊〉 Paul saiyng Qui cum esset in forma Dei noÌ„ rapuir equalitateÌ„ Dei c. In our Englysh tonge it soundeth thus Christ which was in the shape of God and thought it no robery to be equall with God the father Neuerthelesse he made him selfe of no reputacion And beyng sent to obey the father in his passion he wolde not practyse his myght and power contrary to his sendyng buâ— tooke on him the shape of seruaunt â—â—cam lyke vnto man and receauyng with the nature of maÌ„ mortalitie he humbled himselfe and was obedient vnto death This haue I sufficiently and for the good readers contentacion I hope answere this your first reason or argument how so euer it shall content and satisfy your mynd And haue veraye plainlye set before your eye that Christ was true God true man hauyng in him the nature bothe of God man And that as he was God he was not visible not mortall As he was man he was seene suffered the passion affectes incident to the nature of man and finally dyed This assertioÌ„ great Athanasius of Alexandrye dyd neuer impugne but all his lyfe tyme with al his myght furthered the same and to the last day of his lyfe suffered greuous and sharpe persecutioÌ„ often in daunger of murtherynge through the malicious and wycked suggestions and deuelysh pollycies of Arrius and his companions for vpholdyng and mainteinynge this veritie touchyng Christis deuinitie Therfore in my iudgement ye are muche to be blamed to alleage hym as a fauourer of that detestable heresye And for as muche thoccasioÌ„ in thys place ministred by you serueth so well I wyl note out of Eusebius one or two prety feates practised by Arrius your predecessors surnamed Arrians of Arrius who was as I haue tofore sayd the first author of this blasphemy the yeare of our Lorde ccc xxx This Arrius therfore after the Councell of Nycene Euseb li. iii. triper hist ca. xi the Emperour Constantius coÌ„maunded to apeare before him at home in his pallace examined hym whether he yet beleued according as it was agreed vppon in the CouÌ„cell or no who with out delay subscribed the Decrees of the Councell as though he beleued on the same The Emperour required him to take an othe vpoÌ„ a booke if he beleued the said articles or not Arrius a man of a good large conscience stycked not at all therat but boldlye tooke an
muche more iustlye maye I accuse you good syr which promysed so largelye in the firste entrie of your matter that you wolde folow in decidynge and determinynge the same not the wordê of the scriptures only but the right vnderstanding of the same also And yet hytherunto haue vsed th one not thother haue recited the wordes and lefte the syncere and true meanyng of the same The Athenyens deuysed not corne alone but also lawes as bothe fytte for them but of bothe th one they reteyned in vre onely as thereby to feede and pamper vp their carcases Thother whereby they knewe theyr dyssolute lyfe and beastely maners shulde be noted and corrected they let slipe and wolde not exercise You lykewyse all yf ye were appoynted vpon both and promysed to vse not the wordes of the scripture only but also the catholyke sence of the same Yet styll contrary to your fyrste appoyntment and promyse ye only vse th one yea forcyng the same to put on more straunge formes fygures then euer Proteous hadde and al to maynteine and defende youre follye so dyuers and varyable But the syncere meanynge of the wordes in scripture ye haue not hetherunto vsed but obstynatlye refused In this pointe I can not alowe you and Aristoteles doth condemne you If it be incident vnto youre nature that when your promyse consisteth of .ii. partes th one shuld be false thother true then belike it is naturall vnto you And forasmuche that whiche is naturall can not easely be routed out of man it is to be feared leaste ye wyll dye an heretycke Ye haue brought iÌ„ scryptures and euer more doo brynge by clusters and heapes to make good your concept but the true vnderstandynge of the scriptures ye seldome mell with al. Thone ye lyke well and therfore ye tye it at your gyrdel before you to th ende ye wyll alway folowe it but thother ye haue thruste in the wallette with your owne deedes hanging behind at your back to thend you wold not be coÌ„bred with the sight of any of both at any tyme. God wolde haue bothe coÌ„ioyned together but ye your felowes haue made a playne deuorse to th end ye might without checke of th one committe aduoutery with the other And as I do nowe tell you of it so haue I done afore and after wyll as ofte as I perceyue you so to abuse the scriptures And if ye be ashamed to here of it after this sort be also ashamed hereafter eftsones to do it And for my parte when ye shal be a fearde to mynister the occasion then shall I feare to leye it to your charge To approche to our purpose Ye saye that in the Scriptures Chryst is termed by these names as humble meeke obedient c And agayne worme lyon syn with other the lyke Whiche names ye saye may not be admytted to the deuyne nature therfore ye conclude that Chryste beyng called by these names can not haue in him the deuyne nature And how well it foloweth who so blynde that seethe not I haue by the scriptures declared at large the Chryst was not God alone nor man alone but bothe God and man And had in him self not onelye the nature of man as ye wolde haue it but the veray nature of god also as ye wolde not he hadde with your good wyl And as he was true man so was he humble obedyent meeke pacient Which names haue great commendacion in man ye saye and so let them haue in hym To the deuyne nature ye wyll not haue them applied well I wyll not much contende against you therin I graunte againe that he is called by these names in the scripture as sheepe ly on synne c. But to affirme that he is not true god therfore because he is termyd by suche names it were to groselye and more then folye As well ye may conclude that he was not man For a sheepe is not man nor the lyon man nor the worme man But Chryst in called sheepe lyon and worme ergo he is not maÌ„ As iuste as germans lyps By the same reason I mought proue that the father is not God because in Deute iiii he is called ignis and Eccle. xxxix Fluuius and Hiere ii Fons with dyuerse other names applyed vnto hym in the Scritpures The application of whiche names aswell prouethe the father not to be God as the son So by your allegacion we shal haue no God anone But acknowledge rather bothe the father and the sonne to be God and vnderstaÌ„d with me that such names are attrybuted to Chryste to do vs knowledge howe that Chryst all yf he was true God and thoughte it no roberye to be equall with God the father in all omnipotensye As Paul wytnesethe of hym Yet for our sakes becam eman and in his humanitie dyd humble him selfe as man in this worlde was obedient to his sendynge gentlely and pacyentlye suffered thextreme crueltye and outragious vilany of the Iues excerctsed vppon him And for this innocensie in him and pacience he is called ouis and agnus in the Scryptures And to saye some thynge the rest He is called Lyon in consyderacion of his fortytude and power Whereby he vanquysshed the rorynge Lyon our aduersarye the deuyll Accordynge to that in the Appocalyppes Vicit leo de tribu Iuda Apoca. v. That is the lyon from the trybe of Iuda hath ouercome Whiche is spokeÌ„ of Chryst who suffered meeke as a lamme conquered stronge as a Lyon the rorynge Lyon I saye whiche as the scrypture sayth roometh about sekynge whom he may deuoure Bothe are called Lyons th one Lyon in power thother Lion in cruelty th one myghty to defend thother stronge to destroye He is called Vermis a worme in consideracion of the humilitie which was in hym aboue other who dyd humble hym selfe to all thynges for oure sakes Pouertye is an heuye burdeÌ„ and he wolde be most poorest for oure sakes Peyne is an harde thinge and he wolde suffer most bitter paynes for our sakes Death of all thingse most bytter And he submytted hym selfe vnto the same for oure sakes More spytefull then death is ignomy And he refused not to be spytted at to be checked slaundered dysdayned and blasphemed for our sakes Yea in that he receyued our common nature he was equal with other men But in that he was so pore and lyued in such peine and dysdayne he was inferioure to many Agayne in that he was mortal and died he was as al other are But in that he suffered wyllynglye suche kyne of death and for oure desertes he was vnder the condycion of many men In consyderacyon wherof he sayth by the mouth of the Prophete Ego vermis non homo That is I a worme and not man Howbeit besydes this saynt Austen supposeth hym to be called Vermis for an hyegher consideracion Why is Chryst called worme sayeth he Because he aunswereth he was mortall he was borne of the fleshe and begoten
pleasure Lyue we the lyfe in Satan his tabernacle we shall dye the deathe euerlastynge in hell with most terrible tormentes vnspeakable paynes Choose the best whyles choyse lyeth in lot HERE to breake vp this matter gentle Reader and at lengthe to come to the declaracion and disclosyng of my purpose and intent in this my lytle booke whiche I haue entituled THE FAL OF THE LATE ARRIAN Thou shal vnderstand that I haue in the same confuted the opinioÌ„ of a serten man who lately denyed Christ deuinitie and equalitie with God the father affirmynge that he was but a mere Creature and a passible man only not God And this was Arrius opinion of whom in my booke I do treate more at large and as many as do holde that opinion are called of Auncient wryters Arrians and therfore I intitle my treactise The fall of the late Arrian not disclosynge hys name throughe oute my worke but vnder the name of Arrian whom I wold be loche to displease if he hath Recanted that blasphemous oppinion as some saye that he hathe This oure late Arrian therfore not long synce was before serten of the Counsell dyuers other Learned men for his opinioÌ„ by whose procurement I know not And deliuered the same his opinion with his prouffes in writyng to the lord Archbishop of CauÌ„terbury beyng therunto at length required as in the begynnyng of his writyng he confesseth Wherof dyuers copies came into diuers mens haÌ„des And one was sent to me from a frende of myne who required me to peruse the same and to let him dnderstand what I thought of it To whome I dyd eftsones restore it incontineÌ„t writyng vnderneth the same for my answere to my frendis demaunde nothing els but Vae hoi per queÌ„ venit scaÌ„daluÌ„ tantuÌ„ Then being of mynd neuer to haue sayde one worde more vnto it Yet I thought it veray necessary and expedient that so blasphemous perilous opinion shuld be confuted by some man and that with speedye expedicion In consideracion the people nowe a dayes for the most parte be so good of takyng that nothyng is to harde for them to learne especiallye if they heare of any new lesson not taught or herd of a long tyme before Then nothyng cometh a mysse vnto them nothyng to harde for them to learne and beare away althoughe it be in deade neuer so muche agaynst God the Father and his natural Sonne Iesus Christ But in this behalfe I was in maner carelesse for remeÌ„brynge what a ioylye multitude of fresh writerse there ar in these daies I thought this geare coulde not escape vnlooked on But seeyng in other trifelyng matters of no effect importauunce to speake of in comparison of this they are so readye with their confutyng bookes ballettes and pleyes In so weyghtye a cause as this is I reckened they wold not be seene slacke or necligeÌ„t but out of hande with all celeritie and speede withstande it How be it reckeners without their hoste muste recken twyse I haue hearde saye Hytherunto not one of them haue sayde one worde vnto it or by mirth pley or ernest game that I caÌ„ heare of what they wyll I knowe not For my parte at begynnynge I thoughte nothynge lesse then to attempte anye suche enterprise as I haue nowe taken in hande partely because I haue not exercysed me self in the lyke before tyme and chieflye for that I suspected much my wytte and connyng therfore I supposed beste for me hauynge neither exercyse ne connynge to dwell in myne olde silence and not to mell especially in this matter beyng of such importaunce and hygh difficultye far aboue my compasse and reache Besyde this I pondered the present sent condicion of this worlde with me selfe I thought in suche hurlye burlye in so great tumultes the voyce of such one shuld not be herd For if the wordes of Ecclesiasticus are true that the voyce of the wyse is hearde in quietnesse it booted not to speke in so vnquiet a time as this is I thought and of such matter And to helpe forwarde the saiynge of the Prophet came eueÌ„ in the nick to my remembraunce Intelligens in tempore illo tacebit .i. The wise wyll keepe silene in that tyme. All this notwithstandyng when I coulde not perceyue or here tell that any had taken in hande to improue and confute this most daungerous blasphemous opinion Charitie whiche seeketh not any priuate contentacion or pleasure at any tyme but euermore couetyng to vanquish the difficultie of all tymes seasons vehementlye prouoked me to vtter some parte of my mynde in this behalfe Wherunto the chyldren eke whiche were in Babylon dyd not a lytle as me thought encourage hexten me forwarde whose example enstructeth vs that we ought with free courage and good heart cherefully to witnesse the truth although the whole worlde were agaynste it which euen out of the myo burnyng fyre sange merely Psalme to God not regardig the multitude of them which despised the truthe but satisfyed them selfes beyng iii. in noÌ„bre Wherfore neither my small exercise nor my slender knowledge ne yet the aboundaunce of Iniquytie which kepeth reuell now a dayes haue defased me But my hope fixed in the helpe of the Holye Spirite I haue not kycked agaynst the spurre of Charitie nor haue spurned agaynst the zeale and oue whiche I beare towarde my Countrey bothe a lyke togyther prickynge me forwarde herto But haue most wyllyngly I wotte not how happely shewed forthe the truthe touchynge this mater of Christis Deuinitie Besechyng the Christen Reader if I haue not satisfyed thy expectacion in all poyntes yet wyll good to my good wyll and beare with my weakenesse sufficient it is and ynough to wyll well in highe maters writers sayen the matter is hyghe my wyl is good accept th one for the others sake Valete Reason both wonder how sayth tel can That a maid is a mother god a man Let reason go and beleue the wonder Fayth is aboue and reason is vnder ê™ Antiquitte THE FAL OF THE LATE ARRIAN Arrian ALBEIT IN thys vehemente and vnthought on perturbacion of mynde reuerende father all labor is odious writyng dyffyculte and harde coÌ„mentacion vnplesaunt and gruous vnto me yet in the defence of my cause beyng required to write for the reuerence which I owe vnto your Lordship aboue other I haue purposed briefly and compendiously to commit in writyng what I thinke touchyng tharticles Proctor THO I was resolued in my mynde that ye were well worthye emprisonment fetter chayne that feared not to conceaue maynteyne and teache suche blasphemye agaynst God the Father his naturall Sonne Iesus Christ true God Yet I doubted whether your bodye was after that sort or by any other meanes puny shed or not wher of I coulde not by your owne relacion neither by hearsay learne one worde so muche but rather that ye were takeÌ„ vp emongst states much made of and frendlye enterteyned for ye wyll not lye