a season that he myghte purchace and obtayne the blessynge of god for vs. It dyd also pertayne and belonge to the faythe and credence of the historie that he sholde dye condemned by open iudgemente and that he sholde geue vp the ghoste a hyghe vpon the crosse leste onye man myghte els suspecte and mysdeme either that it was no very deathe orels that another man hade ben putte in Christes stede Laste of all it was conueniente that he sholde dye on hyghe with his armes stretched out abrode whiche for his vnspeakable charite dyd couete to embrace all men and wylled all men to be saued lykewyse as he sygnyfienge the kynde maner of his death to his discâ—ples sayde Ioan. xiâ— WhaÌ„ I shal be lyfted vp froÌ„ earth I wyl drawe all thyngê vnto myne owneselfe And I tolde the gaue the knowledg also here to fore that the lorde came into the worlde not onely to clense vs from our synnes For what causes our lorde came in to the worlâ—e but also bothe to shewe vs the waye by which we must come to eternall glorye and also to geue streÌ„gth to our weaknes by reason of which we are prone redy to fall agayne into synnes also are to eble to beare either ê“sperite or aduersite but with the one that is to witte with prosperite we are corrupted made wanton and proude and with the other we are dismaide mated and stricken into heuinesse and despayre For who so euer with ful fayth and trust setteth his tyes stedfastlye vpon Christe fastened on the crosse that persone as he is afrayde soo ofte in a certayne maner to crucify Christe agayn as he doth coÌ„mitte those thynges for the washynge awaye of whiche he suffred death who soo euer doth coÌ„mitte those synnes from whiche Chryste dyed to make vs free doth after a certayne maner crucifie Christe agayne euen so scasely is there ony man so feble weake mynded but that he doth more pacieÌ„tly with more quiete mynde suffre the afflictioÌ„s of this worlde whan he doth considre recken in his mynde howe many thynges he hathe suffred for vs which was free froÌ„ all inflection of synne And who can be founde so vngentle vnkynde that he wyl not loue hym agayn whiche dyd so fyrste loue hym and with so great benefyghtes prouoke hym to loue agayn Brefflye all the philosophie wisdome all the solace coÌ„forth al the strength of a christeÌ„ mynd is iÌ„ the crosse of Chrst. But the consyderation of these matters belongeth not to this businesse whiche we nowe purpose and haue in hande DIS why wold he hange in the middes betwen two theues MAG To shewe that euen to malefactours and synnefull persones there is hope of saluation in the myddes of theyr vere ponishementes yf they wyll beseche desire sorowfully the mercy of Christ. DI. Why wolde he not that his legges shold be brokend MAG Num. ix Because it was so darkely prophecied before you shall breake no bone of it DI. ye but these thynges were not so don because it was prophecied and sayde before that they shold be don after such maner but therefore were they sayde before because god had so eternally ordayned and perfixed that they sholde be don in suche wyse MA. Thou doest very well a righte to thynke that there was nothynge don in Christe without skylle or by fortune and chaunce but that all thynges were done by the decre ordinaunce of eternall god But yet the scripture dothe otherwhiles speake after this maner vt implerentur scripture id est that the scriptures sholde be fulfylled How this coÌ„iunctioÌ„ vt is taken other whiles in the scripture But in this maner of speakyng the coniunction vt id est that dothe nat betoken the ende and finall cause but that that foloweth cometh to passe and the proffe of the thyng The scripture wente before the proffe or perfourmaunce dyd folowe and cam after And it was very semely and conuenieÌ„t that that moste sacred and blessed body of Christe shold haue no maner faughte or deformite that is to witte none vnperfighte membre lame or croked lykewise as it is beleued that our bodies shall nat haue in the generall resurrection To cause beleffe of his resurrection the printes and tokens of the fyue woundes were sufficiente whiche as it were certayne preciouse stones do nat disfigure that blessed body but do beautify and anorne it And for the same purpose he wolde naâ— that his body sholde corrupte putrify in the graue Ioannis .xix. He dyed and gaue vp the ghoste afore it cam to the breakyng of the legges and he rose agayne afore that the deade body was corrupted These thyngê do so coÌ„mende the dignite of hym that they do not let or hyndre the verite of his nature D Why wold Ioannis .xix. he be layde vp into a newe graue in which neuer ony man had ben layde as yet and besydes that cutte or hewde out of the naturall stronge roche of stone whi Christe wolde be buried in a new sepulchre MA. This thynge dyd make partely for the dignite of Christe and partelye for the fayth and credence of the history But in euery one of these thynges are hydde greate mysteryes whiche thou shalte than here whan thou hast layde awaye thyne infauncie i. Cor. iii. Nowe we do offre mylke vnto the as to an infauÌ„te or yonge babe D. Seynge that this history is coÌ„firmed estableshed by so many argumeÌ„tes haue there ben ony meÌ„ whiche dyd dowte of the trouth MA. The Iewes do graunte coÌ„fesse that Iesus was crucified verye matter in dede The Iewes but they do denye that he was crucified for the saluatioÌ„ of the worlde There haue ben also certayne christeÌ„ men which do ê“fesse that Christe dyd verily suffre in his humanite that for the helth of the worlde but the same did supose raither thaÌ„ fastly affirme that lykewise as he suffred in his body here vpon earth for lyue meÌ„ euen so his soule dyd suffre iÌ„ helle for the soulê that were kepte holdeÌ„ there agayne that after his resurrection he was crucified or shal be crucified in the ayer for the spretes of the ayer Basilides Basilides a maÌ„ full of pytye god knoweth doth deny that Christe hymselfe was fastened on the crosse Luce. xxiii but he sayth that one Simon of Cyrene was hanged vp in his stede whiche was compelled to be Christes vicare in bearyng of his crosse But yf it were soo that an other man was crucified in his stede than dyd he hymselfe neither dye neither ryse agayne neither dyd he redeme vs with his owne deathe But these are but the dreames and fonde fantasies of maÌ„nes mynde The scripture dothe moste manifestlye teache vs that Christe hath not suffred but ones for all that he died vpoÌ„ the crosse vnder PoÌ„ce Pilate that he died not for ony other creatures saue onely
thou shalt so much the soner beare away yf thou shalt vnderstonde it shalt know both the summe or effecte also the ordre of the thynge D. Therfore I longe M. Herken than and take hede Credo in deuÌ„ patreÌ„ oiÌ„poteÌ„tem creatoreÌ„ celi terre D. Thereupon is all my mynde set M. ☞ I beleue on god the father almightie creatoure of heueÌ„ and of earth And on Iesu Chryst his onely sonne Et in Iesum ChristuÌ„ filiuÌ„ eius vnicuÌ„ dominuÌ„ nostruÌ„ qui coÌ„ceptus est de spiritu sctoÌ„ natus ex Maria virgene passus sub Poncio Pilato crucifixus mortuus et sepultê° desceÌ„dit ad in ferna tertia die resurrexiâ— a moâ—tuisâ— AsceÌ„dit ad câ—los sedet ad dextraÌ„ dei patris oiÌ„potentis Inde venturus est iudicare viuos eâ— mortuos Credo c. Roma ix Math. xii our lorde which was coÌ„ceiued by the holy ghost and borne of the virgine Marie And suffred vnder Ponce Pilat was crucyfied dede buried Went downe to helle the thyrde day rose agayne from death to lyfe Ascended to heuens and sitteth on the righte haÌ„d of god the father almighty From thence shall he come to iudge both the quyck the dede I beleue on the holy ghost I beleue the holy churche Catholyke the coÌ„munion of saynctê The forgyuenê of synnes the rysynge agayn of the flesche the lyfe euerlastynge Amen D. I here of you a breffe worde M. And thou seeste a mustarde sede Now thou perciuest I trow that there is but one god whiche name for all that coÌ„prehendeth thre persones that is to witte the father which onely is of none other the sone which was begotten of the father afore al tyme. The holy ghoste whiche ê“cedeth from them both DIS I perceyue MA. Let not mannes witte imagine here ony transytorie or bodyly thyng all thynges here are eternall vnspeakable and incomprehensyble to the vnderstondynge of whiche mannes reason is obscure and blynde and they are perceyuede oneleye by fayth They are thre distincte in propretes but they are al .iii. of one and the same substance or nature or of one essence which some men do suppose to be the more apte and mete worde They are of one almyghtines of one maieste of one wisdome and of one goodnes There is an order in the diuine trinite but none inequalyte There is in dede an ordre in this trinite but inequalyte there is vtterly in it none at all For none of them is posterioure to the other in tyme. Neyther is one of them inferyoure to annother in dignite The diuysyoÌ„ of the Crede The deite of them all thre is one they .iii. are one god Hereof ryseth the most generall and most perfyghte distinction of the Symbole into partesâ— The father sone are knitte to gether by the holye ghoste The father hath the fyrste place the sone hath the seconde the holy ghoste hath the thyrde whiche is the charyte or loue and a certayne vnspeakable bonde or knotte of theÌ„ bothe The father maketh all thynges the sonne restoreth thynges fallen and decayde the holy ghost worketh to gether with them bothe D. I vnderstoÌ„de you very well MA. But in the sonne because he alone toke vnto hym the nature of man his diuine nature beyng in no poynte mynyshed or chaÌ„ged though he be one ê‘sone yet is there many substaunces that is to witte the diuine substance In Christ â—â— but one ê‘son and yet thre substaunces which he hath all one the same with the father and the holy ghoste the soule of man and the body of man whiche lykewyse as he was borne very god of god his father so was he borne a very maÌ„ of a womaÌ„ his mother To hym doth the church cleue as the body of maÌ„ doth cleue to the heed And lykewyse as that diuine spirite dothe ioyne and knyt together the father the sonne The churche is the misticall bodye of Christ ioyned to hym as to her hede by the diuin spirite euen so doth the same spirite glue the churche vnto Christe with a secrete and faste bonde not able to be lowsed The mystycall body therfore of Christe occupieth the .iiii. parte of the symbole or crede There are other diuisyons of the Crede but this diuisyon shall shew some lyght to hym that is a begynner Now therefore reherâ—e thou the symbole agayn of thy parte DIS I shall with a good wyll ☞ Credo in Deum patrem omnâ—potentem conditorem celi eâ— terre The fyrste parte of the Crede I beleue on god the father almyghty maker of heuen and of erth MA. Here thou haste the fyrste portion DIS Et in Iesum Christum filium eius vnicum dominuÌ„ nostruÌ„ The seconde And on Iesu Christe his onely sone our lorde MA. Now arte thou entred into the .ii. parte of the symbol which teacheth the diuine nature of Christ wherof I tolde the before D. Qui conceptus est de spiritu sctoÌ„ naius ex Maria virgine Whiche was coÌ„ceyued by the holy ghost borne of Marie the virgine MA. Here thou hearest the very ê‘fyght nature of man in Christ shalt by by here the redeÌ„ption of mankynde DI. Passus sub Poncio Pilato crucifixus mortuus sepultus est Dyd suffre vnder Ponce Pilate was crucified deade buryed M. Thou hearest here besyde so many vndouted tokens declaryng hym to be a very man the meruaylouse battayle fygth of Chryst with the tyrauÌ„t the deuyll D. Descendit ad inferna He descended to the helle MA. Here thou hearest what that blessed soulle of Christe dyd at what tyme his deed body dyd reste in the sepulchre DI. Tertia die resurrexit a mortuis The thyrde day he rose from the deed M. Thou hereste here the victorie of the heed the hope of the meÌ„bres D. Ascendit ad celos He asceÌ„ded to the heueÌ„s M. Here thou hereste the triuÌ„phe of the victoriouse coÌ„querour D. Sedet ad dexteraÌ„ dei patris omnipoteÌ„tis He sytteth at the ryght hande of god the father almighty M. Mat. xxvâ—â—â— Here thou herest the euerlastyng insuperable monarchy or kyngdom of Christe to whome is geuen al power auctorite both in heuen earth D. Indeventurê° est iudicare viuos et mortuos From thence shall he come agayn to iudge the quycke the deed MA. Here thou herest his seconde comyng For at the former tyme he came in the humylyte â—ownes of the fleshe to be the sauyour of all meÌ„ Christes two coÌ„ynges after two soÌ„dry maners At the latter tyme he shal come in the glory of the father to iudge both good men wicked men to geue to euery man a reward according â—o his deseruingê Math. xvi The. iii. D. Credo in spirituÌ„ sctuÌ„m I beleue on the holy ghost M. Here thou hast the .iii. parte of the symbole or crede The. iiii DISC. ☞
for the redeÌ„ptioÌ„ of mankynde Saynte Paule sayth playnly ☞ Christe risynge ones from deathe Rom. vi diethe no more deathe hathe power no longer ouer hym And that he diede as touchynge to synne he died but ones for euer but as touchyng to that he lyueth he lyueth to god Peter cryeth i. Petri. iii. Christe dyed ones for our synnes Thou hereste here expresselye that he died ones Thou hereste that he rose agayne and that he shal dye no more and doest thou say that he died not hymselfe but that another maÌ„ was brought in in his stede and was his vicare in suffrynge deathe lykewise as it is redde in poetes fables that in the ilonde called Aulis a whight hynde was conuayde in in the stede of Iphigenia which sholde haue ben slayn in sacryfyce And dothe another of you crucifie his soule agayne in helle And another agayne of you crucyfye whole Christe agayn in the ayer Thou hearest the prince of Apostles cryenge openly i. Petri. ii Christ suffred for vs and wylt thou o Iewe that his death dothe not proufighte or auayle onye man Lette vs nowe procede to other thynges DIS It foloweth he wente downe to helle MAG This is the article which as I sayde before Cipriane sayth not to be hade in the Romane symbole no neither yet to be added in the churches of the Easte ye and moreouer although the symbole of the synode holden at Nice or of the Synode holden at Constantinople is none other thyng than a declaration of this symbole yet is there not there neither so much as ony thiÌ„ge that is correspondeÌ„t to this particle Finally the very incoÌ„â—innite vnhaÌ„dsome ioyniÌ„ge or hangynge togeder of the speche oration is an euidente argument that it is a percell thruste in amoÌ„ge the other articles by some other man These wordes The article descendit ad inferna was no percelle of the Crede at the fyrste makynge of it sepultus est id est was buried do belonge to the body which layde aslepe by death doth ryse agayn that is doth as it were waken from slepe But these wordes desceÌ„dit ad inferos .i. he went downe to helle they do referre vnto the soule which neither was buried neither dyd rise agayn but beyng departed soÌ„dried for a tyme shortly after retourned agayn into the deade body Whether saiÌ„t Thomas of Aquine dyd adde this particle I am somewhat in doute There is a certayne suspitioÌ„ that it shold be added of some othere man at the leaste by this argument for that it is not in the mete place For whaÌ„ he doth make the thyrde article of the resurrectioÌ„ he maketh the 4. article of the goynge downe to helle excepte peradueÌ„ture he meante this that Christe after that he was rysen agayne from death to lyfe went downe in body and soule to hell Another litle worke whiche goeth abrode bearynge the title of saynt Thomas vpoÌ„ the symbole doth interprete and declare the contrary here of and doth vse also a coÌ„trary order for there the goynge down to hell goeth before the resurrectioÌ„ how be it this sayde opuscle although it be a clarkely and an holy worke yet it semeth not to be the worke of Thomas of Aquine DI. Why was not this particle added or put to why this article was lefâ— out â—A Because the fathers of olde tyme dyd with great relygyon and feare take hede and beware that they wold not affirme ony thynge namely in the crede whiche were not expressed in the holye scriptures of both testamentes Nowe suche maner articles are all the other onely this one excepted DI. Howe thaÌ„ durste they that came after be so bolde to adde it MA. Because they semed to themselfes that they hadde gathered this euidently enough of the holy scriptures diligently boulted and examined to the which they do adde some reasones also not those verily moste stronge and inuiÌ„cible but yet not vtterly vnprobale They do aledge and brynge forth these authorites of the psalmes Psal. xxi Et in puluerem mortis deduxisti me .i. And thou hast brought me into the duste of deathe And Psal. xxix Que vtilitas in sanguine meo duÌ„ descendo in corruptionem .i. what proufighte is there in my bloude whils I do go downe into corruption And agayn Descendi in limuÌ„ profundi et non est substantia Psal. lxviii And that also Domine eduxisti ab inferno animâ—m meam saluasti me a desâ—endentibus in lacum that is to say Lorde thou haste broughte forthe my soule froÌ„ hell thou hast saued me froÌ„ the noumbre of them that go downe into the pitte Psal. xv And that also Non derelinques animaÌ„ meam in inferno .i. Thou shalte nat leue my soule in hell Actes .ii Whiche testimony Peter in the Actes dothe teache to haue ben prophecied afore of Christ nat of Dauid Psal. lxxxvii so as the Iewes dyd interprete it The alledge also this texte Eruiste animam meam ex inferno inferiori .i. Thou haste delyuered my soule from the nether more hell Agayn this texte estimatus sum cum descendentibus in lacum factus sum sicut homo sine adiutorio inter mortos liber id est I was reputed amonge men goynge downe into a pytte I was made as a man without helpe among deade meÌ„ free and at lybertie Also that texte of Oseâ— the prophet ☞ Osâ—e xiii O mors ero mors tua et morsus tuus inferne that is to say O death I wyll be thy deathe and I shall be thy bytte o helle They brynge forth also of the gospell of Mathue the wordes of sayncte Iohan Baptist ☞ Arte thou he which shalte come Math. â—â— or shall we wayte after another for this speche some meÌ„ do interprete of Chistes goyng downe to hell They aledge also that texte of the Epistle oâ— Peter Christ was mortified and killed in dede as touchynge to his fleshe i. Pet. iii. but was quickened in spirte in which spirite he went also preached to the spirites that were in prisoÌ„ They alledge also of the .xxiiii. chapitoure of Ecclesiastici that whiche was spokeÌ„ and sayde vnder the persone of wisdome ☞ Penetrabo inferiores partes terre et inspiciam omnes dormientes et illuminabo omnes sperantes in domino id est I shall entre into the lower partes of the earth I wyll loke vpon all them that slepe I wyl lyghten all them that hope and truste in the lorde And many other lyke places of scripture But there is none of all these authorites that may constrayne hym that lyste to ihwarâ—e and fynde cauyllations to beleue that the soule of Christe wente downe by it selfe personalâ—ye to helle or as they call it to lymbum For the scripture dothe oftentymes call deathe and the graue by â—his name inferos whiche same worde is englysshed other whiles helle as for exaumple in the .xliiii. chapitoure of Genesis
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
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
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
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
For euen the commune sorte and most parte of hethen folke also doth hate and abhorre them whiche do not regard theyr progenitoures and which done cast them into heuynes and discomfort And it is communely seen to come passe that as euery man hath vsed and behaued hymselfe towardes his father and mother euen so do his chyldreÌ„ vse and demeane theyrselues towardes hym neyther is there any greater or more greuous calamite that may happen to a man than to haue wycked and vnnaturall or vnkynd chyldren And vnkyndues deseruethe that the thynge which a maÌ„ hath receyued vndeseruyng he shall lose and forgo agayne not wyllynge we are detters for our lyfe to our progemtoures and parentes towardes whome if we be kynde it is ryghte and reason that we sholde longe enioy that which we haue taken or receyued And yet are not those men disceyued of the thynge here promised them to whome it chauncethe not to lyue longe here in this worlde For eyther this thynge is gyuen whiche is here promysed accordynge to the lettre or els some thynge much more excellent and better than it for that man doth not disceyue breake promyse which promisyng glasse dothe gyue a preciouse stone By these .iiii. preceptes we are warned and taught that we sholde be kynde towardes them that haue done vs good also that we sholde do good vnto them towardes whome we do after a certayne maner represente the person of god Nowe to represse the grosse malice of the Iewes those thynges are expresly forbyden by which one man hurteth another man The .v. precepte Of all iniuries the moste haynous and greâ—ous is manslaughter how be it in the name of manslaughter are contayned and vnder stonded all affections or passions by which we do go towardes manslaughter of the which the fyrst grece or steppe is wrat â—conceyued in the mynde hatred what wrath is wrathe is a sorowe or grefe desyryng greatly wroke or vengeaunce Hatred Haâ—tred is olde roted wrath an affection or passion at euery occasion redy to hurte wrath is the more vehement passion or grefe as beyng of a freshe rawe wound but hatred is the more incurable of the two Enuie Enuie is worse than they bothe whiche doth interprete iudge another maÌ„nes felicite and welth to be her owne iniurie hurt The next degre or steppe is wrathe breakyng out into a voyce or sounde of indignation which voyce our lord in the gospell calleth Racha Math. v. Racha The thyrd degree is grefe breakyng out into a manifest open raylynge or reuilynge word as whaÌ„ we say Thou sole AmoÌ„g men that man is accused of manslaughter which hath taken away the lyfe froÌ„ his neyghboure Afore god he is a man queller who so euer haâ—eth his neyghboure that is to saye beareth euyll wyll towardes hym wold hym harme for we are angry or miscoÌ„tented euen with those persons also to whom we owe beneuolence good wyll not to the entent that we wolde hurte them but that we myght ameÌ„d theÌ„ we do hate in a man not that thynge which god hath made but that thyng which he hymselfe hath made The false accuser the pykequarel in stede of a swerd of a darte of poyson vseth his tong to kyll men with al. The couetous man whyles he doth not succurre releue his nedy hungry neyghboure kylleth hym with famen for he doutles doth kyll He kylleth that maye saue wyll not whosoeuer dothe not saue whan he may saue Peraduenture his neyghbour doth not dye what thaÌ„â— yet asmuch as in hym is which dyd not help hym in his necessite whaÌ„ he was in ieoperdy he is kylled deade witches do kyll men with enchauntemeÌ„tes The backbyter slaunderour driueth men to deathe it forceth not howe or by what meanes one taketh awaye his neyghbours lyfe where so euer is a froward maliciouse mynd to hurt there is manslaughter womeÌ„ which with medicines prouoke castyng of theyr chylde afore the due tyme done coÌ„mitte infant slaughter Those ê‘sons which with slauÌ„drouse bokes done rayle on any maÌ„ apparyng his good fame done kylle slee with theyr penne D. If it be no maner way lawful to kyll or slee what shall we say of warres of opeÌ„ iudgemeÌ„tes M. In lawful ryghtful iudgemeÌ„tê it is the law self that killeth not the iudge Now the law is of god which commaundeth one membrâ— to be taken away for the helth and sauâ— garde of the whole body but yet surâ—geones and leches doo not fall to cutâ—tyng as longe as there is by any otheâ— waye hope to recouer helth A similytude betwen a iudge or a prince a surgeone so lykewysâ— it belongeth to a christeÌ„ iudge or princâ— and ruler not to come vnto the ponysâ—shement of deathe except he haue fyrstâ— assayd all other wayes and whan nonâ— otherway wyll helpe be compelled therunto A notable sentence He that iudgeth corruptelye oâ— whiche mysuseth the lawes applyengâ— them and makynge them serue to his owne pryuate hatrede or aduauntageâ— althoughe the malefactoure be worthy death yet doth the iudge commyt manslaughter Of warre As touchynge warre whaâ— shall I say wolde god that all men dyd so abhorre warres as thoughe it were parrycidye there to kyll any man in as muche as euery christen man is brother to other But in a batayle ryghtfully be gonne and lawfully made the law doth kyll and not maÌ„ Nota. But the prince which begynnethe warre not of neceâ—site noâ— for the loue and fauoure of the coÌ„munâ— weale but for his owne pryuate affections he doth committe so many muâ—â—dres or manslaughters as there be men that eyther done dye in that batayle or els dryuen to starue for hunger Adde this moreouer who so euer eyther for hatred or for hope of praye doth runne to batayle although he doth slee no body yet is he a maÌ„queller for there wanted not wyll but there wanted to the wyll power or occasion DIS A notable question Aunsâ—â—re what if a priuate persone bearynge none offyce doth kyll one that inuadeth hym in his owne defence MAG If sure and vndouted deathe be threttened hym and there be no waye to auoyde or escape I wolde counsayle hym that is a perâ—yte man harâ—ely to desyre and call for helpe of god which is oftentymes more nerer at hande than we do beleue seyng thaâ— we doo rede that euen a dragon beynge wakened with the crye of him of whom she had in tymes afore passed ben fedde and nouryshed hath runne vnto hym delyueryd hym froÌ„ theues Nota. In this case if he had leuer to be kylled than to kyll I wolde iudge that he hath done the office and duetye of a christen man But to that that it myghte be lawefull for a man to saue his owne lyfe by kyllynge of his aduersarie that â—ls wolde slee hym many thynges are requyred whiâ—che to pursue and speake of here