thens thorough faith sincere holines and true righteousnes and what so euer maie make vs amiable and acceptable in Goddes sight that we maie glorie in no maner of thinge saue in the lord Iesus alone our only sanctifier iustifier saueor redemptor and what so euer our nede requireth that he shulde be vnto vs. For what was impossible for the law to do in that it was weake thorow the flesh God hath perfirmed hauinge sent his sōne in the likenes of sinful flesh by sinne that is to saie by a sacrifice for sinne hath condemned sinne in the flesh This sonne of God is made vnto vs wisedome righteousnes sanctification and redēption This sonne of God hath raunsomed vs from the curse of the law This sonne of god is the ende of the law to iustifie al that beleue This sonne of God had giuen vs the spirite of adoption the spirite of Goddes childrē the spirite of fredom the spirite of alacritee good courage These thinges Io. Baptiste teacheth and so quaileth the Iueis vaine gloriynge in Moses their vaine gloriynge in their awne holines and righteousnes to the high aduancemēt of him to whom al glorie is due euen Iesus Christ our only lorde saueor No man hath seen God c. Now to confirme the thinge that he had signified touchinge Moses namely that he must sitte far beneth the lorde Iesus in this sentēce he giueth vs to vndrestāde that the verie knowlege of Goddes wil of the law that Moses had he receaued it from Goddes sonne For nether Moses nor anie other mā cold attaine to anie certaine knowlege of Goddes wil or shal euer attaine hereafter but by the reuelation of him that is in Goddes bosome So Moses whose passinge great knowlege they bosted so much was but the lord Iesus his scolar and therefore of dutie must giue place to his master The Iues Indede had euer in their mouthes that Moses had seen God and spoken with him mouth to mouth so that god had no secrete that he had not opened vnto him But the truth is that no mortal man can attaine to a ful knowlege of Goddes infinite maiestie and see his face as it is For whan Moses desired to see Goddes glorie and maiestie aunswer was made vnto him thou cāst not see my face for man shal not see me and liue Wherefore whan the scripture sayeth that Iacob saw God face to face and that Moses talked with him mouth to mouth the meaninge is that God opened him selfe more plainly talked with them more familiarly than with other men How beyt they saw not his awne verie face that is thei attayned not to a ful knowlege of the diuinitee For as Tertullian lernedly writeth mannes minde can not comprehende the thinges that be in God For God is greater than mannes minde nether can it be thought how great he is For if God cold be comprehended by thought than he shuld be lesse than mannes minde whereby he might be conceaued He is greater also than al speech nether can he be vttered with wordes For if he cold be vttered with wordes thā he shuld be lesse then mannes speech whereby he might be compassed But what so euer shal be thought of him shal be lesse thā he what soev shal be spokē of hī shal be lesse thā that that is aboute him For if thou shalt calle hī light thou shalt name a creature of his not expresse hī If thou shalt calle hī vtue thou shalt speake of his power and not vtter him If thou shalt calle him maiestie that shalt describe his honor and not himselfe Breifely what so euer thou shalt saie of him thou shalt rather declare a thinge of his than him selfe For what canst thou worthely speake or thincke of him who is greater than al wordes al vndrestādinge sainge that one waie we maie cōprehende in minde what God is if we shal thīcke him to be that that cā not cōme in to mānes ūdrestādinge or thought what maner a thinge and how great it is For as our eye sight is dulled in be holdinge the soume nether cā abide the glisteringe brightnes of the sunne beames so our minde suffreth the like thīge in thinckinge of God and the more it is bent to considre God so much the more it is dafeld blinded with light For what can we thinke worthely of hī that is higher than al highnes deper thā al depenes lighter thā al light brighter than al brightnes stronger than al strenght fairer than al fairenes truer than al truth greater than al greatnes richer thā al riches wiser than al wisdome better than al goodnes iuster than al iustice more merciful than al mercie so that it maie be truly said that God is such a thinge as where vnto nothinge can be compared For he is aboue al that can be spoken or thought And therefore whan Moses was admitted to a singular sight of the diuine maiestie God saide vnto hī thou shalt see my hinder partes my face thou shalt not see The sight of Goddes backe was a great knowlege surely of the diuinitee but not a ful knoulege so that it might be saide that he saw Goddes verie face And yet that knowlege also which he had of God he had by the instruction reuelation of Goddes sonne For God inhabiteth light that no mā cā approche vnto Goddes sōne ōly knoweth the father he ōly giueth al the knowlege of the father that euer anie mā had or shal haue For he only is of the fathers priuie coūsel he only is admitted in to his bosome GOD The greke word theos which S. Iohan vseth is made of thee in to rūne as Plato teacheth bicause the rude old mē seinge the ouer bodies so fast to moue thought that God ranne in thē therefore called god a rūner We maie thincke that he is called a rūner bicause he is spedely presēt to helpe in al nede Other deriue the word out of deos feare bicause he is most to be feared reuerēced The latines cal God deū as it semeth of the greke word theos or deos or as some thīcke a dādo of giuīge or quod nihil illi desit bicause he wāteth nothinge But though the names that the heathē vsed whereby to signifie the supreme aeternal mīde be verie good takē out of some proprietes effectes that thei vndrestode in god yet it shal be most fruteful cōfortable for vs to know what name the godlie haue vsed goddes spirite hath vttered in the holie scripture Now the most excellēt name of god expressed by godes spirites is Iehoua which the grekes cal tetragrāmatō bicause it cōsisteth of .4 spirital lettres The hebrues haue it in such reuerēce that thei thīke it is not to be vttered with mēnes lippes therefore in stede therof thei euer read adonai And to this daie if thei heare a christiā pronoūce it thei ar astonied seare left the skie shal fal
⧠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 He that beleueth in me beleueth not in me but in him that sent me And he that seeth me seeth him that sent me Iohan. 12. ¶ Imprinted Anno. 1557. ✚ TO MY MOST DERE SISTER ELISABETH P. THINCKE not to much good sister what you haue had but considre what you haue remembre not what you haue ben some tymes in the worldes eies but what you be now in goddes eyes Lamente not that you lost but ioie in that you haue founde Whan you were high you were surely low now that you ar low you ar surely high Let this sincke in to your minde that if wordlye thinges had not ben taken from you you shuld shortely haue bē taken from them and perchaunce if they had not ben so drouned they wold haue drouned you before death had remoued you from them If no aduersite had assailed you you had ben a ded sea and the patiēce other singular vertues which now shine in you had ben quenched ether in your selfe vtterly or touchynge the knowlege of anie other vnfrutefully And therefore Seneca truly saide that that person is verye miserable who neuer felt anie miserie The world ment to impouerishe you but God hath enryched you The world wold depresse you but God hath aduaūced you The world thought to ouerwhelme you with heauines but God hath filled you with tru ioies The world labored to staine you with infamie but God hath made your name both cleare and pure and also to sende forth a pleasant odor amonge his saītes You haue not thā lost somuch as you haue founde Only beware for the tyme to cūme for more remaineth to be laied vpon you for a farther trial Yea I know that Circe the sorceresse hath al readie wil more here after allure you with hir enchaunted cuppe But let not the swetenes of the cuppes lippes and the pleasantnes of the poison begile you Rather chose to drinke the lordes cuppe which though it haue a bitter tast in the first draught yet in the ende purging corrupte and noisome humors it maketh a pure and cleane bodie You know that as goddes goodnes hath made you my natural sister so his wrath hath giuen to vs both and to the rest of our brethern and sistern an vnnatural stepmother How vnmercifully and cruelly she hath delt with vs and how sharpely she hath whipt vs you can remembre and if she beginne now to smile vpon you she meaneth the more mischeife Take hede good sister a stepmother wil euer be a stepmother Giue yourselfe ernestly to readinge of the holie scriptures Holde fast the doctryne that our holye brother and eldest saue one religiously mainteined whom our stepdame laboreth to deface I trust in vaine Flie aswel al idolatrical as al Anabaptistical straūge opinions To which ende I haue dedicated this my litle trauaile vnto you as to my derest sister whom I most desire to be preserued pure and spotles in euerye parte I am not ignorāt that the better you shal be sincerer in treu religiō the more you shal anger our stepdames testie harte and the les fauor you shal finde in your iust requestes But I haue more regarde to the welth of your soule thā to the welth of your bodye And therefore I haue sent you this preseruatiue which our stepdame if she were as she can pretende shuld take in good parte But so that she maye liue in hir babilonical whoredome and droncken lustes and swille in the wine of Aegyptes errors I perceaue she passeth not much how other thinges goe Lift you vp your mindes eyes and beholde the glorious face of the lorde Iesus while our stepmothers eyes ar daseld with the glisteringe vaine glorie of the world toteth al daye in the deceaueable painted face of a monstruous man triple in head and double in herte O that she might be made better but see that you in the meane while be nor made worsse by hyr Let the frute of my worste parte that is with you see the frute of my better parte Commende me to him whom lawes permitte you to love to whō god graūte in heauen that he seketh in erth The lorde Iesus guide you euer with his holie spirite my entierly biloued Your Bro. Bartho Traheron THE FIRST READING I HAVE chosen this parte of the holie scripture wherein to trauail with you at this time bicause thorough goddes great wrath against sinne and the most despiteful malice of Satan against the truth the olde hainous heresie of the vngodlie Arrians is renued in our coūtree and as it were raised vp againe from hel These cankerd old Arrians that you maie undrestāde their heresie spake blasphemously of the godhead of our Lorde Iesus For the first autor of it Arrius vttered erroniously vngodly in the scoles of Alexandria in Aegypte that there was a time whā goddes sonne was not By which wordes he ment that he was not of the same beinge and substāce that the father is of nor of the fame aeternitie and so not the natural sonne of God and verie God in dede but an excellent creature of God whereby God made al thinges as by ā instrumēt as he him selfe opened in farther declaration of his mīde For he graūted that the Lorde Iesus was the first and cheifest creature the beginninge of al other creatures and gaue him also the name of God Howbeit he thought not that he had his Godhed by nature but by borowinge For trial of this matter the most noble and godlie Emperor Constātine the great called a general concile at Nice of thre hundred and eightene bishoppes of whom manie for singular lerninge and eloquence manie for great holines of life were compted worthie of euerlastinge remēbrance In this famous cōcile it was cōcluded out of the holie scriptures that goddes sonne is of the same aeternitee of the same substance essence beinge that God the father is goddes natural sonne and coaequal with the father as it appeareth in the Crede communely called the Nicene Crede Whereunto the hole assemble agreed and subscribed sauinge these fiue Eusebius bishoppe of Nicomedia Theognis bishoppe of Nice Maris bishoppe of Calchedon Theognis bishoppe of Marmarike and Secundus bishoppe of Ptolemais Which fiue bishoppes for their vngodlines by the emperors commaundement were banished out of their coūtrees But sone after their exile Eusebius and Theognis repented that thei had don so vnaduisedly and sent a boke of repentance to the godlie bishoppes wherin they vsed these wordes We haue agreed to the faith and after we had made inquisition of the meaninge of this worde cōsubstantial we were throughly quieted And in dede we claue not to the haeresie yea we subscribed to the faith but we subscribed not to the excommunication Not that we reproue the faith but we
now greately blemished darckned yet the sparckes remaininge suffice to shew so much vnto vs of goddes sōne as maie iustly cōdēne vs of wilful ignorāce The beames of his glorie euer shined in dede yet do shine euerie where to the sight of al mē mā was so first made by him as he might perfectly see thē But he fondly folowinge Satās aduise wold see more thā was cōueniēt 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 blūt 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 thā by the sight of his wondreful worckes but most cheifely clearely perfectly by clothinge his sonne with mānes nature which thinge our Euāgeliste teacheth with like compēdiousnes shortnes of wordes saiynge the worde became flesh The heathē sette forth the meruailous conninge of Vergil in cōpēdious 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 tēples towers huge buildinges walles and left not so much as the ruines rubbish But if we wel cōsidre the matter we shal se that our Euangeliste hath comprehēded more thīges makīge 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 mānes nature that of two natures one person was made which thīge 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 mānes nature it had ben truly spokē 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 husbāde 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 ioignīge For Goddes nature is so ioigned to mānes that one persō is made of bothe namely one Christ as of the bodie and the soule one mā is made And this is verie necessarie for vs to know For if we imagine the lordes māhod a nature a parte his Godhead a nature a parte with out such a singular cōiunction vnion that of both natures one person is made as the haeretike Nestorius did thā the lorde Iesus cold not be a mete mediator betwē God vs nor make a sufficiēt satisfaction redemption for the sinnes of the worlde For a mediator betwene God mā must be partaker of both natures And a sufficiēt redemer of al the worlde he can not be that is a mā only For how cā a mā satisfie the infinite iustice of God ouercōme Satā hel death and giue life Therefore the holie scripture teacheth that the lorde Iesus was not theophoros as Nestorius dreamed a mā in whō god was whom Gud assisted with whom God was presēt for God is also in vs but in him the godhead was so knitte vnited to his māhod as those twaine made one person And so it is wel truly saide that God purchased his cōgregation 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 persō therefore that the one nature did and suffred is attributed to thother some times to bothe together that pertaīeth 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 Euāgelist 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 chaūged turned altered from his awn nature in to flesh For some auoidinge Nestorius haeresie who made two persons in Christ fled the smoke rāne ī to the fier For ether thei turned the diuine nature in to mannes nature or mānes nature in to the diuine or so confused and mēgled the two natures together that nether nature remained perfectly as whan wine water ar mēgled 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 passiōs But Goddes nature hath no imperfectiō nor is subiecte to passiōs for that were not to be God so his nature cā not be chaūged We must therefore so cōfesse beleue the ioigninge to gether vnitinge of two natures in Christ that we mēgle thē 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 māhod nor the māhod the Godhead The Godhead is a nature by it selfe the māhod a nature by it selfe of those two natures ona Christ consisteth This vnitinge together of two natures Cyrille laboureth to teach weake vnderstādinges 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 giuēth vnto vs a figure and image of the worde made mā Which if it shal touch our lippes that is to saie if thorough faith we shal cōfesse it it maketh vs pure from al sinne
ben man only he could not haue ouercomme death nether shuld his satisfaction haue ben sufficient for the sinnes of al the world as we touched before yea scarcely for the sinnes of one man For the maiestie of God that is offended thorough sinne is infinite And therefore he must be no lesse that shal make satisfaction to that maiestie It was than of necessitee that God shuld becomme mā Another cause was that he might be made like to his brethern sinne only excepte For as S. Paule writeth it was semelie for him for whom by whom al thinges ar whā he wold bringe manie childrē to glorie to make the high capitaine of their saluation perfecte thorough suffringes For he that sanctifieth thei that be sanctifieed ar al of one For which cause he is not ashamed to cal them brethern saiynge I wil shew forth thy name to my brethern and againe I wil trust in him and againe lo I the childrē whom God hath giuē me Seinge than that the childrē were partakers of flesh blood he likewise became partaker of the same c. A thirde cause S. Paule reherseth that is that he might be merciful pitie the miserie of his people hauīge felt tētations him selfe that is to saie that we might be the better persuaded and certified that he wold pitie vs knowinge that he had experiēce and felinge of our miseries griefes in himselfe For we cā not thincke that anie shuld pitie vs so wel as he that feleth or hath felt the same grife smarte that we do To returne to S. Io. in thes his wordes the worde became flesh we haue a sīgular consolation in that I saie Goddes sonne hath takē flesh of our flesh bones of our bones For so haue we a nigh affinitee familiaritee with God And so that that was ours is made Goddes and that that was Goddes is made ours And we cā not doubte but that he wil do al thīges for vs who beinge God wold familiarly be ioigned to vs in our nature In tētations wrastlinges of cōscience let vs flie hereunto cōsidre this great goodnes excedinge loue frēdlines we shal be relieued preserued frō the baleful pit of despeare AND dwelt The greke worde escenosen is asmuch to saie as he made his tabernacle Whereby the Euāgelist signifieth that he was cōuersant amonge them as a verie mā that he shewed not him selfe the twincklinge of an eye so vanished awaie but had his abode cōtinued amōge thē longe time whereby thei might haue sure certaine experience of his godlie behauior of his singular vertues and of his wondreful worckes Some thincke that by this worde is signified that the lorde Iesus had no certaine dwellinge place in this world but was faine to flitte often and remoue For so do thei that dwel in tentes tabernacles In vs Chrysostome taketh in vs for in our flesh and vnderstandeth that the humanitee of Christ was a tabernacle to the diuinitee so frameth this argumēt against the haeretikes that affirmed the worde to be turned in to flesh The word dwelt in flesh ergo the worde was not turned in to flesh and made flesh only For nothinge dwelleth in it selfe It is also true that it is taken for amonge in manie places of the scripture One shal suffice for this purpose Act. 4. There was not one nedie enautois in them that is to saie amonge them The worde escenosen he made his tente or tabernacle fauoreth some what Chrysostomes vnderstandinge AND we haue seen Now the Euāgelist brīgeth his awne experiēe the experiēce of thother Apostles disciples which with their awne eyes saw such actes of the lorde Iesus as proued hī to be Goddes only begottē sonne The Latines haue a prouerbe that one eyed witnes is worth tē eared Of those thinges which we haue seen with our awne eyes we maye be faithful witnesses Thapostles bicause thei saw the thīges thē selues which thei witnessed to the worlde ar called in the holie scripture with a meruailous elegāt worde autoptai selfe seers epoptai inseers or onbeholders WE haue seen Where the Grekes haue sondrie wordes that signifie to see the Euāgelist vseth a special one etheasametha which signifieth to beholde a thinge diligētly leasurely We maie see thinges glaunsingly which sight is not so perfecte certaine as whā we beholde a thinge stedfastly leasurely The Grekes haue propre wordes for both kindes of seinge The thinges that thapostles saw thei so saw as they cold not be deceaued therefore they ar called peplerophoremena fully ascertained His glorie The diuinitee of the lorde Iesus shined out of his wordes dedes at al times in al places His uertuous innocēt life his miracles his resurrection his ascension sendinge of the holie gost did speake as it were crie out that he was Goddes sonne He gaue them also a tast of his diuinitee heauēlye maiestie whā he was most gloriously transfigured before them in the moūt But how do miracles proue the diuinitee of Christ seinge that mē haue don the like as Elias and Elizeus in the old testamēt and thapostles in the new You shal vndrestāde that the lorde Iesus did miracles by his awne power which the scripture obserueth diligētly teacheth plaīly where mē do thē by a borowed power Of the lorde worckīge miracles the scripture saieth I saie vnto the arise I charge the go out Of mē the lorde Iesus make the hole in the name of the lorde Iesus arise walke Man receaueth power to worcke miracles God giueth power But the scripture witnesseth that the lorde Iesus giueth also power to worcke miracles that in his awne name Whereby we easely see the differēce of the lordes worckinge of mēnes worckinge of miracles The glorie as of We behelde such glorie magnificēce as besemeth goddes only begottē sonne agreeth only to him The worde as some times signifieth not the thinge to be in dede but a likenes of it as whā we saie he speaketh holily as a good mā but he is an hypocrite Some times it noteth the truth of a matter a thinge truly to be don Walke as the childrē of light saieth Paule He biddeth thē not coūtrefaite the childrē of light but to shew them selues the childrē of light in dede After such sorte S. Iohā vseth the worde as for he meaneth that such vertue such power as he had declared him to be verely goddes natural sonne that such thinges as he did belonge to Goddes sonne only nether can be found in anie other As if we shulde saie of the most noble holie and blessed kinge Edwarde the sixte that he behaued himselfe as a kinges sonne our meaninge shuld not be that he was not a kinges sonne but shewed him selfe as though he had ben a kinges sonne but our meaninge shuld be that he shewed him selfe none other wise than his birth required
that is none other wise than a kinges sonne shuld do To our purpose Kinges and Princes haue their glorie and their maiestie semelie for their state the Lorde Iesus had glorie semelie for Goddes sonne ¶ THE ONLY BEGOTTEN This word auanceth the Lorde Iesus aboue al creatures and teacheth him to be Goddes natural son We ar also called Goddes sonnes but that is by adoption by fauor by grace not by natural generation By natural generation God hath one only sonne who of his goodnes mercie hath made vs partakers of that that he is by nature This word only begotten ought wel to be weighed For it teacheth the Lorde Iesus to be of the same substance that the father is of and and therefore verie God and aequal to the father For these thinges hange together folow one another For our Euāgelist teacheth in the .5 chap. that whan the lorde Iesus saied God was his father he mēt patera idion his awne father that is his natural father therefore shewed him selfe aequal to God For it foloweth in dede that if God be his awne father that is to saie his father by natural generation he must nedes be aequal to God his father For in the Godhead there is nothinge greater or smaller He that is of Goddes substāce must nedes be God And he that is God must nedes be infinite aboue al measure greatnes So to be Goddes ōly begottē sonne God to be his awne father bothe which wordes this Euāgelist hath of the lorde Iesus ovthroweth al that maie be diuised by anie rauīge braine against his tru natural godhead Yet the Arrians lille out theyr blasphemous tounges stil francticly allege the scriptures for them For first thei iangle that it is writtē in this gospel the father is greater thā I. Wherevnto first I saye that one place of this gospel is not to be expouned agaīst the hole purpose of the boke which is to teach that the lorde Iesus is Goddes natural sonne aequal to God And sith the Euangelist hath this worde aequal plainly and expressely thei shew themselues mad that wold make him to encoūtre agaīst himselfe Secōdly I saie that in that place the lorde Iesus compareth not his substance with the fathers substāce but compareth his present hūble state with the glorious state that he shulde haue after his ascēsion And therefore al the godlie old fathers welnigh haue taught those wordes to be spoken of his mānes nature which shuld be forth with aduaūced to immortal incorruptible glorie by the power of the father Some greke writers in dede admitte that the father is greater thē the sonne not bicause he hath greater power or that there is anie differēce in their substāce essence but in that he is the father and begetteth the sonne and is not begottē of the sonne therefore he maie be saide greater The meaninge also of those wordes the father is greater than I maie be this The ende why I trauaile with you is not that you shuld staie in me and loke no farther but to bringe you to the father as to the last marcke that with me you maie see him as he is Whose glorie is more dere to me thā is myn awne glorie therefore I seke it more thā myne awne I thincke that I haue not accomplished myne office vntil I haue brought you to him But our Arriās sith they be ouer the shoues sticke not blindly to presse forwarde to goe ouer the bootes to For thei rūne to this place writtē to the Cor. chap. 15. Whā al thinges shal be made subiecte to him thā shal the sonne also him selfe be assubiected to him who hath assubiected al thinges to him But what if we aūswere that that also is spokē touchinge his mānes nature For the same autor S. Paule in the .2 to the Philip. teacheth that touchinge his diuine nature he thought it no robberie to be aequal with God Naie saie they for than he shuld not haue saide shal be assubiected for that nature is al readie subiecte Wil they graūt than that the lorde Iesus hath a nature that is not now subiecte to God but shal be hereafter If they wil graūt that thā wil I saie that what so euer is not now subiecte to God in the lorde Iesus shal nev be subiecte to God For that that is once aequal to God shal euer be aequal to God How than is it saide that his mānes nature shal be assubiected if it be al readie assubiected I aunswere bicause we shal thā know it which now we beleue only For as S. Augustine proueth in the holie scripture thinges are saide to be don whā they beginne to be knowē of vs. As whan we saie halowed be thy name Goddes name of it selfe is holie but we desire that it maie be so knowen to vs. For fuller vndrestandinge of that place of Sainct Paule ye shal considre that al power is giuen to Christ in that he is clothed with mānes nature For God hath exalted him in the same nature wherein he was humbled The scripture than witnesseth that Christ hath ful dominion and raigneth ouer heauen and erth God in dede is our gouernor but it is in the face of Christes mānes nature Now Christ shal surrēdre the kingdom that was giuen vnto him that we maie cleaue perfectly to God Howbeit he shal not by that meanes vtterly giue vp his kingdō where of as the scripture teacheth there is no ende but he shal as it were conueie it from his manhod to his godhead For thā we shal haue an opē entree free accesse to the diuine maiestie where now our weaknes wil not suffre vs to approche Christ thā shal this waie be subiected to the father for thā the veale shal be taken awaie the office of his mediation shal some waie cease we shal se God face to face raignīge in his glorie without anie coueringe meane And where sainte Paule saieth that God maie be al in al some thincke he speaketh so bicause we shal haue than without anie meane manie cōmodities which god now ministreth vnto vs by creatures For mainteināce of our life we shal than haue no nede of bread drincke c. nether for aedifyinge shal we haue nede of the sacramentes of the church nor the outwarde worde of the scripture nor ecclesiastical offices For God by him selue shal be al in al. Other teache the meanīge of those wordes to be that the flesh shal couet no more against the spirite but God shal possesse euerie parte of vs and reigne in vs fully and perfectly which thinge in this life is only begonne Here I wil leaue the Arrians stickinge in the mire wil returne to S. Iohā FVL of grace and veritee Bicause that afterwarde he setteth grace veritee against the law there be that thinke that his meaninge is here that the Apostles acknowleged him to be Goddes sonne by this that he