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. ☞
thynges what so euer it hath lyked hym in heuen and in earthe in the see and in all depe waters DI. Creatorem celi et terre id est the creatoure of heuen and of earthe â—hy is the father onelye called the creatoure of the worlde MAG Forsoth the creation of the worlde is coÌ„mune to all the thre persones For the father hath made all creatures by the sonne the holy ghoste workynge together with them bothe But yet in suche wyse that thou mayste not imagine here neither ony instrumeÌ„t neither yet ony mynyster But it was conueniente and accordynge that the begynnynge of the euangelycall profession sholde be consonaunte and agreable with the begynnynge of the olde testamente that we myghte at the leaste eueÌ„ hereby perceyue and vnderstonde that the authoure of both lawes is all one Thus begynneth the boke of Genesis In the begynnynge God dyd create both heuen and erthe Genesis .i. Now the Iewes I speke of the coÌ„mune sorte the most parte of them knewe nothynge at all of the sonne and of the holy ghoste they knewe onelye the father not because he hath begotten the sonne beyng also god but because he was the maker aâ—d the gouernoure of mankynde and the fountayne originall cause of all creatures For this worde Father is a worde beto kenynge begynnynge and it is euydent and vndowted that the moste perfighte nature and maner of a begynnynge or originall cause is in the father Father For as muche as he alone as saynt Cipriane saythe is without ony authoure or father whiche onely is the authoure of al thyngê without exception DIS why doth some other call hym Creatorem some agayne call hym FactoreÌ„ whome he doth here calle Conditorem MA. The Grekes haue but onely one worde Poutin which is coÌ„mune to signifie authorem creatorem and factorem id est an authoure a creatoure and a maker after what so euer maner it be that he doth make how be it the Latyne toâ—ge doth refuse this word Factor Certayne men for cause of a distinction and difference to be hadde haue taughte that he doth create whiche doth bryâ—ge for the and make somewhat of nothynge whiche belongeth onely to god and that he dothe make whiche frameth or shapeth ony thynge of some matere or stuffe as for exauÌ„ple nature gendreth bringeth forth the tre of the sede the goldesmyth dothe make a pece or a goblet of syluer It cometh therfore iÌ„ to disputatioÌ„ whether god had created heuen earth for as muâ—he as there semeth to haue ben Chaos afore he made the worlde that is to say a matter or stuffe without ony shape or fassioÌ„ he dyd not therfore creat the worlde of noughte howe be it yet it maye be well sayde that he made it of noughte seynge that he made the same thyng wherof al thyngê haue ben made To th enteÌ„t therfore that all suche subtile argumentations sholde be excluded certayne men hade leuer vse this worde coÌ„ditorem DIS why dyd he raithâ—r calle hym conditorem celi et terre idest the maker of heuen and of earthe than conditorem vniuerse creature id est the maker of all creatures MAG Because as I sayde ryghte nowe he had leuer couÌ„trefayte folowe the wordes of the begynnynge of the boke Genesis ☞ Heuen coÌ„prehendeth and contayneth all thynges About the earthe all the other elementes do moue rounde These two partes of the world are most set forth vnto our senses And the scripture as I tolde you ryghte nowe doth oftentymes attempre and shape her speche accordynge to mannes wittes and capacite He that hath made heuen and earth hathe dowtâ—es made all thynges whiche are contayned in them DIS But the symbole callyd SymboluÌ„ Nicenum or symbolum Constantinopolitanum doth adde these wordes visibilium omnium inuisibilium that is to say the maker of all thynges both visible and vnuysyble MAG That same Crede sayth the same thynge that doth this crede but it speaketh more playnly and euydently leste ony man sholde thynke that Aungelles or the soules of men were not created of god That thiÌ„ge whiche is sayde here couertly saynt Paule the Apostle doth expresslye pronounce in the fyrste Chapitour to the Collossianes i. Collos. ◠☞ For by hym all thynges were made in heuen and in earthe both visible thyngê vnuisible thynges whether they be thrones or dominations or pucipates or potestates all thiÌ„ges haue ben made by hym and in hym what so euer thiÌ„g had neuer begiÌ„nynge But the aungelles are the ministers of god whome they do contynually without ceassyng reuerently with drede glorifie aâ—d worshyppe as there maker lorde And what so euer thyng hath had begynnynge it hath had his originall begynnynge of god onely whiche alone neither hath had begynnynge neither euer shall haue endynge neither is contayned iÌ„ place neither is moued iÌ„ tyme. DIS What remaineth now but that we maye go vnto the secounde article MA. I thynke it better to tarye somewhat also abowt this article DIS I am redy to do as shall please you MA. The fyrste degre than vnto helthe is Credere deum esse id est to beleue that there is god The second is Credere deâ— that is to geue credence vntoâ—goddes wordes The thyrde is to caste all our thoughte and mynde vpon hym with full confidence and truste He that doth not beleue that god is he professeth nothynge to be at all in as muche as all thynges that are are of god He that beleueth god whiche is Credere deâ— he doth professe hym to be true in all thynges He that putteth al his trust in god professethe that all thynges are gouerned of hym and that there is nothynge neyther better nor wyser than he who so euer douteth of these latter thynges he dothe nat truly beleue that fyrste thyâ—ge that is to wete that god is For no man dothe truly beleue that god is whiche dothe fayne or ymagine hym to be otherwyse than he is ye moreouer they do the more shamefully erre of bothe whiche whan they do professe that there is god yet for all that do denye that he is almighty or alknowyng orels do deny that the world was made by hym â—â—f it were made of him yet do deny that it is gouerned of hym Euen lykewyse as thou thy selfe if I be nat begylâ—d wolde be lesse disconteÌ„ted with him which sholde suppose or wene that thou arte nat borne than with hym whiche dyd beleue that thou haste no senses or mannes reason suche other thynges without whiche a man leseth the name of a man D. For sothe it is euen very so as you do saye M. He that nameth a kynge dothe in this one worde comprehende manye excellente thynges he that nameth god in thys one worde dothe coÌ„prehende an infinite sum of all good thynges Many men saye with theyr mouthe ☞ Credâ— in deum I beleue in god but he whiche with a christen mynde dothe saye I beleue
in body and soule But what sholde a man stryue agaynste them that doo denye the euidente scripture and agreynge with it selfe in so many places For nothynge hathe ben taughte more diligently of the Euangelystes than the argumentes and proffes of the resurrection And saynte Paule dothe not onely confirme the resurrection in euery place but he dothe also describe the maner of the resurrection to the Corinthianes and to the Thessalonianes i. Cor. xv i. Thessa. iiii For as for the opinion of them that were called Chiliaste Chiliaste whiche dyd dreame that by the space of a thousand yeres after the risynge agayn of our bodyes we shall enioye plentuosly in this world all suche maner pleasures wherewith the bodyly senses are delyted and pleased it is not worthy to be called an opinion but raither a prodigiouse and a wondrefull madde erroure And as for all the cauillations whiche maÌ„nes witte dothe engendre howe or by what meanes the same bodye whiche hath ben so manye maner wayes chaunged from one thynge into another can be restored agayne the very same in noumbre these cauyllations I saye are shaken of and putte awaye by faythe and beleffe by whiche we do beleue that he is god and that he is almyghty whiche worketh all these thynges that he is not subiecte vnder the lawes of nature whiche dyd create and make nature And what meruayle is it yf he dothe restore the body of that thynge that is whiche dyd fyrste at the begynnynge make heuen and earth and aungelles all of nothynge And seynge that we do dayly see soo many miracles in the workes of nature as for exauÌ„ple of a very lytle sede to ryse a great strong tree and of a gressehoper nowe beynge olde by castynge of his skynne to flye forthe a yonge one of a Eruoa id est cankerworme redy to dye to lepeforthe a lusty and a swyfte Papilionem .i. butterfly why sholde ony thynge seme vnbeleueable which god that is almighty dothe worke contrary to the lawes and course of nature It foloweth he asceÌ„ded into heueÌ„ and sytteth on the ryghte hande of god the father Ioan. iii. NomaÌ„ sayth saynte Iohan goeth vp into heueÌ„ saue he whiche hathe come downe from heuen the sone of man that is in heuen The worde or sone of god came downe from heuen not that he departed from the father or chaunged his place for as muche as the diuine nature is so in euery place that yet that notwithstandyng it is coÌ„tayned in no place but the same worde whiche by dyspeÌ„sation dyd come into the wombe of the blessed virgine after that he hadde finished the mystery of our redemption Actuum .i. beynge than incarnate dyd in verye dede ascende vp into heuen withdrawynge the syghte of his body from his disciples and caryeng or conuayenge vp the myndes of them to heuenly thynges that they sholde geue themselues mete vessells and apte to receyue the spirite that was to come Neither dyd he laye from hymselfe the body whiche he hadde taken vnto hym and leue it in the sonne soo as wretched Salencus dyd fondlye ymagine Salencus So he whiche as touchyng his diuine nature was alwayes in the same glorye with his father is nowe with his humane nature also sette in the glorye of his father beynge made lorde of all thynges whiche are in heuen and in earthe D. It semeth not vnreasonable nor vnmet to assygne or geue vnto Christe a ryght parte or a lefte parte as concernynge his body But in the father to ymagyne ony suche maner thynge it semeth too come nere and to be agreynge vnto the erroure of the Anthropomorphites MAG To sytte on the ryghte hande of the father is spoken not without a trope or fygure so that thou moste vnderstande by this maner of speakynge that he is egal in honoure and felow in raygnynge with the father what is meaÌ„t whan it is sayde that Christ sitteth on the fathers righte hande DISC. But why dyd they not rayther expresse this sentence and meanynge by playne and propre or mete wordes sayenge he wente vp into heuen where he raygnethe egall to the father MAGS I haue tolde the alredye that the scripture dothe oftentymes shape and apply her language vnto our affectioÌ„s Nowe the crede doth here coÌ„trefait the worde of the holy scripture for thus speaketh the holy ghoste in the psalmes of god the father of Christe glorified Psal. c.ix ☞ The lorde sayde to my lorde sytte thou on my right hande And our lorde hymselfe sayth in the Gospell Math. xxvi ☞ But yet for all that I say to you hereafter you shal see the son of man syttynge on the ryghte hande of god Lykewyse Peter the Apostle speakynge of Christe saythe i. Pet. ii ☞ whiche is syttyng in heuen at the ryghte hande of god In lyke maner saynte Paule writeth to the Ephesyanes Ephe. i. ☞ Accordynge to the workynge of his myghty power whiche he wroughte in Christ Iesu settynge hym on his owne ryghte hande in heuenly thyngê aboue all rule power myghte and dominatiâ—ns and aboue euery name whiche is named not onely in this worlde but also in the worlde to come Moreouer saynte Steuen in the Actes sawe Actuum .vii. the heueÌ„s open and Iesu standynge on the ryghte hande of god DISC. Howe dyd saynte Steuen see hym stande How Christe is sayd to syt and howe to stande on the righte hande of the father whiche in other places is sayde to sytte MAG Here also know thou to be a trope To sytte is a poynte of one that resteth of one that raigneth and of a iudge To stande belongeth to one that succurreth or helpeth He sytteth whiche without care gouerneth all thynges He standeth beynge redy to helpe al those that desyre helpe of hym In that he is a iudge he is sayde to syt in that he is an aduocate He is sayd to stande i. Ioan. ii we haue saythe saynte Paule an aduocate in heuen DIS But Christe as concerâ—ynge his humane nature is not egall to the father MAG How coulde that that is but a creature be egall to the creator But for cause of the vnyte of the person all those thyngê are well and a ryghte geuen to Christe whiche are agreynge to hym as touchynge his humane nature soo that we doo vse the names or vocables of the persone or vocabulis suppositi as some other men do call it DISC. In as moche as Mat. xxviii Christe dothe promyse that hymselfe wyl contynue and abyde with vs vnto the ende of the world Actuum .i. why was he lyfted vp into heuen bodyly in the syghte of al his disciples M. To this question dothe the apostle make aunswere in the thyrde chapiter to the Colossianes ☞ Seche you those thynges that are aboue where Christe is sittyng on the ryghte hande of god This syght was shewed to the bodyly eyes of them to th ende that he wolde kendle and
it to be expedient for me if not that which he shall gyue me for this daÌ„mage and losse is better than all wares Another man is payned and oppressed with sycknes and sendeth for an inchaunter the vertuose man saythe He is my lorde he is my father let hym scourge me euen as it shall please hymselfe so that he wyll acknowlege me for one of his sonnes and inheritoures of eternall felicite Breflye that man feareth but smally what so euer fearfull thyng is in this lyfe which doth truely feare hym that maye whan he is offended and displeased Math. x. send both body and soule into hellfyre He doth but lyghtly and smally hope for the commodites of this worlde whiche doth consydre and remembre that god after this transitorye and brefe lyfe doth promyse lyfe eternall And who is so madde that he wyll despyse or proudely disdayne any man if he do considre that hymselfe whole is lesse in comparison vnto that vnspeakeable magesty of god than is a gnatte in comparison to an elephant Or how can he despyse that man as vyle whom Christe no foolyshe merchaunt hathe vouchesafed to raunsome bye agayne with his owne bloude If it be a gaye and an excellent thyng to haue the beneuolence and fauoure of a prynce this is the prynce of princes If it be a dauÌ„gerouse thyng to runne into the displeasure wrath of a kyng this is the kyng of kynges and lord of all lordes Apo. xix Many men are sadde and heuye for that they are commen of a lowe a pore stocke or kyndred but fayth comforteth them agayn tellyng them that those men are truely noble gentlemen whome god dothe acknowledge for his sonnes and heyres of whome he is gladde to be called father Other agayne are made proude hyghmynded by the reason of theyr noble worshypfull auncesters but faythe shewethe them that there is one commune father of all men afore whome there is no dyfference betwen a prynce a page betwen a pore man a rych man betwen a bonde man a free man The more that euerye man is for vertuose lyuynge accepted in fauoure with hym the more noble the more myghty the more ryche he is This onely lord doth Christe shewe vnto vs whome we sholde worthily feare This onely father he doth shew to vs whome we sholde loue whome without any resystence gyueng many wordes agayn we sholde obey whome as sonnes not bastarde or goynge out of kynde we sholde countrefayte and folowe Be you saith Christ perfyte lykewyse as your heuenly father is perfyte Math. v. whiche causeth his sonne to ryse vpon bothe good and badde folke sendeth downe rayne both vpon the ryghtuose vnrightuose Those men that haue abundaunce and plentye of the coÌ„modites of this world as ryches honours nobilite power beaulty suche other thynges whiche are wonte to cause the mynde to swell and ware proude to them theyr pryde is anone tourned into feare if they do consydre to what lorde they are detâ—ers for all these thynges in whose handes power it lyeth whan so euer he lyste to take away froÌ„ vnkynd persones what so euer thynge he hath gyuen to kynde persons to whome they do know that accoÌ„ptes must be gyuen of euery particulare thyng and of whome they maye here forthwith these wordes * why or wherof art thou proude thou that arte noughte but earthe aâ—d asches Why art thou so ioly and makest thou it so gaye with other byrdes fethers Why dareste thou despyse thy neyghboure as a vyle caytyfe which hath the same father and the same lord that thy selfe hast Why dost thou disdayne hym as a bondeman seynge that he is redemed and boughte with the same pryce for whiche thyselfe was raunsomed Why settest thou lyght by hym and despysest hym as pore of whom the father hath care and mynde which is the lord of all thynges Were they pore men to whome the Apostle wryteth i. Cor. iii. Al thynges are yours you are Christes owne Why doeste thou set hym at nought as pore which is ascribed and called to the inheritaunce of the eternall lyfe as wel as thyselfe yea and which peradueÌ„ture shall in this poynte be preferred haue preeminence afore the For in the gospell it is sayd agaynst ryche men of the pore men Lucâ— xvi that they may receyue you into theyr euerlastynge tabernacles or dwellynge places He whome thou kepeste vndre as a bondemaÌ„ is thy felow seruaunt He whome thou despysest as vyle borne is thy brother he whome thou regardest not as beynge pore and frendeles hath aungelles minystrynge and doyng seruice to hym Thou beyng proude of the palace doste mocke and skorne the vyle homelye cotage of the pore man but for that pore man the coÌ„mune father of you both hath buylded the palace of the whole worlde for his cause do the startes shyne for his cause do the celestial spheres or circles moue and tourne rounde for his cause dothe the earth bryng forth her frutes as wel as for the. After this maner hath one the same faythe caused and broughte to passe that neyther the prosperite of this worlde can cause vs to be wanton and proude neyther â—â—uersite can make vs to despayre And who so euer dothe beleue that there is a god gouernynge all thynges that man beleueth that he is more present to eche one of vs than any man is present to hymselfe and that he doth more exactely and perfytly see and beholde the secrete corners of our harte than we do at none dayes see any body beyng set afore our eyes How than can it be but that man whether he be in darkenes or els in lyght or whether he be alone or els with many in company shall with much drede and muche reuerence so ordre his workes dedes leste there myght be any thynge that sholde offende and dysplease the eyes of his father and lord and also his iudge The whole world is the teÌ„ple of god This whole worlde is the temple of god in whiche he sytteth as hede and ruler If than it be so that we are ashamed in a temple of sâ—one to do any thynge vnhonest or vnsemely with how much more reuerence and drede oughte we to occupye our selfe in this temple There are dyuerse and sondrye dartes and weapons wherwith that tyraunte the dyuell goeth about to wounde vs but agaynst them all this onely shelde is sufficient * Credo in deum I beleue in god If he do stryke at the with the darte of pryde Pryde caste forth agaynste hym the shelde I beleue in god whiche howe greatly he dothe hate proude myndes he hath declared in Lucifer If he doth prycke the with wrathe to vengeaunce make aunswere wrathe I beleue in god whiche hath reserued and kept to hymselfe the auctorite and ryghte of doynge vengeaunce saying Rom. xii Deute xxxii Enuye Uengeaunce or ponyshement is myn and
other preceptê which are innumerable bothe in the lawe and also in the ê“phetes and also in the prouerbes of Salomon vntyll they myght come vnto the euangelicall perfection wherof certayne both exaumples also counsayles and commaundementes are contayned also euen in the bokes of the olde testament And therfore our lordâ— the beste interpretour and expositour oâ— the lawe aunswereth to the yong man in this wyse If thou wylâ— entre vnto lyfe Math. xix obserue thou and kepe the commauÌ„â—dementes shewynge that the .x. commaundementes of the lawe are the begynnynge and fyrste entrynge in vnto godlynes but not perfyte religion and holynes But for as muche as thou in this communication playest the parte of one that is ignoraunt and an infauÌ„t it is ryght and reason that thou be content in the meane season with these rudimentes and fyrst instructions The pater noster There resteth nowe behynde prayer whereof the best forme and maner is that which our lorde hymselfe hath prescribed and taught to vs. Math. viii And lykewyse as Peter whan he dyd professeâ— Christe to be the sonne of the lyuynge god spake in the name of all the apostles Math. xvi euen so he that doth saye the crede doth pronounce and speake it iÌ„ the voyce of the whole churchâ— For it is one and the same faythe or beleue of all christen men Lykewyse who so euer maketh his prayer accordynge to the forme and maner taught of our lorde he dothe praye in the voyce of the whole church This thyng is very well shewed and betokened by those pronownes Nobis nos et nostra .i. ws weâ— and owers Prayer with out faythe charite is vayne vnfrutefull And prayer is vnfrutefull and in vayne if fayth and charite be not present Faythe gyueth boldenesse truste Fayth Charite gyueth heate and feruoure for who so euer douteth or distrusteth Charite doth not beleue hym that sayde what so euer thyng you shall aske of my father in my name he wyll gyue it you And who so euer is without charite that man prayeth fayntly and he prayeth more for hymselfe than for other men But as there is but one spirite of al the sonnes of god so do they all praye with one voyce for eche one particuler person and eche particular person prayeth for all the whole multitude callyng vpon theyr heuenly father to whome they are by Christe newe borne agayne that his name myghte be glorified and honoured thoroughe out the whole worlde that all men myghte reioyce and boste of theyr commune father and no man of hymselfe that the tyrannye of synne beynge expulsed his spirite myght raygne in that lykewyse as in that heuenly cytye there is no rebellion agaynste god euen so in this citye or communaltye labourynge and enforcyng it selfe vnto the similitude and lykenesse of it and beynge ordayned and appoynted to the inheritaunce of it all operations and workes may be disposed and ordred accordynge to the wyll and pleasure of that moste hyghe and souerayne father and ruler in which particle and perceyll is shewed both the rewarde and also an exaumple for who so euer doth in earthe represse subdue his owne wyll and dothe obey the wyll of god goeth strayght way to the heuenly lyfe where is no stryfe or batayle at all nor any rebellioÌ„ And the chyldren done in the meane season here in this lyfe which is a continual warre fare desyre none other wages or vittayl than that theyr capitayne wyll gyue vnto them the meate and nouryshement or fode both of the mynde and of the body that they may be stronge and able to do theyr offyces and duetyes stoutly and manfully They do not desyre honoures not ryches not pleasures of this world not treasures they do onely dâ—syre thynges necessarie â—o the lyfe of the body to the helth and sauegarde of the soule for these thynges are comprehended vnder the name of dayly brede The. v. And to the ende that there myght be full and perfyte concorde bothe betwen the father sonnes and also betwen the brethern selues one with another of them they do pray and desyre that he wyll forgyue the humayn trespasses wâ—thout which men do not lyue in this worlde whiche thyng they are not wyllyng to obtayne excepte theyrselues by forgyuenge eche other the offences and trespasses committed amonge them shall haue prouoked the mercy and gentylnes of theyr father towardes themselues for it is agaynst all ryght reason to desyre that god beyng offended and displeased shold forgyue man if one man beyng muche lesse and more sleyghtly offended wyll not forgyue another man The. vi and .vii. Finally and laste of all whyles they do considre and remeÌ„bre howe benigne a lord they haue and howe louyng a father whiche hath gyuen his owne onely begotten sonne vnto the death to th ende that he myght raunsome and delyuer them from the tyranny of the deuyll they do pray that they may not by his suffraÌ„ce be brought agayne into the power of that wycked fende and so be drawne into temptatioÌ„ that they sholde deserue to be disherited of theyr good father DIS Who do they not desyre euerlastyng lyfe why in the pater noster there is not desyred euerlastynge lyfe MA. Because it belongyth to good soldyers onely to do the offyces and busynesses which theyr capitayne hath commaunded and appoynted them takynge no thought or care for theyr rewarde and it is the propretie of good chyldren to laboure and endeuoure theyrselues hereunto onely that they maye haue theyr father well contented fauourable and louyng to them takynge no maner care for theyr inheritaunce namely seynge whan that they haue suche maner a father than whome there is none more tych none more good and liberall none more true of promisse Of the Paâ—er noster I wyll make no longer processe at this tyme. That paraphrase vpon the pater noster is translated into englyshe by one of M. Moâ—â— doughters There are commentaries and expositions vpon it made by ryght holy and well learned men redy and ethe to come by and specially of sayncte Cyprian If thou wyll take the labourê to rede the paraphrase which I made vpon it manye yeres ago thou shalt together both praye and also in prayenge learne the fourme maner of prayeng at the least wyse this profyte thou shalt attayne and gette thereby except I be begyled that thou mayste come somewhat the more instructe and prepayred vnto the readynge of those commentaries bokes whiche I spake of before ☞ Thus endeth the dialoge called the instruction of the christen faythe made by the moste famous Clarke M. Erasmus of Roterdame ☜ ¶ Imprynted at London in Fletestrete by me Robert Redman dwellynge at the sygne of the George next to Saynt Dunstones churche CVM PRIVILEGIO REGALI