declaryng the manhed of Christ haue not aswell alleaged one of so many manifest places euery where in the scripture to be seene that necessarilye proue Christis deuinitie It appeareth that ye haue ouerseene the whole body of the new Testament therfore ye can not pretende for your excuse that ye reade them not But ye prefixed before hande with youre selfe what ye wolde do And so ye reade the scriptures notte thereby to instructe you what ye shulde do but therthence to embesell matter by violent wresting to supporte and vpholde you in that which ye wolde do And after a preposterous ordre forcyng the rule of Gods worde to agree to your folish fansyes wicked purposes And not framing conforming your selfe to it Ye haue mo felowes I graunt in this behalfe yea so many that if ye wer blyndfold ye might easely fynd out as good as your selfe thereat euery where almost yet your falt is not the lesse for that the feloship is so great Your wyse reason that ye make nowe is thus That nature whiche is subiect to humane passioÌ„s infirmities is neither god ne any part of the deuine esseÌ„ce But by the Scriptures it is manifest that Christ was subiect to suche infirmities as hungre thyrst feare ce Ergo Chtist was not GOD Well concluded and clearkely In deede that the nature subiecte to any infirmities and passions is or God or any parte of God it were extreme folye to thynke mere impietie to perswade other But to beleue perswade other that Iesus Christ is not therfore true God because he suffered suche affectes and passions euen the same whiche ye haue inducretely rifeled togyther on a heapeâ— it were intollerable folyshnesse and more thaÌ„ Iudaical impietie I haue sayde and now I say agayne that by the Scriptures Christ was true God and man hauyng in him both natures as well the deuine as the humane nature vnited knytte togyther to the persone of his godhed miraculouslye I haue also tofore said that as he tooke on him the nature of man so dyd he receaue the affectes infirmities incident and naturall to the same As with the fleshe th one parte of his humanitie hungry thyrst werynesse mortalitie c. with the soule thother part of his humanitie anxietie trouble and feare with other the lyke I deuye not therfore that Christ suffered suche passions as ye tomble togyther but in consideracion onlye of the humane nature which he receaued and as man beynge notwithstandyng true God and hauyng in him the true Godhead whiche was not at any tyme passible was nether rent ne torue was not subiect to hungre thirst colde heate myrth or sadnes c. And altho he was omnipotent equall to God the father in all power by his deuinitie yet he wold vse such obedieÌ„ce toward his father suche mercy toward vs that beynge very god he refused not for contentacioÌ„ of th one reconsiliactoÌ„ of the other to put on our vile nature and in the same to suffre all persecution troble affliction and finally most cruell death For it was decent and meete saith â— Austen That a mediator betwene god man shuld haue in him somthyng lyke vnto God somthyng lyke vnto man ne in vtroque hominibus similis longe esset a Deo aut in vtroque Deo similis longe esset ab hominibus ita mediator non esset Lest saith he being like in both to men he shuld be farre from God or in both like vnto god he shuld be farre from men so he coulde be no mediator And therfore beynge true God with God he wolde be made maÌ„ emongest men Ad pascâ— tium epistola 174 NoÌ„ mutaÌ„do quod etat sed assumeÌ„do quod noÌ„ erat sayth S. Austen Not by dischargyng or chauÌ„gyng that which he had but by takyng vnto him that which he had not And so became a mercifull mediator berwyxte his Father and vs. Therfore as where we reade in the scriptures that Christ dyd anye thyng that was for God to do only it foloweth not that he was not man therfore So agayn wher we fynde that he dyd hungre thirst labour praye wepte and slepte c we may neyther conclude that he was not God by that for he was God and man both yet was he not .ii. but i. And he one was perfect God and perfect man perfectly absolutely hauyng in him selfe bothe Natures with their propertyes vnited to the person of his godhead by reason of which personal vnioÌ„ many thinges confusely and without respecte had to the proprieties of the natures are spoken in the Scriptures of hym whiche can not agree vnto hym but in consideracion of his Godheade Lâ—kewyse many thynges in many places are spoken of him which can not be applyed vnto him but in coÌ„sideracion of his manhed only Exaumple of the firste wee haue euery where at hande as that in Iohan where he sayth No man ascendeth iinto heauen but the Sonne of man which is in heauen Christ was not in heauen at that tyme accordyng to his humanitie it is therefore to be vnderstanded that he was in heuen then accordyng to his deuinitie by which he is euery where And of the other parte is that whiche s Paule writeth So God loued the worlde yâ— he deliuered his only begotten sun to deth but accordiÌ„g to yâ— flesh which he had receaued neither is he called the only begotten sun of God but in coÌ„sideracioÌ„ of yâ— deuine nature which was in hiÌ„ yea this name Christ is a terme of humane nature for he was not anointed with grace touchiÌ„g his deuinitie no nor touchyng the flesh whiche he dyd beare but only according to the soule the one the better parte of his humanitie Where as ye say therfore that we make God of one parte myghty and omnipoteÌ„t of thother part weake impotent yea truly in dyuers consideracions respectes if ye meane of God the second persone the scriptures teching vs so to do as ye haue harde therfore it is neither madnes to thynke it nor impietie to teache in other as you affirme that it is but muche is your madnesse and great is your impietie if ye do not thynke beleue the same with vs. By reason of that personal vnion of the .ii. natures in hym these proposicions be true in fundrye respectes God is euery where God dyed God desceÌ„ded into hell All three true if thei be ment by God the second person of yâ— deitie Iesus Christ who very god man is euery where accordiÌ„g to his godhead who very God maÌ„ dyed in consieracioÌ„ of his flesh who very God and man descended into hell but accordyng to the soule only the bodye lyenge dead in the sepulchre Thus in diuers and sundry consideracions ye see we may truly and catholikely say that God dyed with other the lyke phrases As God is impotent and weak was ye bring it Thynke and beleue therefore and teache not the
that ye purposed rather to persecute Chryst then to prosecute the truth As they do myghtelye proue his humanitie so do these necessaryly and strongly declare his deuinitie And wyll ye be perswaded in th one and not in the thother If one force efficacye and vertue be of bothe why wyll ye not admyt both If one Scrypture beare wytnes of both why wyl ye not teache both If one Christ be authour of both why wyll ye not beleue bothe Admytte teache beleue both or one Chryst wyll condemne you in both for beleuinge th one in not beleuing and for not beleuing thother in beleuiÌ„g Arri. THE nature deuine is single comunicable to no creature coÌ„prehensible of no creat vnderstaÌ„ding explicable with no speche But as Paul saith in the fyrst to the Romans by the visible structure of the worlde we deprehende the invisible power sapience and goodnes of God c. Proct ALl this is true and Godlye but applyed to an vntrue and vngodly ende Therefore I canne finde nothynge amysse here in but youre intent whiche is wycked Ye wold hereby emproue Chryst his deuinitye but it wyll not frame with you To contende that Chryst hath not the deuine nature in hiÌ„ because the same nature is single communicable to no creature and so forthe Non sani esse hominis non sanus iuret orestes .i. A mad man might swere that it were no wise mans part The reason is bycause he was God and maÌ„ and had in hym both that single nature which is coÌ„munycable to no creature which is incomprehensible explycable with no speche c. And also the nature of man vnlike to the other in all the propryeties ye haue rehersed hauing therfore both natures in him yf by the one your senses might comprehende hym to be a coÌ„prehensible creature as man it foloweth not by that that he had not the other in him by which he is God incomprehensible for the scriptures ar manifest that he had both in him As we haue tofore sufficiently declared And where you saye that the deuine nature is communicable to no creature it can not be denyed Neither can ye fasten the contrary vpon vs because we beleue Christ to be bothe God man and to haue in him the natures of both For albeit he true God toke on him true maÌ„ to th end he one myght be both And beynge bothe is but one person and in the same but one Christ yet are not the two natures made one or in anye poynt confouÌ„ded or mixt altered or chanÌ„ged from thier first condicion state them not coÌ„municatynge or participatynge with thother in anye consideracioÌ„ The word was made flesh sayth s Ihon He meaned not that the word was turned into flesh or that the worde and the flesh were made one in substance but that the word was made flesh that is to say the worde tooke vnto it the very nature of man wholly perfectly that where before he was but the worde and the sonne of God only nowe he myght be man and the sonne of man also That phrase of S. Iohn may be vnderstanded y the lyke vsed of S. Paule where he sayth Christus pro nobis factê° est maledictus Christ was notte in deede the same thynge Miledictum but because he tooke vpon him MaledictuÌ„ for our sakes therfore it is sayde Factus est maledictum Euen so in the lyke forme it is saide in Iohn Verbum caro factum est because Christ beyng that worde vouchsafed for our sakes to put on him our nature so became man he receaued the shape of seruaunt vpon him which he had not but he left not the shape of God therfore which he had he was the word the worde was made man Thus the worde and man concurryng and meetyng togither one ê‘son is made and in the same one Christ hauyng in him .ii. distinct dyuers natures yet but one person whiche natures tho they be vnited togyther in him and meete in person of his Godhed yet are they not so vnited thei do not so meete that they be mingled confounded togyther as water wyne leuen dough th one beyng altered and confouÌ„ded into with thothers substaunce But these Natures in Christe remayne togyther inconfusibiliter sayth S. Austen That is inconfusely and vnmixt nor altered chaunged or immuted in anye one iote of their first proper state force or vertue How may this be ye wyll say that the deuine nature the nature of man coulde be vnited togyther in one Christ to one person th one not coÌ„municate or perticipate with thothers substance I can not teache you tunderstande howe but ye may learne by your selfe howe to beleue it And therfore S. AusTen byddeth you to aske your selfe how your selfe but one man can haue in your selfe .ii. dyuers and sundry natures inconfusely existynge as the soule the bodye Therfore the nature of God the nature of man at vnited conglutinate togyther in one Christ and to one persone of the same Christê Godhead after a mistical ineffable inexplicable wise eche nature notwithstandynge that vnion that conglutinacioÌ„ stil remainyng in the integritie and perfectioÌ„ as before that vnion or conglutinacion it was Of which vnion altho Origen coÌ„fesseth that no similitude proper fear inough caÌ„ be brought yet he compareth the same too yron which is fyred and inflamed saieng As the fyre doth penetrate the yron and of euery syde is mixed vnto it so the worde sayth he receauynge humane nature shyneth in the same throughout and in euery parte And the humane nature enkendled as ye may say with the lyght of the same is vnited vnto the word And as the yron is not altered into the nature of the fyre or the fyre into the nature of yron so neither is the deuine nature turned into the humane nature nor the humane nature conuerted into the deuine nature Thus the deuine nature notwithstandyng this personall vnion remaineth styl incoÌ„municable single incomprehensible and inexplicable touchynge the incomprehensibilitie wherof and inexplicabilitie I haue sayde ynough to fore The same deuine nature is called simplex in our tonge single because in it is no diuersite variacioÌ„ or multitude either of partes or Accidentes or of anye kynde of formes or fascions but the same is pure sincere vniforme euer lyke the same of one sort vnmixt not diuers not mutable in any condicion This is the vnderstanding of the worde simplex which ye vse Now after ye come in with a new fyue egges to aggruate the mater how that it followeth not that he is God because he is called by the name of God somtyme in the scripture but neither barell better hrryng Arri. WHERE IT IS BY the scriptures euident that there is one god as in the .vi. of Deut. Your God is one God yet the vocable is transferred to other and therfore it is written in the .lxxxi. Psalme God stode in the sinagoge of gods which
I trowe Notwithstandyng I beleued assuredly and was cleane out of doubte althoughe ye had not mencioned of it at all that youre mynde was not free from perturbacioÌ„ and trouble beyng so sore wouÌ„ded and greuoslye infected with that stinkyng leprye foule skabbe of moste daungerous blasphemy Therfore I canne not blame you good man if all labour seeme odious writyng difficult commentacion vnplesauÌ„t and greuous vnto you your myne being in such pitious maiadie carefull plyght Yet neuerthelesse suche was youre goodnesse and gentlenesse that neither the odiousnesse of laboure the dificulife of writiÌ„g nor the greuousnesse of commentyng coulde stay or let but your hande must haste with all speedye diligence to delyuer and bringe forthe that plesaunt Babe which ye had conceaued and went great with al so loÌ„g tyme before In the birth wherof your ioye comfort and pleasure wolde be so great you knew that the paynes and griefe of your trauell shuld be cleane forgotten within a lytle space Arrian WHICH myne opinioÌ„ by the coÌ„municatioÌ„ tofore had with your Lordship mighte haue ben euidenty noughe sufficiently knowen without writyng For first at the beginnyng when your lordship admitted me to disputacion before manye wytnesses and then after to priuate and familier talke I dyd plainly say all that then came into mynd verely I haue not dissimbled my opynion which I gotte not or borowed out of Sarcerius Conradus Pellican and suche garbages or rather synkes or gutters but out of the sacred fouÌ„teyn Proct. IN somer seasn as ofteÌ„ as it thuÌ„dreth more vehemeÌ„tly then lyghten then surely sayeth Plinie it betokeneth wyndes Euen so when any man thundreth with tauntes flaunderous nipps at another yet he him self no goodly man to speake of nor in any good knowledge neither in anye other honeste qualitle lyghtnyng or shinynge before hym with whom he fyndeth so much falt as ye do now by Sarcerius CoÌ„radus Pelicanus with their lyke is it not trowe ye a sure token and vehement presumption of a mynde rather puffed vp with wynde and ambicion then in very deede godly and charitable How so euer it lyke you to pronounce of them if iust triall and proufe be made you come not nygh to any of them by much in the knowledge both of the scriptures other kynde of learnyng also vnies ye haue better store yet left behynde in youre belye then hytherunto ye haue vttered For amongst maye good thingê which ech of them haue left vnto vs in writyng if they haue sayde in anye pointe a mysse it is in such matters wherein a maÌ„ may errwithout great dauÌ„ger as you seeme to grauÌ„t in your processe folowyng but I am wel assured none of them euer blasphemed Iesus Christ as to auouche and teache that he was not God that he had not deuine nature in him and that he was onlye a creat man as you be not ashamed to do Which opinion of youres I dare sai stinketh a thousand partes worse before God and all godly meÌ„ then the most filthy garbage synke or gutter that is therfor tho it please you to coÌ„pare them to suche vnclene refuse or garbage to fylthy gutters and synkes whiche is no slaunder in your mouth yet be not you of mynde to beleue that youre selfe is sweete and sauery For as ye haue not dissimbled your sentence and opinion ye saye no more wyll Ioissimble or couler with you herein I tell you therfore truth lyke a frend that your breath is so abhominable stinkyng by reason of that pestilent vapour fumyng vp from the synke of your blasphemous stomake that no Christian canne abyde it And where as ye thus depraue the wryters tofore remembred and theire lyke the cause not alleaged whiche moued you to reporte them so it is cleare that it was because hythervnto ye haue not learned to say wel of any body not for their desertes Howbeit the circumstaunce of your wordes may let vs tundersand the cause verly for that they teache defend iustifye Christ is deuinitie and you wyll none of that It were much more coÌ„mendable with your penne to confute by good learnyng if they be suche as ye adiudge them rather then thus slaunderously vpon no manifest occasion that ye alleage to diffame bacbite them But ye play as the beast called Bonasus whiche because he is not of power to resist with his hornes by reason they are so yll fauouredly bowed tourned inwarde as he runneth awaye letteth fall hys dounge wherwith as with fyre he burneth suche as pursue after hym and happen to touche it In lyke maner you syr forasmuch ye know ye ar to weke in any of their haÌ„des to make youre partie good if the matter shulde come to open triall by learnyng it lyke you well at least to shyte in theire wayes as the coÌ„men phrase is cowardly by hynde their backes in corners with your reprochefull slaunderous reportes extenuate their estimacion and name in all that ye can I can not tell what els I shuld thynke herein but that as a certen kynde of Mares writeth Columell beholdynge their owne forme and figure in the water anye tyme runne afterwarde mad Semblably you are so far in loue and dotage with the Impe ye haue now delyuered Pe rinde ac si ex ouo prodiisset that ye ar nexte dore to madnesse in which your rage ye fauour nor frend ne foe but barke byte as venemously as ye caÌ„ at al especially suche as fauour not the byrth of the same your fayre babe As I am sure Sar. Cont. Pellic with their lyke do not but vtterly detest abhorre as al godly writers do that euer wrote Therfore where as ye saye ye haue not Taken or borowed your opinion of them or their lyke whiche ye esteme no better then synkes and gutters I do beleue it well for none of them are Authours of fauorers of suche blasphemy how so euer thei can clere them selfes in other poyntes WherheÌ„ce theÌ„ was it engeÌ„dred saye on Ex sacro fonte Of the sacred fountayne ye saye What of Christes holy Testament yea so ye meane but the deuil it was as sone For none suche wycked generacion I know can sprink forth froÌ„ thence out of what sacred fountayne then a Gods name Of the sacred fountayne Styx that infernall lake I trowe called Fons sacer in the sense that Virgill the Poet sayeth Auri sacra fames .i. The sacred hunger of golde that is to say the cursed and damnable hunger or desyre of Golde So that of the sacred fountayne which is to wyt of the damnable and cursed fountayne called Styx runnyng beneth in hell as Poetes fayne I graunt you fyrst engendred this your deuelyshe chett wherof it was your chaunce to take a drafte that Belsebub or some other of the rable had brethed on before and infected with theire poyson which made your bellye to swell vp with this foule hel hounde As it happened lykewyse to youre predecessoure Arrius
preest in the Churche of Alexandry the yeare of our Lorde CCC and .xx. who was the fyrst Dadd and parent of this impe now eftsones buddynge and springyng vp through your engendryng and trauell and as he then so you wolde gladlye nowe father it vpon the holy worde of God to the ende it might prosper and come forwarde the better and the people by suche pretence allured shulde cull coll embrase and make much of it as thought it were the true fruite of that holye worde But ye are foule deceaued syr your carde of .x. can not out â—ace vs so for we know what ye haue in youre hande as well as your selfe Ye may not looke therfore to spede better then he that went before you of whom I shall more largelye speake afterwarde If he at that dayes was founde what he was and by the whole Councell of Nicene whervnto the Emperoure Constance the greate with CCC and .xviii. Bishops was assembled condemned as an heretike his opinion iudged to be of the deuyll and not of God Looke not you hardely for any better successe or fortune especially now in these dayes vnder great EDWARD whose yeares not so matjure as CoÌ„stancynes Yet in Grace Vertue as great in all iudgement as rype to descerne suche wycked bastarde wares from the sincere and pure Merchaundes of Christ is holy testameÌ„t Who incesstantly laboureth daily to wede out banysh extincte all suche wyckednesse from his people and the same to enstruct with the vnfallyble rule how and by what marke and token they may certenly knowe auoyde detest all suche as ye are with youre fruites of iniquitie tho they be faced and coloured with neuer so gret holynesse This Mayden Kynge Noble EDWARD Securis rationum vestrarum as Demosthenes was wont to say of Phosion toward him selfe ward the ax of al your wycked purposes cutteth downe faste by he roote what so euer is not planted vnder the commission and warrant of Iesus Christ but let vs see what foloweth of yours Arri. TO whiche sacred founten iust and right faith ought to cleaue and leane in all contrauersyes touchyng Religion chiefly in this poynt whiche seemeth to be the pyller and stay of our religioÌ„ where it is called into question concernyng the inuocation of sayntes or expiacion of soules A man may err without great dauÌ„ger in this point being the grouÌ„d and foundacion of our fayth We may not err without damage to religion I call that true religion whiche instructeth maÌ„s mynd with right faith and worthy opinion of God And I call that right faith which doth credit beleue that of God which the scriptures do testify not in a few places the same depraued detort in to wrongsense but as ye wyll saye throughlye with one and the same perpetuall tenor and concent Proct. GREAT Alexandre kynge of Macedonie what tyme diuers persons had hyghly commended the frugalitie spare maner of liuynge that Antipater vsed who leade a life homely voyde of delices Yea ê™ Alexander Foris albo vtitur pallio Antipater intus vero totus purpuratus est That is to saye Antipater weareth a whyte robe outwardlye but within he goeth in purple euery inche of him Notyng the conserable sparyng of the sayde Antipater where as in very deede he was that notwitstandyng as ambicious and stately as the best The lyke hipocrisy coulerable handlyng gentle reader but in a hygher matter this felow presently vseth to deceue seduce and intrapp thy simplicitie But feare not to say or beleue it with out saiyng that he weareth a white robe outwardly but within he is dashst vp in purple euerye ynche of him that is he beareth the in hand with hys outwarde wordes that he is an honest plaine man and a good Christian and yet notwithstanding in veray deede he is a great hereticall blasphemor agaynst Christ euery ynche of him If naked wordes ought only to be weyed and expended as sufficient testimony and triall of a man who better christian then this man whose wordes in this place sounde as godlye as any can be spoken But good Christian reder I exhort councell the agayne and agayne for the loue of God take heede of suche false prophetes Tho they speake and glose neuer so fayre tho the scripture drop oute of their mouthes neuer so thycke yet I crye take heede weygh and consyder with thy selfe well to what ende purpose their plesauÌ„t faire talke their mouthes full of scripture do tende and then by grace ye maye anone fynde them saye vnto your selfe as Phosion sayde vnto the people of Athens beyng very brag vpon the heresay or brute of Alexander his death If he be dead to day ê™ Phosion he wylbe dead to morow also so furth c. If it be true that they tell you it wyll be styll true folowe the prouerbe Festina lente This hast spedeth best wheÌ„ al other hast maketh wast Beholde howe iolylye thys man preacheth to vs nowe in this place Ryght fayth must leane saythe he cleaue to the Worde of God That is well The scriptures must try and decide all contrauersyes touchynge true Religion That is well Trew Religion is that whiche instructeth with right fayth and worthy opinioÌ„ of God And that is well Ryghte fayth is that which doth beleue and credit that of God which the scriptures with one concent throughout do testify of him Wonderous well Finally he improueth such as doo depraue detort and wrest the scriptures into wronge sense all this is meruelously well spoken yea nor Paule neither Peter taughte better doctrine Sed fugite hinc pueri later anguis in herba Marke gentle Reader to what ende purpose all this geare goeth and then thou shalte well perceaue both Actu 8. ê™ illi noÌ„ est sors i sermone isto that he hath no parte in the tale told by him as Paule sayde to Symon Magus how that all this whyle also he laieth but whiles to deceaue the he setteth thy teeth an edge with a pleasunt bayte the rather to take thee with the hooke whiche yet thou seest not For is it not his purpose intent to perswade thee that Christ was but a creature a passible man and not God equall to his Father in his deuine nature Yes for soth and is not this cleane contrary to al scripture true Religion and ryght fayth Nothyng more contrary as it shal apeare afterwarde Yet now he wolde make thee beleue that he wyll decide thys matter by the sciptures accordyng to right fayth and true religion O plene omni dolo omni falacia sili diaboli inimice omnis iusticiae non desinis vias domini peruertere rectas Acto xiii O full of all subteltie and al deceatfulnesse Ictu 13 the chylde of the deuyll and ennemy of all righteousnesse ceasest thou not to ê‘uert the streight waies of the Lord Could Paule trow ye speke this senteÌ„ce then to
many other places Semblably dyuerse texes euery where in the Scriptures to be readen shewynge and declaring his glory power and diuinitie to be euerlasting do necessarylye inferre and proue God to be euerlastinge also As in the fyrst of Peter and. v. Chapiter Per. v. Qui vocauit nos in eternaÌ„ gloriaÌ„ suam i. Which haue called vs in to his euerlasting glorye Rom. i. And Paul in the first to the Romans as ye touched the place to fore syath eterna eius potentia diuinitas Euerlastynge is his power and dyuinitie God also is inuisible ye say and I say the same with you for as saith IohnÌ„ iiii Iho. iiii Deus spiritus est God is spirite then no corporall thinge no materyall substaunce is God And hauing no body he can not be seene but is inuysyble to all bodelye eye Where it is reade therefor that god spake to Moyses face to face Exodus xxxiii And other the lyke sentences in the Byble the absuroytie of the sence doth shewe that we may not vnderstand it simplelye and as it lyeth for God hath no face But we muste take it by comparyson as thereby tunderstande and gather that Moyses knewe God more euidentlye then other Lykewyse where IohnÌ„ saythe Videbimus eum sicuâ—i est We shall se him as he is it is to be taken and vnderstanded thus that we shall see and perceue him herafter more better and more lyuelye then we nowe do that is to wit not by faythe nor throughe the vele of obscure and darke similitudes nether in the glasse of thinges creat But then we shall beholde and see the creatures rather in God him selfe as the Angels do Againe God is lyuing and true I confesse he is lyuing and euer lyuing by reason he is eterne immortall he is true and euer true truth it selfe whose wyll is not chaungeable nor mutable Omnis homo mendax Man onely is vntrue whose minde euery houre for the most part doth ebb and flowe neuer constant Fynally God is incommutable I do nat denye For I haue sayde that God is no chaungelynge he is euer as he is as he was and as he wyll be Tho some nowe a dayes gyue hym a newe dysgised lyuerye euery day and frame his holy word and testameÌ„ as a shyp mans house to serue theyr wicked purposes to mayneteine their folye howe so euer they lyke or mislyke Yet God I say and his worde o th incommutable Iat 1. Apud queÌ„ non est transmutacio nec vicisitudinis obuÌ„bratio With whoÌ„e saith S. Iames is no variablenes nether is he changed vnto darknes Saint Austen in his boke De creatura ternâ—eth him bonum incommutabili And Dauid wytnesseth of him sayeÌ„g Psa ci Mutabis ea mutabuÌ„tur tu autem idem ipse es i. Thou shall change that thynges and they shal be chaunged but thou arte euer the selfe same And therfore S. Austen wryting vpon the Geneses Aug. sup Genes sayth thus Deus nec per loca nec per teÌ„pora mouetur creatuta vero per loca tempora That is God nor by places nor by tymes is moued but the Creature both by places tymes is moued To be moued by tymes is meaned to be altered and chaunged by affection but God nor by place nor by tym canne be immuted altered or chaunged Mala. 3. hym selfe saiynge by the Prophet Ego DEVS non mutor qui est incommutabilis solus of these properties agreable to the God head S. Austen in manye places reuerently maketh mencion but of many one or .ii. places to reherce shal be ynoughe in this place Deus solus inuisibilis solus imensus solus incircumscriptus Lâ— de essenâ—â—n di crinâ—â—acts solus immutabilis solus incorporeus c God is saythe he alone inuisyble alone vnmeasurably greate alone incircumscript alone immutable alone bodyles agayne Deus spiritus natura simplex Quest do ui et v â—terâ—e Vâ—sta 〈…〉 lux inaccescibilis inuisibilis infinitus perfectus millius egens eternus immortalis c That is to saye God as a spirite of nature simple a light ammarcessible iÌ„uisible infinite perfecte wanting nothing euerlasting immortall c. This far I haue labored to confirme youre woordes and assertion towchynge the proprytes belongen to God and haue not dysagreed from you herein gladly confessynge with you that god is inuisible euerlastinge lastyng liuyng and true immortal and incommutable And all these epitheâ—ous to agree as the deuine nature that none is true God vnlesse the same be iÌ„uisible euerlasting c. Now let vs see what ye inferre Arri. AND if Iesus Christ euen he wbiche was borne of Marye was God so shall he be a visible God comprehensible and mortall which is no counted God with me ê™ great Athanasius of Alexandrye c. Proct. THE tree named Tilia writeth Plinie hath a plesaunt ryne or barke and a leafe in tast delicate ynough but his fruit is suche that no beast vouchsafe ones to touch it so vnplesaunt and noughte it is I prophecyed afore good soth that after so fayre floure blossome good syr wherwith ye mustered so freshly and so tymely ye wolde at lengthe yelde the lyke frute as ye nowe performe altogether vnplesaunte and nought good for no ende but to put vs out of dout that the tree is worthie to be cutte doune and to be cast into the fyre as Christ byd Is this the fruit of the right fayth of true religioÌ„ which ye promised to folow Hath the holy scripturs taught you to conclude thus to whiche ye promised to leane and cleaue withoute wrestyng and detortyng the same to wrong sense Haue ye tryed oute of the sacred founten the streme wherof ye promysed so faythfully to ensue without troublyng and pudling the same or that there wer more Iesus Christes then one that ye come in with your EueÌ„ he which was c. Or that Iesus Christ borne of Mary was not God Ye haue doone your wyll but ye haue not performed your promyse To answere you shortly I deny the argument And say that Christ is God notwithwandynge he was here amongest vs visible and mortall c. Yet is he no visible God Neuerthelesse true God is he was and shal be euerlastingly inuisible incomprehensyble and immortall To him that is fleshly and carnal in his vnderstandyng veray harde it is to conceaue how this may stand Our senses can not comprehend the truthe in this matter Wee muste therfore cleaue to fayth only for triall herein which easely amounteth vs vp into this tower of vnderstandynge We must suspende reason for it worketh treason to all Godds Misteries it reasoneth not worth a fygg in all such poyntes We ought therfore I say in fayth and spirite to learne the knowledge of Iesus Christ not by reason wyt Otherwyse we shall be deceaued proue our selfes at length to be very archdoltes wheÌ„ we thinke vs to be most sure and
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
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
place Christ in the .x. of Iohn declareth to agree to the Prophetes Whyles he studieth to auoide the crime of blasphemye for that he callyng God father had signified hiÌ„ selfe to be the sonne of God And Paule in .i. to the CoriÌ„ viii And though ther be which are called goddes Whether in heaueÌ„ other in erth as there be gods many and lords many yet vnto me is there but one God whiche is the father of whom ar all thynges and we in him And sayth Paule There be to whom their bely is god but to many Idols according to that sayeng al the gods of Gentyles Idols And Paule in the ii to the Corin. iiii dothe call Satan the god of this Worlde To men it is applyed but syldome yet somtyme it is and then wee vnderstande it as a name of a meane power not of the euerlastyng power Exod. xxii Thou shalt not detract the gods Moyses be he a god to Pharao Agayn Paule to the Rom. ix calleth Christ God blessed for euer and in the Gospel of Iohn Ca. xx Thomas Didimus doth acknowledge him God throughe the feelyng of the wounde Many tymes that I remember I do not fynde that he is called by this name Proct NOW the mater thynke ye is without ê‘aduenture for what warantise haue we so good strong for the proufe of Christ Godhead ye thynke as that he now and then is called in the scriptures by the name of God which confuted as a weake reason to no effecte and purpose as therby to auouche him God equall to the Father what haue they then to say but Conuictus a. um Well bragged spr for sooth Yet haue ye mist the cushyn for all your hast as ye shal haue therof by and by profe to your reproufe In deed if one and the same fyne or ende were bothe of runnynge and of dysputacyon ye myghte well clappe handes for the game were yours by reason ye haue preueÌ„ted me iÌ„ telling your tale fyrst But Sophocles putteth me out of dought that it is not so for best said best haue sayth he be it fyrst or last Therefore tho ye haue ended youre tale and myne not yet begonne yet stakes maye be so parted hereafter that ye may leese the whole I saye as ye saye that there is one true God and one alone And I say as ye say not that this one and true god is .iii. in person and one in substaunce the first parte ye graunte the place recited oute of the Deut by you prouethe the same But the laste parte ye laboure to improue with all the wit ye haue God is one I say and so is he .iii. too one in nature .iii. in person The scriptures teachethe vs the same As in Mathewe Christ him selfe sayeth to his disciples Mat. 28. god and teach all nations baptisinge them in the name of the father the sonne and the holye gost here .iii. are named and lyke powre and honoure attrybute to all .iii. Agayne in Iohn Iohn 1. Cap. v. there be iii. which gyue testimonie in heuen the father the son and the holy ghost here .iii. are named and lyke power and honour attribute to all .iii. Agayne in IohnÌ„ there be iii. whiche giue testimony in heauen The father the son the holye ghost here are thre dystincte persons expressed also and that these .iii. are but one nature or essens S. IohnÌ„ is playne sayeng Hij tres vnum sunt That is these thre are but one essence or nature He sayth vnuÌ„ not vnus Wherfore the father the son Chryst and the holye Ghost thre distincte and not the same in person but one and the same in nature One nature or substaunce of all .iii. and all .iii. of one nature or substaunce The father God the son God the holye ghost God Yet one onely God and not iii. Gods but .iii. persons of one Godheade The father not one part but one person the son not one part but one person the holye gost not one parte but one person of deuine nature One only godheade is the same the father hathe holye and presentlye the same the sonne hath holye and presentlye the same the holye ghost hath holy and presently So thre be god yet one and the selfe same godhead thre are omnipotent yet one and the selfe same omnipotensye thre are wyse yet one and the selfe same sapyence Thre are mercyful yet one and the selfe same mercye c. This is the catholyke fayth tho it be not youres Nowe spr this God beynge one in nature and thre in person is the true God And accordynge to his omnipotensye he is God of all be they good or badde but accordinge to the proprieties of the scriptures he is called God onlye of suche as worshippe him loue and drede hym preferre him before al other thinges In whiche sence he is called God of Abraham God of Isaac God of Iacob and so Dauid cryeth Deus meus my God Shamfullye do they crye Deus meus whose God is theyr bellye whose God is mammon whose god is sensualytie or riotousnes shamefully do they call hym father which are of the father the deuyll who fathereth thereth all such as despyse theyrâ— neiboure shamefully do they call hym lorde which obey not his preceptes But most shamfullye dare they call him theyr God which do sequestrate them selues from Chryst his naturall son his equall in all omnypotensye all eternitie all myght all vertue For he is not the God of heretykes And who more heretykes then you whiche affyrme such blasphemy agaynst Iesus Chryst This is a serteine rule in IohnÌ„ IohnÌ„ v. Qui non honorat filiuÌ„ non honorat patreÌ„ .i. He whiche honoreth not the son honoreth not the father But rather fleeth from God the father runneth headling into al contempt and blasphemye Ye must therefore seeke an other God for this is none of yours ne wyll be as longe as ye continews in this foule heresye Howe be it he can not be Godles that hath so many Gods in store Ye may haue your choyse of a fayre company which ye haue repeted by name As the bely ydolles spreetes Satan proper gods all as ye haue clerkely declared Ye may appoynte vnto youre selfe one of them seuerall whiche ye list if ye be not alredy receiued wtal This hyeghe and most excelente nature of God tho it be not agreable or communicable to any thyng without this holy Triade yet is the terme or name God often tymes applyed and trasferred to other As ye haue inferred and I denye it not But what other aswell men as domme and dead materse are called vnder metaphor or tralacion gods therfore is not Iesus Chryst God but after the lyke maner as they are Gods yea syr to this end you haue taken paynes to gather these places togoether To aunswere you and your argument I say with the Prophete Dauid Non est similis tui domine c. That is none lyke to the
Lorde emongest them al. And therfore the scryptures as often they applye the vocable God to any other do euermore adde some manifest token whereby we may dyscerne and perceaue the dyfference betwyx the true God and them to whome the name attrybute fyguratiuelye As in the place by you alleaged where it is sayde Stetit deus in singagoga deorum .i. Ps lxxxi God stode in the synagoge of gods here the name is applyed to other But it folowethe in the texte tho it do not in your allegacion Et in medio eorum deos diuidicat That is and in the middes of theÌ„ he iudgeth the gods a playne reasoÌ„ that they were not true gods but gods onely in name and not in power and vertue because they are iudged for none can iudge the true God Euen so Idolles are called gods in Paul But it foloweth gentium of gentyles Lykewyse Satan is termed god But it foloweth huius seculi Agayne it is sayde to Moyses Ecce feci te deum pharani beholde I haue made the a god to Pharao by whome Gods purpose was to declare and open his deuine power and therefore the wyse men called magi confessed that the finger of Godde was in the myracles of Moyses But the one worde made maketh playne declaracyon that he was not a true God for it agreeth not to God to saye that he is made Neither doth the scripture say absolutelye I haue made the a God but it foloweth to Pharao Further to th ende we myght easely vnderstand the difference betwene the true God and other counterfeyte Gods the scriptures call hym God of vertues the Lorde of hostes Lorde omnipotent maker of heauen and yerthe God of Hebrues God of Abraham Isaac and Iacob the God of our fore fathers againe God of peace God of comforte God of reuenge Nowe good syr vewe and examine with your selfe wel this that I haue sayde touching the discrepauÌ„ce betwyxte the true God and youre other foren and straunge gods and then tel me who is a foole Then tel me whether ye canne yet dygest it in your stomacke that Iesus Chryst is true God or no which is so ofte called in the Scriptures euerlastynge omnipotent creatour of al thinges founten of all goodnes authour of peace Lorde of euerlasting lyfe c. Whiche are the propryetyes of the deuine nature onelye What and yf he were not named by this terme God at all throughe out the seryntures shulde we therfore dought of hiâ— Godhead of whome the serynture doth so absolutelye pronounce that he was in the begynnyng euerlastyng with the father that al thinges was made by him that he restâ—red the deade to lyfe he sanctifyeth he searcheth the thoughtes of mans herte he gyue the lyfe euerlastyng and so forth which are onely fyt and proper for that God whiche is the true God and Lorde of all Dothe not he hym selfe say Pater meus vâ— que modo oratur ego operor que ille facit et filius similiter facit that is to wit my father worketh hetherto and I worke whatsouer he doth that doth the son also Againe IohnÌ„ v. Sicut pater exuscitat mortuos et vnieat sic et filius quos vult vnicat that is As the father doth rayse vp the dead and quickeneth them euen so the quickeneth and relyueth whome he lyste What startinge hole haue ye in so manyfest sentences wherein it is so playnly declared that Chryst together with his father doth creat doth susteyne the creatures defende and saue the churche restore lyfe to the dead Whiche out of all dought are onely fytte proper and conuenient for the deuine and omnypotente nature Adde hereunto Iohn i. Ego vitam eternam do eis c. I gyue lyfe euerlastynge to them Ioh. xiiii Quicquid petieritis in nomine meo hoc faciam What so euer ye shall require in my name that same wyll I do Iohn xv Sine me nihil potestis facere Without me ye can do nothynge Mat. 18. Vbicunque sunt duo aut tres coÌ„gregati in nomine meo ibi sum in medio eorum Where so euer two or iii. are gathered together in my name there am I in the myddes of them Iohn xx Dat spiritum sanctum He giâ—ueth the holye GhosTe IohnÌ„ xx Priusquam Abraham natus est Ioh. viii ego sum Before Abraham was borne I am To gyue lyfe euerlastyngeâ— to do what so euer we require in his name to be euery where To gyue the holy ghost to be euerlastynge is it not for God alone impossible and beyonde the power of all creatures Were it not to cleere ye wolde petchaunce deny it For asmuche therfore the scryptures euery where do this witnes of Chryst ascribingeâ—â— hym suche doynges as are not for any creature to do but only for God thonlye creatoure and ruler of â—â— thinges were it not proufe suffycient that he is true God al if he were not termed by this name God at alâ— Yes doughtles for the name is to no purpose the deuyne power and vertue shining and appering in his doinges declare him God and not the name Your argument therfore ye syr is to yonge and a great dele to weake as therwith to proue that Chryst is not a true God because the Prophetes and other more vyle creatures are called goddes in the scriptures the name is to no effecte where the power is not thei I grauÌ„t were in name gods but not in power Iesus Chryst was not onely in name but in all power true God equall to his father as is declared And as the name makethe not that God whereunto it is applyed So is it veray madnes to contende and affyrme therefore Iesus Chryst not to be God bycause the Prophetes with other creatures be termed god in the scriptures and yet not gods therby As ye seeme to do Ye shuld haue compared their doynges and qualities together with Chrystes and so declare youre rable of gods to be as muche gods as Chryst is aswell in power as in name But ye were well assured that in so doynge ye shulde haue marde all the mater you go about and therfore ye pleied a wise pagent not one word so much to speak therof to dye for The prophetes I graunt were termed gods and they dyd many myracles But none so manye none with the lyke vertue none with the like authorite as Chryst dyd For Chryst neuer prayed neuer called vpon the helpe of the father at any tyme when he wolde do any myracles Who had so al his power of his father that he had the same equal with the father Demona dii gentium sayth Saynt Paul But marke what oddes is be twyxte them and Chryst Chryst beray God became man dyed for man with his deathe reconsyled man to God his father What haue your gods done syr or what do they that you make your comparison betwene them and Christ for soth thei delude the sely pore soules that they myght
No forsothe all if you wolde with your blynde and deceatfull allegacion of the place make the simple to beleue it The Iues abiected blasphemye vnto him because he beyng a mere man to their sight made him selfe God namynge God father so often and were redye to inuade him with stones as a blasphemour He auoyded the blasphemye not in denyenge that whiche he to fore had affyrmed But for thaâ—pesinge and taminge the Iues rage and fury in giuing them a softe and gentle answere And in the same his aunswere more myghtely declaring his Godhead natwithstaÌ„dinge then he dyd in the wordes before Therefore when they leyde blasphemye to his châ—rge for callynge God father he aunswered vnto them that it was no blasphemy for if sayde Chryst in the olde lawe such were called gods with out blasphemye to whome the worde of God was spoken Howe iustlye then maye I call my selfe â—â— Sonne of God which am the woâ— itselfe which am sanctrfied of God the father and am sente from God the father inito the worlde But â—â—â—tent your selfe weyghe and conâ—â—â— with your selfe well my workes and doinges that and if ye percaue â—â—â— that I do thynges aboue the myght of man and which are only for god to do then beleue not that I am the Sonne of God but it I doo then at leastwise credit my workes if ye wyll not credit me and beleue assuredly that the father is in me and I in him Thus Christ tempered his answere auoidyng the blasphemye and appeasyng his aduersaryes furious madnesse and yet not denieng that he was the true Sonne of god and true god but rather with much modesty vindicatyng and challengyng the same vnto him whiche to dissemble he thought not coÌ„uenient because in deede he wolde not be vnknowen vnto vs what he was Nowe if ye aske me wherfore he answered not simplely and directly without all other circuÌ„staunce that he was god in deede it was because the Iues were in great fury rage and sought occasioÌ„ to sley him And the tyme not yet come when he purposed to suffer the extremitie for the safegarde of mankynde Therfore he dyd not only stay and let them by his deuine power from hurlyng any one stone at him although they had taken vp some in their handes for the same purpose but also to the ende their hoat fearsenesse and crueltie aswaged and mittigated they shuld in their quietnesse vnderstand that which they coulde not abyde in their rage it seemed best to his high prudence rather by suche gentle and moderate drift of wordes to insynuate the same vnto them then shortly to answere them yea it is true I am God Whiche shulde haue encreased their furye and lesse perswâ—ded them Nowe good syr forasmuche it is thus manifest playne in that place of S. Iohn necessarelye prouynge Christ deuinitie and in the selfe same Chapt. also dyuers other sentences inuincible and ineuitable tendynge to the same effect are to be seene and reade as that Iohn x. Sicut nouit me pater ita ego noui patrem As the Father knoweth me euen so knowe I the Father Potestatem habeo pouendi animam c. I haue power to putte my soule from me I haue power to take it agayne Vitam aeternam do eis I gyue lyfe euerlastynge to them Pater ego vnuÌ„ sumus The father and I be one Which places can not be auoyded forasmuche I say aswell that selfe place whiche ye inferre for your purpose is so vehement agaynst you and so many other of the like importaunce within the same Chapter so nyghe couched togyther and so plainly set forth in your waye that ye coulde not but stomble on some of them or ye came to your standyng where ye wrought your pleasure Mercyfull Lorde howe great and odious is your iniquitie that haue not chosen to cleue and leane to so maifest a truthe in so many places expressed rather thaÌ„ thus blasphemously and wylfullye not only refuse and sporne agaynste it but also wretchedly most shamfully wrest and wryng the pure scriptures for maynteynyng and vpholding your lewde and abhomynable heresye But ye wyl say perchaunce ye sawe them not and I beleue it For as the Prophet sayeth many haue eyes and see not many haue eares and heare not Sapi. ii c. Excaecauit enim maliclaeos For iniquitie hath blynded them vt non videat oculis nec corde intelligant That they see not with eyes sayeth Esay nor vnderstande with hearte I haue readen of Polemon the Sophist that what tyme his fyngers and toes waxt corny or harde he warned the Phisicions to digge incide or cutte Polemons quaryes of stones saying Commedendum est manus non habeo ambulandum est pedes non habeo dolendum est manus habeo pedes That is to wyt I neede to eat I haue no handes I neede to walke I haue no feete I must suffre ache and payne and I haue bothe handes and feete therto Wherin are ye like to this PolemoÌ„ Verely in that that ye haue nor haÌ„d nor foote in some kynde of busynes and in some thyng agayne ye haue bothe hande and foote with al other your ioyntê nimble redy ynough but the condicion farre vnlyke betwene you because he fayne wolde and coulde not and you well canne but wyll not It was all agaynste his wyll to his great griefe that he had not his handes and feete as well to feede and walke withall as he had them readye to hys restlesse payne But contrary wyse it standeth all with your wyll and it is to your full contentacion and pleasure that when you shulde see the truthe youre eyes be blemysshed when ye shulde heare the truthe your eares be stopte when ye shulde speake the truthe your toungue be blystered when ye shuld write the truthe eche of your fingers against other iustle as hansomly as a bere picketh muscles and when ye shulde walke in the truthe your feete be then quarry stonye that ye can not But contrary to blemysh the truthe ye haue youre eares open to heare to blaspheme the truthe ye haue your tong souÌ„de quicke to speake to contend agaynste the truthe ye haue youre fingers nimble speedy letter shyft penne to write To walke in wickednesse in spite of the truthe ye haue youre feete swyfte to trudge a pace whyther the pathe of iniquitie can leade you it foloweth in your epist Arri. WHERE as he is notable by other dyuers names Whiche for the most part al if they haue great coÌ„mendacioÌ„ in maÌ„ they ar not admitted to the deuine nature as humilitie obedience gentlenes paciency muche lesse these Sheepe Lyon Worme Hoste Synne cursyng and other lyke Proct ARISTOTILES Stagerites oftentymes vpbrayded the Athenians for because whereas they had inuented Corne and Lawes as it thinges veray necessary to be had in a Comen weale they onlye dyd vse th one and not thother dyd enioy the corne and reiected the lawes How
withoute the companynge together of manne and womanne in the Acte of generacyon And therefore he saythe thus Sicut vermis calefaciente sole de puro limo formatur Aug de erposâ—ciove simboli ser i. sic spiritu sancto illustrante et sanctificante cor virginis nulla sementiua carnis origine operante concepta est vnde se vtrini Christus comparans per psalmistam ait ego sâ—m vermis non homo i. Non coÌ„ceptus more humano Which is as muche to saye As the worme is engendred of the pure and onely slyme or mudde beynge made hote with the warmesume euen so the holye ghost illustratynge and halowynge the herte of the vyrgyn she was conceyued with chylde without any humane acte of engendrynge wrought therein In conlideration whereof Chryste comparynge hym selfe to a worme sayth by Dauid I am a worme and not man that is I am not conceaned after the maner and fashyon of man Thus farre Saynt Austen Further he is called I graunte peccatum .i. synne but accordynge to his humanite in which he became the sacryfyce for synne to our inestimable comforte He was not in deed synne as the letter soundeth neither had he any syn in hym at any tyme. The peyne for synne onelye was in him which he admitted to him selfe to th ende he wolde put awaye and dyscharge from vs his people both as well the synne as the peyne dewe for the same In the lawe sayth S. Austen synne is taken for the sacryfyce for syn suche a syn was Chryst and none other In which sence S. Paul sayth 2. Cor. v. Eum qui non nouit peccatum pro nobis peccatuÌ„ secit That is he hath made him to be synne for vs which knewe no syn And therefore in the eyght to the Romans it is sayde of him Roma 8. Misit Deus filium suum in similitudinem car nis paccati That is God sent his son in the symylitude of synfull flesshe and not in fynfull fleshe Where as ye saye therfore that Chryst is called synne ye must vnderstand that worde syn to sygnyfye the sacrifyce for synne which he being veray true God and man vouchesaued to be to th ende he that was our creatour in his Godhead myght be also oure redemer in his manhead And we therby shulde be made that ryghtwysnes whiche before the father is allowed And this was nothynge preiudycyall to his deuinitie Fynallye of these names and the lyke aswell whiche ye haue pycked together as all the rest applyed to Iesus Chryst in the Scrypture ye ought reuerentelye to thynke that they are attributed vnto hiÌ„ in some consideracion touchinge his humanitie or els as Dionise Areopagita doth councel accordyng to some deuine anagoge that is an hyghe and subtyl vnderstandyng Nowe forth Arri. HE is called nowe and then the Image of God for that I suppose his lyfe is as ye wolde saye the glasse of the deuyne wyl to warde vs. Proct YEA and for that he is of the same essence and substaunce that the father is of And therfore he is also called splendor gloriae And Character substancie patris And in thapostolyke Crede Lumen de lumine Deum de deo That is light of lyght God of God And Chryst onlye is the ymage of God Other are secundum imaginem dei That is accordyng to the Image of God The father saythe vnto the son make we man and addeth secudnnm imagineÌ„ nostram That is accordynm to our Image By which wordes it is euident sayth saynt Austen that the father and the son are but one Image Arri. HE is called the worde also verelye because he was nerest vnto the father And as ye wolde saye the orgen or instrument of the deuine voyce For the worde is made fleshe what els dothe it signifye then that the felshe receyued the worde And that God the father dyd greeffe into Chryst as ye wolde saye by inplantacioÌ„ that heueÌ„ly doctrine which shuld concile vs vnto him and in maner coÌ„uerted the same into his nature That he shuld not say ne thinke any thyng but the worde of the Lorde not that the fleshe was conuerted into the deuine nature or admitted into societie and feloship with the same As it seemeth veray absurde at the fyrst blushe And that it is not true the style folowynge declareth plainely And he dwelleth emongest vs. c ful of grace Grace power is of God The fulnesse whereof doth make men desposed to the loue of God and the obseruacion of the lawe not Gods Proct. SYnguler as ye are so is youre iudgement vpon the scryptures singuler But I appeale to the wyse reader whether such singularity proceede not of a single wyt and thyne brayne As many as euer wrote vppon Iohn as dyuers holy and well lerned fathers haue donne Do expounde that plae of him the worde is made fleshe after this sorte That the worde the seconde person of the Godhead Iesus Christ came downe and was made fleshe that is to wit receaued the nature of man wholye and perfectly both body and soule vnitynge the same to the person of his Godhead And nowe syr contrarye to all theyr iudgementes and most of all contrary to saynte Iohn his minde who of purpose wrote his Gospell only to dysclose and declare Chryst his deutâ—itie ye haue shaped a straunge exposicion vpon that texte Bul howe fyt and meete what dâ—â—â—e perceaueth not The worde is made â—â—she that is to weete ye saye the flesâ—hâ—e receyued the worde and not the worde receyued fleshe which any reasonable man wolde certenly gather of that place And not that the fleshe receyued the worde For S. Iohn saythe not Caro verbum facta est The flesshe is made the worde But his phrase is Verbum caro factum est The worde is made flesshe whereof no man can iustlye gather that the flesshe receyued the worde but rather and as the truthe is the worde receyued fleshe for the worde was made fleshe sayth saynte Iohn meanyng by the worde made that the worde Iesus Chryst receyued and tooke vnto hym flesshe and by the worde fleshe he vnderstandeth the hole and perfecte nature of man bothe bodye and soule to th ende as I haue saide often that where as he was but the son of god and true God Nowe by the recepte of this nature he myght be knowen vnto vs the sonne of man and true man also He is therefore called the word not for that he was the origen or instrumente onelye of the deuyne voyce as ye saye he was But for thta he was in verytye the deuyne voyce it selfe and the true worde it self And this deuine voyce and true worde Chryst was made verelye fleshe That is to saye receaued of Marye the veray fleshe of man and became true maÌ„ as before true God So that nowe in one person he was perfecte God and perfecte man Yet his deuine nature not coÌ„uerted into the nature of maÌ„ or in any coÌ„sideracion admytted into