so much as touched onywhitte with the false tales of men For she onely is excellently chaste of whome the fame is aschamed to speake euyll And therfore this mystery was hydde kepte secrete a longe season For it is lykely that Marie and Iosephe dyd kepe these misteries in theyr herte vntyll suche tyme that after the sendyng of the holy ghost froÌ„ heuen the gospell dyd sprâ—ade abrode his lyghte thrugh out the hole worlde Considre therfore now how many thyngê we haue learned by this article coÌ„preheÌ„ded in few wordes fyrste that Iesus Christe is very god of god the same to haue ben borne very maÌ„ of a woman a virgine without the helpe or workynge of man But by the worke of the diuine spirite And that he hathe come in to this worlde nat only to redeme the worlde The causes of Christes comyng into the worlde but also to teache and instructe vs with moste full auctorite to kendle enflame vs with diuerse argumeÌ„tes vnto the loue of the heuenly lyfe Now considre me I praye the howe many horrible heresies erroures the lyghte of this verite hathe driuen awaye yt is very sore agaynst my wyl to reherce the detestable and abominable blasphemes with the vnhappy names of the authoures of them but yet thys thynge shal profyghte and healpe wel hereunto that we may bothe more fastly hold and kepe our beleâ—â—e and also geue thankes the more abundantly to god whiche hathe vouchesaued to open and shewe so greatte lyghte vnto vs. That many dyd erre and holde wronge opinions aboute his diuine natiuite of his father it is lesse to be meruayled Carpocrates Câ—rinthus Ebion Paulus Samosatensis Photinus But it is a poynte of more madnesse that his humane natiuite which hathe ben proued and declared by so many and so euident argumentes hathe ben assailed with so many monstres of opinions Carpocrates Cerintyusâ— Ebion Paulus Samosatensis and Photine in name but Scotine in very dede do graunte that Christ was a very man But they saye that he was a pure a mere man borne betwene man and woman after the maner of other menâ— albeit he had the soule of a prophete These men do mutilate and mayme the persone of Christ of more than the one halffe The same men do saye that Christe is called the son of god but by free adoption lykewise as other good vertuose men are And that he was nat at all afore that he was borne of the virgine These heretikes sayncte Iohan euaÌ„geliste dothe openly refelle and coÌ„fute pronouncyng plainly Iohan. i. That the selfe same worde which in the begynnyng was with god and was god to be made fleshe And in the same euangeliste our lorde hymselfe speaketh openly in this wyse Afore that Abraham was made Iohan. viii I am Agayne Paule in the .ix. chapiter to the Romaynes saythe Roma .ix. ☞ Of whome Christe cam as touchyng his body whiche is god ouer all thynges blessed for euer more Neither are the Manicheis any whitte lesse madde than these afore reherced which do gyue vnto Christ som parte of the diuine nature Manicheisâ— but they do styfly affyrme that he toke vpon hym mannes body nat a very body in dede but only a phantasticall body lykewise as we do rede that aungels and fendes haue otherwhiles apered iÌ„ bodily shape and lykenesse vnto men These persons do make Christe a iuglere or a trogeter and a wonderfull deceiuer of men But a phantasme is nat borne of a woman Neyther can a phantasme or spirite do those thynges whiche our lorde dyd so many yeres space throughout all hys lyfe tyme eatyng drynkyng slepynge waxyng wery hungrieng thurstynge speakyng beyng conuersaunte among men at none dayes geuynge hymselfe to be touched and handled to be crucified slayne He hymselfe also sayde to his disciples in the laste chapiter of Luke whaÌ„ they were astonied abashed because they thought that they had sene a spirite or a ghoste Luc. xxiiii ☞ Wherfore are you troubled saythe he and why do thoughtes and musynges ascende into your hertes Beholde my handes and my fete for it is euen myne owne selfe Handle me se for a spirite hathe neyther fleshe ne bones so as you do se that I haue Ualentine Nexte after these cometh Ualentine the framer forger of worldes whiche imagined Christe nat to haue ben gendred of the substauÌ„ce of the virgine but to haue broughte with hym a celestiall body from heuen or els which thyng madde Appelles dothe wene raither to be true a body taken of the elementes in the ayre Appelles and so to haue passed thrugh the body of the virgine lykewyse as liquoure and lyghte passethe through a pype of lede or throughe a cranel or hole But this is nat proprely to be borne but to passe throughe for neyther dothe the cranel or hoâ—e gendre or brynge forthe the sonne be alme but the sonne itselfe neyther dothe the pype gendre the liquoure but the fountayne or sprynge dothe it But whan Paule the apostle saythe vnto the Romaynes these wordes Ro. i. Qui factus est ex semine Dauid secundum carnem .i. Whiche as touchyng fleshe was made of the sede of Dauid and in the .iiii. chapiter to the Galatianes Misit deus filium suum factum ex muliere .i. Gala. iiii God sente his son made or gendred of a woman By these wordes he dothe openly professe that Christe dyd take the substaunce of his body of the substauÌ„ce of the virgins body Neither euery thynge whiche ony maner way is bredde or gendred of man is forthwith a man for els lyse sholde be called men But that thynge whiche is conceyued in the matrice or wombe of a woman of the very substauÌ„ce of man and in due and lawfulle tyme is borne broughte forth by naturall membres in all markes and tokens lyke a man and whiche is called a sonne that thynge veryly is a man Arrius Nexte cometh Arrius by soo muche the more wretched and madde in opynyon by howe muche he dothe more subtely craftily geue vnto Christ the body of a man taketh from hym the sowle of man saynge that the godhed was in stede of soule soo that in Christ after his opinion there were but two natures that is to witte the bodye of man and verbum id est the worde whiche same worde for all that Arrius willeth to be a creature in dede more excellent than all other creatures but yet a creature But with what face do they confesse grauÌ„t hym to be a man from whome they doo take awaye the better parte of man For who doth not know that man is made of .ii. separable substaÌ„ces that is to witte of the body as of the materiall substauÌ„ce and of the soule as of the fourme wherfore yf ony spirite doth moue the body of a deade man no man wyll calle it a man that he seeth but a wondre or monstre But
and another person of god and that Marie is not well called the mother of god but onâ—ly the mother of man all be it that the anngell in Lukes Gospel dothe saye to the virgine Luce. i. ☞ For that holye thynge whiche shall be borne of the shall be called the sonne of god For the vnite of the personage causeth that by a certayne idiomatuÌ„ .i. communione of proprietes of speakynge euen those thynges whiche do not agree but onely vnto the humane natu re maye also be sayde aryghte of god but onely in the voyces concrete God was borne of a virgine but not the godhed God suffred but not the godhede and Man is god but not the Nature of man is the godhed But because there is none ende of errouxes I wyll make an ende of this rehersall and I feare leste I haue allredye made the werye with rehercynge soo manye erroures DISCIPLE Uerylye I haue pitie on these heritikes Howe be it yet there madnes hathe doone me good by reason of whome it is caused that bothe I do more clerely perceyue and see the trouthe and also do more fastly beleue it MAG The heretikes are worthy no thaÌ„ke herefore but god is very greatlye to be thanked whose goodnes hath tourned the malyce and wickednes of other men vnto his seruauntes in to the lucre and encreace of godlynesse DIS Why is not than the symbole or Crede made in the synode holden at Constantinople contented to saye natus ex Maria virgine id est borne of the virgine Marie but addeth et homo factus est that is to say and was made man MAGI For they which wold dispute ony thynge subtyly of Christe allthough they be holden with diuerse sondry erroures yet in this one thynge they do al agree that they do deny hym to be man in as muche as they do take from hym some thynge whiche yf we haue not none of vs sholde be called truely a very man Therefore is this expressed Et homo factus est that is to saye And he was made man that no man sholde come to baptisme beynge infected with the poyson of them For els what man is so farre without coÌ„mune iudgemeÌ„te and reason that whan he hereth saye that the two Gracches were borne of Cornelia wyll aske the question whether the two Gracches were men DIS Whereof come it than that these men were soo meruaylously blynde MAG Ueryly because they had leuer make serche and dispute of the diuine matters than symplely to beleue theÌ„ The scripture sayth that we shal haue none vnderstondynge or perceyuynge excepte we wyll beleue But they wold perceyue and vnderstonde by the prowde philosophie of the worlde afore that they wolde beleue Lette here therfore be the ende of this coÌ„munication that after thou haste recorded these thynges with thy selfe in thy mynde and haste geuen thankes to the diuine spirit thou mayste retourne the more cherefull and lusty to learne the residue that is behynde The fourth in struction DISCIPLE IT foloweth ☞ He suffred vnder Ponce pilate was crucified deade buried M. Those men that geue vnto Christe an imaginarye and phantasticall body the same men do saye that all suche thynges as it is red that Christe dyd suffre in hys humane nature he dyd nat suffre them in very dede but only phantastically and apparently But we whiche taughte by god do beleue that he was a very man do also beleue that he did suffre verily and mater in dede both in mynd in body and that he was verily crucified deade and buried The deathe of a naturall man is the separation of the soule from the body whiche separation whan it is ones made all we do knowe what maner a thyng the deade body is than but the soule be cause it is iÌ„mortal though the body be decayed and fallen awaye yet hathe it styll beynge lyuynge with Christe if it departed froÌ„ the body with faythe and lokynge after the resurrection and risynge agayne of her owne body D. What difference is there betewne an aungell and a soule that is separated from the body The differeÌ„câ— betwene an aungell and a soule separated frome the body M. Uerily this that a soule is in dede a mynde lykewise as aungels are but so created of nought whan it is putte into the body that it is naturally apte to geue life to gouerne and to moue nat euery maner body but that body only to whiche it is spicially appoynted and ordayned by god This diâ—fereÌ„ce is there betwene the deathe of Christe and the deathe of one of vs The differeÌ„ce betwene Christes deathe and oures that our soule by the violence of sicknesse and disease orels thorowe defaulte and wante of humoures is driuen out from our body But our lorde willyngly layde from hym his soule and lyfe euen lykewise as he dyd wylfully com to the crosse and passion A token hereof and an euidente argumente is Math. xxvii that he gaue vp the ghoste vpon the crosse immediately after a greate and a strong crye Ye moreouer his owne selfe also saythe in the gospell of Iohan. Iohan. x. ☞ Noman taketh away my lyfe from me but I do laye it froÌ„ mine owne selfe D. But where was in the meane season the word or the seconde ê‘sone of the godhed whiche thou saydest to be so vned knytte to man that both together made one persone was it in the soule departed from the body orels was it in the deade body M. SaiÌ„t Augustine deuotely dyd beleue suppose that the godhed was neither separat froÌ„ the body neither froÌ„ the soule but was psente with theÌ„ both But it is bett not to entre into the coÌ„bre some mase of such maner questions out of whiche it is harde to fynde ony waye to gete out Now we do teache onely rudimentes and princyples and not the moste hyghe poyntes we do caste a fundation or grounde of our warke we doo not finishe and make it full perfighte for we do instructe a nouyce newely conuerted and not a diuine and to make an ende we doo informe a ionge soldier to faythe beleffe not an olde worne chauÌ„pion to battayle and fyghte DISC. Why do we adde these wordes passus est that is to say He suffred seyng that the sayde wordes are not â—â—ded of them in the olde tyme Dothe he not suffre who so euer is crucified MAG It appereth that this particle also was added agaynste certayne men whiche dyd imagine that the worde dyd as it were swalowe vp the body that it toke vnto it selfe and transfourming it after a certayne maner into it selfe dyd make it suche a maner body that it could nat fele any payne or greffe They say that Galanus was the authoure of this opinion Galanus But the scripture on euery syde speaketh openly agaynste this Fyrste Esaie the prophete saythe Esaie liii◠☞ He hath verily taken vpon hym our sycknesses and our sorowes and greffes he hathe borne
for the redeÌ„ptioÌ„ of mankynde Saynte Paule sayth playnly ☞ Christe risynge ones from deathe Rom. vi diethe no more deathe hathe power no longer ouer hym And that he diede as touchynge to synne he died but ones for euer but as touchyng to that he lyueth he lyueth to god Peter cryeth i. Petri. iii. Christe dyed ones for our synnes Thou hereste here expresselye that he died ones Thou hereste that he rose agayne and that he shal dye no more and doest thou say that he died not hymselfe but that another maÌ„ was brought in in his stede and was his vicare in suffrynge deathe lykewise as it is redde in poetes fables that in the ilonde called Aulis a whight hynde was conuayde in in the stede of Iphigenia which sholde haue ben slayn in sacryfyce And dothe another of you crucifie his soule agayne in helle And another agayne of you crucyfye whole Christe agayn in the ayer Thou hearest the prince of Apostles cryenge openly i. Petri. ii Christ suffred for vs and wylt thou o Iewe that his death dothe not proufighte or auayle onye man Lette vs nowe procede to other thynges DIS It foloweth he wente downe to helle MAG This is the article which as I sayde before Cipriane sayth not to be hade in the Romane symbole no neither yet to be added in the churches of the Easte ye and moreouer although the symbole of the synode holden at Nice or of the Synode holden at Constantinople is none other thyng than a declaration of this symbole yet is there not there neither so much as ony thiÌ„ge that is correspondeÌ„t to this particle Finally the very incoÌ„â—innite vnhaÌ„dsome ioyniÌ„ge or hangynge togeder of the speche oration is an euidente argument that it is a percell thruste in amoÌ„ge the other articles by some other man These wordes The article descendit ad inferna was no percelle of the Crede at the fyrste makynge of it sepultus est id est was buried do belonge to the body which layde aslepe by death doth ryse agayn that is doth as it were waken from slepe But these wordes desceÌ„dit ad inferos .i. he went downe to helle they do referre vnto the soule which neither was buried neither dyd rise agayn but beyng departed soÌ„dried for a tyme shortly after retourned agayn into the deade body Whether saiÌ„t Thomas of Aquine dyd adde this particle I am somewhat in doute There is a certayne suspitioÌ„ that it shold be added of some othere man at the leaste by this argument for that it is not in the mete place For whaÌ„ he doth make the thyrde article of the resurrectioÌ„ he maketh the 4. article of the goynge downe to helle excepte peradueÌ„ture he meante this that Christe after that he was rysen agayne from death to lyfe went downe in body and soule to hell Another litle worke whiche goeth abrode bearynge the title of saynt Thomas vpoÌ„ the symbole doth interprete and declare the contrary here of and doth vse also a coÌ„trary order for there the goynge down to hell goeth before the resurrectioÌ„ how be it this sayde opuscle although it be a clarkely and an holy worke yet it semeth not to be the worke of Thomas of Aquine DI. Why was not this particle added or put to why this article was lefâ— out â—A Because the fathers of olde tyme dyd with great relygyon and feare take hede and beware that they wold not affirme ony thynge namely in the crede whiche were not expressed in the holye scriptures of both testamentes Nowe suche maner articles are all the other onely this one excepted DI. Howe thaÌ„ durste they that came after be so bolde to adde it MA. Because they semed to themselfes that they hadde gathered this euidently enough of the holy scriptures diligently boulted and examined to the which they do adde some reasones also not those verily moste stronge and inuiÌ„cible but yet not vtterly vnprobale They do aledge and brynge forth these authorites of the psalmes Psal. xxi Et in puluerem mortis deduxisti me .i. And thou hast brought me into the duste of deathe And Psal. xxix Que vtilitas in sanguine meo duÌ„ descendo in corruptionem .i. what proufighte is there in my bloude whils I do go downe into corruption And agayn Descendi in limuÌ„ profundi et non est substantia Psal. lxviii And that also Domine eduxisti ab inferno animâ—m meam saluasti me a desâ—endentibus in lacum that is to say Lorde thou haste broughte forthe my soule froÌ„ hell thou hast saued me froÌ„ the noumbre of them that go downe into the pitte Psal. xv And that also Non derelinques animaÌ„ meam in inferno .i. Thou shalte nat leue my soule in hell Actes .ii Whiche testimony Peter in the Actes dothe teache to haue ben prophecied afore of Christ nat of Dauid Psal. lxxxvii so as the Iewes dyd interprete it The alledge also this texte Eruiste animam meam ex inferno inferiori .i. Thou haste delyuered my soule from the nether more hell Agayn this texte estimatus sum cum descendentibus in lacum factus sum sicut homo sine adiutorio inter mortos liber id est I was reputed amonge men goynge downe into a pytte I was made as a man without helpe among deade meÌ„ free and at lybertie Also that texte of Oseâ— the prophet ☞ Osâ—e xiii O mors ero mors tua et morsus tuus inferne that is to say O death I wyll be thy deathe and I shall be thy bytte o helle They brynge forth also of the gospell of Mathue the wordes of sayncte Iohan Baptist ☞ Arte thou he which shalte come Math. â—â— or shall we wayte after another for this speche some meÌ„ do interprete of Chistes goyng downe to hell They aledge also that texte of the Epistle oâ— Peter Christ was mortified and killed in dede as touchynge to his fleshe i. Pet. iii. but was quickened in spirte in which spirite he went also preached to the spirites that were in prisoÌ„ They alledge also of the .xxiiii. chapitoure of Ecclesiastici that whiche was spokeÌ„ and sayde vnder the persone of wisdome ☞ Penetrabo inferiores partes terre et inspiciam omnes dormientes et illuminabo omnes sperantes in domino id est I shall entre into the lower partes of the earth I wyll loke vpon all them that slepe I wyl lyghten all them that hope and truste in the lorde And many other lyke places of scripture But there is none of all these authorites that may constrayne hym that lyste to ihwarâ—e and fynde cauyllations to beleue that the soule of Christe wente downe by it selfe personalâ—ye to helle or as they call it to lymbum For the scripture dothe oftentymes call deathe and the graue by â—his name inferos whiche same worde is englysshed other whiles helle as for exaumple in the .xliiii. chapitoure of Genesis
voyce or worde dothe signifye and betoken Now it is nothyng lyke of an ymage for there is no peryl lest the voyce or word of a man shold be worshypped but in ymages there is no ieopardye because certain philosophers haue taught that lykewyse as into a body beyng aptely made of nature a sowle doth entre euen so into an ymage proprely and connyngly made deuylles or wycked spirites do entre in And it is necessary that god by some sygne or token be declared and sygnifyed for and vnto whiche vse the speche of man was chefely and principally instituted and ordayned To the thyrd doute To the thyrde doute this aunswere take thou that after my mynd those men which done swere in theyr dronkennesse or in theyr angre or whiche for the entent to dysceyue or to hurt done wyttyngly for sweare theyrselues are rayther breakers of the fyrst precept and commaundement than of the second for such maner persones as thou doste saye eyther do not beleue that god is or els they do beleue that he is dull and foolyshe that he dothe not knowe what men done or els they beleuen that he is slepy and retcheles that he doth not care what they done or that he is euyll so that he doth fauour vices or els vnryghtuouse that he dothe not ponyshe noughtynes But those persons which eyther of custome or els without great cause do willfully swere they do synne trespase agaynste this seconde coÌ„maundement And that I maye aunswere somewhat also vnto the fourth doute To the iiiâ—â— doute Our lorde among his aduertisementes and counsaylles of perfection putteth this also that we sholde vtterly abstayne from swearynge any maner othe Math. v. The same thynge hathe semed best to certayn approued doctoures of the churche But with what coloure the custome may be excused of theÌ„ that nowe euery where done swere well nere in euery matter or busynesse let other men loke but veryly me semeth that an othe can scantly be excused but eyther by necessyte or els by the grauite and wayghtynesse of the matter By often othes we doo learne to forsweare our selues to make false othes I can not tell whether any man doo swere well which swereth willingly Nota. S Paule doth sweare but not for a cloke or garment nor for money but for the honoure and glorie of the gospell How be it yet I wyl not saye that euery custome or rashenes of swearynge is dealy synne but doutlesse it is very cousen aâ—d nere to synne and it is no good trustyng to this daungerouse waterbanke Therfore the more sure way is to folow the counsayll of our lord and of sayncte Iames. The thyrd coÌ„maundement The thyrd precept hath diuerse respectes for it appertayneth to the honouryng of god prescribyng appoyntyng euery .vii. day in which man shold altogether that is to say both in mynde and body gyue hymselfe to the workes belongyng to the honoure of god whiche is called Latria that is to wytte to hymnes to prayers to holy doctrine to sacrifices and to almoyse dedes and to other exercyses passetymes whiche do quycken and styrre vp fayth and loue towardes god leste any man myght excuse hymselfe and saye that he had no laysour for his necessary occupations busynesses to gather his mynd to those thynges whiche are appertaynynge to deuotion and honouryng of god It appertayneth also to humanite and gentlenesse towardes our neyghbour for so greate was bothe the vnmercyfulnes also the couetousnes of the Iewes in the olde tyme and euen so is it now a dayes of some christen men a lacke the more pitye it is that they wold graunt no recreation or reste at all from laboure to theyr bondemen to theyr handemaydes and to theyr hyred labourers or seruauÌ„tes beyng alienes and straungers And this cause dothe not the lawe dyssemble or hyde whan it addeth in the .v. chapitour of Deuteronomium Deute v. Remembre that thyselfe also hast ben bonde haste serued in Egypte and that thy lord god hath brought the out from thence to th ende that the remembrauÌ„ce of goddes myldenes and gentlenes shold be an exaumple to them of humanite and gentlenes to ve vsed towardes theyr neyghbour For lyke cause was the Iubile instituted that is to say the yere of lyberâ—tie and fredom euery seuenth yere The Iubileâ— Deute xv And as for that which is added in the .v. chapitour of Deuteronomium of the oxe also and â—â—e asse eyther it was set against the vnsatiable couetousnes of certayne men whiche whan it is not lawfull for themselues to exercyse any seruyle work yet doo let forthe theyr beastes to other men vpon the sabbot daye for lucre of money or els is it an hyperbole or exces added to the entent that we shold be remoued further awaye feom inhumanite and vnmercyfulnes towardes men syth we are bidden to spare euen our beastes also for this vnmercyfulnes or cruelty towarde brute beastes is a degree and steppe to vnmercyfulnes and crueltye towardes those men that are subiectes vnto vs for the oxe the asse also done vs seruice And as for this saynge of Paule â— Cor. x. ☞ Hath god any care or mynd of oxen He meaneth not by it that god hath no care at all of oxen for as muche as accordyng to the wytnesse of our lordes Math. x. owneselfe in the gospell there dothe not so much as a lytle sparow fall to the grounde without hym but he denyeth that goddes onely and chefe care is of oxen for lykewyse as he hathe created the helpynge beastes for mannes cause euen so dothe he care and prouyde for them for mannes cause â—IS What is a seruyle worke MAG For what worke is called serâ—yle sothe all maner outwarde worke which is wont to be exercysed for cause of luâ—re and getynge of money as husbondrie carpentrie bying and sellynge and suche other lyke DISCIPLE Why is that forboden that is an holy worke MAG For what entent the bodily laboure is forbodeÌ„ to be vsed on the sabbote day This outwarde worke is not forboden as beynge vitiouse and noughty but therfore is it prohibited that the worke which is of it selfe good sholde gyue place to that worke whichâ— is beste aud to that worke for whose For what worke man was created chiefly cause man was principally and chefely created and made that is to wyte that he shold know shold worshyp shold honoure and shold loue god aboue al thynges DIS May not god be honoured but by bodily reste and abstaynynge froÌ„ laboure MAG Nota. yes verily he bothe maye and ought to be honoured also in the myddes of our laboures But vnneth may a man lyfte vp his mynde towardes god so as is mete accordyng that he sholde do except he be free from such maner laboures which both do coÌ„sume spende away the tyme and also done challenge to themselues a greate parte of the â—ynde and done call
thou shalt so much the soner beare away yf thou shalt vnderstonde it shalt know both the summe or effecte also the ordre of the thynge D. Therfore I longe M. Herken than and take hede Credo in deuÌ„ patreÌ„ oiÌ„poteÌ„tem creatoreÌ„ celi terre D. Thereupon is all my mynde set M. ☞ I beleue on god the father almightie creatoure of heueÌ„ and of earth And on Iesu Chryst his onely sonne Et in Iesum ChristuÌ„ filiuÌ„ eius vnicuÌ„ dominuÌ„ nostruÌ„ qui coÌ„ceptus est de spiritu sctoÌ„ natus ex Maria virgene passus sub Poncio Pilato crucifixus mortuus et sepultê° desceÌ„dit ad in ferna tertia die resurrexiâ— a moâ—tuisâ— AsceÌ„dit ad câ—los sedet ad dextraÌ„ dei patris oiÌ„potentis Inde venturus est iudicare viuos eâ— mortuos Credo c. Roma ix Math. xii our lorde which was coÌ„ceiued by the holy ghost and borne of the virgine Marie And suffred vnder Ponce Pilat was crucyfied dede buried Went downe to helle the thyrde day rose agayne from death to lyfe Ascended to heuens and sitteth on the righte haÌ„d of god the father almighty From thence shall he come to iudge both the quyck the dede I beleue on the holy ghost I beleue the holy churche Catholyke the coÌ„munion of saynctê The forgyuenê of synnes the rysynge agayn of the flesche the lyfe euerlastynge Amen D. I here of you a breffe worde M. And thou seeste a mustarde sede Now thou perciuest I trow that there is but one god whiche name for all that coÌ„prehendeth thre persones that is to witte the father which onely is of none other the sone which was begotten of the father afore al tyme. The holy ghoste whiche ê“cedeth from them both DIS I perceyue MA. Let not mannes witte imagine here ony transytorie or bodyly thyng all thynges here are eternall vnspeakable and incomprehensyble to the vnderstondynge of whiche mannes reason is obscure and blynde and they are perceyuede oneleye by fayth They are thre distincte in propretes but they are al .iii. of one and the same substance or nature or of one essence which some men do suppose to be the more apte and mete worde They are of one almyghtines of one maieste of one wisdome and of one goodnes There is an order in the diuine trinite but none inequalyte There is in dede an ordre in this trinite but inequalyte there is vtterly in it none at all For none of them is posterioure to the other in tyme. Neyther is one of them inferyoure to annother in dignite The diuysyoÌ„ of the Crede The deite of them all thre is one they .iii. are one god Hereof ryseth the most generall and most perfyghte distinction of the Symbole into partesâ— The father sone are knitte to gether by the holye ghoste The father hath the fyrste place the sone hath the seconde the holy ghoste hath the thyrde whiche is the charyte or loue and a certayne vnspeakable bonde or knotte of theÌ„ bothe The father maketh all thynges the sonne restoreth thynges fallen and decayde the holy ghost worketh to gether with them bothe D. I vnderstoÌ„de you very well MA. But in the sonne because he alone toke vnto hym the nature of man his diuine nature beyng in no poynte mynyshed or chaÌ„ged though he be one ê‘sone yet is there many substaunces that is to witte the diuine substance In Christ â—â— but one ê‘son and yet thre substaunces which he hath all one the same with the father and the holy ghoste the soule of man and the body of man whiche lykewyse as he was borne very god of god his father so was he borne a very maÌ„ of a womaÌ„ his mother To hym doth the church cleue as the body of maÌ„ doth cleue to the heed And lykewyse as that diuine spirite dothe ioyne and knyt together the father the sonne The churche is the misticall bodye of Christ ioyned to hym as to her hede by the diuin spirite euen so doth the same spirite glue the churche vnto Christe with a secrete and faste bonde not able to be lowsed The mystycall body therfore of Christe occupieth the .iiii. parte of the symbole or crede There are other diuisyons of the Crede but this diuisyon shall shew some lyght to hym that is a begynner Now therefore reherâ—e thou the symbole agayn of thy parte DIS I shall with a good wyll ☞ Credo in Deum patrem omnâ—potentem conditorem celi eâ— terre The fyrste parte of the Crede I beleue on god the father almyghty maker of heuen and of erth MA. Here thou haste the fyrste portion DIS Et in Iesum Christum filium eius vnicum dominuÌ„ nostruÌ„ The seconde And on Iesu Christe his onely sone our lorde MA. Now arte thou entred into the .ii. parte of the symbol which teacheth the diuine nature of Christ wherof I tolde the before D. Qui conceptus est de spiritu sctoÌ„ naius ex Maria virgine Whiche was coÌ„ceyued by the holy ghost borne of Marie the virgine MA. Here thou hearest the very ê‘fyght nature of man in Christ shalt by by here the redeÌ„ption of mankynde DI. Passus sub Poncio Pilato crucifixus mortuus sepultus est Dyd suffre vnder Ponce Pilate was crucified deade buryed M. Thou hearest here besyde so many vndouted tokens declaryng hym to be a very man the meruaylouse battayle fygth of Chryst with the tyrauÌ„t the deuyll D. Descendit ad inferna He descended to the helle MA. Here thou hearest what that blessed soulle of Christe dyd at what tyme his deed body dyd reste in the sepulchre DI. Tertia die resurrexit a mortuis The thyrde day he rose from the deed M. Thou hereste here the victorie of the heed the hope of the meÌ„bres D. Ascendit ad celos He asceÌ„ded to the heueÌ„s M. Here thou hereste the triuÌ„phe of the victoriouse coÌ„querour D. Sedet ad dexteraÌ„ dei patris omnipoteÌ„tis He sytteth at the ryght hande of god the father almighty M. Mat. xxvâ—â—â— Here thou herest the euerlastyng insuperable monarchy or kyngdom of Christe to whome is geuen al power auctorite both in heuen earth D. Indeventurê° est iudicare viuos et mortuos From thence shall he come agayn to iudge the quycke the deed MA. Here thou herest his seconde comyng For at the former tyme he came in the humylyte â—ownes of the fleshe to be the sauyour of all meÌ„ Christes two coÌ„ynges after two soÌ„dry maners At the latter tyme he shal come in the glory of the father to iudge both good men wicked men to geue to euery man a reward according â—o his deseruingê Math. xvi The. iii. D. Credo in spirituÌ„ sctuÌ„m I beleue on the holy ghost M. Here thou hast the .iii. parte of the symbole or crede The. iiii DISC. ☞
a season that he myghte purchace and obtayne the blessynge of god for vs. It dyd also pertayne and belonge to the faythe and credence of the historie that he sholde dye condemned by open iudgemente and that he sholde geue vp the ghoste a hyghe vpon the crosse leste onye man myghte els suspecte and mysdeme either that it was no very deathe orels that another man hade ben putte in Christes stede Laste of all it was conueniente that he sholde dye on hyghe with his armes stretched out abrode whiche for his vnspeakable charite dyd couete to embrace all men and wylled all men to be saued lykewyse as he sygnyfienge the kynde maner of his death to his discâ—ples sayde Ioan. xiâ— WhaÌ„ I shal be lyfted vp froÌ„ earth I wyl drawe all thyngê vnto myne owneselfe And I tolde the gaue the knowledg also here to fore that the lorde came into the worlde not onely to clense vs from our synnes For what causes our lorde came in to the worlâ—e but also bothe to shewe vs the waye by which we must come to eternall glorye and also to geue streÌ„gth to our weaknes by reason of which we are prone redy to fall agayne into synnes also are to eble to beare either ê“sperite or aduersite but with the one that is to witte with prosperite we are corrupted made wanton and proude and with the other we are dismaide mated and stricken into heuinesse and despayre For who so euer with ful fayth and trust setteth his tyes stedfastlye vpon Christe fastened on the crosse that persone as he is afrayde soo ofte in a certayne maner to crucify Christe agayn as he doth coÌ„mitte those thynges for the washynge awaye of whiche he suffred death who soo euer doth coÌ„mitte those synnes from whiche Chryste dyed to make vs free doth after a certayne maner crucifie Christe agayne euen so scasely is there ony man so feble weake mynded but that he doth more pacieÌ„tly with more quiete mynde suffre the afflictioÌ„s of this worlde whan he doth considre recken in his mynde howe many thynges he hathe suffred for vs which was free froÌ„ all inflection of synne And who can be founde so vngentle vnkynde that he wyl not loue hym agayn whiche dyd so fyrste loue hym and with so great benefyghtes prouoke hym to loue agayn Brefflye all the philosophie wisdome all the solace coÌ„forth al the strength of a christeÌ„ mynd is iÌ„ the crosse of Chrst. But the consyderation of these matters belongeth not to this businesse whiche we nowe purpose and haue in hande DIS why wold he hange in the middes betwen two theues MAG To shewe that euen to malefactours and synnefull persones there is hope of saluation in the myddes of theyr vere ponishementes yf they wyll beseche desire sorowfully the mercy of Christ. DI. Why wolde he not that his legges shold be brokend MAG Num. ix Because it was so darkely prophecied before you shall breake no bone of it DI. ye but these thynges were not so don because it was prophecied and sayde before that they shold be don after such maner but therefore were they sayde before because god had so eternally ordayned and perfixed that they sholde be don in suche wyse MA. Thou doest very well a righte to thynke that there was nothynge don in Christe without skylle or by fortune and chaunce but that all thynges were done by the decre ordinaunce of eternall god But yet the scripture dothe otherwhiles speake after this maner vt implerentur scripture id est that the scriptures sholde be fulfylled How this coÌ„iunctioÌ„ vt is taken other whiles in the scripture But in this maner of speakyng the coniunction vt id est that dothe nat betoken the ende and finall cause but that that foloweth cometh to passe and the proffe of the thyng The scripture wente before the proffe or perfourmaunce dyd folowe and cam after And it was very semely and conuenieÌ„t that that moste sacred and blessed body of Christe shold haue no maner faughte or deformite that is to witte none vnperfighte membre lame or croked lykewise as it is beleued that our bodies shall nat haue in the generall resurrection To cause beleffe of his resurrection the printes and tokens of the fyue woundes were sufficiente whiche as it were certayne preciouse stones do nat disfigure that blessed body but do beautify and anorne it And for the same purpose he wolde naâ— that his body sholde corrupte putrify in the graue Ioannis .xix. He dyed and gaue vp the ghoste afore it cam to the breakyng of the legges and he rose agayne afore that the deade body was corrupted These thyngê do so coÌ„mende the dignite of hym that they do not let or hyndre the verite of his nature D Why wold Ioannis .xix. he be layde vp into a newe graue in which neuer ony man had ben layde as yet and besydes that cutte or hewde out of the naturall stronge roche of stone whi Christe wolde be buried in a new sepulchre MA. This thynge dyd make partely for the dignite of Christe and partelye for the fayth and credence of the history But in euery one of these thynges are hydde greate mysteryes whiche thou shalte than here whan thou hast layde awaye thyne infauncie i. Cor. iii. Nowe we do offre mylke vnto the as to an infauÌ„te or yonge babe D. Seynge that this history is coÌ„firmed estableshed by so many argumeÌ„tes haue there ben ony meÌ„ whiche dyd dowte of the trouth MA. The Iewes do graunte coÌ„fesse that Iesus was crucified verye matter in dede The Iewes but they do denye that he was crucified for the saluatioÌ„ of the worlde There haue ben also certayne christeÌ„ men which do ê“fesse that Christe dyd verily suffre in his humanite that for the helth of the worlde but the same did supose raither thaÌ„ fastly affirme that lykewise as he suffred in his body here vpon earth for lyue meÌ„ euen so his soule dyd suffre iÌ„ helle for the soulê that were kepte holdeÌ„ there agayne that after his resurrection he was crucified or shal be crucified in the ayer for the spretes of the ayer Basilides Basilides a maÌ„ full of pytye god knoweth doth deny that Christe hymselfe was fastened on the crosse Luce. xxiii but he sayth that one Simon of Cyrene was hanged vp in his stede whiche was compelled to be Christes vicare in bearyng of his crosse But yf it were soo that an other man was crucified in his stede than dyd he hymselfe neither dye neither ryse agayne neither dyd he redeme vs with his owne deathe But these are but the dreames and fonde fantasies of maÌ„nes mynde The scripture dothe moste manifestlye teache vs that Christe hath not suffred but ones for all that he died vpoÌ„ the crosse vnder PoÌ„ce Pilate that he died not for ony other creatures saue onely
in body and soule But what sholde a man stryue agaynste them that doo denye the euidente scripture and agreynge with it selfe in so many places For nothynge hathe ben taughte more diligently of the Euangelystes than the argumentes and proffes of the resurrection And saynte Paule dothe not onely confirme the resurrection in euery place but he dothe also describe the maner of the resurrection to the Corinthianes and to the Thessalonianes i. Cor. xv i. Thessa. iiii For as for the opinion of them that were called Chiliaste Chiliaste whiche dyd dreame that by the space of a thousand yeres after the risynge agayn of our bodyes we shall enioye plentuosly in this world all suche maner pleasures wherewith the bodyly senses are delyted and pleased it is not worthy to be called an opinion but raither a prodigiouse and a wondrefull madde erroure And as for all the cauillations whiche maÌ„nes witte dothe engendre howe or by what meanes the same bodye whiche hath ben so manye maner wayes chaunged from one thynge into another can be restored agayne the very same in noumbre these cauyllations I saye are shaken of and putte awaye by faythe and beleffe by whiche we do beleue that he is god and that he is almyghty whiche worketh all these thynges that he is not subiecte vnder the lawes of nature whiche dyd create and make nature And what meruayle is it yf he dothe restore the body of that thynge that is whiche dyd fyrste at the begynnynge make heuen and earth and aungelles all of nothynge And seynge that we do dayly see soo many miracles in the workes of nature as for exauÌ„ple of a very lytle sede to ryse a great strong tree and of a gressehoper nowe beynge olde by castynge of his skynne to flye forthe a yonge one of a Eruoa id est cankerworme redy to dye to lepeforthe a lusty and a swyfte Papilionem .i. butterfly why sholde ony thynge seme vnbeleueable which god that is almighty dothe worke contrary to the lawes and course of nature It foloweth he asceÌ„ded into heueÌ„ and sytteth on the ryghte hande of god the father Ioan. iii. NomaÌ„ sayth saynte Iohan goeth vp into heueÌ„ saue he whiche hathe come downe from heuen the sone of man that is in heuen The worde or sone of god came downe from heuen not that he departed from the father or chaunged his place for as muche as the diuine nature is so in euery place that yet that notwithstandyng it is coÌ„tayned in no place but the same worde whiche by dyspeÌ„sation dyd come into the wombe of the blessed virgine after that he hadde finished the mystery of our redemption Actuum .i. beynge than incarnate dyd in verye dede ascende vp into heuen withdrawynge the syghte of his body from his disciples and caryeng or conuayenge vp the myndes of them to heuenly thynges that they sholde geue themselues mete vessells and apte to receyue the spirite that was to come Neither dyd he laye from hymselfe the body whiche he hadde taken vnto hym and leue it in the sonne soo as wretched Salencus dyd fondlye ymagine Salencus So he whiche as touchyng his diuine nature was alwayes in the same glorye with his father is nowe with his humane nature also sette in the glorye of his father beynge made lorde of all thynges whiche are in heuen and in earthe D. It semeth not vnreasonable nor vnmet to assygne or geue vnto Christe a ryght parte or a lefte parte as concernynge his body But in the father to ymagyne ony suche maner thynge it semeth too come nere and to be agreynge vnto the erroure of the Anthropomorphites MAG To sytte on the ryghte hande of the father is spoken not without a trope or fygure so that thou moste vnderstande by this maner of speakynge that he is egal in honoure and felow in raygnynge with the father what is meaÌ„t whan it is sayde that Christ sitteth on the fathers righte hande DISC. But why dyd they not rayther expresse this sentence and meanynge by playne and propre or mete wordes sayenge he wente vp into heuen where he raygnethe egall to the father MAGS I haue tolde the alredye that the scripture dothe oftentymes shape and apply her language vnto our affectioÌ„s Nowe the crede doth here coÌ„trefait the worde of the holy scripture for thus speaketh the holy ghoste in the psalmes of god the father of Christe glorified Psal. c.ix ☞ The lorde sayde to my lorde sytte thou on my right hande And our lorde hymselfe sayth in the Gospell Math. xxvi ☞ But yet for all that I say to you hereafter you shal see the son of man syttynge on the ryghte hande of god Lykewyse Peter the Apostle speakynge of Christe saythe i. Pet. ii ☞ whiche is syttyng in heuen at the ryghte hande of god In lyke maner saynte Paule writeth to the Ephesyanes Ephe. i. ☞ Accordynge to the workynge of his myghty power whiche he wroughte in Christ Iesu settynge hym on his owne ryghte hande in heuenly thyngê aboue all rule power myghte and dominatiâ—ns and aboue euery name whiche is named not onely in this worlde but also in the worlde to come Moreouer saynte Steuen in the Actes sawe Actuum .vii. the heueÌ„s open and Iesu standynge on the ryghte hande of god DISC. Howe dyd saynte Steuen see hym stande How Christe is sayd to syt and howe to stande on the righte hande of the father whiche in other places is sayde to sytte MAG Here also know thou to be a trope To sytte is a poynte of one that resteth of one that raigneth and of a iudge To stande belongeth to one that succurreth or helpeth He sytteth whiche without care gouerneth all thynges He standeth beynge redy to helpe al those that desyre helpe of hym In that he is a iudge he is sayde to syt in that he is an aduocate He is sayd to stande i. Ioan. ii we haue saythe saynte Paule an aduocate in heuen DIS But Christe as concerâ—ynge his humane nature is not egall to the father MAG How coulde that that is but a creature be egall to the creator But for cause of the vnyte of the person all those thyngê are well and a ryghte geuen to Christe whiche are agreynge to hym as touchynge his humane nature soo that we doo vse the names or vocables of the persone or vocabulis suppositi as some other men do call it DISC. In as moche as Mat. xxviii Christe dothe promyse that hymselfe wyl contynue and abyde with vs vnto the ende of the world Actuum .i. why was he lyfted vp into heuen bodyly in the syghte of al his disciples M. To this question dothe the apostle make aunswere in the thyrde chapiter to the Colossianes ☞ Seche you those thynges that are aboue where Christe is sittyng on the ryghte hande of god This syght was shewed to the bodyly eyes of them to th ende that he wolde kendle and
enflame our myndes from earthely cares vnto the desyre of the heueÌ„ly lyfe whereof we be assured by Christes passion deathe Therfore that god hathe for cause of our saluacion sent his owne sonne into this worlde and hathe dâ—lyuered hym vnto the deathe of the crosse it maketh vs certayne and out of doubte that by him we are delyuered from the kyngdome of the deuyll and from the bond of synnes And in that he rose agayne whereof by his resurrection â—here is geuen sure truste and hope to vs that we shall reuiue agayne at that daye which he hathe wylled to be vnknowne to vs euen with the same bodyes whiche we do nowe beare about wherof by his ascension And in that he hathe ascended into heuen he hathe by an euidente argument taughte that we sholde nat seche true felicite here in this world but that we shold vse this worlde as it were a thorowefare i. Cor. vii as though we dyd nat vse it that we shold translate all our cares and thoughtes vnto that heuenly and eternal lyfe wherof by that he siteth on the righte hande of the father And in that he siteth on the ryghte hande of the father it dothe engendre and cause in vs a greate securite so that we do nat feare any of all the displeasures or fearfull thynges that are in the worlde for as moche as we haue so frendly and also so myghty an aduocate in heuen But leste this so great goodnes of the lord myght prouoke vs to synne the more boldly and more largely it is added strayghte-wayes after From thense shal he conâ— to iudge the quicke and the deade that we shold haue vnderstonding and knowledge that suche persones oughte there to loke for a sharpe sentence of the iudge without any mercy or fauoure whiche here haue despised wolde nat regarde the goodnes of the redemer The more that hathe ben geuen to vs Luce. xii so moche the more shall be required of vs and the strayghter accompte shall we geue For he shall come than nat in the forme and maner of a seruauÌ„te but in the maiesty of his father so as he himselfe speaketh euidently in the gospell of Mathue Math. xxv ☞ whan the son of man shall come in his maiesty and all the aungels with hym than shal he sitte vpon the seate of his maiesty and all peoples shall be gathered together afore hym There shall be made an euidente and one euerlastyng separation and disseuerynge of the godly people Math. xiii from the wycked and vngodly people whan the traÌ„mell neâ— shall be full drawne to the see banke The same thynges doth Peter preache in the .x. chapitoure of the Actes This is he which is ordained of god the iudge of the quicke and of the deade Actuum .x. He whiche here dyd suffre was coÌ„tented to be iudged vniustly for our sakes shal there iudge the whole world and shall rendre or geue to euery man accordynge to his workes Math. xxv Ioannes .v. whether they be good or badde DIS why wolde god that the daye of iudgemeÌ„te sholde be vncertayne and vnknowne to all men ¶ why god wold the day of generall iudgemente the daye of euery maÌ„nes deathe to be vnknoweÌ„ to vs. MAG Uerily for the same cause for whiche he wolde that eche one of vs sholde be moste certayne of his owne dyinge daye and yet for al that be vncerteyne of the same for there is no maÌ„ that dowteth that hymâ—selfe shall ones dye but no man doth yet for all that knowe certaynly whan he shall dye to thentente that we sholde euery houre be redy to departe and dye yf god shall call vs from hence DIS why is it added here the quicke the deade what is meÌ„te in the Crede by the quycke the deade For howe can deade bodyes be iudged M. The symbole i as much as it is whole taken out of the scriptures it dothe very conueniently accordyngly countrefayte and expresse the wordes of the scripture Certayne men do interprete here by the quicke godly persones and by the deade vngodly persones but this interpretation is somwhat to farre fetched To the symbole whiche was ordayned for symple persones symple and playne thinges are mete and coÌ„uenient The deade It is more probable by the deade to vnderstonde those that haue departed from theyr bodies afore the daye of iudgemente for as sone as they shall be reuiued risen agayne The quicke they shall be iudged and by the quycke those whome that daye shall fynde lyuyng in body whiche persones certayne men do beleue that in the very takyng vp and passage into the ayer they shall dye and forthwith lyue agayne Other some agayne do thynke that they shall nat dye Two opinions concernyng them whiche shall be lyuyng at the daye of dome but yet that they shall be chaunged to immortalite Neyther of these .ii. sentences or opinions doth the auctorite of the churche reiecte or disalowe albeit yet that opinion whiche thynketh that they whiche shall than be founde lyuynge in body shall nat dye but shall be translated to immortalyte is more agreyng to the wordes of sayncte Paule in the .xv. chapiter of the fyrste epistle to the Corinthianes and in the .iiii. chapiter of the fyrst epistle to the Thessalonianes But deuoute fayth doth nat loue coÌ„tencion DI. what nede any iudgement to be made than A notable quâ—stion seyng that the soules forthwith after that they are departed from the body are iudged alredy so that eyther if they haue departed fromhence beyng pure and clene they do go to the heuenly lyfe orels if they do departe in bondage of sine they are drawne strayghte to helle Orels if they be defiled with any smalle spottes they are borne into the clensynge fyere of purgatory what so euer or what maner one so euer that fyere of purgatory be MA. Aunswere There were certayne men whiche taught that neyther the wicked spirites neyther the wicked soules shall be geuen to eternall ponishementes and paynes afore that laste daye of the world It is an heresy coÌ„demned by the churche that no soule shall neyther be in heuen nor hell afore the day of doâ—e neyther that the soules of good and godly men shall enioye the heuenly lyfe afore the sayd day But the opinion of these men the auctorite of the churche hathe reiected and disalowed But this thyng is prouably beleued that to the wicked spirites after that generall iudgement the tourmeÌ„tes and paynes shall be augmented and encreased and that wicked men shall than fully suffre paynes in soule body bothe together lykewyse as also the felicite of good men shal than be full and ê‘fighte whaÌ„ they shal haue receiued theyr body than beynge glorified that the same body whiche they haue had a minister of good workes and a partener of affliccions the same they maye haue also a felowe
â—hynge is without body by a generall name is called spiritus a spirite or ghoste Iohan. iiii So is god in the gospell called a spirite whiche name is commune to all the thre persones as concernynge the diuine nature but whan we do ê“prely and specially meane signifie the thyrde person By what names the holy ghoste is called in the scripture we do call hym the holy spirite or ghoste the spirite of god the spirite of Christe spiritum paracletum .i. the spirite that is coÌ„forter or aduocate and the spirite of trouth And agaynst them whiche denyed that the prophetes made theyr prophecies by the inspiration of the holy ghoste but by a phanaticall or madde and vayne spirite the Synode of Nice or of Constantinople hathe added this particle Qui locutus est per prophetas that is to saye which spake by the prophetes that we sholde vnderstonde haue in knowledge that bothe testameÌ„tes were â—aughte and geuen by one and the same spiriâ—e and that iâ— was none other spirite whiche spake by the mouthe of the holy prophetes thaÌ„ euen the very selfe same Luce. iii. whiche descended vpon our lord in the lykenesse of a dowe and in the lykenesse of fyere cam vpon Actuum .ii. the disciples and which euen this daye resteth betwene the brestes of the spousesse the churche A notable question DI. Dyd the holy ghost take vpon hym the body in which he appered so as Christe toke his body vnto hym M. Aunswere No verily for Christ toke an humane body into the vnite of personage It was no. natural body that the holy ghoste appered in but the holy ghoste dyd so take vnto hym a body as aungels do oftentymes appere in the lykenesse of a man Those are but bodyes assumpte and nat naturall bodyes The same synode dyd adde these wordes also ☞ Qui cum patre et filio simul adoratur et conglorificatur .i. Whiche is worshipped and glorified together with the father and the son to thenteÌ„â—e that they myghte the more exclude the blasphemy of them which do make the holy ghoste inferiour to the son For creatures are glorified honoured but with the father the son nothiÌ„g is honoured saue only that that is god Under god and for godes sake holy men also are honoured but with god nothynge is honoured or glorified but that which is all one with hym And for the same purpose also is added this clause ☞ Qui ex patre filioque procedit that is to saye whiche procedethe of the father and the sone For as the sonne is argued and proued to be of the same substaunce with the father because he is begotteÌ„ of the father euen so is it concluded gathered that the holy ghoste also hath the same nature with them bothe for as muche as he prosedeth cometh forth of them bothe how be it these wordes filioque .i. and of the sone semeth to haue ben added of the Latyne men lykewise as in the symbole of Atanasius for as muche as this particle neither is hadde in the Greke symbole whiche we hadde set afore the newe testamente in our seconde edition of it neither yet in ony symbole whiche is recited in the canon lawe for I suppose it was not than yet receiued namelye in the churches of the easte that the holy ghoste dothe procede from bothe neither was the confession knowlegynge here of exacted of Christen men but it was sufficient to professe that he procâ—ded frome the father and that he dyd contynue and abyde in the son as it is expressed in the lyfe of sayncte Andruâ— the apostle Nat for that they dyd deny hym to procede also from the son but for that they durste nat fastly affyrme this thynge vntyll that our lorde dyd reuele and shewe it also vnto them For nat euery thyng that is sente of any persone dothe forthwith procede frome the substance of hym of whome it is sente A temporall sendynge is one thynge and an eternall procession or comyng forth is another thynge D. Seynge that the fathers with so many wordes dyd study and go about to exclude inequalite why dyd they nat breffly and expressly pronounce that the holy ghoste dyd procede beyng god of god in as moche as they haue diligently expressed of the son that he is god of god lyghte of lyghte very god of very god Deum de deo luâ—â—en de lumine deum verum de deo vero For so sholde all cauillations vtterly haue ben excluded M. To this I can nat tell what aunswere I sholde make saue only that the meruailouse religion and feare The religion drede that the olde fathers had to speake of diuine thinges whiche the olde fathers hadde to speake of the diuâ—ne matters and the wicked babling and talkatiuenes of certayne persones was the cause why they had leuer shewe and demonstrate by circumlocution the name of god than to expresse it to then tente that both the godly myndes shold vnderstonde and perceiue the mysterie and wicked persones sholde nat be prouoked to blasphemy But that thynge which that Synode dyd vtter by circuÌ„locution sayncte Athanase doth eâ—pressly pronounce saying ☞ The father is god the son is god the holy ghoste is god And yet are nat ther thre godes but there is but one god D. Why do they attribute and assigne to the holy ghoste goodnes and charite why goodnes â—harite are attributed to the holy ghoste M. Because vnto goodnes or benignite two thynges do belong that is to wytte for geuenes of synnes geuyng of gyftes vnto charite appertaineth conglutination or ioynyng together Lykewise as the membres and lymmes of our body do cleue together whole by the beâ—â—fight of the spirite euen so the misticall body of Christe is ioyned and knyt together by the holy ghoste Christe in the spirite of god dyd caste out deuils Luc. xi Math. xii And he calleth the holy ghoste the spirite of god But by synne wicked spirites do raigne in a man as our lorde dyd manifestly teache in the parable ☞ of the spirite that was driuen out whiche retourned agayn into his empty house with seuen spirites more wicked than hymselfe Lâ—c. xi Math. xii Therfore the good spirite is conueniently sayde by abolishyng and puttyng away synnes to dryue out euyl spirites Which whan it is done it doth nat suffre the house to be empte or voyde but doth garnishe and adourne it with diuerse gyfâ—es or graces that the vices driuen out shold haue none entrauÌ„ce in agayn And therfore Math. xiiâ— that blasphemy whiche is committed agaynst the holy ghoste is sayde in the gospel to be irremissible and suche as can nat be forgeuen For what hope of remiâ—â—ion dothe that man leue to hymselfe whiche dothe prouoke the authour of remission forgeuenes For charite as sayth say nete Peter dothe couer or hyde the multitude of synnes i. Petri. iiiâ— And to that synfull woman of
sprinklyng to of filthy erroures This worde wryncle appertayneth to them whiche in dede do beleue ryghte wryncles do signify uyces and syâ—nes but yet do lede a lyfe defyled with the filthe of vices and synnes Wryncles do betoken age Suche one verily is that olde man whiche we haue receiued of Adam and whome Paule doth bydde vs ☞ to do Ephe. iiii of and to laye froÌ„ vs with all the actes dedes that do belonge to hym that we myghte do on vs the newe man and being renewed in the senses of our mind we myghte folowe the steppes of Christ and walke in newnes of lyfe Roma .vi. Christe is a delicate louer Christe is a delicate and a deynty louer he can nat fynde in his harte to loue the synagoge beynge wrincled with olde ceremonies and with the loue exercise of the olde law Neyther can he suffre or abyde the churches of heretikes beyng disfigured and made foule and euylfauoured with the leprie diuerse spottes of false doctrines and erroures D. If the olde sayng be true that no man lyueth fautles and without synne where is than that spousesse which in the canticles is praysed and is sayde Cantic iiii Tota pulcra â—s amica mâ—a et macula uon est in tâ— to be all fayre and beautyfull and without all maner spotte or wemme MAGISTER It is grauÌ„ted to very fewe men to lyue without the lyghter or smaller vyces or veniall synnes which by rechelesnes and ouersyght doo crepe and stele apon the nature of man But these small faughtes are rather small speckes thaÌ„ greate spottes and lykewise as they do dayly spring or rise eueÌ„ so be they dayly washed awaye either with prayer or with dedes of almoyse or with the recoÌ„pence aâ—d satisfaction of some good worke specially and principally with the receiuinge of the body of our lorde but from greate synnes or deadlye crimes they whiche haue professed Christ both owghte and also maye abstayne with the helpe and aide of the spirite of Christe DIS Do not they than whiche are defiled with great synnes or crymes appertayne belonge to holy churche MAG They do belonge and they do not belonge Howe greate Synners are of the church and how not In so muche and as farreforthe as faythe dothe remayne hole in them they do belonge to the churche neither are they kepte froÌ„ the coÌ„munioÌ„ and partetakynge of the sacramentes excepte it be soo that for some euidente enormite of crimes they be by the publyke and open iudgemente cut awaye from the company and felowshyp of the churhe what is the churche in his moste propre significacion But because this word Ecclesia id est Churche sayd in his moste propre signification dothe betoken the preuy or secrete society and feloweshyp of them that are predestinated to eternall lyfe of the whiche company a greate parte lyueth alredy with Christe and the other parte that remayneth alyue in this world is called for this entente and purpose that they sholde laboure and endeuoure themselffes vnto most hyghe and ê‘fyghte purite therefore is it wel sayde that the church hath no spot or wrincle How the churche hath neyther spot nâ— wryncle eyther by the figure synecdoche that is to witte sayinge that of the whole whiche is verified of the parte orels for cause of the marke or ende entended of whiche ende the logicions also do confesse and graunte a denominacion or name to be taken But yet otherwhiles this word or name churche is so dilated and stretched out so farre that it dothe comprehende and contayne as many as haue receiued the sacramente of baptisme whether they do lyue vertuosly or other wyse Sometyme the ministers or iudges of the church are called the churche to whome we oughte to obaye allthoughe they do openly and in syghte lyue an euyll lyfe as longe as it is so that they do nat commaunde or teache suche thynges as are contrary to goddes lawe and may nat stande with his coÌ„maundementes namely if there shold folowe more trouble and vnquyetnes of the takynge awaye to the commune weale of suche thynges than of the tole ratyng and suffryng of them There are also Psalme .xxv. churches or coÌ„gregacions of wicked men whiche the spouse dothe hate But whosoeuer professeth the holy churche doth execrate and abiure all schismaticall conspiration agaynst the tranquillite of the ecclesiasticall hierarchie lykewyse all conuenticles assemblees of heretikes with whatsoeuer gloriouse title they â—o set them selues forthe to the sale for they are innumerable but the doue is but only one Cantic ii D. In the olde tyme the heretikes also had churches in suche state of thynges whan euery one of them dothe crye ☞ Christe is nat there but here is Christ Marc. xiii by what marke or token maye we discerne and knowe that only doue of Christe from other M. That which doth swarue and go awrye from the holy scriptures is none of Christes D. But heretikes do euen with the very weapons of scripture oppugne and fyghte agaynst the churche M. And no meruayle of it for they do folowe that disceiuynge spirite whiche dyd Mat. iiiâ—â— assayle and temple the lorde hymselfe also vnto wickednes with the testimonies of scripture wrested wrenched to a wronge sense but the false interpretation of scriptures is to be coÌ„futed and disproued and put by with the true interpretation and declaration of the same D. In dede it was no maystry for Christ to do so but it is nat lykewise so easy a thynge for vs wretched men to do the same M. It is nat a parte belongyng and fitte for euery man to fyghte or dispute with heretikes but it appertaineth only to them whiche are instructed and well appoynted with that hole armure whiche the apostle Paule dothe Ephe. vi in certayne places otherwhiles reherce recken vp but to the and to suche other as thou arte it is sufficiente to kepe and holde faste by stedfaste and sure beleffe those thynges whiche the churche hath expresly openly taughte for thynges necessary vnto saluacion D. What shall he do whiche hathe receiued baptisme and hath taken instruction of beleffe in the churche or congregation of heretikes MAG Let hym not chauÌ„ge the baptisme which he hath receiued in the name of the father and the sone and the holy ghoste but let hym purge and clense his doctrine let hym withdrawe hymselfe from vnclene coÌ„gregations or assemblees and let hym reconcile hymselfe to the holy churche DI. But that is it whiche I desiered to knowe of you by what tokeÌ„ or marke the holy church may be discerned knowne from other MAG Howe or by what tokens the true Catholike churche may be knoweÌ„ from other There are many coniectures gesses by which gatherd together iÌ„ one it is easily and son perceiued and espied where the douue is The fyrst is the authorite of the olde Synodes namely approued alowed by the ê‘petuall
coÌ„tynuall coÌ„sente agremeÌ„te of so many sondry ages or tymes of so many diuerse natioÌ„s nexte afther this is the authorite of the interpretoures or expositoures How the olde holye expositours of the scripture are alowed of the churche howe theyr workes are to be redde whome for theyr holynesse the churche hath canonized whose bokes the same church hath apê“ued allowed not so yâ— it is not lawfull in some poyntes to dissente and disagree from them for theyr selues do sometymes disagree not onely one of them from another but also doo vary from theyr owne selues but that theyr bokes are to be redde with reuerence And that which they do teach not rashely and vndiscretely to be reiected refused The same I suppose is to be thoughte and iudged of the good approued companyes of diuines whose coÌ„tynuall laboure studie is to fynde out and to brynge forthe to vs the secrete hydde trouthe out of the diuine scriptures Thyrdly the bredthe or largenesse is to be consydered for neuer hathe ony heresy spredde so large as hath the Catholike doctrine Laste of all the maner of lyuynge is to be well aduised some what nere loked on DI. But heretikes also haue Christe muche in theyr mouthes and speke muche of hym Maniches And also the Manicheis are reported and sayed to haue ben of wonderfull abstinence also continencie the Ebionites do despise and sette at nought riches Ebionite Psalliani or Euchite Anthropomorphite The Psallianes doo praye contynually without ceassynge The Antropomorphites dyd lyue in deserte wildernesse they were couerde cladde in course heÌ„pen clothes they ponished and kepte vnder theyr fleshe with fastyngê laboures slepynges on the bare grounde whan suche maner men assembled and flocked together do â—rye here is Christe Math. xxiiii sholde not a man and not with goode cause as it were one standynge in a place where manye wayes do mete doute and be in a mamerynge whiche waye he maye take whether he may go MAG ye moreouer the very theatre of the gospell dothe shewe vnto the Phariseis worshypfull Math. xxiii Math. vii Math. xxiii Math. vi with theyr Philateries set out at large made thynne and bare with fastynges makynge longe prayers dealyng forth theyr goodes in almoyse to poore folkes But these outwarde thynges thoughe they haue the apperaunce and lykenesse of godlynesse and vertue yet are they oftentymes fayned for cause of some temporall and transytorie profighte or commodite namely of lucre or glorie praise and that made me adde here before that theyr lyfe sholde be looked on some what nere whiche thynge yf ony man wyll do he shall fynde perceiue that the same thynges are done in dede bothe of good men also of euil men but after a diuerse maner a sondry fashion The difference betwen the outwarde workes of good meÌ„ and of euyll men beyng all one in apperauÌ„ce Good and vertuose men in theyr abstinences and fastes are cherefull the other sorte are sadde heuy out of al chere neither do vertuose men make theyr auaunâ—e or boste of these thynges but raither doo kepe these thynges secret neyther doo they auaunce and magnifie these thynges as great and hygh thynges but do make lyghte of them and do ertenuate them neither do they despise disdayne other men which do not the same thynges Godly charitable men doo iudge all thynges to the beste but they do benignely and charitably interprete iudge either that they wolde do greatter thynges yf the weyknesse feblenesse of thyer bodie wold geue them leue orels that they haue theyr fleshe lesse rebelliose to the spirite soo that they haue no nede to tame it with suche maner meanes orels that they do with other good dedes offre to god a more plesaunte sacrifice and oblation The religion and holynes of godly men is symple and without crafte or disceite The disciples of IohaÌ„ dyd fast Luce. v. Math. ix but they dyd backbyte the disciples of Christ spake euyll of them for that they dyd more seldome fast Manichei The Manicheis dyd abstayn forbeare from all maner beastes or sensible creatures but they dyd disprayse coÌ„dempne the creature of god secretely in cornes dyd fyl themselues with delycyouse meattes bothe more daynty and also more costly Phariseis Math. vi Math. xxiii The Pharyseis dyd praye but they dyd it in the hedes of many wayes where they myghte be moste sene in theyr chaumbres eyther they dyd occupie themselues about triâ—les orels dyd counte and tell monaye Psallianes The Psallianes dyd praye but superstitiously and vnder this pretexte or preteÌ„ce they dyd lyue of other meÌ„nes coste charge dyd not accordynge to the doctrine of saynte Paule Ephe. iiii i. Thessa. iiii Actes xx ☞ Laboure with theyr owne handes to gete where of they myghte both fynde therselues theyr necessaries and also might geue somewhat to poore folkes The Ebionites had nothynge seuerall or in propre and they were falsely called apostolici .i. folowers of the apostles Ebionite or Apostolici but they dyd condemne and disprayse otherâ— that were possessioners and had ought of theyr owne chalengynge proudly presumptuosly to themselues the praise of godlynesse true vertue or holynesse whiche stondeth not in londes or in monay but in the affections Holynesse stoÌ„deth in the affections The very per fight holyne of the Apostles They Apostlê dyd spende theyr owneselues whole and altogether to th ende that they mighte allure brynge very many vnto Chrste neyther coulde they by ony iniuries or displesures be compelled and caused to laye away this affection to wardes ony man They purposed not nor wente about to do vengeance to ony man but whan they were caste into pryson they dyd synge psalmes and gaue thankes Actes v. to the lorde whan they wer beaten with roddes and beynge ouerwhelmed with stones they were gladde and reioyced Actes vii praynge for them of whome they dyd suffre all these thynges whan they dyd raise vp deade men whan they dyd expulse Actes v. driue out deuilles whan they dyd with theyr shadowe heale men that were sycke diseased they neuer spake one worde of bostynge or vayne glorie but professyng themselues to be nought ells but mortall men Actes xiiiâ— they dyd ascribe referre all the whole praise vnto god who so euer dothe fulfyll and shewe in very dede this charite and this pacieÌ„ce continually with cherefullnesse Actes iii. that man bryngeth forth suche frutes whereby he maye be dyscerned and knowne to be a goode tree Math. vii DIS I here saye that vnneth there is ony one of the olde writers Math. xii or authors in whome there are not founde some thynges dissonante disagreynge from the rule of the catholyke faythe why than that the chyrch receyued and alowed theyr bokes MAG Howe the churche