Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	word_n	work_n	zeal_n	107	3	7.3014	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14436	The waie home to Christ and truth leadinge from Antichrist and errour, made and set furth in the Latine tongue, by that famous and great clearke Vincent, French man borne, aboue .xi. hundred yeres paste, for the comforte of all true Christian men, against the most pernitious and detestable crafte of heretikes, which in his tyme by all subtell wayes, deuised to obscure and deface the doctrine and religion of the vniuersall churche. And now the same worke is englished, and by the Quenes highnes authorised to be sette furthe for the reliefe fo diuers Englishe menne, which yet stande in doubte, whether they may goe to heauen in the peace and vnitie of Christes vniuersall churche, or to hell in the dissention and confusion of heretikes; Pro catholicae fidei antiquitate libellus. English	Vincent, of Lérins, Saint, d. ca. 450.; Proctor, John, 1521?-1584.	1554 (1554)	STC 24754; ESTC S104650	58,039	228

¶ The waie home to Christ and truth leadinge from Antichrist and errour made and set furth in the Latine tongue by that famous and great clearke Vincent Frenche man borne aboue .xi. hundred yeres paste for the comforte of all true Christian men against the most pernitious and detestable crafte of heretikes whiche in his tyme by all subtell wayes deuised to obscure and deface the doctrine and religion of the vniuersall churche And now the same worke is englished and by the Ouenes highnes authorised to be sette furthe for the reliefe of diuers Englishe menne whiche yet stande in doubte whether they maye goe to heauen in the peace and vnitte of Christes vniuersal churche or to hell in the dissention and confusion of heretikes AR 1693 W. Bect. 1856 ¶ To the most excellent and moste vertuous ladye and our moste gracious soueraigne Marie by the grace of God Quene of Englande Fraunce Naples Hierusalem and Irelande Defendour of the faith princesse of Spaigne Sicilie Archeduchesse of Austria Duchesse of Millaine Burgundie and Braband Loūtesse of Haspurge Flaunders Tyrole Your Maiesties moste faithfull louinge and obedient subiecte Iohn Proctor wissheth all grace longe peace quiet raygue from God the father the sonne and the holy Ghost WE haue with our gret harmes longe tried nothing to be more perilous thē wicked follye armed with princely authoritee Blessed be the heauenly God moost gracious Mary we nowe sauour what inestimable good thinge is godly wisedome coupled with power imperiall The first nedeth not proffe for all haue felt and none can denay I hother is nowe in vre that wordes were vaine to declare where deedes are present plentuouslye to shewe What glorie hereof riseth vnto youre maiestie I neither can expresse as I would nor yet wil as I may hauing experience of your graces nature delighted to do the beest in all and least of al to heare of it againe Sparing therfore to praise whō none but the wicked cā dispraise I yet with other can not but reioyce that so high wisedome so heauenlye inclination is nowe by Gods prouidence matched with semblable authoritie of highe gouernaunce that what Godlye wayes for the maintenaūce of Gods honour and the wealth of this realme youre grace of heauenlie inclination hath tofore wished whē ye could not require of high wisdome hath thought right to be done when ye lacked might to doo the same hensfurthe your maiestie of right may will and of authoritie commaunde that where as heretofore vnder men of courage more stoute to doo their wyll then godlye deuoute to doo thinges wel the trueth of Gods word and the zeale of good workes haue detaied so hereafter vnder Mary a lady of he auenly simplicitie the liuely sparke of godly loue may eftsones kindle that was extinct the bright sterre of Euangelike lighte maye shine that was obscured the righte vaine of heauenlye doctrine maye appere that was stopped vp If all could that woulde your highnes shoulde lacke no helping handes to further youre maiesties godlye purposes Amongest them that haue muche good wyll and litle power I haue alwayes claimed to be one and nowe for maintenaūce of that claime I do moost humbly beseche your highnes to accepte this litle worke whiche presently I present vnto your grace that beinge accepted and authorised by your highnes it mighte finde fauoure with other that can not but like what your wisedome hath not mislyked Wherein I haue expressed bothe my humble and loyall hart towardes your maiestie also my vehement affection towardes my naturall countreemen and most earnest desire of their happie retourne home to trueth that haue so long straied from home in errour And for asmuche as many seme to stray because they knowe not their home nor the waye thither I haue deuised for them a perfect table wherin our home is lyuelye set furth and the waye also thither Our home I cal the catholike church the true spousesse of Christ our most louinge mother The way to this home is to folowe her ordinaunces and lawes This haue I done howe euer the dede be liked with other if youre maiestie allowe the intent of the doer I haue a great portion of my desire The grace and blessing of God be with your highnes euer and euer Amen Your highnesse true and faiethfull oratour Iohn Proctor THE PROLOGVE TO HIS DEER brethren and naturall countree men of Englande IN this newe and miraculous raign of mercifull Mary our newe and mooste lawefull Quene gouernesse wherin we see so many good olde orders newely restored and so many new erronious nouelties antiquated and made olde I haue had a vehement desire dere brethren to exhibite vnto you some newe gifte and token therby to witnesse the great gladnes newly engendred in my harte of so many newe occasions And emongest all other giftes that myght commende the gyuer and aduauntage the receyuer I finde none either fitter for me to geue or better for you to receiue or more agreable for thys presente tyme then if I should renewe some old treasure and present you with some auncient Iewel the vse wherof might bothe increase knowledge in you to discerne the worthye value of olde and aūcient Iewelles of late daies not regarded and expell also from you blind grosse ignoraunce to the vtter defacinge of suche newe fantasticall pelfrie counterfaite trashe as latelye haue been estemed I am muche deceiued but I haue founde suche a Iewell for you as for the findinge I myght haue prayse and you pleasure in hauinge for the gyuinge I might deserue commendation you receaue consolation in the vsinge of it For what pleasure without Christ what consolation canne be had without the trueth of his heauenlye worde There is one onely waye to Thriste one onely meane to the trueth of his word This way who euer hath trased neuer missed Christe Thys meane who euer hathe obserued was neuer seduced by falshode This waie to Christ this meane to trueth is the gifte whiche I purpose in this newe face of so newe and happye worlde to gyue you It is a Iewell soo muche worth as your soules health is worth It is a treasure of so muche value and efficacie as wherwith God is pleased and heauen wōne It is a talet of such speciall propertie as neither time can diminishe nor violence deface nor vse weare it Thys waye to Christe this meane to trueth is by a generall name called Ecclesia catholica the catholyke Churche whiche is our mother we her children Without this mother as there is no waye to heauen where Christ is Porta emm coeli est Gene xxviii for she is the gate of heauen wherby we must entre to Christe so is there no trueth i. Cimo .iii. but what she alloweth Columna enim firmamentu veritatis est For she is the piller and foundation of trueth None canne sucke the sweete mylke of Christe his comfortable word but frō her pappes August in erpositione

epistole Ioannis apostoli q̄ ca●atu .iii. Mater enim est cuius vbera sunt duo testamenta For she is our mother whose twoo brestes are the .ii. testamentes of God Wherfore to knowe her is to knowe Christe and trueth Betwene whiche there is no more difference then is betwixte the head and the bodye the spouse and the spousesse which as they are by a necessarie band of vnitie knitte together so Christ trueth the church are inseparatly conioyned For neither canne Christe be without trueth nor trueth without the churche with whom God the holy ghost doeth communicate al truth Wherfore to thend you shal not hensforth misse of Christ ●e mistake his trueth I haue geuen you a worthy worke in your naturall language of famous Vincent priect somtime of Lyryn which he penned aboue a .xi. T. yeres agone in the Latin tōge wherein you shall finde the true and liuely image of this churche and also most certayne vnfallible rules wherby to discerne all cloked falshode from the simple trueth diabolike sophistrie from Euangelike doctrine I haue geuen you this Iewell of a great zeale and affection doe not you receaue it vnthankefully How be it I grate not thankes for the geuinge but onely acceptation of the gifte And howe worthye it is to be accepted howe necessarie to be had you shall soner vnderstande by the vse therof than I by words can expresse Accept it therfore for it is worthy and follow the counsell thereof for it is necessarye What more necessary can be geuen the siche then soueraigne medicine whereby he maye be recouered What more necessary can be geuen the worldling being in daunger to perishe then to directe him in the wat to heauen wher he may be saued What more necessarye for the drowned in sinne whiche bringeth bondage then to trace him to grace that might sette him free What more necessary can be geuen him whom the fleshe ruleth the cause of corruption then to acquaint him with the heauenly spirite the cause of sanctification What more necessary canne be geuen him that is nouseled in ignoraunce whiche made him blinde then to instructe him with knowledge whereby he may see What more necessarye to be geuen him that is smolthered in heresye which hilleth then to shew him the true religion wherby he may reuiue Al these malavies grieffes soores and discases in you Vincent yea rather God that heauenlye Phisition by the ministerie of this holy Vincent shal remedie and cure whilesthe shal eftsones settle you in the sure lappe of our mother the catholike churche the comfortable leche of all infirmities the necessary nourse of al weakelynges the most surest hauen for all stormebeaten to ariue vnto O dere brethren frendes it muche pitieth me and I trust it nowe repeuteth you also to consider how euyl you haue ben of late taught howe vnnaturally you have been intreated synce ye lefte this good and louing mother howe manye diseases and infirmities haue growen vpō you synce your departing frō this comfortable leche howe owgle carren leaue ye are to see synce you chaunged this necessary nourse with how great tempestuous stormes you haue ben beaten synce you first did loose frō this faithfull hauen Wo worth that false harlet that hathe deceaued you I meane that malignaūt and cursed church It is she that by her flatteringe meanes and deceatefull allurementes hath intised you to come from so swete amiable mothers lappe into her whorishe armes frō church to church I graūt but not from like to like Frō an heauenly church to a malignaunt church from a louinge mother to a flatteryng harlote From the condition of grace to the state of perdition From the vnitie of christians to diuision of Nerelikes Frō the light of pure knowledge to the darkenes of foule ignoraunce From the trueth of antiquitie to the falshode of nouelties From faythfull beleuyng to carnall reasonyng From sauing Christ to deceyuing Antichrist Thus they agree together that in all thinges they be vtterlye vulike The one is of God and ledeth to Christ and trueth Thother is of the deuyll and leadeth to Antichrist and heresie The one grounded in fay the subdueth reason thother ledde by reason confoundeth faith The one beleueth reuerentlye what reason can not comprehende thother impudently alledgeth reason faith to reprehende Betwene thē ther is no amitie no semblaunce no agrement no felow ship but continual war one against another Nowbeit for asmuch as no vntrueth can deceaue but by colour of trueth no hereticall poison can beguyle but when it is geuen in fourme of medicine therefore thys whorish churche laboureth by al meanes to resemble in vtter shewe and countenaunce thother good churche the rather to seduce the improuident when her falshode is cloked the soner to catche the simple when her hooke is couered And this is the matter why diuers haue been so greatlye deceaued of late and diuers againe wil be hereafter if vpon this warning thei watch not and by other menues harmes they beware not For although this harlot this deuillishe Syuagege purposeth nothinge els but to incororate you to the deuyll Antichrist yet hath she euer more in her mouthe Christe Christe Though she only laboreth to tumble you headlong into hell both body and soule yet doth the continually babble of heauen though she teacheth nothing but heresy to ouerthrow the ghospel yet her tongue runneth stil of the ghospell as thoughe shee hated heresye Thoughe she be whollye of the deuyll and nothing of Christ yet she pretendeth great familiaritie to Christ oulie as thoughe she knewe not the deuyll Thoughe shee lacke no crafte to subuert trueth yet trueth trueth is euer her word as though she lacked crafte O malicious harlot O deceauable feinde O cruel stepdame Come home come home gentle brethren to youre louing and tender mothers lay whiche hath fostered you from your youthe and leaue the armes of that cruelstepmother whiche will not leaue if you leaue not till she hath strangled you Come home to this leache that shee maye heale you of your foule leprie wherwith this feinde hath ifected you Come home to this swete nourse that you maye sucke from her brestes the holsome foode of your soules healthe and comforte and leaue the stinkinge carren wherewith this whore feedeth you Come home I say to thys calme and quiet port where you shall finde reste and tranquillitie of conscience whiche the deuyll coutinually tosseth and tumbleth in restles paynes with the tempestuous stormes of hereticall nouelties Who is our mother Wher is our home No doubt the vniuersall church is our mother her lappe is our home If you be not ther at home you can not be at home with God If you acknowledge not her to be your mother you may not acknowledge God to be your father To this mother Mary the mother of her countrye calleth you To thys home Vincent wyll leade you euen by the hande as it were If you be not at home with

Gospell Prophetes and Apostles yet none of them can saye as Paule the Apostle saied Our exhortacion was not to bringe you to error nor to vncieanes neither was it with gyle our conuersation was not at any time with flatteringe wordes neither in cloked couetousnes neither sought we praise of mē Ye are witnes and so is God howe holy and iustly and vnblameable we haue behaued our selues emouge you This said S. Paule What can our new Apostles say Out of all doubte the verie contrarie as truly as euer S. Paule said the other But for feare of Hypocrisie they dyd all their good workes in corners that mē might not se them Yet Christ said Let your lyght shine before men that they may se your good workes But thoughe they were not men of manye good workes yet had they many pretie Aualities though I saie it For I may lykē them well to the beast called Camelopacdus chiche being but one resembleth yet many beastes as by hys necke the horse by his feete the oxe by his head the Camell by his spottes in his skinne the Tygre So these late preachers in their stoute countenaūce they seemed warriers in their lighte apparell courtiers in their familiar talke rybawdes in their gesture wantons in their liuinge ryotous in the pulpyt lying preachers in their bokes spiteful railers If they haue not been suche as I report them then showe me what they were and howe muche ye that haue been their disciples and schoters haue profited vnder them and by their example in godlynes of lyfe in honestie of behauiour in charitie towardes your neighbours sins ye first wēt frō your mother the church left the auncient orders and customes of religion and became gaye Gospellers after the gyse of your newe teachers Beholde your selues in the glasse of your owne cōsciences tel me trueth Ye say that they were godly teachers and that through them ye haue attayned to a great knowledge of Goddes word The more knowledge ye haue the more godly ye ware of lyfe For wher the true knowledge of Gods worde is ther is the true spirite of God which euermore sterreth moueth mā to liue wel according to his knowledge the pleasure of God whose knowledge he doth professe But in Englande I am perfecte none of you cā sai nay saie truth but that ye haue growen in al wickednes as ye haue growē in this newe religion in somuche that there was neuer suche vnthriftines in seruaūtes suche vnnaturalnes in children suche vnrulines in subiectes suche feircenes in enemies suche vnfaithfulnes in frendes againe suche beastlynes of myndes such disdainfulnes in hartes finally such falshood in promises such deceitfulnes in bargaines suche gredy extortiō such insatiable couetousnes such itollerable pride as therfore ye are becōe a fable amōgest al natiōs How saye ye is not this true whiche of you can denaie it And be these the fruites of true knowledge yea do not these behauiours and vngodlye maners of you declare manifestlie that ye haue of late yeres geuen your selues rather to errors then to trueth rather to haue forsaken the catholike and pure faieth of our mother the true churche and folowed the fonde fansies of a fewe vngodly and false teachers to the highe displeasure of God Will God thinke ye reforme his churche if they were in error or call his people to knowledge if they had been in ignoraunce by the ministers of the deuil by the preachers of Antichrist Or can ye sai that thei be the ministers of God that liue so vngodlye that they be the preachers of righteousnes whose dedes are so full of vnrighteousnes that in comparison of them other whom ye called papistes might be saintes for the honestie of their liuinge and sobre behauiours as ye your selues haue saied many times euen in my hearing Be not these worthie Prelates to be folowed haue ye done a noble fete trowe ye to forsake the vniuersall vnitie of all christianitie to be at defiaunce with your louing mother the catholike churche whiche hath fostred you from your infancie and without whose help furtheraūce and succour ye cannot be saued for to folow suche blinde guides suche grosse maisters as whose doctrine hathe brought you in errors to the high displeasure of God whose example of vnclene lyuinge hathe ledde you into all wickednes to your great ignominie shame and rebuke with all godly people what good haue they done in this realme either by their preachinge in wordes or with their teaching by example Haue thei not brokē many good and godlye ordinaunces and set vppe none Haue they not caused for greate concorde and vnitie great tumult and rebellious sedition for godly fastinge ryotous feasting for deuout praiyng peuishe prating for due obedience vnlawfull libertie for peace Gods plentie and inough warre dearth famine more then inough I write and wepe in my harte to considre what maye be writen of the wretched condition and state that our countrie hath been in of late yeres Which of you al yea which of your preachers whose light should shine that the worlde shoulde see it which of them I saie hath not been as redye as the worst disposed of you all to eate vpon good friday or any other vigill daye as soone the Pigge as the Pikerel the Capon as the Carpe the Chykin as the Cheuen Notwithstanding the Magistrates of this realme cōmaunded the wisedome of the whole worlde thought necessarie the vniuersall consent of Christ his churche prescribed the contrary What seruaunt for the most parte hath any of you all that loketh not to haue his brekefast his dyner and his supper as well vpō Christmas eue as any other daye or els ye must prouide a newe seruaunt Who can blame them Are thei not as they haue been vsed Rather then ye would obserue the ordre of fasting prescribed by the churche ye woulde not stick at the beginning to giue your seruauntes one meale more on the fasting daye then ye woulde on any other day And where ye would other dayes feede them with milke butter cheese only on the fasting daie they should be sure to haue fleshe Yea and thought it a glorie whē ye had so done that ye had so well reformed your householde frō that popishe fast calling all thinges popishe that was godly But what haue ye gotten hereby Surely ye had neuer so lytle good seruice and yet ye neuer paide more for it then nowe Ye had neuer such disobedient seruantes and yet ye neuer cherished them better then nowe Why so Before they were better taught then fedde and of late they haue been full fed and ill taught Then were they obedient trustie and diligent as thei were taught and now be they disobedient slouthful and vntrustie as thei be fedde then were thei well taught workers and nowe ill fed porkers then had ye diligent laborers and now ye haue negligent loyterers I speake as I heare your selues saye that haue them Well will ye haue

refused as vntrue and contrarie to the catholike faith And O wōderful turne and merueilous conuersion The first authours of the same opinion are reputed catho like and the folowers of the same are iudged heretikes The maisters be absolued and the disciples be condempned The writers of the bokes out of whiche they falselye forged their opinion are made the children of the heauenly kingdome and the auouchers burne in hel For who is so mad that doubteth but that so blessed lyght of al holy martyrs and byshoppes S. Cyprian S. Cyprian and his felowship do raigne-euerlastinglye with Iesus Christe in heauen Agayne who is so deuellishe and wicked to denaye that the Donatistes and other lyke heretikes that brag that they were led by the counsell and authoritie of the saied S. Cyprian to rebaptize burne with their graundesyre the deuill euerlastinglye in hell And surely it semeth vnto me that that counsell in Affrike was promulgate and setfurthe euen by the prouidence and will of God thereby to detect and disclose the shamfull crafte of such hellyshe heretikes whose wicked fashion is when they entende to patche vp an heresie in an other mannes name to induce the bookes of suche auncient writers in that point darkly penned and leafte vnto vs whiche for the obscuritie and darknes thereof might serue as it were for the maintenaūce of their trecherie falshoode and heresie And so they might seme not to be the first nor the onely authors of such opinion Whose wickednes in this poīt I iudge worthie double hatred Firste because they feare not to quaffe the poison of heresie to open the gappe of damnable error vnto other Secondelye for that they slaunderouslye renewe the memorie of holye men in suche matter and as it were with their prophane hande do fanne abrode into the ayre the ashes whiche were well raked vp reuiuinge that not without diffamation whiche were better to be buried in perpetuall silence Herein they leappe not one inch from their graundsyre Cham. Cham. who not only vouchesafed not to couer the naked membres of his naturall father Noe Noe. but also showed other of it to laughe at Wherein he somuche transgressed the reuerence due to the parentes and somuch thereby displeased God that he and hys posteritie were cursed for hys faulte And his bretherne blessed by the mouthe of God who would neither see the nakednes of their reuerend father neither permit other to se it For turnig their backes towardes him as it is written they couered him Whiche their facte dothe let vs tunderstande that they did neither allowe ne yet be wraie the faulte of the holye man their father And therfore they and their posteritie were rewarded with the blessed benediction of God But nowe let vs returne to our purpose We ought therfore I saye greatlye to feare and to dreade the daunger and punishemente of alteringe the faieth and violating the auncient religion From whiche temerous enterpryse as well the doctrine of ecclesiasticall constitution dothe feare vs as the censure of Apostolike authoritie dothe terrifie vs. It is well knowen howe greatlye howe seuerely and with what vehemencie blessed saint Paule doth inuaighe against suche as with marueilous lightnes were allured from him by whom they were called into the grace of Christe and his true Ghospell and had heaped vnto them a numbre of maisters accordinge to their desyre and lust turning awaye their care from the veritie geuinge themselfes vp to fables hauinge dampnation What were they that wente from their firste professed faith Such as those deceiued of whō the same Apostle writeth vnto hys bretherne at Rome sayinge Ro. xvi I beseche you bretherne marke well them which sowe diuision and geue occasions of euill contrarie to the doctrine whiche ye haue learned and auoide them For suche serue not Christe our lorde but their owne bellies and with swete preaching and flatteringe wordes they deceyue and seduce the hartes of the innocent people ii Ty. iii. whiche enter into houses and bringe into bondage women laden with sinne whiche women be led with dyuers lustes euer learninge and neuer able to come to the knowledge of the trueth Thei are men full of vaine talke and deceiuers whiche subuert all houses and teache for lucre sake suche kinde of doctrine as they oughte not to teache They be men of corrupt mindes lewde corcerning the faith proud harted ignorāt yet do they busy them selues in questions and contenciōs of wordes 〈◊〉 Ty. iiii They are destitute of the truth iudginge gaines to be holinesse Also thei as idle persons doe learne to cōpasse about houses They be not onely idle but also full of wordes and very curious speaking suche thinges as they ought not whiche repelling a good conscience haue erred concerning the faith whose prophane and vaine talke auaileth much to impietie their speche crepeth furth as the canker But it is well that is written of them also in the scripture But they shall preuaile no lenger ii Tim. iii. for their madnes shal be made manifest vnto all men as theirs also was When therfore the like wanderinge from prouince to prouince from towne to towne and cariyng with them sale errours about had come also to the Galathians and when the Galathians after that they had heard of them beinge nowe as it wer glutted weried with the trueth remouing from thē the comfortable foode of the Apostolike and Catholike doctrine delited them selues with the dragges and fylthes of that hereticall noueltie S. Paule did so execute his Apostolical authoritie that with great seueritie he thus decreed Although sayeth he eyther we or an Angell from heauen preacheth vnto you any other ghospell then we haue preached accursed be he What is that whiche he sayeth although we Why doeth he not say rather although I It is to say although Peter Andrew or Iohn also finally although the hole company of the Apostles preache vnto you any other Ghospell thē we haue preached vnto you accursed be he or they This is a fearefull sentence that for the affirming and stablishynge of the first fayth he neyther fauoureth hym selfe nor anye other of thapostles But this is a smale matter He sayeth further Although an Angell from heauen preache any other ghospell thē we haue preached vnto you accursed be he It sufficed not blessed S. Paul for the retētion of the faith once taught preached to remēbre the nature of mans condicion vnlesse he had comprehended therein also the Angelical excellēcie Foralthouh we sayeth he or an Angell from heauen c. Not because the holye and heauenlye angels can now syn But this is his meanynge Yf it maye be sayeth he that which can not be Whosoeuer he be that shall attempte to chaunge and alter the faythe once taught and receyued accursed be he But S. Paule maye seeme to some perchaunce rather to haue said this of some humane affection then of anye godlye counsayle and consideration to hane decreed

neuer confesse two substaunces to be in Christ one diuine another humaine the one receiued of God his father the other of Mary his mother But he supposed that the nature of the worde was deuided as though a part therof remained still in God a part also was turned into flesh Insomuche that where as the veritie saith one Christ to be of two natures he being aduersarie to trueth affirmeth two substaunces to be made of one diuinitie of Christe And this was the error of Apollinaris Nestorius contrarie to Apolinaris whiles he feineth to distincte two natures in Christe Sodainly doth introduce two persons and so deuillishlye imagineth to be twoo Sonnes of God twoo Christes the one God the other man the one begottē of the father the other begottē of the mother And for this cause he affirmeth that holye Marye ought not to be called the mother of God but the mother of Christ For because of her was borne not that Christe which is god but he that was mā And if any man thinke that in his bokes he writeth one Christ and preacheth one persone of Christ let him not lyghtly credit hym For he doeth it vpon purpose to deceiue that by good he may perswade euil as Thappostle saieth Per bonum mihi operatus est mortem That is to say By that which was good he hath wroght vnto me deathe Vndoubtedlye this was his opiniō that Christ was borne veray man and not yet sociated in the vnitie of person vnto the word but that afterward the person of the word descended into him And although Christ now be assūpted sitteth in the glorie of god yet saith he betwene him and other mē was no differēce For mā he was only so now remaineth These be the blasphemies that Nestorius Apollinaris Photinus as mad dogges haue barked againste the catholike faieth taught and receiued in the vniuersall Churche Whiche truely and syncerely iudginge of God the father and our sauiour the sonne blasphemeth not either in the mysterie of the trinitie either in the incarnatiō of Christ For she honoreth bothe one diuinitie in the fulnesse of a Trinitie the equalitie of the Trinitie in one and the same maiestie She also confesseth one Iesus Christ not two the same one Christ to be both God and man Againe in that one Christ to be one person and twoo substāces or natures two natures or substaūces because the word of God is not mutable that it in parte or in all mighte be conuerted into fleshe neyther twoo persons but one person Least in professinge twoo sonnes she mighte seeme to worshyppe a quaternitie and not a Trinitie But it shal be good to declare enucleate the same somewhat more expresselye and distinctly Vnderstande therfore that in God is one only substaunce and three persones in Christe are two natures and one onely person In the Trinitie are mo persons but not mo natures in our sauiour mo natures but not mo persons Why so Because in the Trinite there is one person of the Father another person of the Sonne an other of the holye Ghost and yet of the Father of the Sonne of the holy Ghost there is one only and the same nature and no mo Euen so in oure sauioure Christe there be mo natures as one of the diuinitie an other of the humanitie yet not two persones For the deitie is not one person and the humanitie an other person but bothe is one onely and the same Christe one onely and the same sonne of God And of one onely and the same Christe and the sonne of God one only and the same person is and no mo As in man the fleshe is one thinge and the soule an other thinge yet is it but one and the same man the fleshe the soule In Peter or Paule the soule is one thinge the fleshe an other thinge yet are there not twoo Peters the soule and the fleshe or the soule one Paule and the fleshe and other Paule but one and the same Peter one the same Paule subsisting of ii sondry natures the one of the soule the other of the body In lyke maner in one and the same Christe be two natures but the one diuine and the other humaine the one of God the Father the other of Marye virgine the mother the one coequall coeterne vnto the father thother temporall and lesse then the Father th one consubstauntiall to the Father thother consubstantial to the mother Yet is but one and the same Christ in both substaunces not one Christ God an other Christ man not one increate an other create not one impassible an other passible not one equall to the father an other lesse then the Father not one of the father an other of the mother but one onely and the same Christe is God and man the same bothe create and increate the same incommutable and impassible the same was also commutable and passible the same equall and inferior to the father the same begotten of the Father before all worldes the same borne in the worlde of his mother perfite God perfite man being God he is in ful diuinitie being man he is in ful humanitie Hauinge perfecte soule and perfect fleshe perfect minde and perfecte vnderstandinge There are in Christ therfore the word soule and fleshe but all thre one Christ one sōne of God one sauiour one our redemer one not in corruptible confusion of the deitie and humanitie together but in a most perfect miraculous singular vnitie of persone Neither doth that coniunction conuerte and chaung them one into an other as the Arrians dreame but rather in one Christ both natures are placed that the singularitie of one and the same person still remaininge in Christe the proprietie also of eche nature abideth for euer that at any tyme god neither beginneth to be the bodie neither ceaseth to be the body To the better vnderstanding hereof the iuste consideration of mannes state shall easelye induce vs. For we knowe that not in this present worlde onely but also in the worlde to come euery man shall consist of bodye and soule Yet shall not the bodye at anye time be conuerted into the soule or the soule into the bodye but eche manne made to liue without ende in man necessarelye the difference of bothe substaunces shall remayne without ende for euer Euen so in Christ the propertie of bothe natures remayne for euer and yet in one vnitie of personne But wher as I name often times the personne and saye that God the persone is made man it is to be feared least some mistake vs to saye that GOD the worde hathe taken vpon him our nature and substaunce by onelye imitacion of the action and that he was here conuersaunt not as man in dede but as a counterfayte personne of man As in stage playes we see where one man resembleth sodaynlye diuers personnes and yet is he none of them all For as ofte as we woulde