Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	good_a	jesus_n	lord_n	7,172	5	3.5622	3	false

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

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 soÌ„ne 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 redeÌ„ption 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 childreÌ„ 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 aduancemeÌ„t 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 senteÌ„ce he giueth vs to vndrestaÌ„de 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 maÌ„ 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 caÌ„st 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 thaÌ„ he shuld be lesse then mannes speech whereby he might be compassed But what so euer shal be thought of him shal be lesse thaÌ„ he what soev shal be spokeÌ„ of hiÌ„ shal be lesse thaÌ„ that that is aboute him For if thou shalt calle hiÌ„ light thou shalt name a creature of his not expresse hiÌ„ If thou shalt calle hiÌ„ 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 vndrestaÌ„dinge sainge that one waie we maie coÌ„prehende in minde what God is if we shal thiÌ„cke him to be that that caÌ„ not coÌ„me in to maÌ„nes uÌ„drestaÌ„dinge or thought what maner a thinge and how great it is For as our eye sight is dulled in be holdinge the soume nether caÌ„ abide the glisteringe brightnes of the sunne beames so our minde suffreth the like thiÌ„ge 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 hiÌ„ that is higher than al highnes deper thaÌ„ al depenes lighter thaÌ„ al light brighter than al brightnes stronger than al strenght fairer than al fairenes truer than al truth greater than al greatnes richer thaÌ„ 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 hiÌ„ 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 maÌ„ caÌ„ approche vnto Goddes soÌ„ne oÌ„ly knoweth the father he oÌ„ly giueth al the knowlege of the father that euer anie maÌ„ had or shal haue For he only is of the fathers priuie couÌ„sel he only is admitted in to his bosome GOD The greke word theos which S. Iohan vseth is made of thee in to ruÌ„ne as Plato teacheth bicause the rude old meÌ„ seinge the ouer bodies so fast to moue thought that God ranne in theÌ„ therefore called god a ruÌ„ner We maie thincke that he is called a ruÌ„ner bicause he is spedely preseÌ„t to helpe in al nede Other deriue the word out of deos feare bicause he is most to be feared reuereÌ„ced The latines cal God deuÌ„ as it semeth of the greke word theos or deos or as some thiÌ„cke a daÌ„do of giuiÌ„ge or quod nihil illi desit bicause he waÌ„teth nothinge But though the names that the heatheÌ„ vsed whereby to signifie the supreme aeternal miÌ„de be verie good takeÌ„ out of some proprietes effectes that thei vndrestode in god yet it shal be most fruteful coÌ„fortable for vs to know what name the godlie haue vsed goddes spirite hath vttered in the holie scripture Now the most excelleÌ„t name of god expressed by godes spirites is Iehoua which the grekes cal tetragraÌ„matoÌ„ bicause it coÌ„sisteth of .4 spirital lettres The hebrues haue it in such reuereÌ„ce that thei thiÌ„ke it is not to be vttered with meÌ„nes lippes therefore in stede therof thei euer read adonai And to this daie if thei heare a christiaÌ„ pronouÌ„ce it thei ar astonied seare left the skie shal fal

In his daies Iehuda shal be saued and Israel shal dwel safely this is his name which thei shal cal him Iehoua our righteousnes And this confirmeth the prophete Hosea where god speaketh thus But I will haue pitie on the house of Iuda and wil saue theÌ„ in Iehoua their God In the new testameÌ„t this matter is taught most clearely For these be S. Paules wordes in the .9 to the Ro. whose be the fathers and of whom is Christ after the flesch who is ouer al god blessed for euer And in the .2 to the Philip Let the same minde be in you which was also in Christ Iesu who beinge in the forme of god thought it not robberie to be equal with god and yet emptied him selfe takinge the forme of a seruant c. Thus S Paule teacheth that he is not god by vsurpation but by nature and that he was and euer is shal be in the forme and state of god verie god as whan he saieth that he toke the forme of a seruant he meaneth that he entred in to the state of a seruant and became a verie seruant Some wrangliÌ„ge spirites wrest this place verie boldly vngodly For thei saie that S. Paule reacheth no more but that the lorde Iesus was humble and contente with his state and aspired not farther ne went aboute to climme vp vniustly to an aequalitee with god But if that were the meaninge whan S. Paule saieth that beinge in the forme of God he thought not to make himselfe equal to god by robberie he shuld signifie that beinge in that state that he was in he might haue so doÌ„ haue preuailed Or els what great matter had it beÌ„ that he abstained froÌ„ that which oÌ„ce to haue goÌ„ aboute or to haue thought vpon had ben more than mere madnes Wherefore it is euideÌ„t that this theire deuise is the verie rauinge of sicke braines beside that they shamelesly wringe these wordes out of their natural sense he thought it no robberie to be aequal with God make them signifie whether thei wil or no he meÌ„t no robberie or he weÌ„t aboute no robberie thinkinge to make him selfe aequal to god in such a sense as thei neuer knew before nether wil abide oÌ„les they be haled cleane out of iointe S. Paules meaninge is this that the lorde Iesus beiÌ„ge verie god yet couered his glorious maiestie with the shape state of a seruaÌ„t huÌ„bled him selfe vnto the death of the crosse to do vs good which exeÌ„ple he setteth before vs to folow not to be ashamed to abase our selues to the welth of other For we caÌ„ neuer cast douÌ„ne our selues so much as he did if we coÌ„sidre his glorie diuine estate what a thiÌ„ge it is for him that is verie god to becoÌ„me not only a maÌ„ but also a seruaÌ„t and not that only but more ouer to be appointed to a most vile shameful death Now the higher he was the more liuelier his exeÌ„ple is to moue vs to make vs ashamed of our disdainfulnes And therefore S. Paule speaketh of his godhead which he had hath naturally that we maie know that his huÌ„blinge camme not by force but of his awne good wil. Where I haue turned this worde alla which signifieth but in to these wordes yet I haue marcked that S. Paule so vseth the word alla in manie places One shal suffice for this time in the .6 to the Cor. he speaketh thus For though you haue innumerable leaders in christ alla but not manie fathers that is to saie yet not manie fathers To returne to our purpose S. Paule in the .14 to the Ro. applieth this senteÌ„ce of Esaie Euerie knee shal bow vnto me c. to the lorde Iesus with these wordes we must al be preseÌ„ted before the iudgemeÌ„t seate of Christ For it is writteÌ„ as truly as I liue saieth the lorde euerie knee shal bow vnto me c. But it is euideÌ„t that those wordes ar spoken of Iehoua in the prophete so must the lorde Iesus be Iehoua For thes be the wordes of that prophetie in the 45. cha Am not I Iehoua there is no god besides me a iust God one that saueth there is none besides me Loke vnto me and be saued al ye endes of the erth for I am god and there is no more I haue sworne by my selfe the word is gon out of my mouth in righteousnes that euerie knee shal bow doune vnto me c. Againe S. Paule in the ninth to the Ro. teacheth that the lord Iesus is the stomblinge blocke and the stone where at the lues shulde fal which thinge the prophete Esaie speaketh of Iehouah For thus he writeth you shal sanctifie Iehoua the lorde of hostes And he shal be a sanctuarie and a stone to stomble at a rocke to sal at to bothe the houses of Israel a snare and a trappe to the in dweller of Ierusalem And manie shal stomble in them or amonge theÌ„ shall sal and be brused snared and takeÌ„ Now coÌ„pare Esaie and Paule together and you shal see that the lorde Iesus is Iehoua as S. Paule colde vndrestande the scriptures who was sure that he had goddes spirite The Angel also in S. Luke saieth that Iohan Baptiste shuld turne manie of the childreÌ„ of Israel to the lorde their god and that he shulde goe before him in the spirite power of Elias But the lord Iesus him selfe teacheth that Iohans office was to goe before his face alleginge the texte of the prophete Malaki after this sorte in the .11 of Matheu beholde I sende myne Angel before thy face which shal prepare thy waie before the. So must the lorde Iesus be the Lorde god of the Israelites But this matter is no where taught with greater clearnes light grace thaÌ„ in this gospel of S. Io. For in the first parte of his first cha speakiÌ„ge of the true Messias namely of the lord Iesus our vndoubted saueor that our faith might safely rest in him and that we might know it to be coÌ„sonant to the truth of goddes word that we make not flesh our arme whaÌ„ we putte our trust in hiÌ„ he saieth that he was euer goddes worde vtue wisedoÌ„ that he was with god that he was verie god that al thinges were made bi hiÌ„ c. here indede our wittes ar dafeld amased here arise manie thoughtes For here two be spokeÌ„ of god I saie goddes worde the worde is said to be god to be with god It semeth thaÌ„ to maÌ„nes hastie reasoÌ„ that there be two goddes But the truth is that there is but one god Wherefore some haue beÌ„ so boide or rather so mad as to denie the godhead of the lorde Iesus to bringe him in to the ordre of creatures to faine him a made God lest there shuld be two natural goddes For they caÌ„ abide no more of god thaÌ„ they caÌ„

be made It is playne than that he was neuer made And if he wer neuer made but did make all thynges than is he certaynlye God But let the Arrians goe a whyle and lette vs consider another thinge in these wordes If al thinges were made by hym than all thinges are in hys power Wherof than shoulde we be afraide while we maiÌ„taine his cause and labor to serue hiÌ„ For no tiranne no creature in the world can hurte vs nor once moue agaynst vs otherwyse than pleaseth hym For they are all his he made theÌ„ and therfore they are al vnder hys power Let vs than cast awaye al feare and be of good courage rage the worlde neuer so muche For all thynges muste stoupe to hym and fall downe flatte before hym that made them who hath loued vs and made vs hys brethren and bought vs to be gods peculiar people wyth the price of his most holy blood To hym therfore geue all honor glory and prayse Amen â§ The thirde readynge SAinct Iohn as it were with Aegels winges mounting farre aboue the earth and farre aboue the heaueÌ„s to admitted into the most secrete closette of the diuine maiestie seÌ„deth forth from thence such lightninges and thonderinges as beate downe confounde consume and vtterly wast away all the forces imaginations and deuises of maÌ„s carnal witte and yet lighteÌ„ make cleare and comfort the vnderstandynge of the Godly being reformed by Gods sprite For first he soundeth from heaueÌ„ that God hath a worde signifyinge the diuine nature of the lord Iesus And here forthwith Arrius setteth vp his hornes and because he cannot frame his witte according to the worde he goeth about to frame the worde according to his witte as the men of Lesbos had squires rules of leade and whan they coulde not make their hard stones agree to their squiers they woulde stretche oute their squiers and make them agree to the stones I graunt saieth Arrius that God hath a worde that is of moste excellente nature but this worde God made and there was a time whan the worde was not AgaiÌ„st this deuise of mans peuishe head S. Iohn thondreth and lightneth declaring that the worde was in the beginning Now of a beginning ther is no beginning for that were not a beginning indede that had a beginning But lest any shold say that a beginninge soÌ„etimes signifieth order and not excluding of time as whaÌ„ Moses saith in the beginning God made heauen and earth c. there lieth another thonderbolte in the worde was for thereby is signified that the worde had his being in the beginning and was neuer made Sabellius than and the patripassians steppe foorth and they sai that the word was in the beginning in dede and had euer his being For there is no maner of difference or distinction betwene God the father and the worde But. S. Iohn coÌ„sumeth these heretikes with the lightniÌ„g of this sentence and the worde was with God Paulus Samosatenus thinketh to perce the heauens and is lifted vp aboue the cloudes with the winges of pride saieth that the worde signifieth goddes purpose only to doe thinges without ani subsistiÌ„g abidiÌ„g nature But. S Iohn with this shotte driueth him down vnto hel whan he saieth the worde was god For a bare purpose hauing no substance caÌ„not be god ne said to be god ThaÌ„ our most diuine euangelist that al the world may lerne the diuinite of the word by his works saith that al things wer made by the word Here the ArriaÌ„s swete vexe torment theÌ„ selues wrigling in and out and at the last they breake forth into open blasphemye and saye that God made the worlde by the worde as by an instrument But. S. Iohn vttering the same senteÌ„ce againe with other wordes namely with these and without it was made nothing stoppeth their breath For if God made the worlde by an instrument and wythout the worde nothing was made than the instrument was not made without it if the instrument wer any thing And so he was not made without himselfe But he could not helpe to make himselfe before he was And he that is already hath no nede to be made But S. Iohn leaueth them not so but still hurleth fierie flashes against their faces For with greate grace and power he saieth in it was lyfe From whom procedeth life but froÌ„ the true God onely of whom it is notablye and siÌ„gularly saied with the is the veine of life And againe in him we liue moue and haue our beeing We may than well make these reasoÌ„s if Gods sonne being naturallye life geueth life to all thinges by participacyon of him selfe he is another thaÌ„ the thiÌ„ges that liue by his presence And he that is another thing naturally than a creature how is not he God Againe if the sonne be a creature how quickneth he al thiÌ„gs and how doeth S. Paule assigne that to God as properly peculiarly pertainiÌ„g vnto him whan he saieth to Timothe I charge the in the sight of God who quikneth all thinges If the soÌ„ne be a creature and geueth life to all thinges then a creature geueth life to it selfe And so there shall no principall and peculiar thing be in God aboue a creature A creature also shall haue no nede of God for life sith it geueth it selfe life But a creature euer hath nede of the creator so the sonne is not a creature sith he is life by himselfe Nothing is partaker of it selfe all thiÌ„ges be partakers of the sonne as of their life so is the sonne no creature Now let vs returne to our texte In it was life saieth S. Ihon. For not onely all thinges were made by Goddes woorde of nothing but also all thinges are preserued in their state by Goddes woorde that thei turne not to nothinge againe For vndoubtedly al thinges shuld decaie turne againe to their first nothinge if goddes sonne did not inspire in to theÌ„ life vigor force of coÌ„tinuance And this parte of goddes worcke where by al thinges coÌ„tinue in their state is no lesse to be woÌ„dred at than the makinge of thinges For where as al thinges made hauinge a beginniÌ„ge teÌ„de to an ende by arte conninge he hath giueÌ„ theÌ„ a certaine immortalitee perpetual continuaÌ„ce For he hath putte in to thinges such life vigor force of engeÌ„dringe that by successioÌ„ thinges that seme to be of a verie shorte coÌ„tinuaÌ„ce haue coÌ„tinued manie thousande yeres and shal coÌ„tinue to the ende that he hath appointed In the contemplation of this power of goddes sonne it is more coÌ„uenient and more profitable for vs to tarie longe to be fixed than in the conteÌ„plation of his diuine substance essence beinge which thorough the excedinge brightnes of it daseleth our weake eyes is indede vnto our measured wittes incoÌ„preheÌ„sible and therefore rather to be huÌ„bly worshipped thaÌ„ curiously sought out And the life was the light of meÌ„ This senteÌ„ce is soÌ„drie wife expouÌ„ned For some

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

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

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

or the erth swallow theÌ„ vp WhereiÌ„ though there be ov great superstitioÌ„ yet it appeareth iÌ„ how woÌ„dreful reuereÌ„ce thei haue this name Thei calle it sheÌ„ haÌ„phorash nomeÌ„ apposituÌ„ bicause it expouneth declareth the nature of god asmuch as maie be coÌ„preheÌ„ded by maÌ„ And if a maÌ„ did know it perfectly the Cabalistes saie that he might worcke miracles It coÌ„meth of haua which signifieth to be For god is of himselfe not of another he giueth beiÌ„ge to al thiÌ„ges that be The grekes haue a meruailous apte word to expresse this which I thiÌ„ke none other touÌ„ge with like elegaÌ„tie caÌ„ attaine uÌ„to autousios as you wold saie a selfe beer And that god is of hiÌ„selfe the autor of al beinge and wil so be knoweÌ„ he hiÌ„self teacheth vs in the boke of Exodus For whan Moses spake thus vnto him Lo I shal comme to the childreÌ„ of Israel saie vnto theÌ„ the God of your fathers hath senth me vnto you if thei shal saie aske what is his name what shal I saie God aunswered aeheieh asher aeheieh I wil be that wil be or I am that am For the hebrues vse the time to coÌ„me in stede of the present time Which wordes GerundeÌ„sis an hebrue thus expouneth God is that essence that hath not passed awaie ne shal passe awaie which neuer beganne neuer shal ende but passeth al maner of time who only caÌ„ saie I am For he is the fouÌ„taine headspringe of al beinge life of whom al thinges haue this that thei be This name Iehoua was knoweÌ„ eueÌ„ to the heathen Italians for thei called their high and principal God loueÌ„ And Pytagoras semeth to haue vndrestand the mysterie of the name For of him the heatheÌ„ writte that his most soleÌ„ne holie inuiolable othe was ne ton tetractyn by the quaternioÌ„ For he meÌ„t this holie reuereÌ„d name which bicause it consisteth of foure lettres is called tetragraÌ„matoÌ„ as you wold saie foure lettred And that he meÌ„t this name it appeareth by this also that he vsed the worde tetractys in the masculine gendre where after the grammatical rules of the greke tounge he shuld haue vsed it in the feminine if he had meÌ„t nothinge but the nombre If you desire to know how this secrete name caÌ„me amoÌ„ge the heathen I thincke surely that Noes sonne Iapheth who was the father of those heathen that we speake of taught his childreÌ„ true religion that thei from hand to hand deliuered the some to their posteritee the heatheÌ„ which though thei daily corrupted more and more the religion that thei receaued froÌ„ their fathers yet thei retained some remnauÌ„tes amoÌ„ge other thinges this reuereÌ„d name as cheifely coÌ„meÌ„ded vnto theÌ„ Other thinke that Abrahams name after the noble and famous victorie that God gaue him ouer the 5. kinges was celebrated renoumed thorough out al the world in so much that the heathen sent embassadors to him eueÌ„ out of Italie entred in to a ligue with him whoÌ„ he taught true religioÌ„ this most holie name As for Pothagoras I beleue he lerned of the auÌ„ciaÌ„t hebrues in Iurie the misterie significatioÌ„ of this name For Plinie writeth that the old Philosophers were great trauailers iÌ„ the east partes for lerniÌ„ge it were easie to shew that the cheifest parte of Platoes diuine lerninge which the heatheÌ„ haue in so great admiratioÌ„ is draweÌ„ out of the fouÌ„taines of the hebrues That Hesiodus Ouide write of the creatioÌ„ of the world is stoleÌ„ most plaiÌ„ly out of the first cha of gensis Thei stole also the histories of the holie scripture put theÌ„ forth in their writinges alteringe certaine thiÌ„ges chauÌ„ginge the names that their theft might not be espied For hauiÌ„ge red the historie of Ionas thei mused on their matters sette forth in pleasaÌ„t soÌ„ges dities that Arion wast cast in to the sea that a dolphiÌ„ which had heard his melodie before whaÌ„ he was in the shippe came receaued hiÌ„ on his backe caried hiÌ„ to laÌ„de And after this sorte thei vsurped manie other thiÌ„ges haÌ„dled as thei thought good addiÌ„ge diminishinge alteriÌ„ge chauÌ„giÌ„ge at their pleasure But I leaue theÌ„ and wil returne to my purpose shew you more of goddes names rehersed by goddes spirite in the scripture which though thei be hebrue yet I thinke good that al englishe meÌ„ shuld know theÌ„ their significatioÌ„s aswel as anie other eÌ„glish wordes For there is great pith great importaÌ„ce liuelines in theÌ„ And it is a shame that ether we shuld be so nice as to disdaine or so slowthful as to refuse the labor to lerne halfe a douseÌ„ wordes beiÌ„ge as it were great with childe with so manie coÌ„modities coÌ„fortes The scripture hath another name of God like to Iehoua in signification to wit Iiah For it is deriued froÌ„ haiah which also signifieth to be This name is not al together strauÌ„ge vnto vs. For we haue al heard halleluia souÌ„de in teÌ„ples Dauid vseth it notably in the 68. psal AduaÌ„ce him that rideth vpoÌ„ the heaueÌ„s beiah she mo in his name iah VpoÌ„ the which place the hebrues teache that by the name iah godeds power is signified whereby he made gaue beiÌ„ge to al thinges God is also called adonai For he is lorde of al thinges visible and inuisible Al thinges ar subiecte to him serue him His power is mere vnmixte No maÌ„ putteth in fote with him he ruleth gouerneth alone far and wide thorough out al the erth heaueÌ„ to Againe God is called el of streÌ„ght for he caÌ„ do what he wil. And he hath another name like vnto el to wit Elohim which signifieth his presence For he leaueth not his creatures seruaÌ„tes destitute but is present with theÌ„ nigh at hand to helpe succurre preserue maiÌ„teine theÌ„ Here ye shal note that the scripture speakinge of the true God euer vseth this worde in the plural noÌ„bre yet ioineth the same with verbes of the singular noÌ„bre whereby lerned meÌ„ thinke pluralitee of persons vnitee of substaÌ„ce to be noted in the godhead Now you haue 5. names of God Iehouah iah el elohim adonai whereof Asaph vseth three together in the beginninge of the 50. psal El Elohim Iehoua hath spokeÌ„ There remaineth now another name of God Shadai For God speakinge to AbrahaÌ„ in the .17 of genesis where he maketh his couenauÌ„t with him saieth I am El Shadai which some Iues teach to signifie most stroÌ„ge some necessarie Rabbi Moses saieth that it is compouÌ„d of Sha who and dai sufficieÌ„t as you wold saie God who is sufficieÌ„t bicause he waÌ„teth no thinge nedeth no thinge but hath al in him selfe and giueth to other al that thei nede These two wordes Iehoua Shadai ar notably meÌ„tioned together in the 6. of exod where God speaketh thus to Moses I am Iehoua I appeared to AbrahaÌ„ to Isaac to Iacob in

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