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
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
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
in god fyrste he dothe hate and defie certayne paganes whiche do nat beleue that there is any god at al. And he dothe no lesse hate them which do number and recken vp vnto vs manye and many folde goddes It is all one thyng in effecte to saye that ther are many goddes and to saye that there is no god at all where as in so sayenge they do graunte that there is no god at al. For if there be many goddes than is there some what where in one of them dothe differ from another now if that be any good thyng he is no god that lacketh or wanteth any thynge that good is And if it be an euill thing than can he nat be god that hathe any euill in hym Lykewyse he dothe hate them whiche do thynke nothyng to be at all saue only suche thynges wherof they haue perceiuynge by theyr bodyly senses Anthropomorphite To whome the Anthropomorphites are nat muche vnlyke whiche because they do rede in the scriptures of the eyes the face the mouthe the haÌ„des the harte the arme the wâ—mbe and the breste of god they dyd wene that god is a bodily thynge made of manes shape manes membres whan in very dede nothynge is forther frome all sensible matter thaÌ„ god is Iohan also dothe wryte IohaÌ„nis .iiii. ☞ That god is a spirite Moreouer he dothe abhorâ—e the Epicureis which do so grauÌ„te one god or mo than one to be The opinion of the Epicures that yet they do deny hym or them to care any whitte what is done in the worlde These that be of this opinion do make god eyther impotente orels folishe in that they do recken hym eyther nat able to gouerne that whiche he hathe created orels so euell wyll that he wyll nat do it orels so folyshe and dronken that he dothe nat retche therfore These thynges if they were sayde agaynste any mortall prynce they were wordes full of blasphemy How moche more than if they be spoken agaynst god But our lorde in the gospell sayeth playnly Math. x◠☞ That there dothe nat so muche as a litle sparowe fall vpon the ground without the wyll of the father And also that all the heares of his discipâ—es hedes are noumbred * So that nat so moche as one lyâ—le heare dothe peryshe excepte it be by his wyll And sayncte Peter agreably vnto these wordes of his mayster sayeth i. Petri. â—◠☞ Castynge all your care and thought vpon hym for he hathe care and mynd of you The same doth also detestate the blasphemy of the Ieues whiche do professe one god The erroure of the Iewes but they do deny the sonne the holy ghoste whan in very dede the substaunce or essence of god is so one that it is euen the same and to speake after the maner of logicions eadem numero the same in noumbre The substance of the godhed is al one and the same iÌ„ all the iii. persones Bothe in the sonne whiche was begotten of the father and also in the holy ghoste procedynge from them bothe The father cryeth from the cloudes This is my welbeloued sonne Math. xvii et Luce. iii. and the Iewe crieth agaynst it that he hathe no sonne The same father crieth by the mouthe of his prophete Iohel Iohelis iiâ— I shall poure out of my spirite vpon all fleshe And the Iewe crieth there agaynste god hathe no holy ghoste but is solitary Agreyng vnto this madnes was folyshe and ignorant Noetus Noetus and the wicked heretike Gabelliê° Gabellius of whom sprong the heresy secte of them which were called Patrispassiaâ— The patrispassianes whiche dyd deuide the substauÌ„ce of god nat into thre ê‘sones but into thre voyces or names The father sayne they created the world the same in the name of the soÌ„ne toke vpon hym the nature of man and suffred passion The same agayn onely his name changed and nowe called the holy ghoste cam down vpon the disciples Here wittyngly and gladly I passe ouer the dremes more than blasâ—hemouse of Basilides Basilides and Mercio Marcio The Origenistes Origenistes also doo come verye nere vnto the impiete and wicked erroure of the Iewes which do make the sonne of god a creature and the holy ghoste the minister of that creature Cosen to these also is Arrius whiche graunted that the father hath a sonne but onely of wyll and lykenes Arrius and not of nature Howe be it he wyll also this similitude to be vâ—perfighte after suche facion as the shadow is lyke to the bodye because he dothe thynke that betwen the creatoure the creature ther can not be but a slendre an obscure similitude Eunomius But Eunomius doth farre excede the heresy of this sayd Arryus whiche taughte that the sonne is in all poyntes vnlyke to the father because that there is none affinite or lykenesse and agremeÌ„te betwen the creatoure and the creature nomore than is betwen a thyng that is infinite a thyng that is finite From this Eunomius Macedonius doth so dyssente Macedonius that yet he doth not assente vnto the doctryne of the church For he graunteth the sonne to be in all poyntes lyke vnto the father but he sayth that the holy ghoste hathe no poynte coÌ„mune with the father the sonne Manicheis Of the Manicheis we haue touched somewhat all redye whiche whils they doo make duo principia id est two principles coÌ„trarye the one to the other of the one of which visible thynges as they saye were created as â—uyll thyngê of an euyl pncyple of the other inuisible thyngê were created as good thiÌ„ges of a good pnciple without dowt they do of one god make two goddê the one good the other euel eueÌ„ likewise as do the heretikes called Gnostici Synerus Synerus whils he maketh tria principia .iii. princyples he maketh as many goddê agayn those that do seperate departe the sonne or the holy ghost from god where as in very dede they do cleue vnto hym by natur they doo go abowte to thruste vnto vs a maimed or an vnperfight god Also ther are some which in stede of god Nature do reckeÌ„ nature to be the cause of al thyngê whiche yf it be eternall almighty forsoth than it is god yf it be not such one than is it the minister of god a creatur made of god The same thyng is to be iudged as I supose of the second causes how be it iÌ„ my iudgemeÌ„t it is more agreing to the ChristeÌ„ religioÌ„ what so euer either nature or els the secondary causes doo worke The secoÌ„dari causes all that to ascribe geue vnto the efficacy mighty workyng of god onely which yf it shold ceasse neither the soÌ„ne shold geue lyghte neither the fyre shold be hot but all thyngê shold be sodaynly brought to nought he doth also execrat Selencus which doth
xâ— and that thou shalte haue chowed thye coode lyke a cleane beast that is to saye after that thou shalte haue dylygently recorded these thynges and called them well to remembraunce than haue recourse hether agayn vnto me ¶ The thyrde instruction Disciple I Do fele and perceiue that mustarde sede whiche thou haste sowed in my mynde Mat. xiii to vtter and shew forth his vertue and strengthe more and more MA. I praye god that whan I haue planted and watred it the lorde maye vouchesaffe to geue it increacynge growynge euen vnto lawful and full ripenes i. Corin. iii. DISC. But as I considred and called to remembraunce what had ben coÌ„muned sayde betwen vs this one scrupule or dowte troubled my mynde for what cause it sholde be that where as in all other dyscyplynes and scyences they do begynne with the moste easy lyght thynges and suche as are famylyarlye knowne to our senses this heuenly phylosophye dothe forthwith at the begynnyng speke of god which is the hyghest thynge that can be and moste fartheste from all mannes seâ—ses MA. Ueryly because this phylosophy is a discyplyne of beleffe and not of disputation and reasonynge for disquisition or reasonynge doth lede maÌ„nes mynde farre abowt by many compasyng and wyndyng wayes and often tymes also doth begyâ—e it and lede it out of the ryghte way But fayth compendyously and spedâ—lye doth carye and conuaye vp to the hyghest and setteth oure mynde as it were in a hyghe totyngehyll froÌ„ which it may more certaynlye and perfyghtelye dyscerne and iudge these inferyoure thynges referrynge all thynges to god in whome is the begyâ—nynge the increace and the perfection and full ende of all thynges The bodylye seÌ„ses do other whiles deceiue vs. The knowledge which riseth of the senses otherwhiles is vncertayne because the bodyly senses do ofteÌ„tymes deceyue vs as for exauÌ„ple whaÌ„ the soÌ„ne semeth â—o vs two foote brode where as in very dede it is greatter than the hole earthe and whan we see the lyghtenyng afore that we here the thundre and yet for all that the syghte and the hearynge are the cheffe and principall among the out warde senses or wittes No nor yet the knowledg which is gathered of the causes or principles of demonstrations is alwayes certayne for as muche as we do see the professoures of wisdome other whiles to dowte euen of the principles also But in as muche as fayth comyng from god doth passe the certaynte both of the senses and also of all pryncyples The sureâ—te most coÌ„pendiouse easiest knowledg iâ— had by fayth geuen of god there is no more sure knowledge than is by fayth and none also more compendiouse and more easye wylte thou haue a sure token here of Howe many weuers are there nowe a dayes both men and women which do talke aud coÌ„mune more wysely of god and godly thynges thaÌ„ dyd the cheffest of the phylosophers Plato and Aristotel of the whiche two the former that is to witte Plato how many mad opinions hath he of the principal or heeâ— goddes of the sprytes the soÌ„nes of the godê of world made of the spretê of the soullê faleÌ„ down froÌ„ heueÌ„ And the letter of the two that is to witte Aristotell because he goeth abowte to come vp from the lowest thynges to the higheste by how many longe ambages and coumpasses doth he lede the witte how longe doth he tarye them and kepe them backe in maters of Logike of Poetrie of Rethorike of Naturall Philosophie of highe and celestiall thynges afore that he do come vnto the supernatural thynges And yet for al this doth he not come to the knowledg of god for whose cause he hadde layde these so many steppes or stayres vnto which knowledge now by faythe yongemen are promoted both shortely easily ye beynge instructed with no maner humayne dysciplines Ioan. xvi◠☞ The cheffeste philosophye whiche purchaseth true beatitude vnto man is to knowe god and Iesus Christe sente of hym To the learning of this philosophy because it is most agreable and accordynge to nature euery sexe euery age is apte and docyle but that age inespecyall and moste cheffly which is not yet infected with croked and lewed affections and desyers And verylye relygyon is in so muche accordynge to nature that some certayne perceyuyng and fealynge therof is beleued to be in Elephantes and other brute beastes Plinius in naturali historia D. But who so euer dothe sympely beleue those thynges which are writen or taught concernyng god that man shall nat be able to match with philosophers and heretikes in disputacion MA. Trouthe it is Neque enim haâ—c philosophia iliscitur ad palestram sed ad piam vitam Quid autem arrogâ—â—tius istis qui rationibus humanis de diuina nâ—tura â—isputant quuÌ„ nullus sit illoâ—â— qui cuâ—icis aut araâ—eoli naturaÌ„ valeat ad plenuÌ„ assequi quis haec quotidie videâ—nt Qui scrututor est magestatisâ— opprimitur a gloria non aliâ—er â—uam qui solem intentis immotisque oculis diutius intuentur caecutientes disceduÌ„tâ— vt iam interdum impingant in palum obuuium Fidei veroâ— simplex columbinus ' The eye of faythe is a simple eye nat curiouse to est oculus hac reuerenter contemplans Deum qua nobis voluit innotescere ' to enserche such thynges as god wolde to be hydde vnknoweÌ„ to vs whils we lyue in this worlde For this philosophie is nat learned for to helpe to disputation but to good and godly lyuynge Nowe what more presumption can there be than is in them whiche with worldly reasons do dispute of the nature of god whan there is none of them all whiche is able fully and perfightely to knowe but euen the nature of a gnatte or of a lytle spyeder all thoughe they do dayly se these ☞ who so euer is an ensercher of goddes maiesty is oppressed of the glory None other wyse than they which do stare one whyle on the bryght sonne with theyr eyes stedfastly set and vnmoued do go awaye dased and halfe blynde in so muche that otherwhyles they do stomble and stryke themselues vpon a stake beyng in theyr waye But the eye of faythe is a symple doues eye reuerently beholdynge god that waye whiche waye it is hys pleasure to be knowne of vs but nat curiously enserchynge those thynges whiche it is his wyll to haue hyd from vs in the meane season vntyll we shall come to that heuenly theatre in whiche he shall gyue hymselfe to be seen more nere and more clerely to our eyes beynge than more purged cleane In thys lyffe it is sufficiente that thou knowest that there is god and that he is one in nature and thre by distinction of persones Thou perceiuest and knowest that the sonne is begotten and cometh of the father and that the holy ghoste ê“â—edeth from them bothe Thou knowest that god is nat a body but
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
than that whiche our lorde hymselfe hath vouchesafed to prescribe teach for the sonne knoweth beste with what fourme and maner of prayer his father most specially is delyted and pleased DIS But those preceptes and commaundementes were gyuen by Moyses to the Iewes Nowe our lorde hath delyueryd vs from that lawe MAG God forbyd it my deare sonne the whole lawe is owers and agreith with the gospell saue that we do now professe knowlege that thyng to be done fulfylled which they dyd loke for afterwarde to come and also saue that the same thyng which was spoken and put forth to them as beynge rude begynners in rydles and darke fygures to vs is sayd spoken in a more playne and clere maner Onely certayne outward ceremonies are partely put quyte and clene away and partely are chaunged and applyed to the â—uangelicall vertue and holynes But as for the other preceptes or coÌ„maundementes the gospell dothe none otherwyse delyuer and make vs free from them saue that by the reason that charite is augmented in vs we do those thynges wyllyngly and gladly of our owne accorde whiche the commune sorte and moste parte of the Iewes dyd for feare of payne or ponyshement for els what a lyberty I beseche you sholde that be if we myght forsweare our selues do adultery or coÌ„mytte theft Dyd Christ therefore come into the worlde that we sholde haue lyberty to synne vnponyshed No verily but that we sholde not synne at all as beynge borne agayne into hym whiche knoweth no whytte of synne we do honoure and worshyp the same god whom the Iewes dyd honoure all be it as touchynge to the rytes or ceremonyes and maner of immolations and sacrifices we do worshyp hym after another fasshyon And the fountayne of all the commaundementes is that fyrste that is to saye the greatest of all ☞ to loue god with all our harte and our neyghboure as our owneselfe for this speche dothe summarily and brefly comprehende all the preceptes of lyuynge who so euer doth want these two poyntes although he doth perfourme fulfyll that thyng whiche the wordes of the lawe do prescribe and commaunde and though he doth auoyde and estewe that which the lawe doth forbydde yet for all that doth he not obserue and fulfyll the lawe as for exaumple if a man doth not kyll his enemye not for that he dothe not owe hym euyl wyl but for that he doth feare the ponyshement thretened by the lawe this man is a manqueller afore god But that man whome in the heate of angre the loue of god and of his neyghboure doth reuoke and call backe from doyng myschefe which thinketh thus to hymself god forbyd that for cause of any man beynge enemy to me I sholde fall out from the frendshyp and loue of god hurte my neyghboure to whome althoughe he be an euyll man yet I ought to wyll well for goddes sake to whome it is moste pleasaâ—â—te and acceptable if for an iniurie and displeasure we doo a good tourne agayne neyther forceth it to me though man doth make but euyll recompence to me for my benefytes I haue a trusty aâ—d a sure faythfull detter to whome I lende this stock to haue encreace he wyll pay me agayn with inestimable lucre or gaynes that man I say that thus doth thynk onely hath obserued fulfylled the commaundement of the law D. Now I long to here those .x. lawes wryten with the fynger of god MA. They are recited in the xx chapitour of Exodi neyther do they nede any declaration for the wordes of a lawe ought to be playne and clere if any thyng in them doth nede or requyre an interpretour or expositour there are very many men whiche haue done this allredy sufficiently Onely I shall in few wordes admonyshe aâ—d gyue warnyng that euery one of these preceptes dothe stretch further and are extended more largely namely amonge christen men than the commune sorte and the moste parte of men doth iudge or thynke The fyrst precepte therfore is this The fyrst coÌ„maundemeÌ„t ☞ Thou shalt not haue any strauÌ„g goddes in my syght thou shalt not make the any grauen ymage nor any maner similitude or lykenes whiche is in the firmament aboue and whiche is in the earthe benethe neyther of those thynges whiche are in the waters vnder the earth This precepte agreith with the fyrste artycle of the Crede so that it nedeth not here to make many wordes and I haue allredye tolde the that this precepte is violated and broken not onely of them which do worshyp the sonne the mone and the sterres or els a man a serpente an oxe or a kowe or a dogge or els do worshyppe the ymages of these reherced thynges or els offendes in stede of god but also to idolatry do enclyne appertayne all curiouse artes and crafâ—es All curiouse artes appertayne to idolatrie of diuyning and sothesaying of iuglyng of doyng cures by charmes or withcraft in whiche althoughe there be none expresse conspiration with deuylles or wycked spirites yet neuertheles is there some secrete dealyng with them and so therefore a secreâ—e denyinge of god If thou desyrest an euident argument and token herof it is redy and not to seche whan the inchauntoure goeth about to take out of thy body the hede of a darte or of an arow say this with good fayth to thyselfe if this thynge be done with the wyll and pleasure of god I praye god it may do me helpe or ease if not I had leuer suffre the wound of my body than the wyckednes of my mynd thou shalt see the inchauntour to laboure all in vayn Neyther is it vnknowne to me what they are wont to laye for themselues which do sette greate store by the art called magia naturalis and whiche do greatly esteme and regarde the iudiciall astronomye It belongethe to the christian religion and holynes to I lee euen from those thynges also whiche haue the parell and daunger or els the apperaunce of impietye or mysbelefe That man refuseth and forsaketh all these thynges who so euer he be that truely professyng one very god hath abiured all false goddes Nor we ought not so much as to receyue any benefyte of any man which is gyuen with the offendynge and displeasynge of god To make shorte Euery cryme appertayneâ—h to idolatry Euery cryme is a spyce of idolatrie He that for his wyues pleasure hath offended god hath renyed god and hath honoured his wyfe for a goddesse He that for the kynges pleasure doth spoyle wardes and fatherlesse chyldreÌ„ that neuer deserued it or which doth commytte any other lyke cryme he dothe honoure the prynce in stede of god let them flatter and dysceyue themselues as much as they lyste let them reherce this precept euery day a thousand tymes professyng god with theyr mouthes yet Paule cryeth agaynste them saying they denye god with theyr dedes or workes Tite i. DIS Why are they not than ponyshed
voyce or worde dothe signifye and betoken Now it is nothyng lyke of an ymage for there is no peryl lest the voyce or word of a man shold be worshypped but in ymages there is no ieopardye because certain philosophers haue taught that lykewyse as into a body beyng aptely made of nature a sowle doth entre euen so into an ymage proprely and connyngly made deuylles or wycked spirites do entre in And it is necessary that god by some sygne or token be declared and sygnifyed for and vnto whiche vse the speche of man was chefely and principally instituted and ordayned To the thyrd doute To the thyrde doute this aunswere take thou that after my mynd those men which done swere in theyr dronkennesse or in theyr angre or whiche for the entent to dysceyue or to hurt done wyttyngly for sweare theyrselues are rayther breakers of the fyrst precept and commaundement than of the second for such maner persones as thou doste saye eyther do not beleue that god is or els they do beleue that he is dull and foolyshe that he dothe not knowe what men done or els they beleuen that he is slepy and retcheles that he doth not care what they done or that he is euyll so that he doth fauour vices or els vnryghtuouse that he dothe not ponyshe noughtynes But those persons which eyther of custome or els without great cause do willfully swere they do synne trespase agaynste this seconde coÌ„maundement And that I maye aunswere somewhat also vnto the fourth doute To the iiiâ—â— doute Our lorde among his aduertisementes and counsaylles of perfection putteth this also that we sholde vtterly abstayne from swearynge any maner othe Math. v. The same thynge hathe semed best to certayn approued doctoures of the churche But with what coloure the custome may be excused of theÌ„ that nowe euery where done swere well nere in euery matter or busynesse let other men loke but veryly me semeth that an othe can scantly be excused but eyther by necessyte or els by the grauite and wayghtynesse of the matter By often othes we doo learne to forsweare our selues to make false othes I can not tell whether any man doo swere well which swereth willingly Nota. S Paule doth sweare but not for a cloke or garment nor for money but for the honoure and glorie of the gospell How be it yet I wyl not saye that euery custome or rashenes of swearynge is dealy synne but doutlesse it is very cousen aâ—d nere to synne and it is no good trustyng to this daungerouse waterbanke Therfore the more sure way is to folow the counsayll of our lord and of sayncte Iames. The thyrd coÌ„maundement The thyrd precept hath diuerse respectes for it appertayneth to the honouryng of god prescribyng appoyntyng euery .vii. day in which man shold altogether that is to say both in mynde and body gyue hymselfe to the workes belongyng to the honoure of god whiche is called Latria that is to wytte to hymnes to prayers to holy doctrine to sacrifices and to almoyse dedes and to other exercyses passetymes whiche do quycken and styrre vp fayth and loue towardes god leste any man myght excuse hymselfe and saye that he had no laysour for his necessary occupations busynesses to gather his mynd to those thynges whiche are appertaynynge to deuotion and honouryng of god It appertayneth also to humanite and gentlenesse towardes our neyghbour for so greate was bothe the vnmercyfulnes also the couetousnes of the Iewes in the olde tyme and euen so is it now a dayes of some christen men a lacke the more pitye it is that they wold graunt no recreation or reste at all from laboure to theyr bondemen to theyr handemaydes and to theyr hyred labourers or seruauÌ„tes beyng alienes and straungers And this cause dothe not the lawe dyssemble or hyde whan it addeth in the .v. chapitour of Deuteronomium Deute v. Remembre that thyselfe also hast ben bonde haste serued in Egypte and that thy lord god hath brought the out from thence to th ende that the remembrauÌ„ce of goddes myldenes and gentlenes shold be an exaumple to them of humanite and gentlenes to ve vsed towardes theyr neyghbour For lyke cause was the Iubile instituted that is to say the yere of lyberâ—tie and fredom euery seuenth yere The Iubileâ— Deute xv And as for that which is added in the .v. chapitour of Deuteronomium of the oxe also and â—â—e asse eyther it was set against the vnsatiable couetousnes of certayne men whiche whan it is not lawfull for themselues to exercyse any seruyle work yet doo let forthe theyr beastes to other men vpon the sabbot daye for lucre of money or els is it an hyperbole or exces added to the entent that we shold be remoued further awaye feom inhumanite and vnmercyfulnes towardes men syth we are bidden to spare euen our beastes also for this vnmercyfulnes or cruelty towarde brute beastes is a degree and steppe to vnmercyfulnes and crueltye towardes those men that are subiectes vnto vs for the oxe the asse also done vs seruice And as for this saynge of Paule â— Cor. x. ☞ Hath god any care or mynd of oxen He meaneth not by it that god hath no care at all of oxen for as muche as accordyng to the wytnesse of our lordes Math. x. owneselfe in the gospell there dothe not so much as a lytle sparow fall to the grounde without hym but he denyeth that goddes onely and chefe care is of oxen for lykewyse as he hathe created the helpynge beastes for mannes cause euen so dothe he care and prouyde for them for mannes cause â—IS What is a seruyle worke MAG For what worke is called serâ—yle sothe all maner outwarde worke which is wont to be exercysed for cause of luâ—re and getynge of money as husbondrie carpentrie bying and sellynge and suche other lyke DISCIPLE Why is that forboden that is an holy worke MAG For what entent the bodily laboure is forbodeÌ„ to be vsed on the sabbote day This outwarde worke is not forboden as beynge vitiouse and noughty but therfore is it prohibited that the worke which is of it selfe good sholde gyue place to that worke whichâ— is beste aud to that worke for whose For what worke man was created chiefly cause man was principally and chefely created and made that is to wyte that he shold know shold worshyp shold honoure and shold loue god aboue al thynges DIS May not god be honoured but by bodily reste and abstaynynge froÌ„ laboure MAG Nota. yes verily he bothe maye and ought to be honoured also in the myddes of our laboures But vnneth may a man lyfte vp his mynde towardes god so as is mete accordyng that he sholde do except he be free from such maner laboures which both do coÌ„sume spende away the tyme and also done challenge to themselues a greate parte of the â—ynde and done call