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
hath alowed the bokes of the olde fathers to be redde The churche hath admytted and receyued theyr bokes not as canonycal scripture that is to say scripture of vndouted and sure auctorite not able to be disproued but they are receyued as the coÌ„mentaries and workes of men beynge bothe learned and also good and vertuose neyther Euerye maner erroure maketh not an heretykeâ— doth euerye maner erroure make a man forthwith an heretyke and in the olde tyme those that dyd expoune and declare the scripture were pardoned and hold excused if they did doute of certayn thingê of which it is not lawful to dout any longer after the sentence of the churche publyshed and openly pronounced or els if they dyd interpretate and expoune any thyng iÌ„ the scriptures otherwyâ—e than the authorite of the churche doth teache nowe For neyther were al the Grekes Heretykes which dyd professe that the holy ghoste dyd procede come forthe from the father alone nor no more peradueÌ„ture was Origen Origen neyther an heretyke therfore because that of desyre to serche out the trouth he dyd dispute whether the sonne and the holy ghoste had all one and the same diuyne essence with the father or els were creatures more excellent than all other creatures It was lawfull also more than CCC yeres after the incarnation of Christe to doute whether there were any clensynge fyer or fyer purgatorye whiche certayne men dyd iudge to be charite But it is a very poynt of an heretyke proudly and obstinatly to rebell and stryue agaynste the euydent veryte or trouth and whiche hath ben taughte with the publyke and commune authorite DIS The name of canonycall scripture howe many bokes dothe it comprehend and contayne The bokes of the canonical scripture MAG This thynge hathe sayncte Cipriane very playnly and brefly taught Fyrste the hole scripture is diuyded into two partes that is to wytte the olde testament and the newe The bokes of the old testament Genesis Exodus Leuiticus Numeri Deuteronomium Iosue Iudicum Ruth Regum iiii In the olde testament are accompted and rekened the fyue bokes of Moyses that is to wytte Genesis Exodus Leuiticus Numeri DeuteronomiuÌ„ also the .ii. bokes of Iesu Naue of Iudges and of Ruth Besydes these the foure bokes of kynges whiche the Hebrues do make but onely two bokes furthermore the boke Paralipomenon Paralipomeâ—â—â—â— that is to saye of thynges ouerhipped or lefte out whiche of the Hebrues is called the boke of Dayes or tymes Than the .ii. fyrste bokes of Esdre which the bebrues do reckeÌ„ both but for one for the thyrd the .iiii. boke of Esdre are accoÌ„pted amonge the Apocriphe scriptures Esdre ii Nexte after these are the .iiii. principal or greater Prophetes Esaias Iheremias Ezechiel and Daniel Esaie Iheremie Ezechiel Daniel To these is added one boke of the .xii. smaller Prophetes The .xii. smaller prophetes Iob psalmes ê“uerbes Ecclesiastes CaÌ„ticum caÌ„ticorum Besides this one boke of Iob one boke of the psalmes .iii. bokes of Salomon that is to witte the boke of Prouerbes Ecclesiastes and Canticum canticorum within this nombre the Authorite of olde men dyd conclude the wolumes or bokes of the olde testamente beynge of trouthe wherof it was not lawfull to dout but now the boke also of Sapience Sapience is receyued into the vse of the churche whiche certayne men do iudge to be the boke of Philo a Iewe and another boke which is called Ecclesiasticus Ecclesiasticê° whiche men do thynke to be the boke of Iesu the son of Sirach there is receyued also the boke of Tobie and the boke of Iudith and the boke of Hester and the two bokes of the Machabeis Thobie Iudith Hester Machabeis There are receyued also the two Histories which are annexed to the boke of Daniel that is to wit the historie of Susanna and the history of Bel and the dragon whiche histories the Hebrues hadde not but saynte Iherome witnesseth that hymselâ—e dyd traÌ„slate them out of the edition of Theodotio But whether the churche hath receiued these bokê with the same authorite with the whiche they haue receiued the other bokê aforerehersed that knoweth the spirite of the churche Under the â—ytle and name of the newe testament the cheffe and principal place haue the .iiii. Gospelles of Mathue Marke Luke and Iohan and with these the Actes of the Apostles The bokes of the new testamente Mathue Marke Luke Iohan Actes Epistles Paule .xiiii. Peter ii Iames. i. Iâ—de i. Iohan. iii. Aâ—ocalipie The hebrues â—ake but .iii. kynde of scriâ—ture Canonica Nexte to these are the Epistles of the Apostles .xiiii. of saynâ—e Paules Two of Peters One of Iames the Apostle One of Iude. Thre of Iohan. And last of all in ordre is the Apocalipse of saynte Iohan. The Hebrues do diuide all scipture into .iii. kyndes or sortes The canonicall scripâ—ure they call that scripture which without ony controuersie or doute was wryten by the inspiration of the holy ghoste in whiche yf ony thynge be founde which semeth at the fyrste syghte folyshe vnmete and agaynste reason it is not lawfull to iudge that whiche is wryten but the mystery is religyously and deuoutly to be serched forthe and the dulnesse or slownesse of our wytte is to be founde faughte with all and not the scripture Hagiographa Another sort of scripture they do call hagiographam as wryten by holy men of holy thynges This maner scriptures they did so farre forth esteme and regarde that they were in dede reuerently red in the congregations or assemblees but not that the authoryte of them sholde constrayne or compell in matters earnest and of wayghte Apocripha Apocriphe scriptures they called suche as it was lawfull for euerye man to redde at home accordynge to his owne mynde and pleasure but in open or comen assemblees they sholde not be recyted or redde nor any man be strayned with the auctorite of them neyther is euery scripture forthwith canonicall whiche is red or songen in the churches and wolde god that it were amonge all men obserued and kept which was decreed in the counsell holden at Carthago that nothynge at all sholde be recited or redde in the churches saâ—e onelye the canonicall scripture the interpretation and declaration wherof was done in the olde tyme of prestes and byshopes by worde of mouthe The decrâ—e made in the couÌ„sel of Carthage concernynge what thinges shold be red in the churches DISCIPLE Now a dayes we are kept and put awaye froÌ„ the redynge of the holy scripture MAGISTER But this thynge was in the olde tyme a poynte of most greate and hyghest relygioÌ„ and holynes But the vndyscretnes and presumption of the reders caused and brought to passe that it was nedefull to shewe a staffe who so euer redeth the scriptures reuerently honourynge that thynge whiche he doth not vnderstonde or attayne the knowlege of How the holy scriptures are to
Iohan. xi am resurrection and lyfe And Paule lykewyse seldome dothe vse this worde any where but in the good parte And our lorde maketh a distinction and difference of resurrections in the .v. chapitour of IhonÌ„ sayng And those which haue done good workes shall come forth vnto the resurrection of lyfe IohonÌ„ v. And those that haue done euyll workes vnto the resurrection of iudgement for iudgemente here he calleth condemnation This thynge is more expresly sayd and spoken in the symbole of Athanasius At whose comynge all men must ryse agayne with theyr owne bodyes and shall rendre and gyue accompt or reckenynge of theyr owne dedes And those which haue wrought well shall go into eternall lyfe those that haue wrought euyll shall go into eternall fyer So also sayth Paule in the .vi. chapitour to the Romanes Roma vi The wage or hiere of synne is deathe but eternall lyfe is the benifyte and gyfte of god by Christe Iesu our lorde He added here eternall or euer lastyng because that lykewyse as vnto those that are damned there shall be no hope of release so on the other parte agayne the godly persones shall haue no maner feare lest theyr felicitye and ioye myght be at any tyme eyther ended or els minyshed the pleasauntnes and ioyfulnes wherof shall greatly be augmented and encreased by that communion and felowshyp of all holy men For charite whiche neuer falleth awaye i. Cor. â—iii shall there be moste feruente and hote Nowe charite is no lesse gladde of other mennes welthe and weldoynge than of her owne Neyther is there any cause why we do nede here to ymagine pleasures of the body which do stand iÌ„ meate drynk or the fleshely company of man womaÌ„ for there shal be than none vse or profyte of these thynges but the bodyes shal be spirituall in which we shall lyue as the aungelles of god done Mat. xxii Now the felicite of aungels is to see the face of the father whiche is in heuen And our lorde sayth the same in the gospel of IhonÌ„ Io. xvii This is the euerlastynge lyfe that they maye knowe the alone whiche are the very god and Iesu Christ whome thou hast sent That knowlege begynneth here by faythe And there it shal be fynyshed and made full perfyte whan we shall behold see the glorie of hym his face beyng clerely shewed discouered DIS Are these thynges sufficyente to the purchasyng obtaynyng of saluation MAG For the obtaynyng gettyng of baptyme these thynges are sufficient to a lay man for to beleue but also that are learned somewhat growne in age â—ught to beleue all thynges that are expressed in the holy scriptures or whiche are of the sayd scriptures euidently gathered or concluded besydes this what so euer thyng the catholyk church hath with vniuersall and contynuall consent approued and allowed which churche if it haue ordayned or decreed any thing after such fasshyon it was probable and very lykely that eyther it was begonne of the Apostles and so hath contynued as it were gyuen by hande from the elders to the yoÌ„gers orels it was brought forth to vs out of the preuye and secrete storehouse of the scriptures or els it hath ben shewed and put in theyr myndes by the inspiration of the holy ghoste accordingly as the state of tymes dyd requyre And as touchynge to contentiouse and darke doctrine or opinions in all suche thynges it shall be sufficient for the and suche as thou arte to professe with this ware and wyse circumspection Concernynge these thynges I beleue as the churche beleuyth This is a more sure waye and more farre from all daunger than boldly to affirme that thyng wher of thou arte in doute or which thou doest not perceyue or vnderstonde DIS But in â—xtreme ieoperdye whether it is A notable question sufficient to kepe and holde faste the belefe in harte and mynde or els are we bound also to professe with our mouth MAG Aunswere To this poynte sayncte Paule shall make aunswere to the for me ☞ With the harte saythe he we beleue vnto ryghtuosnes Roma x. and with the mouth confession is made vnto helthe and saluation And our lorde hymselfe threteneth in the gospell Math. x. Mar. viii that he wyll not be acknowne of hym for his soldyer afore his father who so euer shall haue ben afrayde or ashamed to professe hym afore men But it is one thynge not to profâ—sse and another thynge to denye where there is no hope of frute or good to be done and yet the ieoperdye is very greate it is not necessary or requisite that thou sholdeste vtter or bewray thyselfe in such wyse as we do rede that certayne men haue vnprouoked and vncalled euen of theyr owne accorde runne forth into the market that they myght be slayne and put to deathe with other Christen men or â—ls that they haue raged agaynste the solemne festiuytes of Paganes not for the entente that they wolde brynge any man to Christe but to th ende that after they were slayne of them they myght be accompted and reckened amonge martyres Christ dyd lycence or graunt to his apostles no maner violent defence of theÌ„selues agaynst wycked men but he onely gaue theÌ„ leue to flee Actes xii Actes ix Peter fledde out of prison Paule fledde out of Damaske beyng let downe by a baskette of the walles But so often tymes as the thyng shall come to suche an exigente or pynche that the name of our lorde Iesu is to be glorified both amonge good men and badde men the christen and the hethen than ought we all the entycementes or pleasures eke the feares and displeasures of the world vtterlye despysed set at nought cherefully and boldly to professe that whiche the chyrche hath taughte Elcesaite The doctrine and opinion of the Elcesaites is refused and condemned whiche taught that in the tyme of persecutioÌ„ men myght lawfully denye Christ with wordes so that they kept styll the syncerite of the faythe in theyr harte and mynde which saying if it were true thaÌ„ dyd Peter the Apostle in vayne wepe so many teares for that he beyâ—ge troubled with feare of dethe had denyed his lord and mayster thries Math. xâ—vi whan he had not yet so muche spirituall knowledge of hym as the lyghte of the gospell hath opened vnto vs. Tertulliaâ—â— TertulliaÌ„ agayn to much leanyng and inclynyng to the contrary parte doth not so much as graunt leaue to flee in persecution saying that than to flee is a kynd of denyinge Christe And his sayinge in certayne circumstancies maye be true but doutlesse they doo lesse offende whiche stricken with worldly feare doo denye Christ onely with theyr mouthes than do they whiche for temporall profytes sake do forsake theyr captayne Christe whose sworne soldyers they became in baptyme both with harte and also with tonge DIS Whan tourmentes are thretened more greuouse and paynfull
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. ☞
Sanctam ecclesiam catholicam I beleue the holy churche c. MAS Here thou haste the .iiii. parte of the Symbole which describeth the misticall body of Christe that is the church Nowe if thou take Christ whol there are but thre portioÌ„s And the holy churche very well coÌ„ueniently is annexed ioyned to the holy ghost For by the gyfte and benefyghte of this ghoste is holy what so euer creature is veryly and truelye holy where fore of sayncte Paule it is called the spirite of sanctifycation Rom. i. This is that spirite of the spouse whiche neuer departeth or goeth awaye from the bosome of the spousesse And because Ecclesia in the Grek doth betoken a congregation Ecclesia by this spyrite doth cleaue togyther what so euer is well happely ioyned or knytte to gether This is that vnspeakable cyrcle whiche ioyneth or coupleth to gether the .iii. persones amonge them selues whiche with them also gâ—ueth good auÌ„gels and good men all together in one For the name of the churche maye comprehende also the blessed spirites all be it that god came not to redeme theÌ„ whiche contynued stable in that good and blessed state in whiche they were created But mankynd because it was falleÌ„ from the state in which it was made in the fyrst parentes Adam Eue it neded to haue a redemer But nowe go forth on with the resydue of the Crede DI. Sanctorum coÌ„munionem The coÌ„munion of saiÌ„ctes thre maner wayes taken and expouÌ„ded The coÌ„munion of saynctes MAG This parcell certayne men do so vnderstoÌ„de that it doth by apposytion expound the nexte parcell goynge before whiche is sanctam ecclesiam catholicam The holy catholike churche For this worde Ecclesia id est Churche is a name of societie and felowshippe and it is a contynuall a faste vnlowse able ioynynge to gether of all the membres of Christ amonge themselues eche with other How be it certayne other men do thynke rather that the .vii. sacramentes of the churche are be tokened by these wordes And certayne other agayn do thynke by these wordes to be sygnyfyed the coÌ„mune felowshyppe or parte takynge eche with other of all good workes D. Bemissionem peccatorum I beleue remission forgyuenesse of synnes MAG Here thou dost here what is the policie and good ordre of this cytie or coÌ„munaltie in this worlde in which worlde as there is no perfyghte felicyte euen so is there in it neither perfyghte puryte and clennes neither full saturyte and satisfyeng of mannes mynde And therfore it happeneth often tymes that they whiche haue greuously fallen in to synne haue nede of a remedie and that they whiche are weake and feble haue nede of strength and hartenynge Now either of these .ii. thyngê doth the grace of god geue sufficientlye vnto vs both by other meanes but pryncypally and especyally by the Sacramentes of the churche And therfore whan thou hearest remission and forgeuenesse of synnes thou hearest a double medicine or salue the one by the holy and blessed bath of baptisme and the other by the sacrament of penaunce Remission of synnes thorw baptisme and pâ—naunce DISC. Carnis resurrectionem I beleue the risynge agayn of the body MA. Here is opened shewed vnto the the ende of our warre and the consummation and perfection of the church aâ—d either the eternall felicite or els the eternall calamite miserie of the whole man that is to witte both in body and soule DI. Et vitam eternam And euerlastynge lyfe MAG Here thou heareste the vncomparable hiâ—re or wage and rewarde whiche our capitayne hathe prepayred and ordayned for his soldyers yf they warrynge faythefully accordyng to the ensaumple of theyr capitayne vnder his standerde or banner shall haue behaued them selues manfully euen vntyll theyr death Thou hast now all the pryncypalle and generall partes of this holsome tale or Comedy thou hast also all the actes and stenes of that heuenly order and setter forthe of this coÌ„medie sette in ordre by a wondre fulle and vnspekable dispensation DIS Are there ony that make a more subtile diuision of the Crede than this MA. ye there are certayne men of later tyme whiche in stede of .xii. artycles do make xiii Some there are agayn whiche make .xiiii. not accordynge to the ordre of the the texte But folowynge this consideration that all the artycles doo belonge either to the diuine nature of all the persones or els to the humaynâ— nature of Christ or els to the misticall body of Christe to euery one of these they do applye certayne artycles or parcelles so are there made .xiiii. articles But this distinction or diuision helpeth but smally and is of litle wayghte or value to the purpose that we haue in hand For after this maner myght men ymagyne also other diuisions accordynge to the diuersite of mennes wittes and to the diuerse considerations that may be made of the same thynges But that is the princypall heed poynt of all that he sayth here the world to haue ben myghtyly created of god and of the same god by his sone to haue ben wysely mercyfully redemed the begynnyng decourse of the churche the holy ghost gouernyng it by his secret inspiratyons breathynges the coÌ„summation and perfection of the churche whan the sonne shall delyuer his kyngdome hole perfyghte and quiete to his father DI. Certayne men doo assygne and geue to euery one of the Apostles one artycle of this Crede MAG yf they that so do saye true than are they disceyued whiche had leuer make .xiiii. artycles For what intente it was deuised that the Apostles made ech one of them one articule of the Crede But yet neuer the lesse this was profyghtably deuysed fownde out to thentente doutlesse that suche as were vnlettred myghte at ones with one laboure as it were by ymages sette in ordre emprynâ— and graue faste in thyr remembraunce both the names of the Aposteles also euery one of the articles For it shold be very conueniente and accordynge that all the parlers and closettes of Chriâ—ten men were decked adourned with such maner tables as these DIS O good lorde how copyouse philosophie or wisdome is comprehended in this so lytle and so shorte a symbole MAG But iâ— is very probable lykely that amonge theÌ„ in olde tyme the crede was yet shorter than this For it sholde seme that they made an ende of the crede with this clause Inde venturus est iudicare viuos et mortuos From thence shall he come to iudge the quycke the deed This may we gather of the symbole of Athanasius whiche though he doth declare this symbole yet doth he touche none of these thyngê Neither doth the symbole whiche is reherced in the canones for the symbole made in the couÌ„cell holden at Nice go ony further than the aforesayde clause saue onely that it addeth these wordes Et in spiritum sanctum And in the holy
ghoste whiche same symbole besyde this diffreth in many wordes bothe from this symbole and also from that symbole or crede whiche is songen in the masse whiche semeth to haue ben made in the synode holdeÌ„ at CoÌ„stantinople The same also is gathered of TertulliaÌ„ as of his boke made agaynste Praxea Agayn of the boke de virginibus velandis in the begynnyng Also in the boke de prescriptionibus hereticorum DIS Is ony of those thynges than superfluose whiche are added afterwardes MAG God forbydde But these thynges haue ben added and put to be cause of coÌ„tentiouse and grosse persones that the speche sholde be more expresse and euidente raâ—ther than fuller perfighter For whan thou hearest these wordes Qui conceptus est de spiritu sancto whiche was coÌ„ceyued by the holy ghost thou herest the profession and knowledgynge of the thirde persone Agayn whan thou herest passus est that Christ hath suffred thou vnderstondest also forth with the churche for whiche he dyd suffre For our lorde dyd nother suffre for aungelles whiche neded it not neyther for the deuilles whiche were fallne neuer to be repayred or restored agayn muche lesse thaÌ„ dyd he suffre for beastê Thou herest also the fountayne of all remission for neither baptisme neither the sacrameÌ„â— of penaunce hath theyr efficacie and strength from ony where els than from the precyouse death of Christ. Also whaÌ„ thou herest Tertia die resurrerâ—â— a mortuis asceÌ„dit in celos That he rose â—gayn from death assended into heueÌ„ thou seeste the rysynge agayn of the bodyes to be shewed which we do all loke for with sure and stedfaste hope For the heade raignynge in heuen wyll not suffre his membres to be vnperfyghte and lackyng theyr one halffe He rose agayn whole and perfyghte and so shall we al so ryse agayn whole and perfighte Last of all whan thou hearest Inde ventrus est iudicare viuos et mortos From thence shall he come to iudge the quycke and the deade this worde iudicare to iudge doth signifie shewe the dyuerse rewardes of good meÌ„ of wicked synners whiche after warde was sayde more planly by these wordes Et vitaÌ„ eternam And the euerlastynge lyfe D. Why is this Crede called the symâ—ol of the apostles why the commuÌ„e Crede is called the simbole of the Apostles M. That by this tytle it mighte be distincte and knowne from the other Symboles that is from the Symbol made in the councell holden at Nice From the symbol made in the couÌ„cell holden at Constantinople from the symbol of Athanasiê° many other symbolê of many other meÌ„nes makyng it is very probable lykely that this was the fyrste symbole of all that euer was made And lykewise as in the olde tyme amoÌ„g those barbarouse symple truely knowynge no fraud or gyle euen in the greateste bargayns of all either there were no maner oblygations or endentures at all or els they were very shorte wrytyngê and it was sufficiente to make a note in a paper I do frely geue or bequethe so many acres of londe to suche or suche a churche euen so as longe as the puryte and synceryte of the fayth was quycke and stronge in the myndes of men either there was no nede at all of this wrytynge or oblygacyon or els it was sufftciente for it to be comprehended in very few wordes The curiosite of philosophers the peruersite of heretikes gaue the occasion of makynge so many so loÌ„g Credes The wicked curyosyte of philosophers and the peruersite of heretikes was the occasion of so many wordes and so many symboles to be brought in and euen lykewise as the crafte and subtyle falsehed of men hath ben the cause that in bargayns nowe a dayes there is nede of so many so longe instrumentes and wrytyngê But in none of all the churches dyd the feruent loue of holynes and vertue and the synceryte of the faythe longer contynue in vigoure strength neither haue fewer heresyes nor more slowlye cropen in to ony congregation or churche than into the church of Rome wold god that the pleasures of this world had no more pleÌ„tuosly flowen vnto it ye moreouer euen this selffe same Crede whiche sayncte Cipriane hath expounded and declared is somwhat shorter Credo in dâ—â— pre oiÌ„poteÌ„te Et in Iesu Christo filio eius vnico domino nostro qui natus esâ— de spiritu sancto ex Maria virgine Crucifixus sub Poncio Pito et sepultê° est Tertia die resurrexit AsceÌ„dit in celos sedet ad dextraÌ„ patris Inde venturus iudicare viuos et mortuos Et in spiritu sctoÌ„ sctaÌ„m ceelestiaÌ„ remissionem peccatorum Huius carnis resurrectionem thaÌ„ this is of owers as we do saye it DIS I beseche you reherce it to me yf it shall be no payne or greffe to you MAG Herken than ☞ I beleue in god the father almyghty And in Iesu Christe his onely sonne our lorde whiche was borne by the holy ghoste of the virgine Marie was crucyfyed vnder Poâ—ce Pilate buryed He rose agayn the thyrde daye he asceÌ„ded to the heuens sytteth on the ryght hande of the father From thence shall he come to iudge the quycke the dede And in the holy ghoste I beleue the holy churche The remyssyon of synnes And the rysynge agayn of this body DIS I perceyue here many thynges to be lefte out and somewhat also to be added MAG And sayncte Ciprian doth not dissemble or hyde that for forth with in the fyrste artycle he doth shewe that specyally chefly in the churches of the easte is added I beleue in god the father almysthty vnuysyble and vnpassyble Agayn he sayth that addytion he wente downe into helle not to be hadde in the Symbole or Crede vsed in the churche of Rome lykewise agayn in that percelle the risynge agayn of this fleshe he confessethe and knowledgethe the pronowne this to be added in the churche of Carthago There doâ— wante somthynges nay raither they do not wante but are vnderstonden of other thynges whiche are expressed and sette out alredy Saynt Cipriane semethe not to adde this sentence The creature and maker of heuen and of earthe But he gathereth this of the Greke worde Pantocrator PaÌ„tocrator For this worde dothe not somuche sygnyfie one that is almyghty as it dothe sygnyfie one that holdeth all thynges and that rulethe all thynges whiche worde dothe not expresse and shewe that the worlde was created and made by god but it dothe telle vs and putte vs in knowledge and remembraunce that it is gouerned of god Nowe wolde he not gouerne the worlde that had ben created and made of another And for as muche as euen the very gentyles or paynymes by the informacyon and teachynge of poetes doo beleue that the world was created by god and seynge that also the boke of Genesis dothe inculcate and reherce the same thynge by so manye wordes they
iudged this partycle to be more euydente than that it neded to be expressed These wordes also were lefte out qui conceptus est because in the Gospell it is sayde ☞ Natum est for conceptum est for thus speaketh the aungell to Ioseph ☞ quod enim in eanatum est de spiritu sancto estâ—id est Math. ◠☞ For that whiche is conceyued in her is of the holy ghoste Therfore this worde natum est whiche is coÌ„mune bothe to the chylde that is conceyued and to the chylde that is brought forth into this worlde semed to the olde fathers a more propre and a more mete and conuenyente worde to signifie and betoken that thynge to haue ben doâ— by the workynge of the diuine spirite in as muche as neither in the conceyuynge was there ony concupyscence of man neither in the deliuerauÌ„ce or byrth was there ony violation of the virginall dignyte or integryte and clennes Besydes this this worde conceptus soundeth or sygnyfyeth a certayne thynge without facyon and vnperfyghte For by lytle lytle doth the sede crudde or grow to gether in the matryce of the woman and afterwarde taketh lyffe soule These thynges to saye of the conception of our lorde we are afrayd Agayn in the article folowyng he doth not say he suffred vnder Ponce Pilate so as we do saye but he sayde was crucified that he myghte not onely expresse the death of hym but also the maâ—er kynde of his death neither doth he adde was deed but onely sayeth was buryed For to that entente are men hanged on the crosseâ— that they shold there dye neither are men buried excepte they be vndowtedly deed And also whan he addeth and rose agayn that is to saye he reuiued agayn in so sayenge he doth openly and playnly enough professe that he was deed And saynct Augustin doth not dysagree or varye in this poynt froÌ„ Ciprian which repeteth it in this wise Therfore we do beleue vpoÌ„ hym whiche was crucyfyed and buryed vnder Ponce Pilate Neither dyd Cipriane saye He rose agayn from deed men but onely he rose agayn the thyrd day For no man reuiueth agayn but from death And whan he sayth That he sytteth on the ryghte hande of the father he addeth not of god neither almyghty which two wordes do seme to haue ben added and put to out of the symbole of Athanasiuâ— For what dyd it nede to expresse these wordes here in this place seynge that it hath before called the father of Iesu god almighty Neither doth he rede thus Credo in spirituÌ„ sanctum I beleue on the holy ghoste leste he mighte seme to begyâ—ne a newe symbole or crede but hauynge respecte and reformynge his speche vnto those thynges that wente before he had leuer vnderstande the verbe Credo whiche was also vnderstonded whan he spake of the sonne I beleue in god the father and in his onely sonne and in the holy ghoste For it is all one faith by whiche we do beleue the .iii. persones of one essence And anone after in the nexte article he sayth not in sanctaÌ„ ecclesiam but leueth out the prepositioÌ„ in shewyng the cause with many wordes why that preposition is not to be added Neither doth he adde this worde catholicaÌ„ nomore dotâ— saynt Austine neither adde it in the symbole but he addeth it in his interpretation sayenge vtique catholicam that is to witte catholique And what neded it to adde this worde catholique seyng that there is no churche holy but onely the catholique churche which churche this Epitheton or adiectiue sâ—taÌ„m holy disseuereth from all the churche of heretikes of the Iewes and of the paynyms and whan he sayth And in the holy ghost by by after doth put these wordes the holy churche leuyng out also the preposition in it is euidente that Ciprian dyd not rede in sctaÌ„m ecclesiaÌ„ And to make an ende that laste clause euerlastynge lyfe is also lefte out But this was sufficiently vnderstonded of the worde resurrection or risyng agayn that weÌ„te nexte before in which is coÌ„prehended the sondry diuerse rewardes of good men and wicked men And also of that clause gone before to iudge the quycke and the deade as we haue sayd before And that Cipriane dyd rede the Symbole none other wise than I haue recyted it is euâ—dente and easye to perceyue not onely by his interpretation and declaration made vpon the same but also by the Epiloge or recapytulatyon whiche he putteth to afterwarde in the ende For there shewynge that onely to the father sonne and holy ghoste is added this preposition in and not in ony wyse to the other articles he reciteth in this wise ☞ Sequitur nanque post hunc sermonem Sanctam ecclesiam RemissioneÌ„ peccatorum Huius carnis resurrectionem Non dixit in sanctam ecclesiam Nec in remissionem peccatorum Nec in carnis resurrectionem Which â—s thus muche to saye in Englyshe For it foloweth after these wordes The holy churche The remyssyon of synnes The rysynge agayn of this fleshe It seyde not in the holy churche Nor in the remyssyon of synnes Nor in the rysynge agayn of the fleshe Moreouer beynge abowt warde to expounde and declare this article The rysynge agayn of the fleshe he maketh this preface Sed vltimus iste sermo qui resurrectionem pronunciat summam totius perfectionis succincta breuitate concludit whiche is thus muche to saye But these laste wordes and speche whiche dothe pronunce and shewe the resurrection doth conclude comprehende the â—umme and effecte of al the hole perfection with coÌ„pendiouse breffnes dothe he not here opeÌ„ly call this clause the laste And these .ii. wordes vitaÌ„ eternaÌ„ Euerlastynge lyfe seme to haue ben added of some man either out of the symbole of Athanasius or â—ls out of that Crede whiche is songe in the masse Neither doth saint Augustin rede ony other wise in his lytle boke made of the Symbole saue onely that for de spiritu sancto he redeth per spiritum sanctum and whether he dyd adde this clause vitam â—ternam or no it is not very euydente but it is very probable lykely that he dothe agree with Cipriane dowtles he toucheth not this perceille he wente downe to helle neither doth he adde this pronoune huius carnis of this fleshe And Cipriane seynge that he hath shewed in other poyntes yf there were ony discrepaunce or variannce he wolde also no doute of it haue geuen knowledge in other thyngê yf it hadde ben ony otherwhise in the Romane Symbole than hymselfe doth recyte DIS Seynge that there is so greatte diuersite and variete in so fewe wordes what shame is there in them suche there be certayne whiche do fastly affirme with asseueration that this symbole was made and geuen of the Apostles by coÌ„mune assente and that also in writynge For who durste be so bolde to adde vnto orels to take awaye euen but one tytle from the writynge of ony Apostle whiche so
¶ what this worde infery doth signifie otherwhiles in the scriptur◠☞ Morietur et deducent famuli tuâ— canos eius cum dolore ad inferos that is to saye He shall dye and thy seruauÌ„tes shall brynge his hore heares with sorowe to his graue He called here the aged bodye of Iacob horeheares and by this worde inferos he meante the sepulture or graue And this thynge dothe saynte Cipriane in fewe wordes in a maner shewe whan after that he hadde sayde before that this partycle is not hadde neyther in the churches of the west nor in the churches of the east he addeth afterwardes these wordes Uis tameÌ„ verbi videtur eadem esse in eo quod sepultus dicitur that is too saye Howe be it there semeth to be the same strâ—ngthe of the worde in that that he is sayde to haue ben buried As who sholde saye that descendere ad inferna were noughte els but to be buryed in the graue which our lorde speakynge of his owne buryall called to be in the hert of the earth In these testimonies which they alledge of the scripture there are certayne whiche are well nere of no wayghte but there is none of theÌ„ but eyther it is darke with the myste of allegorie orels it dothe receyue dyuerse and manifolde interpretations Neither are the reasons whiche they do brynge of muche more wayghte Amonge whiche one is playnly and vtterlye reiected and refused DISC. whiche is that MAG Because orygynall synne dyd not onely brynge the deathe of body but also the tourmente and payne of soules that by the reasone of it they sholde wante the vysyon and syghte of godes face therefore they do suppose it to be conuenyente and accordynge that lykewyse as Christe by thâ— deathe of his bodye dyd abolyshe and take awaye bodyly payne euen soo by suffrynge in his soule he sholde take awaye the payne of the soules DIS Are we than at lybertie whether we lyste to beleue or not to beleue this particle MAG yf the vniuersall churche hath now receiued it it is not lawful for the not to beleue it Nota. It is sufficiente for the to professe that Christe dyd so desceÌ„de ad inferos as the scripture and the churche dothe thynke and meane But yet as it is a poynte of Christiane wysdome not to beleue verye lyghtlye that thynge for certayne and vndowted whiche is not expressed in the holy scriptures euen soo is it a poynte of Christian mekenes not to refuse prowdly and frowardly that thynge whiche the relygyouse contemplacyon of good and godly men hathe taughte either to the solace and comforthe or els to the erudition of them that do beleue of whiche sorte are these thynges also That the holye ghoste toke one of the moste purest droppes of bloude out of the virgine Maries herte and layde it downe into her matrice and that hereof sodeynly was made the perfighte body of a man soo smalle as is a lytle spyder whiche is but euen nowe cropen forthe from the egge But yet with all the membres fulle fynyshed and perfyghte and that in the same momente a soule was infused and putte into it beynge euen verye than forthewith as perfyghte in all powers and qualytyes as it is mowe in heuen lykewyse that they doo teache that Christ by the reason of the complexion of his humane body whiche they wyll to haue ben in hym farre moste subtyle and so therfore of moste quicke and sharpefelynge dyd suffre more greuouse and bytter paynes than ony man may possibly suffre the payne of them onely excepted whiche are perpetuallye damned in helle These thynges and suche other lyke vnto these lette them be soo herde as deuoute and holy contemplations of men concernynge Christe but not as articles of the faythe Many suche maner thynges haue certaine men ymagyned also about this particle whiche we haue shewed to be an addytyon to the Crede tellynge what persones Christe dyd brynge out from helle and whome he dyd leue there stylle and what thynges with what wordes he dyd speake to euery one of the cyrcles But this is sufficiente for vs that he was ones in fleshe borne a very man that he dyd veryly suffre passyon that he hathe veryly died and ben buryed And that he hath verylye reuyued agayne the very same soule returned agayne into the owne naturall body It folowethe He rose agayne the thyrde daye vnlesse Christe had rysen agayne all hope of immortalyte had ben quite and clene taken from vs. But he rose agayne accordynge to the scriptures for this hathe the symble redde in the masse added lykewyse as the blessed Apostle Paule sayde i. Corâ— xv ☞ I haue taughte to you principallye that whiche I receiued and learned of the lorde that Christe hathe died ones for our synnes accordynge to the scriptures and that be hath ben buried and that he hathe rysen agayne the thyrde daye accordynge to the scriptures But though the resurrectioÌ„ of our lorde hath ben shawwed before by so many figures of whiche our lorde hymselfe dyd expouÌ„de and declare one that is to witte Math. xii Ione .v. of Ionas whiche was iÌ„ the bely of a whal iii. dayes and .iii. nyghtes and though it haue ben promised by soo many oracles and prophesies of so many Prophetes and also so ofteÌ„tymes shewed before of Christe hymselfe with euidente wordes Luce. xviii nothyâ—ge darkened with ony myste of Trope or Allegory And finally hath ben confyrmed with so many euydente testimonies of the Apostles Math. xx Mar. x. yet all this not withstandynge there haue not lacked some men whiche in very dede as it is wonte to be sayde in the prouerbe in the very bryght lyght of the sonne were blynde and could not see Cerinthus For Cerinthê° sayde that Christ is not yet risen agayn but that he shall in tyme to come longe herafter rise agayn Other some agayn dyd fayne that Christe hymselfe is in dede risen agayne but yet that our bodyes shall neuer reuyue nor rise agayne whome saynte Paule dothe openly confute gatherynge that it dothe necessaryly folowe i. Cor. xv Yf Christe dyd not ryse agayne that neither shal we rise agayn and yf we shall rise agayne that Christe muste nedes than haue risen agayne For lykewyse as he dyd suffre for our sakes that we sholde be delyuered by hym from eternall deathe euen so hathe he also rysen agayne for our sakes that by hym we sholde gete and obtayne eternal lyfe i. Cor. xv He rose beynge the fyrste frute of them that slepe But he that is the fyrst can not be alone neither wyll the hede leue or forsake his membres Certayne men folowyng Ualentine for theyr authoure do graunte and confesse the resurrection of the spirite and of the soule Ualentine but the resurrection of the bodyes they do denye not withstondynge that in Christe was shewed the example and paterne of our resurrection Nowe he rose agayne whole that is to saye both
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
but the same god Erroneouse opinions concernynge the holy ghoste Certayn men haue sayde that the holy ghoste is not a substauce but that he is noughte els but the concitation or styrrynge of a godly mynde But this motion or styrrynge of our mynde is in dede caused and cometh of the holy spirite but it is not the verye holye goste selfe lykewise as imagination cometh of the soule but yet is it not the very soule selfe For the sayde motion or styrrynge of the mynde in vs is an accidente but that thynge that is god is neyder accidente neyther is it mengled to ony accidente Other some agayne haue sayde that the holye ghoste is a creature added as a minister or seruaunte to the sone whome also they do make a creature And these men do openlye denye the holye ghoste to be god Mat. xxviii But our lorde whan in the forme and maner of baptisyng he dothe ioyne the father the sone and the holy ghoste all .iii. together he dothe not mengle or ioyne a creature with the creator neither an accidente with a substaunce but he hathe expressed thre persones all of one essence But because the erroures coÌ„cernÿng the holy ghost haue not very greatly trobled and encombred or febled the churche of Rome but haue moste specially and chefly raged amonge the Grekes The errores coÌ„cernynge the holy ghoste raged moste in Grece londâ— therfor hath the symbole which was made in the councell holden at ConstaÌ„tinople added put to certayne wordes of the holy ghost callynge hym dominuÌ„ lorde and viuificatorem .i. quickener or maker alyue why the holy ghoste is called lorde In that it doth call hym lorde it doth make hym egal to the sone excludyng the name of a minister or seruaunte for there are not many lordes for the sone is not called lorde of the holy goste but the lorde of all thynges created whiche dominum or lordshippe is coÌ„mune to all .iii. persones Howe be it this greke word Kyrios is not alwaies a worde of dominion or lordshyppe Kyrios but otherwhiles it is a worde betokenynge authorite nowe is the holy ghoste authour of all those scriptures whiche the churche accoÌ„pâ—eth for diuine scriptures and of which the auâ—horite is inuiolable but because the father hath in the gospel testified wâ—tnessed of the sone Math. iii. This is my welbeloued sone herken to hym geuynge to hym most soueraigne highe authorite leste ony man shold thynke or suppose that the authorite of the holy spirite were lesse than the authorite of the sone they dyd adde put to Pneuma kyrion .i. the spirite the authour in that it doth cal hym viuificatoreÌ„ .i. quickener or lyfegeuer Et spuÌ„m dominum whythe same ghoste is called quickener it doth agayne make hym egall to the sone to the father for our lorde saith in the gospell of Iohan. As the father doth raise quicken vp and make alyue those that are deade Ioannis .v. so doth the sone also quicken make alyue whoÌ„ he lyste Leste ony man therfore sholde thynke that the holy ghoste were here excluded they added â—t viuificanteÌ„ .i. quicknyng or makyng alyue The differeÌ„ce betwen the speakynge of the sone the speakynge of the holy ghoste the differeÌ„ce betwen the qckenyng or raisyng vp deade men of the one of the other And lykewise as this difference there is that the sone hathe spoken openly in fleshe the holy ghost hath spokeÌ„ by the prophetes the same dayly dothe speke secretly by the churche euen so dyd the sone bodily raise vp deade men beynge both the authour also the fyrst frut of resurrection but the holy ghost by pardonynge forgeuyng synÌ„es doth spiritually quickeÌ„ make alyue for synne is the death of the soule froÌ„ which to reuoke call agayne ony man is a greatt thyng than it was to raise vp Lazarê° beiÌ„g .iiii. Ioannis .xi. dayes deade out of his graue saue onely that al thyngê are lyke muche or egally easy to be done of god But because this outward spiriâ— or breathe is a thynge inconstante waueryng vnstable leste ony man sholde ymagyne ony semblable and lyke thyng of the holy ghoste they called hym Kyrion that is to saye of substanciall and stronge inuiolable authorite Ioan. xv And in the gospell of Iohan our lorde hymselfe calleth hym the spirite of trouthe Thus muche as touchynge difference Quickener Nowe on the other syde because by the sendynge forthe and receyuynge in agayne of breath or ayer by course we do lyue bodyly the holy ghoste very conueniently and accordyngly is called spiritus viuificator .i. a quickenynge spirite whiche doth geue vnto vs causeth that we do lyue as touchynge the better parte of vs that is to witte the soule Agayne because this breathe or wynde seameth a certayne cruel and vnmercifull thyng whan it dothe rayse or styrre vp waues in the see whaÌ„ it doth cause the earthe to shake or quake and whan it tearethe trees in sondre they do geue to the holy ghoste goodnesse DI. why he is called the holye spirite Why is he called holy MA. For a difference from other spirites for we do rede in the scriptures that Saul had an euyll spirite sente of the lorde and that a lyinge spirite was in the mouthe of the prophetes i. Regum xix and .xvi. We rede also of the spirite vertiginis of the spirit of sothesayers of the spirite of gelosy we Leuit. xx Actuum .xvi. rede these wordes spirituÌ„ pessimuÌ„ .i. the moste euyll spirite the spirite of fornication Actuum xix spiritum nequam .i. the wicked spirite the vnclene spirite the spirite of this worlde the spirite of Satan we rede also the proude and highe spirites of man as in the .xvi. chapitoure of the prouerbes Ante ruinam exaltabitur spiritus .i. Afore his decaye and fall his spirite shall be lyfted vp in pride what meruailouse chaÌ„ges the holy gost worketh in maÌ„nes soule From all these spirites is the holy ghoste separated and disseuered whiche maketh men for proude and highmynded meke and mylde whiche ryddeth and delyuereth men from all companie and felowshippe of Satan whiche inspireth to mâ—n the very despisynge of this worlde whiche by faythe purifieth and clenseth the hertes of men whiche driuethe awaye all i. Cor. xiii malice and wickednesse whiche geueth true charite that is not misdemyng neyther i. Cor. ii thynket ony euyll which openeth the secreth misteries of the scriptures whiche ledeth into euery verite trouth D. Iohan. xvi Are nat aungelles also called spiritus sancti id est holy spirites MA. Yes verily and so are they in very dede So also the spirite of man is well called holy but there is but one spirite alone whiche is by nature holy and which of it selfe dothe sanctifie and make holy all thynges that are verily holy Spiritus What so euer
euen so was this socyete or felowshyppe amonge a fewe persones and it was coarcted and contayned within narowe meares or bowndes euen vntyll the lyghte of the gospel came But after that Christ the nature of man takeÌ„ vpon hym was coÌ„uersante amonge men that after he hadde redemed his spousesse with his owne deathe and hadde euidently ioyned her beynge made cleane with his owne bloud vnto hymselfe and hadde euidently and abuÌ„dauntly poured forth his spirite after that the grace of the gospell was plentuosly floweÌ„ iÌ„ not into one natioÌ„ alone but into the whole worlde the Apostles chauÌ„ged the name of the synagoge into the name of the church And it is not to be dowted but that it was done by the suggestioÌ„ inspiratioÌ„ of the holy ghost D. I longe to here the cause hereof M. Although there where no such differeÌ„ce in the wordê as there is yet dyd the chauÌ„g of the namâ— make for the glory of the gospell why the Apostles chauÌ„ged the name of synagoge into the name of the church or coÌ„gregatioÌ„ The name of synagoge was receyued coÌ„munely vsed among all men for the coÌ„gregatioÌ„ of the Iewes which professed the lawe of Moyses now likewise as the lawe of Moyses was hateful to al other natioÌ„s eueÌ„ so was the name of synagoge vnpleasauÌ„te mislykyng to the cares of the geÌ„tiles Mar. xvi Luce. xxiiii Actuum .i. but the apostlê whaÌ„ they were coÌ„mauÌ„ded of our lord to pche the Gospell to euery creature not onely within the termes limites of Iewry samary but eueÌ„ vnto the vttermost partê of the world also beiÌ„g taught by the holi ghost dyd know that there shold certayne Iewes afterwardes springe vp or ryse which wold face abowt to obscure deface the grace of the gospell the faythe Actuum .xv. in our lorde Iesu teaching that there was no hope of saluatioÌ„ to ony maÌ„ onlesse he were circumcised so by this symbole â—s it were by an earnest peny geueÌ„ dyd ê“fesse the hole lawe of Moyses the apostles I saye therfore wolde declare that the ceremonies of the lawe froÌ„ theÌ„seforth shold be abolished put away wold also declare the newnesse of grace by chaâ—ngynge the olde vocabules or names in the stede of the lawe callynge the gospel that is to witte a glad tydyng in stede of synagog now namyng the churche or congregation The lawe For the lawe dyd thretteÌ„ manace ponishemeÌ„t exactyng of men by coÌ„pulsion the obseruation or fulfillyng of the coÌ„maundemeÌ„tes The gospell The gospel by the grace of the spirit by faith in Christe Iesu without the workes of the lawe doth ê“mise eternal lyfe now if the stiffnes froward stoburnesse of the Ieues was so great yt the apostlê were scasely able wâ— much busines to exclude theyr suê‘stitioÌ„ how muche more harde thyng wold it haue ben to do the same if in stede of the churche the synagoge had ben preached hearing styl the olde name they wolde haue wende supposed that there had iÌ„ the thyng also no whit at all ben chauÌ„ged D. Is there thaÌ„ also iÌ„ the wordê some differeÌ„ce diuersite Synagoga Ecclesia MA. Bothe wordes that is to witte Synagoga and Ecclesia are Greke wordes and Synagoga is sayde of the greke verbe synagein whiche signifiethe as muche as cogere .i. dryue together in one Ecclesia is sayde of the greke verbe Ekkalein Ecclesia whiche signifieth as muche as euocare to call out or to call forthe The formore worde therefor that is to witte synagoga is more mete and agreynge to the grosse Synagoga carnall harde and stoburne rebellyouse natioÌ„ of the Ieues whiche with feare of ponishemente or with hope of â—arthely coÌ„modites were kepte in or holden backe by the lawe as it were within hedges or rayles that they sholde not ruÌ„ne or falle into all wickednesse and synne And the lattâ—rmore worde that is to witte Ecclesia is more mete and conueniente to the Gentiles Ecclesia Churche whiche dyd lightely and easily obay the gospell beynge allured by theyr eares whiche thynge belongeth to men not drawne by the nosethriâ—les after the maner of bugles or other brute beastes A flocke of beastes is gatherd together but men are called forth into an assemble not to worke accordynge to the ceremonies of the lawe Rom. x. The obedience of the gentiles but to geue eare herkeÌ„ For fayth as sayth saint Paule is by hearynge The Gentiles were called forth from deade idoles to the lyuynge god from the darknesse of ignoraunce to the lyghte of the Euangelycall verite or trouthe they dyd obaye and folowe The obstinacie of the Iewes The Iewes were lykewise called out from ceremonies to true holynes from shadowes to lyghte from the lettre to the spirite and they dyd refuse to come And therefor it is come to passe that amonge the Gothes and Uandales the name of the lorde is called on worshypped and on the other syde the Iewes do contray wise euen vntyll this daye reuile and blaspheme the worshypfull name of Iesu in theyr synagoges do yet serue the lettre and do resiste the holy ghoste But where the spirite is there is lybertie It belongeth to seruaÌ„tes to be compelled but it appertayneth to sones to be called forth wherfor saint Paule also is wonte to name those that professe the grace of the gospell vocatos sanctos that is to saye sayntes calâ—led or saintes by vocation and callyng DIS What doth this worde Sanctus proprely declare and signifie to latyne men The significations of this worde sanctus holy MAGT That thynge is proprely called Sanctum whiche it is not lawful to violate defyle or breake As the lawes the walles the yates of a cytie are therefore SctaÌ„ id est holy or inuiolable because they are publyke or coÌ„mune And certayne thynges are therefore sancta that is to saye inuiolat because they are sacred and dedicated to god wherfore that thynge is called sanctum domino id est holy to the lorde whiche is sacred or dedicated to hym But the vse of this worde is otherwhiles translated to sygnyfie also clennes purite Nowe the holy churche is so inuiolable and not able to be hurte Math. xvi that accordynge to the sayinge of our lorde not the very yates of hel can preuayle agaynste it For none other cause is it inuiolable but onely because it is dedycated and sacred to Christe Ioan. x. ☞ From whome no man is able to plucke awaye that which his father hath geuen hym The churche is also pure and clene Ephe. v. because Christe hathe ☞ Purified hee and mad her clene with his owne bloud that he wolde make her a spousesse to hym selfe hauyng neither spotte neither wrincle By Spottes is betokened heresies and â—rroures This worde spotte ê‘tayneth ê“prely to heretykes whiche go abowt to defyle make fowle the pure verite with
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
be red and for what entent And who so euer is so moche the more gladde to learne of a connyng man for that he is somewhat prepayred afore by redyng and who so euer redeth not to the entent for to be armed and made redy to contention of stryuyng but to take som what therof wherby he may be instructed to lyue holyly and vertuously that constitutioÌ„ stryketh not hym nor appertyneth any whyt to such a reder which constitutioÌ„ was ordeyned set agaynst temerite and vndiscrete presumption not agaynst the loue and exercise of vertue and godlynesse DIS In as much as of both testamentes there is all one the same god the father the same Christe the same holy ghost why is the one called the newe testamente the other the olde testamente for diuine or godly thynges knowe not of ony age or elderlynesse Why the one is called the olde and the other the new testameÌ„t MAG The godhed as thou sayste knoweth neither oldenesse or age neither newnesse but it was expediente for vs that certayne poyntes sholde be newed and chaunged in the exterioure outwarde thynges Christ consecratyng brede and wine called it the new testamente Math. xxvi what thynges are in the newe lawe chauÌ„ged froÌ„ the olde Now yf thou do aske of me what thyngê are newed or chaunged I could recken vp very many thynges Fyrst in stede of the shadowes of the lawe is succeded and coÌ„men in place the euidente open verite and that thyng whiche the lawe dyd promise by darke rydles and figures hathe ben perfourmed and shewed forth to the bodyly senses of men ii Cor. iii. The sleynge lettre hathe ben opened or disclosed and the quickenynge spirite hath appered Furthermore the outwarde ceremonies haue certayne of theÌ„ ben vtterly and clene taken away and certayne of them ben chauÌ„ged into another more meâ—e and conuenient thynge The Iudaicall choyse of meates is quyte and clene taken awaye we may lawfully weare garmentes of lynsayewolsaye we Deute xxii may plow or tyll the grouÌ„d Deute xxii with Oxe Asse because I wyll not reherce other thynges innumerable In stede of soo manye dyuerse kyndes of hostes and sacrifices we haue but onely one mysticall hoste or sacrifice In stede of the onelye temple of IherusaleÌ„ for â—â— was not lawfull to make sacrifice onywhere ellys we haue a churche spredde thrugh out the whole worlde in which Malach. i. i. Timoth is now offred a cleane sacrifice pure handes are lifted vp in euery place and in the stede of iniuriouse paynful circuÌ„cision is broughte in the easye bathe of babtyme The Sabbote daye is chaunged into the Sondaye In the stede of Moyses the seruauÌ„te of god is succeded Christ the sone of god The grace of the spirite which before was dispensed and dealed vnto a fewe persones and scracely hath nowe ben opeÌ„ly and plentuosly powred out vpon al nations which are vnder the skye Finally heuen whiche before was shyt euen to godly men also is sette open by the gospell For these thynges many other that are newed and chaunged it is well called the newe testamente nat for that it is vtterly another testamente than was before but for that it is otherwise geueÌ„ or taughte The Iewes Iewes of the olde tyme in the new testament christen men of these dayes in the olde testameÌ„t such of theÌ„ as thrugh hope of the heueÌ„ly lyfe did liue in the alacrite and cherefulnes of the spirite were in the newe testamente Agayne those men nowe a dayes whiche do measure and iudge holynes by outward ceremonies and which do gape gredily after earthly thynges beynge colde in charite hote to do vengeaunce suche ê‘sones I saye do euen yet cleue and contynue styll in the olde testamente for that they haue not yet done of nor layed from themselues the olde man DIS All these thynges hytherto for sothe are spoken of you very playnly and clerely MA. We are comen now to the holy churche in whiche we do worshyp the father the maker of all thynges the sonne the redemer of the world and the holy ghost the sanctifier of all thynges Let vs contynue and abyde in this church And in this churche let vs walke accordyng to the spirite not accordyng to the fleshe ☞ In this church let vs warre a good warre and fyghte a good felde i. Timot. vi ii Timo. iiii that we maye come vnto the wage and rewarde of the eternall lyfe But if thou thynke it beste let here be an ende of this communication ¶ The fyfth instruction DISCIPLE WHat meaneth it that to the churche is annexed and added the communion of saynctes MAG This particle SanctoruÌ„ coÌ„munionem SanctoruÌ„ communionem is not added in sayncte Cipriane neyther in sayncte Augustine neyther doo they so muche as by occasion make any mention of these wordes wherfore it is very lykely that this particle hath ben added of some man whiche wente aboute to declare what thynge was to be vnderstonden by the holy churche Ecclesia Ecclesia that is to say the churche is a societe felowshyp or company not of all maner men but of holy men or sainctes lykewyse as this word concio Concio to latyne men doth signify and betoken an assemblee or congregation not of what so euer maner men you lyste but of the citizens all of one commune weale assembled and gathered to gether in one to take counsayll concernynge the commune profytes And as for the diuynes of later tyme amonge â—home some doo interprete The diuines of later tyme do diuersly expounde sanctorum coÌ„munionem the holy â—hurche to be the societie of men milytauÌ„te and warryng in earthe vnder Christe theyr capitayne and The diuines of later tyme do diuersly expounde sanctorum coÌ„munionem the communion of saynctes to be the societie of saynctes triumphynge in heuen and other some agayne dâ—o expounde by The diuines of later tyme do diuersly expounde sanctorum coÌ„munionem sanctorum communioneÌ„ the suffrages of the churche profytable and auaylable to all men whiche are in the bodye of the churche Other some do expounde it to signifye the sacramentes of the church which do not profyte but onely to those which do aggregate and ioyne themselues to the churche Other some agayne do thynke by the name of Synaxis communion to be betokened the sacrament of the autre which of the Grekes is called Synaxis that is to saye a conciliation or ioynynge to gether for that by this mysterie is figured and coÌ„firmed the moste strayght coniunctioÌ„ or ioynyng to gether of the mysticall body with the hede and suche a mysticall societie or felowshyp of all them that doo truely professe the name of Christe as is the naturall societie of all the membres amoÌ„g them selues eche with other in the body of one and the same lyuyng sensible creature Those diuines I saye which haue
ymagined and deuysed these thynges in dede they doo speake thynges that are true but verily in my iuggement they do not expresse that which is proprely declared by these wordes saue only that in the name of holy church all these thynges are couertly and secretly comprehended But this thynge is true without controuersye or doute that there is no gyftes in the catholyke churche All graces â— gyftes issuen from the hede Christe but they do come to it from the hede that is to wytte Christe although dyuerse membres haue dyuerse offyces and operations DISCIPLE There is not in al the world any thyng that good is but it dothe come from Christe MAGISTER Trouth it is but we do nowe speake of those thynges which by fayth in Christ and by the sacramentes of the churche do gyue true holynes and vertue For els god dothe gyue many commodytes and good gyftes euen to wycked men ye and to asses and oxen also DISCIPLE If they be not of the company or felowshyp of the churche whiche doo lyue wyckedly and agayne we do not know surely of the most part of men whether they be good or euyll A notable question what maner a societe is that of men which do not know eche other MAG Aunswere Nor we doo not knowe any of the aungelles althoughe they do wayte on vs neyther doost thou knowe thyne owne soule and yet of it is it longe that thou dost lyue that thou dost moue or styrrâ—â— and that thou haste wytte and perceyuyng Noman is compelled or constrayned to knowe certaynly whether this man oâ— that man be a lyue membre of the churche It is sufficyent to beleue that in the earth there is such a certayn societye and felowshyp of them that are predestinated to lyfe whiche company Christ hath glewed or ioyned to gether with his spirite whether they be amoÌ„g the Indianes or els amonge the Gaditanes or els amonge the Hyperboreanes orels among the people of Affryke And it may be so that iÌ„ the world there are some landes other Ilandes or els drye landes which are not yet found of maryners or geographers in which for all that the Christen faythe is stronge quycke To beholde the secrete partes of mannes harte belongeth onely to god by reason wherof it cometh to passe that the iudgemeÌ„tes of men very oftentymes are vncertayne DIS Why thaÌ„ are certayn men caste out from the churches MAG The iudgementes of men are vncertayn i. Tim. v. There are certayn manyfeste and open crymes whiche as Paule saythe do goo afore vnto iudgemente Of these crymes men do iudge as they maye for the conseruatioÌ„ of the publyke ordre Nota. And yet for all that it happeneth otherwhyses that the theffe whiche is hanged on the galowes is fauteles and that the iudge which hath condemned hym is worthy an haulter and it may be also that the person that is excommunicated is in the felowshyp and communion of the churche and that he which dyd excoÌ„municate hym is cut away and departed from the churche Also it is possyble that he which is drawne to the fyer for an heretyke is a very pleasaunte sacrifyce to god and that they whiche brought hym to the fyer are worthy to be brente DIS What euen than also whan a man is excommunicated and caste out of the churche for knowne and euydente murthere or sacriledgeâ— MAG ye verily for iâ— maye be that afore that the byshop doo throwe forth the lyghtenyng or sentense of excommunication agaynst the malefactoure he be all redy by true contrition of harte retourned agayne into the fauoure of almyghty god And yet this thynge because it is vnknowne to men doth not auayle or help hym any whyt but that he shall be kepte from the entryng iÌ„ to the chyrch why god wold it to be vnknowne to men who are predestinated and who not DIS why wold god haue this in the meane season to be vnknowne who are verily good and predestinated to eternall lyfe MAG Lest euyll men despairyng shold synne more hayghnously and that good men sholde lyue more warely and mekely Seynge that there are euen nowe so many and so greate debates and stryues what maner a battayle wold be thaÌ„ if there were a manifeste dyfference wherby the one sorte myght be knowne from the otherâ— Iohan. xiii Our lord wold not so muche as vtter or dysclose and shewe to his other dysciples who it was that sholde betraye hym Nowe for asmuche as it is vnknowne whome god hath elected vnto blessed immortalyte both they that do stande are carefull lest they doo fall and they that are falne and doo lye on the grounde do laboure and enforce themselues to ryse and gete vp agayn Finally those persones whiche are feruente hote in charite do study and gyue theyr mynde to doo good bothe to good men and euyll men to those that are openly euyll to the entent that they shold waxe wyse agayne and amend to those of whome they doute whether they be good or euyl to the ende that they shold be made better if they be good all redy And albeit that charite dothe here lese her offyce or worke yet for all that doth she not lese her rewarde DIS which are those sacramentes of the churche of whiche you made mention incident lye and by the waye not longe ago And what meaneth or signifyeth this worde sacrameÌ„t MA. what this worde sacrament doth signifye Those men which haue spoken more exactely and perfytely doo call sacramentum an othe or an obligacion or bonde confirmed strengthed by the comyng betwen of god or of religion But our forefathers haue applied vsed the sayd word to signify that thyng whiche the Grekes doo call a mystery thou mayst call it a religiouse or holy secrete or priuyte D. Why is it called a secrete or priuyter MAG Because the commune sorte of the people was secluded and kept a part from the medlyng with those thynges Albeit nowe a dayes many thynges are done openly as whan the water of baptyme is consecrated and halowed But these ceremonyes and also the wordes wherwith they are done were hyd and kepte secrete from the people and were taughte amonge the byshopes from one to another to the entent that men shold haue the sacramentes in more reuereÌ„ce and worshyp As soon as euer the bysshop made redy and was aboutward to consecrate the brede and the wyne it was not laufull for any lay men to remayne and abyde within the grates or chauncelle And a certayne Pope of Rome whan he had aunswered somewhat to a certayne byshope as I wene of Englande demaundynge a certayne question concernyng the rytes and ceremonyes of the mysteries he durste not put in wrytyng the wordes with which the oyle is coÌ„secrated and halowed leste peraduenture if the lettres had ben taken by the waye which thyng chauÌ„ceth oftentymes the secret myght happe to haue ben vttered and dysclosed This cause in dede is
as idolaters MA. Because partely the fraylte and weakenes belongynge to the nature of man doth excuse them and partely the greate multitude of them that do offende but especiallye because it is a verye harde thynge for vs to iudge of the mynde of maÌ„ Nota. But who so euer all theyr lyfe tyme of a set purpose doo goo aboute to gete ryches by ryghte or wronge by hoke or by croke do hunte after pleasures layinge a parte both the drede and also the loue of god let them knowe and vnderstande surely that they are no whytte better than thy are whiche doo brenne frankyn sence in the honoure of Iuppiter or whiche doo slee a lambe in sacrifice to Uenus or els a gotte in the honoure of the god Bacchus DIS Sythe in the same commaundemente ymages are with so greate diligence for boden to be made Of ymages in the churches howe fortuneth it that nowe a dayes the churches of christendome are full of ymages MAG The people of the Iewes was verye grosse and meruaylously inclynyng and redy to the superstition of the Gentiles so that scantly they dyd beleue any thynge to be whiche they dyd not see with theyr eyes and therfore the lawe with so many wordes fearyd them keapynge them farre away from the moste parylouse and daungerful pyt or dyche Nowe after that all paynnymrye is by the lyghte of the gospell extincte and destroyde there is not the same ieopardye and daunger that was than and if any poynte of superstition dothe remayne styll in the myndes of certayne vnlearned men it may easely be put awaye by good admonition and holye doctrine Untyll saynct Hieronymes tyme there were holy and deuout men and so were they taken and alowed whiche dyd not suffre any ymage to be in the churches neyther paynted nor grauen neyther wouen no not so muche as of Christe as I trowe because of the Anthropomorphites but by lytle and lytle the vse of ymages hathe cropen in into the churches And peraduenture it sholde not be verye vnsemely or vnsyttynge if in those places in whiche god is solemnelye and communelye honoured none ymages at all were sette besyde the ymage of Christe crucified Of paynting what profyte doth come if it be aptely conueniently vsed But yeâ— payntyng if it be metely and coÌ„ueniently vsed and put to besydes the honeste pleasure that it bryngeth or causeth it doth also helpe verye muche to remembraunce and to the vnderstondynge of the historie wherfore it was sayde not vnwysely nor vnproprely of one I wote not how but payntyng is to vnlearned men the same thynge Pictures are the bokes of vnlearned meÌ„ that bokes are to learned men ye moreouer euen a learned man also dothe otherwhyles in payntynge see more than he doth in bokes or wrytyng and is more vehemently moued or styrred to affections as we shold be more moued and styrred if we dyd see Christe hangyng on the crosse than if we dyd rede that he was crucified And payntyng setteth the thing forth to the eye as farre forth as is possible and perfourmeth that euidencie makynge the thynge manifeste which many men with crafty spech and narration do couete to attayne and yet can not but the lyfe of Christe and of the apostles namely that whiche is shewed and wryten in the canonicall scriptures shold do very well to be set in alayes or yles in the porches and in cloystres For suche maner ymages do put into our myndes certayn holy and godly thoughtes euen whan we are occupyed about other thynges And lykewyse as of the olde fathers it was very well constituted and ordayned that nothynge sholde be recited or red in the churches besyde the canonicall scripture so were it conuenient and wold do very well if in holy places there were nothyng set forth in picture or caruyng which is not had in the holy scriptures Last of all Exodi .xxv. Moyses by the commaundement of god dyd set in the tabernacle two cherubims of golde in the hyghest partes of the Propitiatorie iii. Reg. viâ— And in the vessels of the temple whiche Salomon dyd buylde there were grauen ymages of oxen of lyons and of the cherubims Agayne in the thyrde chapitoure of the second boke of Paralipomenon the cherubims are grauen on the walles In the mytre of the bishop was the ymage of the mone Exodi xxviiâ— in his garmeÌ„t the ymages and similitudes of pomes granates It is not lykely therfore that to the Iewes was vtterly forboden all kyndes sortes of ymages but it was forfended theÌ„ that they sholde haue ymages after the maner of the paynymes that is to saye which sholde be set forth to be adourned and worshypped The boke of Deuteronomium as it were expoundynge and declaryng this same whan it dothe reherce this precepte it addeth Deute v. ☞ Non adorabâ—s ea neque coles thou shalt not honoure nor worshyp them And for the same purpose and entent was added in the .xx. chapitoure of Exodi these wordes coram me .i. in my syght or presence or afore me That ymage is set in the syght of god which is made egall to god for nothyng that wanteth reason Adoratio is apte to receyue adoration that is to say outward veneration worshyp nor cultum that is to wyt inwarde veneracion and honoure Cultus A christen man if he dothe bowe his hede to the ymage of Christe crucified he knoweth that none honoure is due to the wodde or tree but through the occasioÌ„ of the ymage he doth worshyp that thynge which the ymage doth represent Now if any man for the loue of Christe doth loue the ymage of Christ iÌ„ so much that he doth otherwhy les kysse it dothe laye it vp in a clene place so that superstition be away I do suppose that this affection deuotion is not vnpleasaunt to god For els whan we do iÌ„ the chyrch kysse the gospel boke we do not worshyp the parchemente or the gold or the yuery but we do worshyp the doctrine of Christ. And peradueÌ„ture it shall not be vnprofytable if the bysshopes euerye one of them in his owne diocese do ordayne decree concernyng this matter according to the present vtâ—lite of theyr flocke but yet so that it be done without disturbauÌ„ce sedition iniurie for that there sholde be ymages in the churches there is not so muche as euen any constitution made by maÌ„ that doth coÌ„maunde it Nota. And as it is a more easy thyng soner brought about euen so it is also a more suerer way further from leoperdye to put out all ymages from the churches than to obtayne or bryng about that neyther measure shal be passed in them nor superstition mengled or put to in the vsyng of them Now although the mynd be pure from all superstitioÌ„ yet it is not without the apperauÌ„ce of superstitioÌ„ whaÌ„ one yâ— maketh his prayers dothe knele or fall downe flat afore a treen