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
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
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
adde patreÌ„ father MA. For a distinction of hym from the other persones for it foloweth anone after Et in Iesum ChristuÌ„ filium eius vnâ—cuÌ„ And in Iesu Christe his onely sonne he alone is called father because he alone begate the sonne Howe be it yf this worde god be so taken that it do declare the hole trinite and do coÌ„prehende all the .iii. persones together than is god well called a father because he is the begynnynge originall cause of all thynges created And yf thou vnderstonde this word father in a generall sence for that of which ony thynge taketh originall begynnynge than is the fyrst persone father simpliciter of all thiÌ„ges he hath not begotteÌ„ the holy ghost but no more hathe he begotten neither man nor aungell of his one substaunce But because after a peculiare maner he is sayd to be the father of those that do drede or feare hym after the same maner he is sayde to be the god of them in the .xxxii. Psalme Blessed is the nation or poeple whiche haue the lorde to theyr god And likewyse in the câ—liii ps But that god hath begotteÌ„ a sonne of his oune substauÌ„ce this is proprely beloÌ„gyng to the fyrst persone he created the worlde Iacobi i. but not he alone he begetteth good men thorow the worde of lyfe but he doth it by the sonne and by the holy ghoste But the onelye sonne none saue the father alone hath begotteÌ„ D. what lykewise as one man begetteth another man MA. ye lykewise forsoth in these poyntes that he begatte a sonne that he begatte god of god But as I haue sayde before in euery collation or coÌ„parison similitude whiche is translated from creatures vnto god there are many thynges disagreynge and farre vnlyke For neither the father dothe transfuse or geue from hyâ— ony parte of his substauÌ„ce into the sonne but he hath coÌ„muÌ„icated the same hole substauÌ„ce to his sonne neither do he that begetteth he that is begotteÌ„ make two goddes so as the father beyng a maÌ„ the sonÌ„e beyng a maÌ„ do make .ii. men Neither is the personne that begetteth in tyme ony whit afore the ê‘sonne that is begotteÌ„ but the eternite of them both is all one I passe ouer to reherce other thynges wiche are innumerable DI. whan one man adopteth or of fauoure taketh another man vnto his sonne he doth not verely begette hym But whaÌ„ he hath a sonne by his wyfe than he is sayde to haue verylye begotten a sonne because he hath don it accordynge to nature yf it be so than as you do saye that the father dothe begette the sonne soo many maner wayes vnlyke to the facioÌ„ that a man begetteth a sonne howe can he be sayde veryly to begette hym M. yes verily he doth by so much the more truely begette in that he doth begette in vnlyke maner vnto man that is to say he dothe so muche the more perfightlye begette For the generation of man coÌ„pared vnto that vnspeakable generation it is but only a certayne shadowe of generation For yf it be called amonge vs true generation because it is accordynge to the nature of man muche more ryghtefully that is called true generation which is according to the nature of god Excepte peraduenture thou wylte saye that god hathe not veryly truely made the worlde because he hath made it farre otherwise thaÌ„ a man doth make a citie or a howse Neither is god therefore not sayde to be verely lyghte lyfe wisdome power mynde because these wordê are otherwise sayde of theÌ„ than of god D. Is it lawfull to call god a substaunce MAG yf by a substauÌ„ce thou doste sygnifie betoken a persone whiche hath beynge it is not wickedlye sayde yf thou do professe one essence to be in thre substaunces How be it yet it is better to refrayne from these wordes which certayne holy meÌ„ haue vsed in the olde tyme at the leaste wise because of the strauugenes of them yf by substauÌ„ce thou do vnderstande that to whiche accidentes are inherente than is iâ— erroure to geue this name to god whiche is most symple neither beyng made of matere and fourme neither mengled with accidentes but what so euer is in hym is one and a singule substaunce And yf ony suche maner wordes be geuen to god in the holye scripture as for exaumple yf we do rede that god is angry that god is pacified that god doth repenteâ— that god doth forgete that god â—oth remeÌ„bre know thow that in all suche places the scripture dothe atteÌ„pre shape her language accordynge to our wittes capacite euen lykewise as a louyng mother dothe lyspe speake vnperâ—â—ightely whan she speaketh to her yong babe But yf thou calle a substaunce a thynge substauncially beynge of it selfe than is there nothynge wherunto this worde substauÌ„ce doth better agre than vnto god For by hym it hathe beynge what so euer hath veryly beynge nowe than he hym selfe muste nedes haue moste perfightlye beynge whiche geuethe to all thynges theyr beynge DISC. These thynges me semeth haue ben holyly playnly disputed of you But seynge that there are many other wordes which be agreyng ben attributed vnto god as wisdome goodnes eternite vnchauÌ„geablenes trouth iustice mercie many other such innumerable why is god here expressely called oiÌ„poteÌ„te nothyng els why god is onelye called almighty in the Crede M. Forsoth thou dost aske demauÌ„d ful wisely for who so euer doth truly ê“fesse god iÌ„ so doyng he doth also ê“fesse all thyngê which be agreyng belongynge to the nature of god But â—or as muche as in this Symbole the thynges are taught to beg ynners whiche are to be beleued raither than to be discussed because there are very many thyngê not onely in the creation of the world but also in the redeÌ„ption the coÌ„summation of the same whiche do seme vnpossible to maÌ„nes reason iudgemeÌ„t therefore to exclude all suche maner reasonynge is added here this worde almighty Whan Aristotel doth reasone proue by insoluble argumeÌ„tê that this worlde hath ben eternally without ony begynnynge because that of nothynge nought caÌ„ be made we do auÌ„swere that he is almighty which created the world of nought Philosophers do saye that ther can be no retourninge or recourse from the pryuation to the habite and therfor that neither Christe was borne of a virgine neither hathe risen from death to lyfe but we do make aunswere vnto them that god is almighty whiche worketh these thynges The iewes do denye that a man can be borne of a womaÌ„ whitout maÌ„nes helpe but we do make auÌ„swer that it is god which wylled this to be don which was borne which dyd prepare the wombe of the virgine Therfor to coÌ„firme the fayth beleffe of weake persones no word dothe make or helpe mor thaÌ„ doth this word almighty But we oughte to saye with the faythfull maker of the Psalmes Psal. cxxxiiii The lorde hathe made all
thynges what so euer it hath lyked hym in heuen and in earthe in the see and in all depe waters DI. Creatorem celi et terre id est the creatoure of heuen and of earthe â—hy is the father onelye called the creatoure of the worlde MAG Forsoth the creation of the worlde is coÌ„mune to all the thre persones For the father hath made all creatures by the sonne the holy ghoste workynge together with them bothe But yet in suche wyse that thou mayste not imagine here neither ony instrumeÌ„t neither yet ony mynyster But it was conueniente and accordynge that the begynnynge of the euangelycall profession sholde be consonaunte and agreable with the begynnynge of the olde testamente that we myghte at the leaste eueÌ„ hereby perceyue and vnderstonde that the authoure of both lawes is all one Thus begynneth the boke of Genesis In the begynnynge God dyd create both heuen and erthe Genesis .i. Now the Iewes I speke of the coÌ„mune sorte the most parte of them knewe nothynge at all of the sonne and of the holy ghoste they knewe onelye the father not because he hath begotten the sonne beyng also god but because he was the maker aâ—d the gouernoure of mankynde and the fountayne originall cause of all creatures For this worde Father is a worde beto kenynge begynnynge and it is euydent and vndowted that the moste perfighte nature and maner of a begynnynge or originall cause is in the father Father For as muche as he alone as saynt Cipriane saythe is without ony authoure or father whiche onely is the authoure of al thyngê without exception DIS why doth some other call hym Creatorem some agayne call hym FactoreÌ„ whome he doth here calle Conditorem MA. The Grekes haue but onely one worde Poutin which is coÌ„mune to signifie authorem creatorem and factorem id est an authoure a creatoure and a maker after what so euer maner it be that he doth make how be it the Latyne toâ—ge doth refuse this word Factor Certayne men for cause of a distinction and difference to be hadde haue taughte that he doth create whiche doth bryâ—ge for the and make somewhat of nothynge whiche belongeth onely to god and that he dothe make whiche frameth or shapeth ony thynge of some matere or stuffe as for exauÌ„ple nature gendreth bringeth forth the tre of the sede the goldesmyth dothe make a pece or a goblet of syluer It cometh therfore iÌ„ to disputatioÌ„ whether god had created heuen earth for as muâ—he as there semeth to haue ben Chaos afore he made the worlde that is to say a matter or stuffe without ony shape or fassioÌ„ he dyd not therfore creat the worlde of noughte howe be it yet it maye be well sayde that he made it of noughte seynge that he made the same thyng wherof al thyngê haue ben made To th enteÌ„t therfore that all suche subtile argumentations sholde be excluded certayne men hade leuer vse this worde coÌ„ditorem DIS why dyd he raithâ—r calle hym conditorem celi et terre idest the maker of heuen and of earthe than conditorem vniuerse creature id est the maker of all creatures MAG Because as I sayde ryghte nowe he had leuer couÌ„trefayte folowe the wordes of the begynnynge of the boke Genesis ☞ Heuen coÌ„prehendeth and contayneth all thynges About the earthe all the other elementes do moue rounde These two partes of the world are most set forth vnto our senses And the scripture as I tolde you ryghte nowe doth oftentymes attempre and shape her speche accordynge to mannes wittes and capacite He that hath made heuen and earth hathe dowtâ—es made all thynges whiche are contayned in them DIS But the symbole callyd SymboluÌ„ Nicenum or symbolum Constantinopolitanum doth adde these wordes visibilium omnium inuisibilium that is to say the maker of all thynges both visible and vnuysyble MAG That same Crede sayth the same thynge that doth this crede but it speaketh more playnly and euydently leste ony man sholde thynke that Aungelles or the soules of men were not created of god That thiÌ„ge whiche is sayde here couertly saynt Paule the Apostle doth expresslye pronounce in the fyrste Chapitour to the Collossianes i. Collos. ◠☞ For by hym all thynges were made in heuen and in earthe both visible thyngê vnuisible thynges whether they be thrones or dominations or pucipates or potestates all thiÌ„ges haue ben made by hym and in hym what so euer thiÌ„g had neuer begiÌ„nynge But the aungelles are the ministers of god whome they do contynually without ceassyng reuerently with drede glorifie aâ—d worshyppe as there maker lorde And what so euer thyng hath had begynnynge it hath had his originall begynnynge of god onely whiche alone neither hath had begynnynge neither euer shall haue endynge neither is contayned iÌ„ place neither is moued iÌ„ tyme. DIS What remaineth now but that we maye go vnto the secounde article MA. I thynke it better to tarye somewhat also abowt this article DIS I am redy to do as shall please you MA. The fyrste degre than vnto helthe is Credere deum esse id est to beleue that there is god The second is Credere deâ— that is to geue credence vntoâ—goddes wordes The thyrde is to caste all our thoughte and mynde vpon hym with full confidence and truste He that doth not beleue that god is he professeth nothynge to be at all in as muche as all thynges that are are of god He that beleueth god whiche is Credere deâ— he doth professe hym to be true in all thynges He that putteth al his trust in god professethe that all thynges are gouerned of hym and that there is nothynge neyther better nor wyser than he who so euer douteth of these latter thynges he dothe nat truly beleue that fyrste thyâ—ge that is to wete that god is For no man dothe truly beleue that god is whiche dothe fayne or ymagine hym to be otherwyse than he is ye moreouer they do the more shamefully erre of bothe whiche whan they do professe that there is god yet for all that do denye that he is almighty or alknowyng orels do deny that the world was made by hym â—â—f it were made of him yet do deny that it is gouerned of hym Euen lykewyse as thou thy selfe if I be nat begylâ—d wolde be lesse disconteÌ„ted with him which sholde suppose or wene that thou arte nat borne than with hym whiche dyd beleue that thou haste no senses or mannes reason suche other thynges without whiche a man leseth the name of a man D. For sothe it is euen very so as you do saye M. He that nameth a kynge dothe in this one worde comprehende manye excellente thynges he that nameth god in thys one worde dothe coÌ„prehende an infinite sum of all good thynges Many men saye with theyr mouthe ☞ Credâ— in deum I beleue in god but he whiche with a christen mynde dothe saye I beleue
betokened ceremonies was not able to brynge the people of Israel into the londe of promisse or beheste But Iesus the capitayne that succeded hym broughte them into the sayde londe For there is none entrie or comynge to true felycyte but by faythe and grace whiche Iesus the sonne of a virgine hathe broughte offred to all men In this worde or name Christus Christ which in the gospelles and in the episteles of the Aposteles is often tymes repeted and inculked there is vpbrayded to the Iewes theyr folyshe and obstinate incredulyte and vnbeleffe whiche yet vntyll this daye do loke wayte after theyr Messias Ioan. x. For hym whome the latyn men do call vnctum anoynted the grekes do call Christū the Hebrues do cal Messiam And they do wayte after a kynge plentuosly appoynted with riches with armies or hostes of men and with other worldly aydes whiche may restore the nation or people of the Iewes beynge nowe reiected refused euerywhere outlawed into lyberty kyngdome And with this vayne hope that wretched nation doth cōforte theyr calamite that they are ī But the christē faythe doth teache vs that this is truly that onely Messias in the olde tyme promised of the prophetes by whome not onely one nation but through out the hole worlde as many as be true Iewes that is to saye as many as do professe the name of Christe be cyrcuncysed in herte sholde be not by bodyly weapons but by his owne blode delyuered frō the tyrannie of the deuyll and all theyr synnes cleane forgeuen sholde be restored vnto true lyberty in cōclusion by hym sholde be chosen made coinherytoures and partetakers with hym of the heuenly kyngdome Iesus This word Iesus is therfore expressed that there sholde be none erroure or mistakynge in the persone this name Christ is added put to lest ony man folowynge the Iewes Christe sholde looke for another Messias or another redemer He hathe comen ones for all He hathe ones for all perfourmed and finished that singulare and wonderfull sacryfice with the misticall cōmemoration and memoriall of whiche sacrifyce he wolde vs to be nouryshed strengthed vntyll he come agayn the seconde tyme not to be than a redemer but a iudge and a rewarder Fyrste therfore it hathe shewed to vs that verye man so wonderfull whiche was eternalle appoynted for this purpose that by hym the worlde sholde be redemed Anone after it shewethe to vs in the same verye god in these wordes filium eius vnicū dominum nostrum that is to saye his onely sonne our lorde For of god nothynge is proprelye begotten but god lykewise as of man accordynge to the course of nature nothynge is begotten but onely man DIS But the scripture doth oftentymes call good and vertuose men the sonnes of god MAG And for that cause is added here this worde vnicum or vnigenitū that is to say onely or onely begotten to separat this sonne of god by nature frō the sonnes whiche are called to the honoure of this name by the grace of adoption DIS Is it not lawfull to call Christ as touchyng the nature whiche he hath taken vpon hym the sōne of adoption MAG It is a more religiouse godly thynge to abstayne from suche tytles leste we mighte geue some holde to the Arrianes He is adopted whiche was not sonne before lykewise as we which by nature are borne the chyldrē of wrathe and displeasure by faythe in Christ Iesu are made the sonnes of god But Christe was eternally the sonne of god but after that he was conceyued by the holy ghoste his blessed soule was forthe with created full of all heuenly grace But all thoughe our Lorde was twies borne ones of his Father without tyme and afore all tyme and agayn of his mother a virgine in the tyme afore appoynted of god yet are there not two sonnes but onely one son and not another sōne but the same otherwise borne He was conceyued of the substaunce of the virgine that we sholde acknowledge the veryte of the humane nature But he was conceyued without mannes worke or helpe by the holy ghoste and that he was borne his mothers virginite not violated or appayred it was the prerogatyue of dygnyte DISE why is here added Dominum nostrū that is to saye our lorde MAGISTER with this name Lorde the holy scriptures do oftentymes honoure hym and namely the scriptures of the newe testamente why Christe is called our lorde In that he was god of god he was lorde of all the world and that not another sondry lorde from the father lykewise as he is not a sondry god from the father But after a certayne specyal and peculiar maner he is called the lorde of the electe and chosen whom he hathe wonne and delyuered from the dominiō of Satan and hathe made them to hym a people of acquisition i. Petri. ii For who so euer cōmitteth synne he makethe hymselfe seruaunte or bondeman to synne by synne Satan obtayneth tyranny Ioan. 8. Therfore the symbole admonesheth and teacheth vs that the dominion or lordeshippe is translated frō this moste cruell tyraunte vnto Iesus Christ farre most gentle and mercyfull lorde And by this title the scriptures of the newe testamēt do oftentymes betoken and signifie the sonne of god shewenge to whome they doo dedycate them selues hole whiche do receyue baptisme and to whose commaundementes they oughte afterwardes to obay all theyr lyfe tyme without ony resistence or grudgynge and vnder whose defence and protection they may be sure lyue quietly without ony feare Ioan. x◠☞ For nomā is able to take from hym ony thynge that he possesseth or hathe in his kepynge DIS The name of a lorde how is it agreynge to Christe as touchynge to his diuyne nature or as touchynge to his humayne nature or as touchynge to bothe natures MA. Forsoth as touchynge to both natures but not after one maner As touchynge to his diuine nature he was lorde of all thynges from the begynnynge of the world but as touchynge to the humayne nature whiche he toke vnto hym he deserued by deathe and rebuke or dyshonoure to entre into glory Philipens ii ☞ And a name was geuen to hym whiche is aboue all names that in the name of Iesu euery knee sholde bowe it selfe bothe of heuenly thynges of earthely thynges of thynges vnder earth DIS Is he than as he is man the lorde of Aungelles MAG ye veryly and of deuyls also DIS To whether substantiue is this nowne adiectiue vnicum id est onely referred to the worde filium sōne that goeth before or els to the word dominum lorde that folowethe MAG This adiectiue is sete doutfully betwen bothe those substātiues because it may agree with bothe For as he is the only sonne by nature so is he the only lorde of all thynges created Howe be it yet it is better to referre thys adiectiue to the worde
ymage and hathe his eyes faste sette and lokynge vpon it speakethe to it gyuethe kysses to it nor doth neuer pray at all but afore an ymage This wyll I adde moreouer who so euer doth fayne and ymagine to themselues god to be another maner one than he is To imagine god to be another maner one than he is in verye dede is idolaâ—â—ie they do contrarye wyse to this precepte worshyppe ymages of theyr owne makyng The Iewes haue none ymages in theyr temples but they haue in theyr myndes moste fowle idoles whyles they do ymagine the father to be without a sonne whaÌ„ in very dede he hath a sonne whyles they do ymagine hym to be alone whan he hath in his felowshyppe the sonne and the holy ghost They do not therefore worshyp honoure god so as they do boste make auaunt that they do but in the stede of god they doo worshyp an idole whiche they haue framed and made to themselues in theyr owne myndes Thus muche to haue sayd for cause of exaumple let it suffise at this tyme the residue thou shalt gesse of thyne owneselfe But for as much as the dignite of that most hyghe and soueraygne magestie requireth this that not onely thou sholdeste haue a meruaylouse good opinion of it in thy mynde nor onely that thou sholdest abstayne from the worshyppynge of idoles but also that thou sholdeste not dishonoure it amonge men so muche as with any vnreuerent or vnsittyng word it is therfore added The secound precept ☞ Thou shalt not take the name of god in vayne for customable vsage of lyght wordes dothe by lytle and lytle mynishe in the myndes both of the speakers and also of the hearers the reuerence that is due to god But suche was the maner of the Gentiles or paynymes which iÌ„ euery thyng welnere were it neuer so tryâ—â—yng and folyshe ye or els neuer so fylthy and rybaldouse communication vsed oftentymes to repete these wordes by Iuppiter Edepoll Ecastor Medius Fidius and wolde god that there were no christen men now a dayes which of a lewed and vngratiouse custome at euerye thyrde word do put to an otheâ— by god by goddes deathe namely whan they playe at diese or cardes or els whan beyng well wette they do make sacrifice to the god Bacchus we do rede that certayne emperoures of the Romaynes althoughe they were paynymes dyd commaunde those meÌ„ to be chastened with whyppes which hadde sworne per genium principis And amonge the Iewes the name of god was had in so greate reuerence and honoure that they dyd wryte that mysticall and priuie name whiche they do call tetragrammaton with letters not to be expressed or pronounced but let this be geuen to the grosse myndes of the Iewes for god is as much innominable as he is mymaginable and inuisible it belongeth to the euangelicall holynes neuer to name god or Christe or the holy ghoste without greate cause or vnreueâ—ently lest the wordes or communications be tourned and do go into affections and affections be tourned do go into operations and dedes This thynge is to be noted and marked that he dyd not saye thou shalte not name god but he sayd thou shalte not take the name of god For that thynge is taken whiche he applyed and put to some vse and that thynge is taken in vayne and vndiscretly whiche is taken to a prophane and a vyle vse as whan a man swereth by god in a matter of smal wayghte or valoure for those men that doo swere to the entent that by the reason of theyr othe they myghte the soner and more easily disceyue or whiche doo sweare by the reason of dronkeÌ„nes or wrathe or for theyr pleasure those men I saye are very nere to blasphemye At the leaste wyse let vs gyue that reuerence to god the prince and lorde of all creatures whiche the frenche men The maner of franch meÌ„ doo gyue to theyr kynge whiche doo neuer name theyr kynge but puttyng to wordes of good lucke and touchynge theyr bonette Let vs therefore whan we doo name god or Christe eyther bowe our knees or do of our cappes or if it be so that we maye do neyther of these .ii. at the least wyse with some lytle bowynge of the hed and with some countenaunce let vs shewe outwardly some token of reuerence DISCIPLE By this communication of yours .iiii. doutes iiii doutes do prycke and trouble my mynd The fyrste is because this precepte semethe to belonge vnto the loue of our neyghboure in as much as we are forbydden by this name to begyle or disceyue our neyghboure The secounde is for that by this secound precept that thynge semeth to be permytted whiche by the fyrste commaundement was forboden for the name of god is a creature and lyke to an ymage The thyrde is because the same thynge semeth to be forboden by this precepte which was forbodeÌ„ by the fyrst precept for no man dothe wytiyngly forsweare hymselfe by god whiche hath good opinion and iudgeth well of god for eyther he iudgeth that god doth not know the myndes of men or els that he is not offended with synnes The fourth is that they which do now a dayes sweare for the moste parte doo seme to violate and breake this commaundement for accordyng to the saynge of the wyse preacher in worldly thynges pertaynynge to men is vanite of vanites and all is but vanite Ecclesiastes i In these thynges therfore it sholde neuer be lawfull to sweare MAG Aunswere to the fyrst dout To make the aunswere in few wordes to euerye one of these thynges The .iii. fyrst preceptes are in a certayn maner one and do chefely appertayne to Latriam which is the greatest hyghest worshyp which is due to god onely as vnto hym that is beste of all and whose hyghnes dothe not receyue the felowshyp of any creature But as farre forth as the contempte and despysynge of god doth redounde to the hurte of the neyghboure so farre forthe this precept doth also appertayne to the loue of our neyghboure lykewyse as also euery iniurie done against our neyghboure doth appertayne to the contumelte and dishonoure of god for as muche as in hym is that man doth hurte god which settyng at nought his commaundement dothe hurte his neyghboure but he is more nere to blasphemie which doth begyle his neyghboure swearynge by the name of god than he is that disceyueth hym with symple and playne wordes without an othe for he abuseth to his owne lewed affection and desyre bothe the honoure of goddes name and also the religion and deuotion of his neyghboure whiche by reason of the name of god beyng put to doth beleue hym vpon his othe and wolde not haue beleuyd hym without an othe To the secounde doute I make this auÌ„swere To the seconde The name of god spoken or pronounced of man is a creature neyther to that worde is the knee bowed but to hym whome that
euer he were MAG A certayn kynge of the Lacedemonianâ—s whan he was asked of a certayne persone why the officers called Ephori dyd not ryse vp and geue reuerence to the kynge made aunswere and sayde euen for this cause because they are Ephori So lykewyse may I nowe make the aunswere they do affirme this after suche maner euen for this cause because they are men yf they haue redde ony thynge in they re workes whiche haue writen of late tyme that do they holde faste and cleue vnto with tothe and nayle but yf a man do alledg or brynge forthe vnto them ony thynge of the olde authoures whiche they do not rede such is the scrupulouse feare of them they do suspecte and mistruste as it is in the prouerbe that vnder euerye stone doth slepe a scorpion DIS Is not this than the symbole of the Apostles MAG yes werily for what soo euer is taughte here in this Crede the Apostles dyd learne of Christ and that which they had learned of hym they haue truely and faythefully taught to vs. A fewe wordes do not chaunge the vnchangeable veryte But these thynges now set a parte yf thow thynke it best make recourse agayn from the begynnyng to the endyng demauÌ„d of euery thyng particularly in such wyse as the spirite shall put into thy mynde DIS you haue shewed and taughte vnto me whâ— the fyrst place or begynnyng is geuâ—â—o the father that is to witte for that he is the fouÌ„tayne or spryng of the hole godhede all creatures But why doth it call the father onely god the sonne onely lorde and the ghoste nothyng els but holy seynge that the deite of them thre is all one The coÌ„mune vsage of the scripture in speakynge of the persones of the godhed MAG This is the coustome and vsage of the holy scripture that otherwhiles whan it doth speake of the persones it dothe sygnyfie the father by this name god as for exaumple our lorde hymselfe sayth in the Gospell yf you do beleue in god beleue also in me and saynt Paule sayth IhaÌ„n xiii God was in Christe reconcilynge the worlde to hymselfe Agayn God hathe not spared his owne sonne But of innumerable places in the scripture it is manifest and euidente that it is one and the same godhed of them all thre whan our lorde sayth in the gospell these wordes ☞ Baptizinge them in the name of the father and of the sonne and of the holye ghoste Math. 48. None of all the .iii. persones is called by this name god to thentente that we sholde vnderstonde and perceyue them all thre to be one god For onely god doth thorow fayth and baptisme forgeue synnes Other whiles also the same scriptures do signifie the sonnâ— by the name of god as whan we do saye that god was made man for the saluation of mankynde was borne of a virgine was deade and rose agayn from death to lyfe For neither dyd the father neither the holy ghoste take vpon them the nature of man or suffre death DI. Maye it by onye sensible argumente or token be declared and shewed howe the thre persones are sayde to be dystyncte and sondrye one from another and yet are one god MAG There is nothyng amonge creatures whiche proprelye maye be sayde to be lyke to the nature of god Neither are there ony wordes of men with whiche we maye proprelye speake of it neither are there ony images or similitudes of maÌ„nes mynde which may perfightly agree vnto the diuine essence And iniurie is don to that incomparable maieste alwayes to be had in honoure yf it be rashely and ouer boldlye coÌ„pared with naturall worldly thynges Howe be it yet I shall shewe the a certane similitude but farre vnlyke to it The fyrste similitude of the sonne and the sonne beames and the heate caused of the sonne his bâ—ames Beholde and considre the sonne and the beames that come from it and than the heate that cometh forth and is caused of theym bothe As the sonne is the fountayne out of whiche cometh bothe the lyghte the heate so is the father the fountayne out of which yssueth the sonne whiche is lyghte of lyghte And as of the sonne and of the bealmes both together cometh the heate or warmnes so from the father and the sonne bothe together procedeth and comethe forthe the holy ghoste Now imagine me that there were a sonne whiche neuer hadde begynnynge neither euer shall haue endyng shold there not than of this sonne come forth eternall bealmes and sholde also there not from them bothe procede heate egally etarnall with them bothe DIS yes dowtles MAG The .ii. similitude of the mynde reasoÌ„ wylle This collation similitude also pleaseth some men Mynde Reason and wyll are all in but one the same soule The mynde is the fountayne and orygynall reason that cometh of it doth iudge the wylle that procedeth and issuethe from them bothâ— doth loue So lykewise the father is the fouÌ„tayne the sonne is logos that is to saye reason The holy ghost is charyte or loue The .iii. sâ—mâ—litude mostâ— alowed The thyrde similitude and whiche is most alowed of learned men is of the mynde and of the worde conceiued in the mynde Now yf there were a mynd that were increated dowtles the worde of that mynd also shold be increated But that we may comprehende the holy ghoste also in this similitude lette vs imagine fyrst a mynde and secoÌ„daryly a worde broughte forth and gendred of it and in suche wyse stryekynge the eares of other men that yet neuer the lesse it dyd remayne and abyde stylle in the herte than thyrdly the breath with out whiche the mynde dothe not vtter or pronounce the worde The father is the minde the sonne is thâ— worde conceyued in the mynde the holy ghoste is the pronunciation and vtteraunce The .iii. simitude The father also after a certayne maner may be lykened to the fountayne or sprynge the sonÌ„e to the ryuer that cometh forth of the sprynge The holy ghoste to the fertilite and plenteousnes of the feldes which the spryng geueth or causeth by or thorow the ryuer There can be no perfighte simylytudes taken of ony creatures to declare the mysteries of the godhed sufficientlye But in these exauÌ„ples there are excedynge many thyngê dysagreyng vnlyke to the persones in the godhede For the beame is not the same thynge that is the sonne admytted that it be a substauÌ„ce And the heate is but an accydente and not a substaunce so farre is it awaye from beynge all one with the sonne with the beames And our worde is an accideÌ„te and a traÌ„sitory thynge and the breath wherwith we doo vtter and pronounce the wâ—rde is an accideÌ„te for that it is the mouyng of the ayere lykewise as the fertilite also of the feldes is no substaunce neither is it all one the same thynge with the fountayne the ryuer