grauÌ„te that god made the worlde Selencus but he sayth that the matter or stuffe wherof he made it was eternal without begynnyng makyng a thyng without shape or facion vnê‘fight egal vnto god he doth also execrat hath the opinioÌ„ of Menander which folowiÌ„g Plato dyd teach that the worlde was not made of god Menaâ—der but of auÌ„geles callyng auÌ„gels those whom Plato calleth sprytes the soÌ„nes of the cheffe pncipal goddes Saturnius And he hateth also Saturnius which is more shameful out of the right opinion thaÌ„ these afore reherced whiche drâ—amed the world to haue ben made of seuen auÌ„gels also he hatâ—th Basilides most shamefully errig of al other Basilides which sayd that the world was created of heuen But nowe I am werye to speake onye more of erroures heresies whiche are innumerable and without ende Breffly and generally who so euer thynketh of god otherwise than he is in very dede or els dothe not thynke hym to be suche one as the auctorite of the diuine scripture hathe described hym vnto vs that persoâ—e doth not beleue and trust in god but he putteth his hope in an idole Thou seest here hou great philosophie and wisdome this one so shorte an article hath taught vs and froÌ„ howe great darknes monstruose erroures it hathe deliuerd vs. DIS Forsoth now I perceyue and see well that it is a greatte thynge to say vnfaynedly and with the harte It is no smal thynge to say truly froÌ„ the herte Credo in deum Credo in deum id est I beleue and truste in god MAG ye thou wol dest euen muche more saye this yf thou dydest recken and considre hou greate a multitude of men there is vpon whome saynte Paules sayeng may be verified Tit. i. ☞ They professe themselues to knowe god but in theyr dedes they doo denye hym Nota. what so euer thynge man doth preferre afore god and more set by than by god that same thynge he maketh a god to hymselfe DIS Howe so MA. God saythe what so euer thynge man doth loue regarde more thaÌ„ god that thynge he maketh his god thou shalte not doo none adultery nor fornication The concupiscence and luste of the fleshe byddeth the to coÌ„mit adultery here who so euer not regardynge god doth obaye his concupiscence and luste doth he not after a certaine maner forsake god iÌ„ his place set vp his owne concupiscence DIS It appereth so MAG God sayth Do not forsweare the or do no periury and Couetousnes byddeth a man to do periurye dothe not the couetouse man here in the sted of the very and true god worshippe Mammon The scripture teacheth vs that god is psente eueriwhere and that there is nothynge hydde from his iyes Hebre .iiii. But do those men beleue this whiche dayly do coÌ„mitte that thyng vnder the iyes of god which they durst not be bold to coÌ„mite in the presence syght of man DI. It apperethâ— that no. M. They which for the death of theyr children or for theyr wares or goodes takeÌ„ from them doo hange themselues or otherwise for do themselues do those persones beleue that all the world worldly thynges are wisely and mercifully gouerned of god DIS It is meruayle yf they do veryly beleue so MAGIS They that with theyr hole hert mynd all theyr lyfe tyme do serue the worlde Prouer. ii ☞ Beynge mery whan they haue done euyll and reioysynge in synne and vngratiousâ—es doo these men beleue that god doth suffre none euyll dede vnponyshed but that they which wold not here make amendes for thyr synnes by repeÌ„taunce are sente into euerlastyng fyre DIS In my iudgemente either they do not beleue it or els it is but a verye cold and faynt beleffe that they haue of it MAG Agayn they that considerynge the greatnesse and grauyte of ther offeÌ„ces do despeyre of forgeuenê do those persones beleue that god is of infynyte mercye DIS It is not very lykely that they do MAG It is therfore a thynge of no lytle wayghte and no lytle helpynge vnto a godlye and blessed lyfe a man with a quycke and lyuelye faythe to knowe the verye god who so euer vnfaynedlye and from the herte dothe beleue that he is moste perfyghtelye good and moste perfyghtlye fayre howe can he loue onye thynge aboue hym And who so euer beleueth that he is almyghtye wyll not goo abowte too resyste hym that can not be ouercomen who so euer beleueth that he is of most hyghe and perfyghte wysdome that persone wyll neuer grudge agaynst god in aduersyte and trybulatyon For as that man myghte seme and be accompted lewede by the iudgement of all men whiche beyng hymselfe vnlerned wolde fynde faughte with the phisicion and wolde rebuke hym for that he doth prescribe sondry thynges to sondry bodies so lykewyse he sholde be vtterlye folyshe and without witte whiche wolde iudge god in lyke maner as though he knewe not what is beste for euery man The phisicion doth anoynte and bathe one man another man he seareth and cutteth another he dothe lette bloode to another he mynystrethe a clyster or geueth a laxatyue medycyne too another he geueth a byndynge medycyne To some man he comaundeth abstynence To a another he prescrybeth certayne kyndes of meattes he counsaylethe one man to reste and slepe another he dothe forbydde to slepe and we do saye he is a physycyon he knoweth what is expedyente for the person beynge sycke and dyseased And whan god geueth to one man ryches and dothe take the same away from another doth sende to some man chyldren and to another sendeth none at all and to one man geueth prosperouse helth to another sendethe a body full of sicknesses and diseases do we say why doth god handle men after this facion and do we not rayther saye he is god and knoweth what is expedyente for euery man He that beleuethe god to be most ryghtuose he wyll neuer promise hymselfe to escape vnponished for his misdedes And who so euer beleuethe that he dothe knowe all thynges that man wyl not lyghtly do that thynge in the syghte of god whiche he wolde be ashamed to do in the syght of a good and an honest man who so euer beleueth that he is moste sothefast and true wyll drede the paynes or ponishemeÌ„tes that are thretened to wycked men and wyll haue loue and desiere vnto that eternall blysse whiche is promised to good and vertuose men who so euer doth beleue that â—his worlde was created for mannes cause that person whiche waye soo euer warde he shal tourne hym selfe shal be stirred and prouoked to honoure and worssyppe the great goodnes and lyberalyte of god and he shall be afrayde to vse the thynges whiche god hath grasâ—ted to hym otherwise thaÌ„ to his honoure and glorye But let here be the ende of this coÌ„munication After that thou hast made thy prayer to god Leuiticâ—
a man to entre into it MA. who so euer wyll entre into a howse gothe to the gate DI. Shew me the gate M. Saynct Paule sheweth it that heuenly doctour Hebr. 11. ☞ He that cometh to god saythe he must belyue And in the .v. chapytre to thâ— Romanes By whome we haue waye and entraunce thrugh fayth into this gracâ— Hebr. 11. Agayn to the Hebrues he sayth Fayth is the dore wherby we entre into the howse of god that is the churche without fayth it is vnpossyble to please god The dore or the gate of fayth is a very low dore or gate but after that one is entred ones with in it it sheweth to hym the vnspeakable maieâ—te of the power of the wysdome and of the goodnesse of god Stoupe therefore and bowe downe thyn heade that thou mayst be worthy to entre and go in DI. what is this that you do saye MAG I meane Laye from the and sette a parte all carnall witte or iudgemente and the subtyle argumenâ—es of mannes natural reason that thou mayste symply and vndowtedly beleue and geue credence vnto what so euer thyng the authoryte of god hath taught vs to our helthe and saluacion although to mannes reason and iudgemente it doo seme neuer so muche false folyshe vnreasonable and vnpossyble Mannes reasonynge and argumentatyon maye dysceyue the bodylye senses or wittes of man maye dysceyue onely god as he can not but be god so can he neyther dysâ—eyue nether be dysceyued DIS what is faythe MAGI To defyne Faythe somewhat playne and famylyarly to the that arte vnlearned The â—ii pryncipal powers of manÌ„es soule vnderstondyng wyll There are two pryncypall powers of mannes soule that is to witte the vnderstondynge and the wyll By the power of vnderstondynge we do iugde what is to be chosen and by the wyll we do desyre that thynge whiche vnderstondynge or reason which are both one hath shewed vs for to be desyred Both those .ii. partes hath ben corrupted thrugh the crime offence of them which were the fyrst parentes of all mankynde that is to witte Adam and Eue. Thrugh the offence of AdaÌ„ and Eue both mannes vnderstoÌ„dynge also his wyll are vicyated and corrupted The contagy on of this euyll hath yssued from them into all theyr posteryte and ofsprynge And by the reason here of it is brought to passe that both with our reason as with a corrupte â—ye we do wene iudge thynges to be which are not or els not to be suche maner thynges as they are in very dede and also that with our corrupted wylle which thynge chaunceth oftentymes to sycke men we do desyre noysome and deadly thynges in the stede of profytable and holsome thynges Agaynst these .ii. euylls the goodnes of god hath prouyded for vs two remedê that is to witte Fayth whiche puryfyeth and clenseth the hert that is to say the mynde and reason as beyng the fouÌ„tayne of the soule and charyte whiche strayghteneth amendeth our croked corrupte wyl Two remedies agaynste the aforesayde euyll faith whiche purgeth the hert charite whiche straighteneth the croked wyll appetyte Fayth as it were a lyghâ— shynynge before vs in the darke dryueth away all erroure in those thynges specyally ¶ Fayth whiche do apertayne and belonge to helth and saluacyon Charyte Charyte putteth away croked and lewde affectyons and desyrres that we myghte desyre and folowe onely those thynges whiche god hath prescrybed or coÌ„manded Fayth iudgeth and teacheth what is to be don Charyte is the seruaunt of fayth Charyte executeth the same in worke as beynge the mynyster seruaunt of fayth Faythe hath one iye Charite hath .ii. But the iye of fayth is fyxed sette fast pryncypally vpon god charyte hath as it were two iyes with the ryght iye it loketh stedfastly on god and the left iye it boweth or tourneth a syde towarde thy neyghboure whils it loueth god as beyng the most hyghe perfyghte goodnes aboue all thynges and loueth the neyghboure as beynge naturall cosen for goddes sake what faythe is Faythe therefore where of we doo speake is a gyfte infused putte into maÌ„nes mynde of god thrugh whiche man without any dowtefulnes doth beleue all those thynges to be most true whiche so euer god hath taughte and promysed to vs by the bokes of both testameÌ„tes the old and the newe This fayth stretcheth it self to thre maner tymes that is to the tyme that is passed to the time that is preseâ—t and to the tyme that is to come that is for to saye fyrste it beleueth that the worlde was made by god and what so euer thynge the holy diuine scripture maketh meÌ„tyon to haue ben don in olde tyme passed Sâ—condarely that the worlde and the churche is gouerned of the same god euen this daye also And laste of all that all those thynges shall come to passe be fulfylled what so euer the sayde scryptures doth eyther promyse to good vertuose men or els doth thretten to wicked and vngodlye persones All these thynges we doo thorow the gyfte of fayth farre more certaynly beleue than we do those thyngê whiche we do gather by argumeÌ„tacyon reasonynge or els of which we haue sure perceyuynge and konwleg by all our owâ—warde sences Fayth is the most sure kowledge that is iÌ„ this worlde DIS But in as muche as the bokes of holy scrypture haue come to vs by men where of than cometh that stedfast and sure persuasyon or beleffe There is no man so wycked as to thynke or iudge that god may besuspected of falsâ—hâ—d and vntruth but it may be dowted whether all those bokes haue bâ—n wryten by the inspiratioÌ„ of god MAG Ueryly this certaynte ryseth of many causes The causes mouiÌ„g vs to â—eue fast and sure credence to the holy scryptures of god but pryncypally chefly of one fyrste of all it ryseth of naturall consente for those thynges whiche are taughte in those bokes are a great parte of them agreble to the naturall iudgement of reason a certayne sparke wherof remayneth yet styll euen in men after the falle Naturall Consente Secondaryly of the meruaylouse wondres or myracles by whiche both the olde and also the new testamente hath ben geuen and taught Miracles For neyther haue suche wondres ben done euer at ony other tyme or in ony other thynge neyther euer ony man eyther durste or coulde haue fayned lyke thynges vnto them besydes this of the meruaylouse and wondrefull consente and agremente of all the thynges amonge them self fe and of eche with other DI. Of whiche thynges MAG Of the fygures and the prophecyes The perfyghte argumente of the fygures prophecyes of the olde testameÌ„t both among them selues also with the new testamente whiche proprely do appertayne and belonge to the olde testamente Adde hereunto the truthe and euydence in the performynge and fulfyllynge of those thyngê whiche
MA. No man is crouned saue onelye he whiche hath foughte lawfully But the paynes that are to be taken in this worlde are transytorye and laste but a shorte while The crowne or rewarde is euerlastynge and shall neuer corrupte or fade ii Timo. ii ii Cori. iiii i. Petri. v. furthermore that laboure or trauayle that is here the spyryte doth make dulcete swete with so many solacyes and coumfortes that all the resydue may be suffred and endured not onely pacyently but also gladly cherefully Iob. vii This lyfe is a battayle whether we wyll or not we can not chose but we muste warre eyther on goddes parte or els on the deuylles They that warre on the deuyllê parte Ioan. xii whiche is called the prince of this world do suffre more harde more paynfull thynges than do they that warre on goddes parte And Chrystes soldyers do ioye reioyce no lesse than they do which do seche and hunte after swete and plesaunte thynges bothe by londe and water The coÌ„paryson of the estate of Christeâ— sold yers and the deuy les werryes but they ioye after an other maner or facion Nay rather they onely are truly gladde and ioyfull besyde this the stypende or wages whiche these .ii. captaynes do paye to theyr soldyers are excedyngly farre vnlyke and contrary the one to the other that is to witte to triuÌ„phe eternally in heueÌ„ with theyr capitayne Chryste and to be geueÌ„ to the euerlastynge fyere of helle with the tyraunte the deuille DIS yt is a meruailouse thynge than that the commune sorte of men do lede theyr lyfe after suche maner as they do MA. The cause thereof is because manye men do pronounce the Symbole or Crede with theyr mouthe and few doo beleue with theyr harte or yf they doo beleue they beleue but coldely and fayntly D. But I haue a greatte whyle desyred to here the rudymentes and pryncyples of the heuenly philosophie i. Corintio i. MAG Rudimentes they are in dede but that whiche is lowest thynge here passeth and surmouÌ„teth farre all the hygheste poyntes of worldly wisdome But because we do beter and sooner perceyue those thynges which we are gredy very desyrouse to learne therfore they that do teache humanye disciplines are wonte to coÌ„mende the sayde disciplines vnto theyr disciples hearers by dyuerse meanes but principally because of the authoure of the matter of the fourme of the ende D. I do not well perceyue that whiche you do saye M. As for example the science of physike hath for the authorâ—re of it The authore of Phisieke Hippocrates yf we beleue poetes Appollo it treateth is occupied about thynges whiche do helpe or hurte the helthe of the body The matter whereof it treateth This is the mater or material cause of it it stoÌ„deth by knowledge of naturall thynges by experymentes The fourme The finall cause or ende of it Theauthour of the stoike philosophie The mater The forme The ende Thynke this to be the fourme the ende of it is the helth of the body as farre forth as is graunted to man for to haue helth in this worlde D. Thou makest here no mention of lucre M. That peradueÌ„ture is the ende or pryck where vnto certaine physicioÌ„s do laboure but yet the ende of the arte or scyence is the prosperouse helth of the body lykewyse the Stoyke phylosophie hath for the authoure of it zeno it treateth what is vire what is vertue it gathereth or concludeth with Dialecticall reasons it ê“miseth traÌ„quillite quietnes of mynde but in this lyfe onely it also false or diseytfull for nothyng doth verily qete set at reste the mynde of man saue onely the grace of Chryste which they dyd neuer so much as ones dreame of NothiÌ„g quseteth the mynde of man saue onelye the grace of Christe The author The matter The fourme and the ende of the chrysteÌ„ philosophie But of this philosophye of whiche thou begynnest now to be a learner the authoure is god the matt is vertuose lyfe the fourme is the inspyratyon of the aeternall god the ende is the heuenly lyfe naye rather to speake better all these thyngê is god hym self And zeno veryly in many thynges both doth dysceyue and is dysceyued And because he is dysceyued in the ende it coulde not be chosen but that he must nedes be dysceyued also in the meanes to the ende But here where god is al in al there can be none errour no clowde none ambyguyte or dowtfulnes He is the begynnyng he is the progresse or myddle course he is the ende Seyng than that we do fynd men whiche do desyre and go about to learne humayne dyscyplynes whithe excedynge great laboures and great costes bestowed a longe tyme with howe great feruoure of mynde is it mete to learne this philosophie which came from god and whiche by pure cleane lyfe with merualouse spede bryngeth vnto that blessed immortalyte DIS Math. xiii Forsoth you speake of a very precyose Margarite or perle wiche ought and not vnworthyly to be purchased and bought though a man sholde make sale of all the goodê that euer he hath to bye it withall M. ye moreouer it is well bought though a man purchase it with the losse of his lyfe ye though it dyd coste hym a thousant tymes his lyfe the purchase of it yet sholde it be bought good chepe and nothynge accordyng to the valure of it But I thynke it doth not nede me to reherce those thynges here which myghâ— make the beneuolence and wellwyllynge attente and docyle or apte to take instruction it is a great spoore to prycke prouoke a man to profyght and go foreward in ony scyence or crafte BeneuoleÌ„ce Attention Docilite the loue of the teacher But what thyng is more amyable or louely than is god nay rayther what thynge is ony whitte amyable at all besides hym And who can be slepy and not geue quycke attention to here hym surely and vndowtedly promisynge the eternall ioyes And he is easyly and sone made docile and apte to take instructioÌ„ who so euer both loueth god aboue all thyngê and geueth credeÌ„ce to hym alone in all thynges without ony distruste or doutfulnes DI. My mynde is kendled enflaÌ„med more and more MA. But let this coÌ„munication had hetherto yf thou lyst be the fyrst in structioÌ„ or lesson which whaÌ„ thou shalt haue well recorded and laboured ouer agayn to thy self by diligenâ—e consideration desyryng callyng for the helpe of the diuine spirite thaÌ„ retourne agayne to me and thou shalte be taught the residue DIS It shall be don The seconde Instruction Disciple I Haue don as you bad me I am more desirouse thaÌ„ I was to here the residue M. Thanke be therefore to the moste bounteouse and benigne spirite of Chryste Nowe it resteth or ramaineth fyrst of all to recyte the symbole or crede vnto the whiche
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
wherfore let vs laye a parte these symylitudâ—s and lykenesses And that thynge whiche maÌ„nes reason can not attayne vnto nor ê‘ceyue let fayth holde stedfastly beleue That thyng which holy scripture doth teaâ—he whiche Chryste beynge corporallye in â—arth dyd teache whiche hath ben confirmed with so many miracles whiche the spirite of Chryste doth teach by the churche that thynge I saye is to be accompted and taken for more certayne vndowted than is that thynge whiche hath ben proued by a thousand euident and playne demonstrations or whiche thou doste perceyue .vi. C. bodyly senses yf thou haddest so many DIS Is it not lawfull than to inquyere and make serche of the diuine thynges MA. To whome how farre forthe it is lawfull to enserche of godly thynges yes veryly it is lawfull namely to those whiche haue theyr wittes well exercised but it muste be done with drede it must be done sobrelye it muste be done after that they haue sette a sure fundation or grounde warke of faythe fynally as farre forthe and no farder than is graunâ—ed to man in this mortall lyâ—e in whiche we do see god by faythe But as iâ— were in a glasse and in a ryddle and obscure maner For els to speke of the diuinâ— nature euen so as it is in very dede not the very myndê of auÌ„gelê are able to coÌ„prehend it so that there is place euen there vnto fayth which doth beleue that thynge whiche passeth all reason vnderstondynge of ony creature created Therfore by good ryght the fyrst worde of this philosophie is Credo I beleue Credo DIS Two syllables MA. ye but who so euer speaketh thesâ— two syllabes from his very herte vnfaynedly he is blessed For no man doth beleue verylye and truly in god who onely doth verelye beleue in god but onely he whiche dothe take for certayne and vndoubted thynges what so euer thynges are writen in the bokes of the holy scrypture hopyng without ony doutfullnes or dystruste all such thyngê as the sayd scriptures do promyse And whiche in this lyfe doth put hymselfe and his and all his goodes vnto the wyll of god forsakynge and renouncynge his owne wyll in all thynges Although a thousande deathes wer threttened vnto hym and thoughe all the hole power of the deuylles wolde go about to do hym myscheffe he is very sure and saffe from all daungere who so euer hath settled hym self faste on this rocke yf this faithe do wante or fayle neither doth baptisme neither ony sacramentes of the churche proufighte ony whitte or auayle nether doth any good workes helpe ony whitâ— to eternall saluation For Paule doth proâ—ounce iâ— to be synne what so euer is without fayth The coÌ„meâ—dation of Fayth This faythe coupleth and ioynethe vs to god the father this same dothe associate vs to Christe our hede this same faythe by the spirite of Christe doth make vs to be chosen and taken into the noumbre of the sonnes of god This same faythe dothe graffe vs into the eternall coÌ„pany felowshyppe of Aungells and of all holy sayntes This fayth doth shyne before vs geue vs lyghte in the darknes of this lyfe sheweng what is verily to be eschewed and what to be folowed desyred This fayth doth arme vs and make vs bolde without ony feare inuincible agaynst all the engynes and all the ordinaunce of the world of the deuille This fayth doth mightely and effectuesly coumforâ— vs in trybulation aduersite with the hope of the heuenly good or felicite hauyng this saying alwayes in her mouth ☞ yf god be on our syed who can be agaynst vs And that sayenge also The afflictions and tribulatioÌ„s of this worlde are not worthy of the glorye to come which shall be shewed in vs. This fayth doth truly quiete and sette at reste the mynde of man Of this faythe after the mynde of saynte Paule dothe come and vnto it is to be wihted or imputed what so euer thynge at ony tyme hathe ben don strongely vertuosly and temperately of suche as haue ben excellente in holynesse By this fayth we do lyue well beloued of God by this faythe we doo dye cherefullye and with good truste towarde god by this faythe we are created vp vnto blessed immortalyte Agayn of the defaulte wante of fayth what euylles do springe of vnbeleffe springeth superstition sorcerie idolatry and couetousnes cosen to it Ambition Blasphemy heuynes desperation pride feare of death desyre of vengeaunce fynally what so euer vices or synnes doo raygne in the hole worlde DIS Uerily I do here many men oftentymes wyshynge to themselues prosperouse healthe longe lyfe and ryches But I do here very few men that do desyere this so excellentely a good gyfte of god MAG No meruayle thereof for verily there are but fewe that doo knowe what thynge and after what maner is to be desyred and prayed for For this gyfte of faythe it were mete and conuenyente contynually and Luce. xâ— without ceassyng to knocke at the eares of god that he wolde vouchesaffe to geue vs faythe and to encreace his gyfte in vs euerye daye more and more DISC. yet neuer the lesse the comune sorte and moste parte of men do calle those that are not very wyse Credulos that is to saye redye to geue credence And a certayne wyse man of the Hebrues dothe name those persones leues corde lyghte mynded whiche doo easylye and soon geue credeâ—ce MAG Fyrste it is no poynte neither of lyghtnes neither of credulite to geue credence to those thynges whiche thynges it hath by so manye argumentes and euydente tokens ben declared to come not from men but from god Paule sayth ☞ that he wolde not geue credence Galat. â— no not euen to an AuÌ„gell yf he dyd teache ony thynge dissonaunt or dysagreynge from the Gospelle of Christe But rather it is a poynte of arrogance and presumptuose folyshenes to dowte of these thynges whiche haue ben taughte and geuen to vs withe soo greatte authorite and therefore saynte Paule writeth Roma i. that the folishe herte of the philosophers was blynded because the lyghte of fathe was absente yf ony man beyng vnlettred wold bable and striue agaynst suche a philosopher as was Arystotâ—le or Pythagoras or yf there haue ben ony other conynger thaÌ„ either of theÌ„ both whan he dyd dyspute de materia prima of the principles and causes of thynges de infinito or of the largenes the mouynge and the vertue of the heuenly speres and wolde dowte of euery thyng that hymselfe could not by his one witte attaynâ— vnto and perceyue shold he not be called an arrogaÌ„t and madde foole But how much greatter madnes is it there fore not to geue credence to the diuine philosophie because mannes vnderstandynge can not attayne to the perceyuynge of manyâ— thynges And there is by a thousand partes more difference betwen god and man be he neuer so greatly learned thaÌ„ is betwen the wiseste
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