and another person of god and that Marie is not well called the mother of god but onâ—ly the mother of man all be it that the anngell in Lukes Gospel dothe saye to the virgine Luce. i. ☞ For that holye thynge whiche shall be borne of the shall be called the sonne of god For the vnite of the personage causeth that by a certayne idiomatuÌ„ .i. communione of proprietes of speakynge euen those thynges whiche do not agree but onely vnto the humane natu re maye also be sayde aryghte of god but onely in the voyces concrete God was borne of a virgine but not the godhed God suffred but not the godhede and Man is god but not the Nature of man is the godhed But because there is none ende of errouxes I wyll make an ende of this rehersall and I feare leste I haue allredye made the werye with rehercynge soo manye erroures DISCIPLE Uerylye I haue pitie on these heritikes Howe be it yet there madnes hathe doone me good by reason of whome it is caused that bothe I do more clerely perceyue and see the trouthe and also do more fastly beleue it MAG The heretikes are worthy no thaÌ„ke herefore but god is very greatlye to be thanked whose goodnes hath tourned the malyce and wickednes of other men vnto his seruauntes in to the lucre and encreace of godlynesse DIS Why is not than the symbole or Crede made in the synode holden at Constantinople contented to saye natus ex Maria virgine id est borne of the virgine Marie but addeth et homo factus est that is to say and was made man MAGI For they which wold dispute ony thynge subtyly of Christe allthough they be holden with diuerse sondry erroures yet in this one thynge they do al agree that they do deny hym to be man in as muche as they do take from hym some thynge whiche yf we haue not none of vs sholde be called truely a very man Therefore is this expressed Et homo factus est that is to saye And he was made man that no man sholde come to baptisme beynge infected with the poyson of them For els what man is so farre without coÌ„mune iudgemeÌ„te and reason that whan he hereth saye that the two Gracches were borne of Cornelia wyll aske the question whether the two Gracches were men DIS Whereof come it than that these men were soo meruaylously blynde MAG Ueryly because they had leuer make serche and dispute of the diuine matters than symplely to beleue theÌ„ The scripture sayth that we shal haue none vnderstondynge or perceyuynge excepte we wyll beleue But they wold perceyue and vnderstonde by the prowde philosophie of the worlde afore that they wolde beleue Lette here therfore be the ende of this coÌ„munication that after thou haste recorded these thynges with thy selfe in thy mynde and haste geuen thankes to the diuine spirit thou mayste retourne the more cherefull and lusty to learne the residue that is behynde The fourth in struction DISCIPLE IT foloweth ☞ He suffred vnder Ponce pilate was crucified deade buried M. Those men that geue vnto Christe an imaginarye and phantasticall body the same men do saye that all suche thynges as it is red that Christe dyd suffre in hys humane nature he dyd nat suffre them in very dede but only phantastically and apparently But we whiche taughte by god do beleue that he was a very man do also beleue that he did suffre verily and mater in dede both in mynd in body and that he was verily crucified deade and buried The deathe of a naturall man is the separation of the soule from the body whiche separation whan it is ones made all we do knowe what maner a thyng the deade body is than but the soule be cause it is iÌ„mortal though the body be decayed and fallen awaye yet hathe it styll beynge lyuynge with Christe if it departed froÌ„ the body with faythe and lokynge after the resurrection and risynge agayne of her owne body D. What difference is there betewne an aungell and a soule that is separated from the body The differeÌ„câ— betwene an aungell and a soule separated frome the body M. Uerily this that a soule is in dede a mynde lykewise as aungels are but so created of nought whan it is putte into the body that it is naturally apte to geue life to gouerne and to moue nat euery maner body but that body only to whiche it is spicially appoynted and ordayned by god This diâ—fereÌ„ce is there betwene the deathe of Christe and the deathe of one of vs The differeÌ„ce betwene Christes deathe and oures that our soule by the violence of sicknesse and disease orels thorowe defaulte and wante of humoures is driuen out from our body But our lorde willyngly layde from hym his soule and lyfe euen lykewise as he dyd wylfully com to the crosse and passion A token hereof and an euidente argumente is Math. xxvii that he gaue vp the ghoste vpon the crosse immediately after a greate and a strong crye Ye moreouer his owne selfe also saythe in the gospell of Iohan. Iohan. x. ☞ Noman taketh away my lyfe from me but I do laye it froÌ„ mine owne selfe D. But where was in the meane season the word or the seconde ê‘sone of the godhed whiche thou saydest to be so vned knytte to man that both together made one persone was it in the soule departed from the body orels was it in the deade body M. SaiÌ„t Augustine deuotely dyd beleue suppose that the godhed was neither separat froÌ„ the body neither froÌ„ the soule but was psente with theÌ„ both But it is bett not to entre into the coÌ„bre some mase of such maner questions out of whiche it is harde to fynde ony waye to gete out Now we do teache onely rudimentes and princyples and not the moste hyghe poyntes we do caste a fundation or grounde of our warke we doo not finishe and make it full perfighte for we do instructe a nouyce newely conuerted and not a diuine and to make an ende we doo informe a ionge soldier to faythe beleffe not an olde worne chauÌ„pion to battayle and fyghte DISC. Why do we adde these wordes passus est that is to say He suffred seyng that the sayde wordes are not â—â—ded of them in the olde tyme Dothe he not suffre who so euer is crucified MAG It appereth that this particle also was added agaynste certayne men whiche dyd imagine that the worde dyd as it were swalowe vp the body that it toke vnto it selfe and transfourming it after a certayne maner into it selfe dyd make it suche a maner body that it could nat fele any payne or greffe They say that Galanus was the authoure of this opinion Galanus But the scripture on euery syde speaketh openly agaynste this Fyrste Esaie the prophete saythe Esaie liii◠☞ He hath verily taken vpon hym our sycknesses and our sorowes and greffes he hathe borne
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
¶ what this worde infery doth signifie otherwhiles in the scriptur◠☞ Morietur et deducent famuli tuâ— canos eius cum dolore ad inferos that is to saye He shall dye and thy seruauÌ„tes shall brynge his hore heares with sorowe to his graue He called here the aged bodye of Iacob horeheares and by this worde inferos he meante the sepulture or graue And this thynge dothe saynte Cipriane in fewe wordes in a maner shewe whan after that he hadde sayde before that this partycle is not hadde neyther in the churches of the west nor in the churches of the east he addeth afterwardes these wordes Uis tameÌ„ verbi videtur eadem esse in eo quod sepultus dicitur that is too saye Howe be it there semeth to be the same strâ—ngthe of the worde in that that he is sayde to haue ben buried As who sholde saye that descendere ad inferna were noughte els but to be buryed in the graue which our lorde speakynge of his owne buryall called to be in the hert of the earth In these testimonies which they alledge of the scripture there are certayne whiche are well nere of no wayghte but there is none of theÌ„ but eyther it is darke with the myste of allegorie orels it dothe receyue dyuerse and manifolde interpretations Neither are the reasons whiche they do brynge of muche more wayghte Amonge whiche one is playnly and vtterlye reiected and refused DISC. whiche is that MAG Because orygynall synne dyd not onely brynge the deathe of body but also the tourmente and payne of soules that by the reasone of it they sholde wante the vysyon and syghte of godes face therefore they do suppose it to be conuenyente and accordynge that lykewyse as Christe by thâ— deathe of his bodye dyd abolyshe and take awaye bodyly payne euen soo by suffrynge in his soule he sholde take awaye the payne of the soules DIS Are we than at lybertie whether we lyste to beleue or not to beleue this particle MAG yf the vniuersall churche hath now receiued it it is not lawful for the not to beleue it Nota. It is sufficiente for the to professe that Christe dyd so desceÌ„de ad inferos as the scripture and the churche dothe thynke and meane But yet as it is a poynte of Christiane wysdome not to beleue verye lyghtlye that thynge for certayne and vndowted whiche is not expressed in the holy scriptures euen soo is it a poynte of Christian mekenes not to refuse prowdly and frowardly that thynge whiche the relygyouse contemplacyon of good and godly men hathe taughte either to the solace and comforthe or els to the erudition of them that do beleue of whiche sorte are these thynges also That the holye ghoste toke one of the moste purest droppes of bloude out of the virgine Maries herte and layde it downe into her matrice and that hereof sodeynly was made the perfighte body of a man soo smalle as is a lytle spyder whiche is but euen nowe cropen forthe from the egge But yet with all the membres fulle fynyshed and perfyghte and that in the same momente a soule was infused and putte into it beynge euen verye than forthewith as perfyghte in all powers and qualytyes as it is mowe in heuen lykewyse that they doo teache that Christ by the reason of the complexion of his humane body whiche they wyll to haue ben in hym farre moste subtyle and so therfore of moste quicke and sharpefelynge dyd suffre more greuouse and bytter paynes than ony man may possibly suffre the payne of them onely excepted whiche are perpetuallye damned in helle These thynges and suche other lyke vnto these lette them be soo herde as deuoute and holy contemplations of men concernynge Christe but not as articles of the faythe Many suche maner thynges haue certaine men ymagyned also about this particle whiche we haue shewed to be an addytyon to the Crede tellynge what persones Christe dyd brynge out from helle and whome he dyd leue there stylle and what thynges with what wordes he dyd speake to euery one of the cyrcles But this is sufficiente for vs that he was ones in fleshe borne a very man that he dyd veryly suffre passyon that he hathe veryly died and ben buryed And that he hath verylye reuyued agayne the very same soule returned agayne into the owne naturall body It folowethe He rose agayne the thyrde daye vnlesse Christe had rysen agayne all hope of immortalyte had ben quite and clene taken from vs. But he rose agayne accordynge to the scriptures for this hathe the symble redde in the masse added lykewyse as the blessed Apostle Paule sayde i. Corâ— xv ☞ I haue taughte to you principallye that whiche I receiued and learned of the lorde that Christe hathe died ones for our synnes accordynge to the scriptures and that be hath ben buried and that he hathe rysen agayne the thyrde daye accordynge to the scriptures But though the resurrectioÌ„ of our lorde hath ben shawwed before by so many figures of whiche our lorde hymselfe dyd expouÌ„de and declare one that is to witte Math. xii Ione .v. of Ionas whiche was iÌ„ the bely of a whal iii. dayes and .iii. nyghtes and though it haue ben promised by soo many oracles and prophesies of so many Prophetes and also so ofteÌ„tymes shewed before of Christe hymselfe with euidente wordes Luce. xviii nothyâ—ge darkened with ony myste of Trope or Allegory And finally hath ben confyrmed with so many euydente testimonies of the Apostles Math. xx Mar. x. yet all this not withstandynge there haue not lacked some men whiche in very dede as it is wonte to be sayde in the prouerbe in the very bryght lyght of the sonne were blynde and could not see Cerinthus For Cerinthê° sayde that Christ is not yet risen agayn but that he shall in tyme to come longe herafter rise agayn Other some agayn dyd fayne that Christe hymselfe is in dede risen agayne but yet that our bodyes shall neuer reuyue nor rise agayne whome saynte Paule dothe openly confute gatherynge that it dothe necessaryly folowe i. Cor. xv Yf Christe dyd not ryse agayne that neither shal we rise agayn and yf we shall rise agayne that Christe muste nedes than haue risen agayne For lykewyse as he dyd suffre for our sakes that we sholde be delyuered by hym from eternall deathe euen so hathe he also rysen agayne for our sakes that by hym we sholde gete and obtayne eternal lyfe i. Cor. xv He rose beynge the fyrste frute of them that slepe But he that is the fyrst can not be alone neither wyll the hede leue or forsake his membres Certayne men folowyng Ualentine for theyr authoure do graunte and confesse the resurrection of the spirite and of the soule Ualentine but the resurrection of the bodyes they do denye not withstondynge that in Christe was shewed the example and paterne of our resurrection Nowe he rose agayne whole that is to saye both
Sanctam ecclesiam catholicam I beleue the holy churche c. MAS Here thou haste the .iiii. parte of the Symbole which describeth the misticall body of Christe that is the church Nowe if thou take Christ whol there are but thre portioÌ„s And the holy churche very well coÌ„ueniently is annexed ioyned to the holy ghost For by the gyfte and benefyghte of this ghoste is holy what so euer creature is veryly and truelye holy where fore of sayncte Paule it is called the spirite of sanctifycation Rom. i. This is that spirite of the spouse whiche neuer departeth or goeth awaye from the bosome of the spousesse And because Ecclesia in the Grek doth betoken a congregation Ecclesia by this spyrite doth cleaue togyther what so euer is well happely ioyned or knytte to gether This is that vnspeakable cyrcle whiche ioyneth or coupleth to gether the .iii. persones amonge them selues whiche with them also gâ—ueth good auÌ„gels and good men all together in one For the name of the churche maye comprehende also the blessed spirites all be it that god came not to redeme theÌ„ whiche contynued stable in that good and blessed state in whiche they were created But mankynd because it was falleÌ„ from the state in which it was made in the fyrst parentes Adam Eue it neded to haue a redemer But nowe go forth on with the resydue of the Crede DI. Sanctorum coÌ„munionem The coÌ„munion of saiÌ„ctes thre maner wayes taken and expouÌ„ded The coÌ„munion of saynctes MAG This parcell certayne men do so vnderstoÌ„de that it doth by apposytion expound the nexte parcell goynge before whiche is sanctam ecclesiam catholicam The holy catholike churche For this worde Ecclesia id est Churche is a name of societie and felowshippe and it is a contynuall a faste vnlowse able ioynynge to gether of all the membres of Christ amonge themselues eche with other How be it certayne other men do thynke rather that the .vii. sacramentes of the churche are be tokened by these wordes And certayne other agayn do thynke by these wordes to be sygnyfyed the coÌ„mune felowshyppe or parte takynge eche with other of all good workes D. Bemissionem peccatorum I beleue remission forgyuenesse of synnes MAG Here thou dost here what is the policie and good ordre of this cytie or coÌ„munaltie in this worlde in which worlde as there is no perfyghte felicyte euen so is there in it neither perfyghte puryte and clennes neither full saturyte and satisfyeng of mannes mynde And therfore it happeneth often tymes that they whiche haue greuously fallen in to synne haue nede of a remedie and that they whiche are weake and feble haue nede of strength and hartenynge Now either of these .ii. thyngê doth the grace of god geue sufficientlye vnto vs both by other meanes but pryncypally and especyally by the Sacramentes of the churche And therfore whan thou hearest remission and forgeuenesse of synnes thou hearest a double medicine or salue the one by the holy and blessed bath of baptisme and the other by the sacrament of penaunce Remission of synnes thorw baptisme and pâ—naunce DISC. Carnis resurrectionem I beleue the risynge agayn of the body MA. Here is opened shewed vnto the the ende of our warre and the consummation and perfection of the church aâ—d either the eternall felicite or els the eternall calamite miserie of the whole man that is to witte both in body and soule DI. Et vitam eternam And euerlastynge lyfe MAG Here thou heareste the vncomparable hiâ—re or wage and rewarde whiche our capitayne hathe prepayred and ordayned for his soldyers yf they warrynge faythefully accordyng to the ensaumple of theyr capitayne vnder his standerde or banner shall haue behaued them selues manfully euen vntyll theyr death Thou hast now all the pryncypalle and generall partes of this holsome tale or Comedy thou hast also all the actes and stenes of that heuenly order and setter forthe of this coÌ„medie sette in ordre by a wondre fulle and vnspekable dispensation DIS Are there ony that make a more subtile diuision of the Crede than this MA. ye there are certayne men of later tyme whiche in stede of .xii. artycles do make xiii Some there are agayn whiche make .xiiii. not accordynge to the ordre of the the texte But folowynge this consideration that all the artycles doo belonge either to the diuine nature of all the persones or els to the humaynâ— nature of Christ or els to the misticall body of Christe to euery one of these they do applye certayne artycles or parcelles so are there made .xiiii. articles But this distinction or diuision helpeth but smally and is of litle wayghte or value to the purpose that we haue in hand For after this maner myght men ymagyne also other diuisions accordynge to the diuersite of mennes wittes and to the diuerse considerations that may be made of the same thynges But that is the princypall heed poynt of all that he sayth here the world to haue ben myghtyly created of god and of the same god by his sone to haue ben wysely mercyfully redemed the begynnyng decourse of the churche the holy ghost gouernyng it by his secret inspiratyons breathynges the coÌ„summation and perfection of the churche whan the sonne shall delyuer his kyngdome hole perfyghte and quiete to his father DI. Certayne men doo assygne and geue to euery one of the Apostles one artycle of this Crede MAG yf they that so do saye true than are they disceyued whiche had leuer make .xiiii. artycles For what intente it was deuised that the Apostles made ech one of them one articule of the Crede But yet neuer the lesse this was profyghtably deuysed fownde out to thentente doutlesse that suche as were vnlettred myghte at ones with one laboure as it were by ymages sette in ordre emprynâ— and graue faste in thyr remembraunce both the names of the Aposteles also euery one of the articles For it shold be very conueniente and accordynge that all the parlers and closettes of Chriâ—ten men were decked adourned with such maner tables as these DIS O good lorde how copyouse philosophie or wisdome is comprehended in this so lytle and so shorte a symbole MAG But iâ— is very probable lykely that amonge theÌ„ in olde tyme the crede was yet shorter than this For it sholde seme that they made an ende of the crede with this clause Inde venturus est iudicare viuos et mortuos From thence shall he come to iudge the quycke the deed This may we gather of the symbole of Athanasius whiche though he doth declare this symbole yet doth he touche none of these thyngê Neither doth the symbole whiche is reherced in the canones for the symbole made in the couÌ„cell holden at Nice go ony further than the aforesayde clause saue onely that it addeth these wordes Et in spiritum sanctum And in the holy
so much as touched onywhitte with the false tales of men For she onely is excellently chaste of whome the fame is aschamed to speake euyll And therfore this mystery was hydde kepte secrete a longe season For it is lykely that Marie and Iosephe dyd kepe these misteries in theyr herte vntyll suche tyme that after the sendyng of the holy ghost froÌ„ heuen the gospell dyd sprâ—ade abrode his lyghte thrugh out the hole worlde Considre therfore now how many thyngê we haue learned by this article coÌ„preheÌ„ded in few wordes fyrste that Iesus Christe is very god of god the same to haue ben borne very maÌ„ of a woman a virgine without the helpe or workynge of man But by the worke of the diuine spirite And that he hathe come in to this worlde nat only to redeme the worlde The causes of Christes comyng into the worlde but also to teache and instructe vs with moste full auctorite to kendle enflame vs with diuerse argumeÌ„tes vnto the loue of the heuenly lyfe Now considre me I praye the howe many horrible heresies erroures the lyghte of this verite hathe driuen awaye yt is very sore agaynst my wyl to reherce the detestable and abominable blasphemes with the vnhappy names of the authoures of them but yet thys thynge shal profyghte and healpe wel hereunto that we may bothe more fastly hold and kepe our beleâ—â—e and also geue thankes the more abundantly to god whiche hathe vouchesaued to open and shewe so greatte lyghte vnto vs. That many dyd erre and holde wronge opinions aboute his diuine natiuite of his father it is lesse to be meruayled Carpocrates Câ—rinthus Ebion Paulus Samosatensis Photinus But it is a poynte of more madnesse that his humane natiuite which hathe ben proued and declared by so many and so euident argumentes hathe ben assailed with so many monstres of opinions Carpocrates Cerintyusâ— Ebion Paulus Samosatensis and Photine in name but Scotine in very dede do graunte that Christ was a very man But they saye that he was a pure a mere man borne betwene man and woman after the maner of other menâ— albeit he had the soule of a prophete These men do mutilate and mayme the persone of Christ of more than the one halffe The same men do saye that Christe is called the son of god but by free adoption lykewise as other good vertuose men are And that he was nat at all afore that he was borne of the virgine These heretikes sayncte Iohan euaÌ„geliste dothe openly refelle and coÌ„fute pronouncyng plainly Iohan. i. That the selfe same worde which in the begynnyng was with god and was god to be made fleshe And in the same euangeliste our lorde hymselfe speaketh openly in this wyse Afore that Abraham was made Iohan. viii I am Agayne Paule in the .ix. chapiter to the Romaynes saythe Roma .ix. ☞ Of whome Christe cam as touchyng his body whiche is god ouer all thynges blessed for euer more Neither are the Manicheis any whitte lesse madde than these afore reherced which do gyue vnto Christ som parte of the diuine nature Manicheisâ— but they do styfly affyrme that he toke vpon hym mannes body nat a very body in dede but only a phantasticall body lykewise as we do rede that aungels and fendes haue otherwhiles apered iÌ„ bodily shape and lykenesse vnto men These persons do make Christe a iuglere or a trogeter and a wonderfull deceiuer of men But a phantasme is nat borne of a woman Neyther can a phantasme or spirite do those thynges whiche our lorde dyd so many yeres space throughout all hys lyfe tyme eatyng drynkyng slepynge waxyng wery hungrieng thurstynge speakyng beyng conuersaunte among men at none dayes geuynge hymselfe to be touched and handled to be crucified slayne He hymselfe also sayde to his disciples in the laste chapiter of Luke whaÌ„ they were astonied abashed because they thought that they had sene a spirite or a ghoste Luc. xxiiii ☞ Wherfore are you troubled saythe he and why do thoughtes and musynges ascende into your hertes Beholde my handes and my fete for it is euen myne owne selfe Handle me se for a spirite hathe neyther fleshe ne bones so as you do se that I haue Ualentine Nexte after these cometh Ualentine the framer forger of worldes whiche imagined Christe nat to haue ben gendred of the substauÌ„ce of the virgine but to haue broughte with hym a celestiall body from heuen or els which thyng madde Appelles dothe wene raither to be true a body taken of the elementes in the ayre Appelles and so to haue passed thrugh the body of the virgine lykewyse as liquoure and lyghte passethe through a pype of lede or throughe a cranel or hole But this is nat proprely to be borne but to passe throughe for neyther dothe the cranel or hoâ—e gendre or brynge forthe the sonne be alme but the sonne itselfe neyther dothe the pype gendre the liquoure but the fountayne or sprynge dothe it But whan Paule the apostle saythe vnto the Romaynes these wordes Ro. i. Qui factus est ex semine Dauid secundum carnem .i. Whiche as touchyng fleshe was made of the sede of Dauid and in the .iiii. chapiter to the Galatianes Misit deus filium suum factum ex muliere .i. Gala. iiii God sente his son made or gendred of a woman By these wordes he dothe openly professe that Christe dyd take the substaunce of his body of the substauÌ„ce of the virgins body Neither euery thynge whiche ony maner way is bredde or gendred of man is forthwith a man for els lyse sholde be called men But that thynge whiche is conceyued in the matrice or wombe of a woman of the very substauÌ„ce of man and in due and lawfulle tyme is borne broughte forth by naturall membres in all markes and tokens lyke a man and whiche is called a sonne that thynge veryly is a man Arrius Nexte cometh Arrius by soo muche the more wretched and madde in opynyon by howe muche he dothe more subtely craftily geue vnto Christ the body of a man taketh from hym the sowle of man saynge that the godhed was in stede of soule soo that in Christ after his opinion there were but two natures that is to witte the bodye of man and verbum id est the worde whiche same worde for all that Arrius willeth to be a creature in dede more excellent than all other creatures but yet a creature But with what face do they confesse grauÌ„t hym to be a man from whome they doo take awaye the better parte of man For who doth not know that man is made of .ii. separable substaÌ„ces that is to witte of the body as of the materiall substauÌ„ce and of the soule as of the fourme wherfore yf ony spirite doth moue the body of a deade man no man wyll calle it a man that he seeth but a wondre or monstre But
seynge that our lorde hymselfe in so many places of scripture doth make meÌ„tion of his â—oule and doth call hymselfe the sonne of man as whan he sayth Mat. xxvi ☞ My soule is heuy euen vnto the death And whaÌ„ he sayth Father into thy handes I do coÌ„mende my soule And Luce. xxiii Iohan. x. Iohan. viii Noman doth take my soule or lyfe from me but I do laye it froÌ„ me you do seche to slee me beynge a man whiche haue spoken the trouthe vnto you And seynge that Paule witnesseth the same sayinge i. Timot. ii The mediatoure betwen god men the man Christe Iesus yf they do geue credeÌ„ce to the scriptures how or with what face dare they deny that thynge whiche the scriptures done so manyfestly expresse pronunce yf they do not beleue the scriptures howe may they for shame desyre to be accompted taken for ChristeÌ„ men yf they wolde seme to be philosophers who euer ones dreamed that that thynge myghte be called a man whiche lacketh the fourme of man whiche fourme I meane the soule whaÌ„ it is presente causeth one to be a maÌ„ whaÌ„ it goeth away caused that thynge whiche was before a man than to lese the name of a man Those men whiche haue so wondrefull madde opinions they stonde in daunger them selues and not vnworthyly leste they may seme not to be men Neither was the opinion whiche Apollinarius dremed muche wiser than these aforereherced whiche dothe suffre a soule to be geuen to Christe Apollinarius but so that he dothe take froÌ„ the sayd soule the mynd or vnder standynge for in quicke plantes there is a certayne lyfe for els they sholde not growe neither sholde they els be sayde to dye whan they do widder or drye vp And in brute beastes also there is a lyfe and soule for els they shold haue no fealynge or perceyuyng But mynde or reason and vnderstondynge amonge al sensyble creatures is onely to man This mynde is the princypall power of the soule by whiche it dothe dyscerne and iudge euery thynge from other by whiche it dothe ioyne or knytte together or els diuide and departe thyngê in sondre and by whiche it gathereth or concludeth one thynge of another by argumeÌ„tation and reasonynge But howe may they for shame professe Christe to be a man whiche do take awaye from hym that thynge by whiche man dothe cheflye and principallye dyffre from other beastes DIS Dyd than the mynde of Christe by reasonynge of thynges knowne gather and conclude suche thynges as were vnknowne to hym MA. There was nothynge vnknowne to Christe and yet as concernynge the condition and state of nature he hadde a reasonable soule For not aungelles neither do vnderstonde by reasonynge so as we do nether shall we our self fes vnderstonde in the general resurrection so as we do nowe But perfection added to nature doth not take awaye the veryte of nature For els the bodyes gloryfyed sholde be no bodies And yet is it none heresye or erroure to saye that the soule of Christe beganne to knowe certayne thynges whiche by the presence of the godhede it dyd afore perfyghtelye â—ee and perceyue I saye begane to knowe the same thynges otherwise after the maner of men not for that he knew theym not before But because the maner of his knowynge now was sondry and diuerse from the maner of his knowynge before Iohan. i. He had seen Nathanael whan he was vnder the Figge tree because he dyd knowe it more certaynly than we do those thynges whiche we do see with our iyes But afterwardes whan he saw hym with his bodyly eyes in dede he dyd not learne ony newe thyng whiche he knew not before but he sawe otherwise the same thynge that he hadde sene before Appollinarius Apollinarius addeth another madde opynyon that the worde dyd not take vnto it fleshe or body but that somewhat of the worde was tourned into fleshe mysunderstondynge the wordes of sayncte Iohan. Iohan. i. ☞ Et verbum caro factuÌ„ est id est and the worde was made fleshe that is to say after his false interpretation the worde was chaunged into fleshe lykewyse as the ayer condensated and made thycke or grosse is tourned into water and as the water raryfied and made fyne and subtyle is tourned into ayer But a man is not made of a countrefayte worde tourned into an humayne bodye but man is made of a reasonable soule and a mortall body yf by the worde they do vnderstonde the sonne of god god as he is made of nothynge soo can he not be tourned into ony thynge nor ony thynge into it yf we wyll speke proprely And yf philosophers do deny that fiere maye be tourned into water which are both creatures how much more agaynste all reason is it a thynge increated to be tourned into a thynge created But you wyll saye they make the worde a creature but a more excellente creature than all aungelles But yet euen betweÌ„ an aungell and the body of man there is more dyfference than is betwen fyar and water But this erroure conceyued folyshely of the euaÌ„gelystes wordes the wordes immediately folowynge do refelle and confute Iohan. i. Et habitauit in nobis that is to say and he hathe dwelled amonge vs. For that thynge is not sayde to be conuersaunte in body whiche is transformed into body But the body is well aryghte called the dwellynge place of the soule And man is well and aryghte called the temple of god Eutyches in greke is as muche to say as happie whiche is no righte name for that vnhappy wretched heretike And nowhitte wiser is the erroneouse opinion of falsenamed Eutyches whiche dyd putte in Christe to be but onely one nature compost and made of diuine and humane nature hothe to gether yf he hadde sayde that one syngulare persone hadde ben vned of two natures and that euen one persone indiuiduale as the terme of logicions is some what he hadde ben to be herde and beleued for it is certayne and vndowted that there was in Christe two or also thre sondrye natures and distincte eche of them from other Man is composte and made of a soule and a bodye But the diuine nature because it is moste syngle it refuseth all names or wordes of composition It vned or dyd knytte it selfe into one hypostase or persone by the meanes of the soule beynge ioyned and cleuynge to the bodye but it was not confused or mengled into the same nature Nestorius whiles he dothe dylygently eschewe Nestorius this lymekylle he felle into the colekylne professynge in Christe to be two perfighte natures the nature of god and the nature of man Prouerbe but he maketh than as manye persones denyenge the worde to haue ben vned and knytte to man into one persone but onely to haue inhabited maÌ„ by grace wherfore he gathereth and concludeth that in one Christe there is one persone of man
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
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
churche with some haynouse and manifeste crime not as I wene for that they dyd take awaye from suche maner men all hope of saluation but that they myght beryue them the honoure of the felowshyp or coÌ„pany to the puttynge of other men in feare of doynge the lyke whiche thynge saynâ—t Augustine doth wytnesse and recorde euidently of those persones whiche after beynge ones reconciled to the church by penauÌ„ce had falne agayn into the same or els into lyke cryme trespasse Man may shytte to man the dores of the churche but heuen no man may shytte but onely god So in the old tyme those persones which beynge prestes or deacons had committed an euident and manifeste cryme were put out of the clergy without any hope of commyng in agayne The same thyng was done to the byshopes But this seuerite or sharpenesse of correction also was mitigated of them that came after Concernyng coÌ„fession and satisfaction bothe there hathe ben greate stryfe in tymes passed and also now these dayes is renewed agayne Nota But I doo thynke and iudge it both most surest waye and also most mete to the sauyng and kepyng of the commune concorde with symple obedience to folowe that thyng which the auctorite of the church hath taught vs that is to say according to the prouerbe of the Brekes to bowe and lene towardes the better syde and to abstayne and forbere from such thynges wherof thou doste stande in doubte Now resteth and is behynd the last part of the Symbole or crede The risyng agayn of the fleshe Here thou heareste the endynge of the world whan Math. xiii Math. xxv good men shal be disseuered and sundred from euyll men so that the wycked and vngodly persones shall Apo. xxi haue no hope to haue an ende ones of theyr payne and tourmentes neyther the good and godly persones shall haue any sorow or greffe no nor yet haue any feare of euyl Roma viii whan also the very creature which doth now mourne with vs shalbt delyuered and set free from all maner incommodytes or displeasures How al thynges shall â—e new after the resurrection All thyâ—ges than shal be newe not by chauÌ„gyng of theyr substaunce but by the reason that theyr qualite shal be chaunged Fleshe By the name of fleshe here in this particle is vnderstanded and mente the body of man by Rysynge agayne rysyng agayn is mente reuiuyng and waryng lyue agayne All the articles of the Crede in very dede are to be holdeÌ„ and kept by faste and stable belefe The article of resurrectioÌ„ of all other is most firmely to be beleued but this article most specially of all other is firmely to be beleued which doth brynge moste chefly solace comforte to good vertuose men beyng in tribulation and aduersite here in this world and also on the other seyd agayn dothe putte wycked men moste in feare and drede which els wolde fall without measure or ende into all maner abominations and synnes if after this lyfe both good men and badde sholde not be the one rewarded the other ponyshed accordingly to theyr deseruynges This is the fundation and grounde of all our whole faythe whiche ought to be moste stronge and stable whiche if it be loose and vnstable al other thynges wel nere are beleued in vayn Let the wretched Sadduceâ—s therfore goo theyr waye Sadduceâ— which in so muche do not beleue the rysyng agayn of the bodyes that they do neyther Math. xxii Actuum xxiiâ— beleue that there are aungelles no nor yet any spiritê as who shold saye that there were nothynge verily beyng in the nature of thynges but onely that which is open and perceyueable to the bodyly senses from which senses nothing is more farre away than is the very godhed Fare wel they also whiche do professe that the soules shall ryse or reuiue agayne but the bodyes in no wyse where as in very dede the soule in as much as it is immortal can no more reuiue and ware alyue agayne than it can dye But they do call it the resurrection of soules whan they shall be called forth to blysse out of the secrete places in whiche after theyr madde dreames they had for a certayne tyme and season lyen hydde Fare well they also whiche do denye that this selfe same bodye whiche we do beare about with vs shall reuiue and lyue agayne but do say that to euery man shall be gyuen another body much more excellent and better than this is But we shal not be the same meÌ„â— if we shall not receyue agayne the same bodyes And I pray you what nede is it to create newe bodyes whan god by his almyghty power is able to restore these same bodyes to most perfyght clarite and bryghtnesse and also to blessed immortalite not chaungynge the substance of the body but chaungynge the qualites of the body into muche better Chiliaste Fare well also the Chiliastes whiche of the reuelation of sayncte IhonÌ„ misconstrued and wronge vnderstonded dyd dreame that we shall ones reuiue and lyue agayne and that by the space of a thowsand yeres we shall vse and enioye plentuosly all the delicies and voluptes of this wordle But we gyueng credence to the wordes of blessed Iob. Iob. xix And I shal be coumpased agayne rounde about with myne owne skynne and in myne owne fleshe I shall see my god whome euen I myn owne selfe shall see and not another person and also herkenyng and beleuyng saynâ—t Paule which wrote in this wyse ☞ He that hath reysed vp Iesu Roma viii shall rayse vp vs also with Iesu. We I saye vpon the faste credence and belefe of these aforereherced auctorites do recken our selfe moste sure and out of doute that all men shall reuiue and lyue agayne in the ende of the worlde with the same bodyes whiche they doo beare about in earth and that they shall none otherwyse ryse agayn than Christ hymselfe dyd ryse agayne whiche shall conâ—forme and make lyke our bodyes to his owne body glorified The immortalite of the bodyes shal be commune bothe to good men and badde men But to the wycked ê‘sones immortalite shall bryng or cause euerlastynge tourmentes and to the good and godly persones it shall brynge or cause eternal ioye and blysse How be it yet it ought rayther more truely to be called the eternall deathe of wycked men than the immortalite of them And therfore that particle euerlastyng lyfe whiche certayne persones haue added and put to out of the masse crede appertayneth onely to the good godly men where as the word of resurrection doth egally appertayn bothe to the good and to the badde Howe be it yet this worde resurrectioÌ„ also is so vsed otherwhyles Howe this word resurrection is takeÌ„ other whyles in the scriptures that it dothe appertayne onely to good men as for example whaÌ„ our lord sayth in the gospell of IhonÌ„ I
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
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
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