And so is that foolish subtlety assoiled, which Osiander bloweth abroad, that the Angels should have lacked this head, unless it had ben purposed by God to clothe his son with flesh, yea though there had ben no fault of Adam. For he doth to rashly snatch hold of that which no man in his right wit will grant, that Christ hath no supremacy over Angels, that they should have him for their Prince, but in so much as he is man. But it is easily gathered by the words of Paul,1 that in as much as he is the eternal word of God, he is the first begotten of all creatures: not that he is create, or ought to be reckoned among creatures: but because the state of the world in integrity, such as it was at the beginning garnished with excellent beauty, had no other original: and then, that in as much as he was made man,2 he was the first begotten of the dead. For the Apostle in one short clause setteth forth both these points to be considered: that all things were create by the son, that he might bear rule over Angels: and that he was made man, that he might begin to be the redeemer. Of like ignorance is it that he saith, that men should not have had Christ to their king, if he had not ben man. As though the kingdom of God could not stand, if the eternal son of God, although not clothed with the flesh of man, gathering together both Angels & men into the fellowship of his ⟨image 164⟩heavenly glory and life, should himself bear the sovereignty. But in this false principle he is alway deceived, or rather deceiveth himself, that the Church should have ben without a head, unless Christ had appeared in the flesh. As though, even as the Angeles enjoyed him their head, he could not likewise by his divine power rule over men, and by the secret force of his spirit quicken and nourish them like his own body, till being gathered up into heaven, they might enjoy all one lite with the Angels. These trifles that I have hither to confuted, Osiander accounteth for most strong oracles: even so as being drunk with the sweetness of his own speculations, he useth to blow out fond Bacchus cries of matters of nothing. But this one that he bringeth after, he ••yth is much more strong, that is the prophecy of Adam, which, seeing his wife said,3 this now is a bone of my bones and flesh of my flesh. But how proveth he that to be a prophecy?
And so is that foolishe suttletie assoyled, whiche Osiander bloweth abroade, that the Angels shoulde haue lacked this head, vnlesse it had ben purposed by God to clothe his sonne with fleshe, yea though there had ben no fault of Adam. For he doth to rashly snatche holde of that whyche no manne in his right wit will graunt, that Christ hath no supremicie ouer Angels, that they shoulde haue him for their Prince, but in so muche as he is manne. But it is easily gathered by the wordes of Paule,1 that in as muche as he is the eternall worde of God, he is the firste begotten of all creatures: not that he is create, or ought to be reckened amonge creatures: but bycause the state of the worlde in integritie, suche as it was at the begynnynge garnished wyth excellentt beautie, had no other originall: and then, that in as much as he was made manne,2 he was the firste begotten of the dead. For the Apostle in one shorte clause setteth forth bothe these poinctes to bee considered: that all thynges were create by the sonne, that he mighte beare rule ouer Angels: and that he was made manne, that he might begynne to be the redemer. Of lyke ignoraunce is it that he sayth, that men should not haue had Christ to their kyng, yf he had not ben man. As though the kyngdome of God coulde not stād, yf the eternal sonne of God, although not clothed with ye flesh of man, gatheryng together both Angels & men into the felowship of his ⟨image 164⟩heauenly glorie and life, should himselfe beare the soueraintie. But in this false principle he is alwaye deceiued, or rather deceyueth himself, that the Church should haue bē without a head, vnlesse Christ had appered in the flesh. As though, euen as the Angeles enioyed him their head, he could not likewise by his diuine power rule ouer menne, and by the secret force of his spirit quickē and nourish them like his owne body, till beyng gathered vp into heauen, they might enioy al one lite with the Angels. These trifles that I haue hether to confuted, Osiander accompteth for most strong oracles: euē so as beyng dronke with the swetenesse of his owne speculations, he vseth to blowe out fonde Bacch•s cries of matters of nothyng. But this one that he bringeth after, he ••yth is much more strōg, that is the prophecie of Adā, which, seyng his wife sayd,3 this nowe is a bone of my bones and fleshe of my flesh. But how proueth he that to be a prophecie?
- 1Colos. •.xv
- 2Coloss. i.xviii. Col. •.xvi.
- 3Ge. i.xviii
