a mynde of iÌ„finite vertu and power moste symple euerlastyng as whiche hathe ben afore all tymes and is nat chaunged in tyme. Of thys all myghty mynde thou knowest the whole worlde to haue ben created and created for mannes cause for god neyther hath nede of the world nor of man nor yet of any creature He is in hym selfe and of hym selfe moste perfyghte But because he is moste hyghly and perfyghtly good he wold nat be blessed hymselfe alone but hathe distributed of his beatitude and felicite vnto aungels and men to all creatures so farforthe as euery thyng is apte to receiue of the bountuosnes and liberalite of god How manye ways god hathe spoken to maâ— to geue to hym knowledg of hym selfe It was his wyl and pleasure to geue man knowledge of hymselfe speakynge to him in diuerse maners or facions Fyrst of all he spake after a certayne maner to mankynd whan by his sonne which is the worde of the father he dyd create of nought thys meruailouse frame of the worlde to the entente that of the worke we sholde gesse and make conâ—eture of the worker For suche a worke the fyrst speakyng by creation of the worlde coulde neyther man neyther yet auÌ„gel haue ben able to perfourme and finishe This was the fyrste degre or step to the knowledge of god Nexte after cam the lawe The seconde spekynge by the law writtenâ— the prophetes whiche dyd some what helpe the darknes and blindnes of maÌ„â—es mynd but it besydes that it was geuen to one nacion onely of the Iewes it dyd by figures and darke ridles shadowe god vnto vs preparyng the myndes of men to the lyghte of the gospell whiche by the sonne hathe shyned to vs. The philosophers abused the lyghte of nature to pryde And the lawe to the moste parte of the Iewes was an occasion of greater impiety and synne The worlde was ful of ydolatry The Iewes were puffed vp with pryde thrughe a vayne persuasion of ryghtuosnes Syâ—ne did raygne at large vnponyshed in the world whils the moste parte of men dyd folowe the fyrste pareâ—tes of mankynde but here the mercy of god dyd shewe forthe it selfe Psal. 14 4. ☞ whiche passeth surmounteth all his workes He dyd vouchesafe to waxe more nere and more familierly knowne vnto vs by the same soÌ„ne The thyrde speakynge by his owne son in the nature of mankynd that at the leaste wyse by the reason hereof we sholde be drawne to the louynge of him agayne being prouoked therunto by so many and so maruailouse benefightes He had created vs whan we were nothynge He wolde also restore vs. Whan we were forlorne for it had ben better neuer to haue ben created thaÌ„ after our crâ—acion to haue perished ben vtterly forlorne After the worlde meruailously created after the lawe geuen by god after the prophetes inspired with the spirite of god he sente hys onely sonne beynge made mâ—n that at the leaste wyse we men sholde loue hym beynge also a man And he sente hym nat to be a reuenger or ponysher but to be a sauioure by whose death he myght call vs agayn to lyfe what could the vnmesurable charite and loue of god haue done more than this He hathe shewed hymselfe palpable after a certayne maner vnto vs he hath also geuen hymselfe to deth as farre forth as he myght to th ende that he myghte restore vs to true helthe saluation God shewed his almighty power in the creatioÌ„ of the worlde his wisdome iÌ„ the redeÌ„ption of man He declared his almighty power cheffly in the creation of the worlde Nowe he hathe declared his vnmesurable mercy and his inscrutable wisdome his mercy in that he frely without ony deseruynge of our parte hath redemed vs. His wisdome in that he hath after suche forme and maner redemed vs. Therefore what excuse is there nowe lefte or what cauyllation can ony man lay forthe for hymselffe yf he do not regarde but do despise this so wonderfull goodnes of god This parte doth the Crede now teache Et in Iesum Christum filium eius vâ—â—cuÌ„ dominum nostrum id est And in Iesu Christe his onely sonne our lorde DISC. Why hath it sygnyfyed marked forth the persone of our redemer by these names MAG Ueryly for thentente to declare that the seconde persone which toke fleshe vpon hym is verye man of his mother and very god of god DIS Howe so MAG There are some which do wene that Iesus is the name of the godhed Christe a name of the humane nature and they seme to be moued and broughte to this opinion by the reason that in the Hebrue tonge Iesus is as muche to say as a sauyoure And Christê° as muche to say as anoynted Now no man can geue euerlastyng helthe and saluation saue onelye god And anoyntynge doth sygnyfie spirituall grace whiche chaunceth not but onely to man but in very dede bothe these wordes or names do belonge to the humayne nature Iesus For Iesus is a propre name of a singulare persone that is to witte of that man whiche alone of all meÌ„ was borne of a virgine whome saiÌ„t Iohan shewed poynted with his fynger that they sholde not receyue or embrace ony other man for the very redemer Ioan. i. ☞ Beholde sayth he the lambe of god Christe Christus is a name either of kyngdome or of prestehode For amonge the Iewes bothe prestes and kynges were anoynted with holy oyntemente and they of bothe sortes because of honoure were called Christi Nowe bothe these tytles or names are agreynge to Christe whiche is called Psal. c. ix Christe is bothe a preste and a kynge anointed not with outwarde corporall oile but with the fullnes of the diuine spirit a preste accordynge to the ordre of Melchisedech and whiche as a preste dyd offre hym selfe a very vnspotted lambe vpon the aultare of the crosse for the helthe and saluation of the worlde and whiche also as a kynge apperynge to his disciples after his resurrection sayde lyke a kynge vnto them ☞ To me is geuen all power and auctorite in heuen and in earth Mat. xxviii Neither dyd he refuse disallow the speche of the theffe knowledgynge and confessynge hym to be a kynge by these wordes Luce. xxiii ☞ Lorde remembre me whan thou shalte be commen into thy kyngdome How be it our lord was neuer anoynted with outward and bodylye oyle soo as Aaron was in the .xxix. cha of Exod or as kyng Saule was in the fyrste booke of kynges the .x. chapitoureâ— But this was he whome god hathe singularlye anoynted with the fullnesse of his spirite Iesus Howe be it by this worde or name of Iesu besydes that it doth betoken a singulare persone called to remeÌ„braunce the figure of the olde testamente Iosue figured Christe For that Iesus name dyd figure and represente â—esu the redemer Deute xxxi Moyses by whome is figured and
â—hynge is without body by a generall name is called spiritus a spirite or ghoste Iohan. iiii So is god in the gospell called a spirite whiche name is commune to all the thre persones as concernynge the diuine nature but whan we do ê“prely and specially meane signifie the thyrde person By what names the holy ghoste is called in the scripture we do call hym the holy spirite or ghoste the spirite of god the spirite of Christe spiritum paracletum .i. the spirite that is coÌ„forter or aduocate and the spirite of trouth And agaynst them whiche denyed that the prophetes made theyr prophecies by the inspiration of the holy ghoste but by a phanaticall or madde and vayne spirite the Synode of Nice or of Constantinople hathe added this particle Qui locutus est per prophetas that is to saye which spake by the prophetes that we sholde vnderstonde haue in knowledge that bothe testameÌ„tes were â—aughte and geuen by one and the same spiriâ—e and that iâ— was none other spirite whiche spake by the mouthe of the holy prophetes thaÌ„ euen the very selfe same Luce. iii. whiche descended vpon our lord in the lykenesse of a dowe and in the lykenesse of fyere cam vpon Actuum .ii. the disciples and which euen this daye resteth betwene the brestes of the spousesse the churche A notable question DI. Dyd the holy ghost take vpon hym the body in which he appered so as Christe toke his body vnto hym M. Aunswere No verily for Christ toke an humane body into the vnite of personage It was no. natural body that the holy ghoste appered in but the holy ghoste dyd so take vnto hym a body as aungels do oftentymes appere in the lykenesse of a man Those are but bodyes assumpte and nat naturall bodyes The same synode dyd adde these wordes also ☞ Qui cum patre et filio simul adoratur et conglorificatur .i. Whiche is worshipped and glorified together with the father and the son to thenteÌ„â—e that they myghte the more exclude the blasphemy of them which do make the holy ghoste inferiour to the son For creatures are glorified honoured but with the father the son nothiÌ„g is honoured saue only that that is god Under god and for godes sake holy men also are honoured but with god nothynge is honoured or glorified but that which is all one with hym And for the same purpose also is added this clause ☞ Qui ex patre filioque procedit that is to saye whiche procedethe of the father and the sone For as the sonne is argued and proued to be of the same substaunce with the father because he is begotteÌ„ of the father euen so is it concluded gathered that the holy ghoste also hath the same nature with them bothe for as muche as he prosedeth cometh forth of them bothe how be it these wordes filioque .i. and of the sone semeth to haue ben added of the Latyne men lykewise as in the symbole of Atanasius for as muche as this particle neither is hadde in the Greke symbole whiche we hadde set afore the newe testamente in our seconde edition of it neither yet in ony symbole whiche is recited in the canon lawe for I suppose it was not than yet receiued namelye in the churches of the easte that the holy ghoste dothe procede from bothe neither was the confession knowlegynge here of exacted of Christen men but it was sufficient to professe that he procâ—ded frome the father and that he dyd contynue and abyde in the son as it is expressed in the lyfe of sayncte Andruâ— the apostle Nat for that they dyd deny hym to procede also from the son but for that they durste nat fastly affyrme this thynge vntyll that our lorde dyd reuele and shewe it also vnto them For nat euery thyng that is sente of any persone dothe forthwith procede frome the substance of hym of whome it is sente A temporall sendynge is one thynge and an eternall procession or comyng forth is another thynge D. Seynge that the fathers with so many wordes dyd study and go about to exclude inequalite why dyd they nat breffly and expressly pronounce that the holy ghoste dyd procede beyng god of god in as moche as they haue diligently expressed of the son that he is god of god lyghte of lyghte very god of very god Deum de deo luâ—â—en de lumine deum verum de deo vero For so sholde all cauillations vtterly haue ben excluded M. To this I can nat tell what aunswere I sholde make saue only that the meruailouse religion and feare The religion drede that the olde fathers had to speake of diuine thinges whiche the olde fathers hadde to speake of the diuâ—ne matters and the wicked babling and talkatiuenes of certayne persones was the cause why they had leuer shewe and demonstrate by circumlocution the name of god than to expresse it to then tente that both the godly myndes shold vnderstonde and perceiue the mysterie and wicked persones sholde nat be prouoked to blasphemy But that thynge which that Synode dyd vtter by circuÌ„locution sayncte Athanase doth eâ—pressly pronounce saying ☞ The father is god the son is god the holy ghoste is god And yet are nat ther thre godes but there is but one god D. Why do they attribute and assigne to the holy ghoste goodnes and charite why goodnes â—harite are attributed to the holy ghoste M. Because vnto goodnes or benignite two thynges do belong that is to wytte for geuenes of synnes geuyng of gyftes vnto charite appertaineth conglutination or ioynyng together Lykewise as the membres and lymmes of our body do cleue together whole by the beâ—â—fight of the spirite euen so the misticall body of Christe is ioyned and knyt together by the holy ghoste Christe in the spirite of god dyd caste out deuils Luc. xi Math. xii And he calleth the holy ghoste the spirite of god But by synne wicked spirites do raigne in a man as our lorde dyd manifestly teache in the parable ☞ of the spirite that was driuen out whiche retourned agayn into his empty house with seuen spirites more wicked than hymselfe Lâ—c. xi Math. xii Therfore the good spirite is conueniently sayde by abolishyng and puttyng away synnes to dryue out euyl spirites Which whan it is done it doth nat suffre the house to be empte or voyde but doth garnishe and adourne it with diuerse gyfâ—es or graces that the vices driuen out shold haue none entrauÌ„ce in agayn And therfore Math. xiiâ— that blasphemy whiche is committed agaynst the holy ghoste is sayde in the gospel to be irremissible and suche as can nat be forgeuen For what hope of remiâ—â—ion dothe that man leue to hymselfe whiche dothe prouoke the authour of remission forgeuenes For charite as sayth say nete Peter dothe couer or hyde the multitude of synnes i. Petri. iiiâ— And to that synfull woman of
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
whome mentioâ— is made in the gospel many synnes were forgeuen because she loued moche Luc. vii Beside this our lorde geuyng auctorite to his apostles of forgeuyng sines breathed vpon theÌ„ sayiÌ„g Take you the holy ghoste Benignite or liberalyte is declared in this that the gyftes whiâ—he sayncte Paule reherceth very many and diuerse Ioan. xx Goodnesse or liberalite i. Cor. xii Rom. xii i. Cor. xii are called the benefightes of one spirite whiche distributeth at his owne pleasure to euerye man accordynge to the measure quantite of his faythe yt is the maner of theÌ„ that do triuÌ„phe to scatter caste from a hyghe place monaye or other gyftes amonge the people So lykewise Christe after that he was ascended into heuen there to make a triumphe accordyng to the prophecie of the Psalme wryter He ledde captiuite captiue leding away with hym those whome he had taken out froÌ„ hel neither coÌ„teÌ„ted with this Psal. lxiii Ephesi iiii he gaue giftes to men lefte behynd hym iÌ„ earthe that is to witte the gyftes of ê“phecie the gyftes of tongê the gyftes of knowlege the gyftes of curynge maladies or diseases the gyftes of expulsions agaynste poysons wicked spiritê Brefly he gaue the hole company of all vertues which gyftes eueâ—y one Christe hath distributed to his seruauÌ„tes dayly doth distribute by his spirite ¶ what this worde bonus doth signifie otherwhiles For this worde bonus .i. good to latyne men doâ—he sowne and signifie otherwhiles mylde gentel or mercifull and otherwiles bountuose and liberall Therefor saynte Paule prouokyng the Galathians from vengeance to humanite and gentylnesse doth in culke oft repete the name of the spirite sayenge Galat. vi ☞ yf we lyue in the spirite obrethereÌ„ let vs walke also in the spirite yf ony man shall be preueÌ„ted or taken in ony synne you that are spirituall instructe and amende hym that is suche one in the spirite of mildnes Dauid saythe Psal. c. xlii ☞ Thy good spirite shall coÌ„ducte and lede me in to the righte londe And saynte Paule sayth Rom. v. The charite of god is spredde or poured abrode in our hertes by the holy spirite whiche is geuen to vs. Rom. viii And writynge to the Romanes he calleth that the spirite of adoption by whiche we do crye father father Lyke thynges doth he write to the Galathians Galat. iiii Because you are the sones of god god hathe sente the spirite of his sone in our hertes cryinge father father These two wordes soâ—e and father are names of loue whiche no man can truly pronounce and speke but by the beâ—efighte of the holy ghoste lykewise as accordynge to the testimonie of Sayncte Paule 1. Cor. xii Noman doth call Iesu lorde but in the holy ghoste Those men that haue the spirite of this worlde do falsly crie father father They do falsely saye to Christ lorde lorde whose spirite they do wante Rom. viii ☞ For who so euer hathe not the spirite of Christ that man is none of Christes And lykewise as the holye ghoste is that ineffable bonde or knotte by whiche the thre persones are inseparable ioyned among them selues eche to other with eternall coÌ„corde euen so the same spirite with an vnlowseable bonde dothe ioyne the spousesse of Christe to her spouse and also dothe couple and knytte to gether all the meÌ„bres of Cristes misticall body with a ê‘petull bonde of loue amonge themselues euery one with other DIS yf the holy ghoste doth procede of the substance of god the father of the sone what dothe let that he may not be called sone MAGI Saynte Cyprian hilary Augustine thoughte it sufficiente to aunswere in this wise to this question because the scripture dothe call the seconde person sone and sayth that he is begotten and borne of the father but it doth in no place saye neither that the holye ghoste is begotten or borne neither dothe it call hym ony where sone This aunswere whiche so eâ—cellente men thoughte sufficiente it is conueniente and mete forthe to be contented withall yf out of two fountaynes or sprynges one ryuâ—â— dyd issue that riuer mighte well be saide to come forthe or to be sente from bothe those sayde springes but yet sholde it be called the sone of neither nouther of them bothe DIS Is it sufficiente than to beleue this that you haue taught me as touchynge to the holy ghoste MAG No verily but you muste also beleue that this spirite which was a fore sayde of the prophetes and promised of Christe dyd on whitsonday come down vpon the Apostles and Disciples soo as saynte Luke reherseth Actuum ii because of the wicked and blasphemouse arrogance of certayn persones whiche haue not ben afrayde to saye I am that comforter ☞ whome Christe promised to you Ioan. xiiii for to lede you in to all verite and truthe whether he were Maniche or whether he were Basillides or Montane or ony other of those execrable names DIS Actes ii Actuum viiiâ— That whiche came downe vpon the disciples and whiche was geuen to them that were baptized by layeng on of the Apostles handes whether was it the very substance of the holy ghoste A question notable orels was it some gyfte efficacie of the holy ghoste Aunswere MAG It is more prouable lykely that the holy spirite whiche as touchynge to his diuine nature fyllyng all thynges dothe contynue and abyde vncomprehended was there after a certayne speciall and peculiare maner vnder a visible sygne as touchynge to the propretie of his persone But to entremedle with these matters nowe at this tyme is as it is wonte to be sayd in the prouerbe to lepe ouer the hedge passe beyond the boundes Thou haste nowe gotteu knowledge of the spirite that sanctifieth all thynges nowe herken somewhat of the churche that is sanctiâ—ied of the sayde spirite DIS yf there haue ben a societie and felowshippe of all holy men froÌ„ the begynnynge of the worlde and yf that all godly men haue hadde the holy ghoste present with theÌ„ why was there no name to this secrete societie afore the tyme of the lawe For after the lawe geuen it was called the synagoge and after the Gospel geuen the name beynge chaunged it was called the churche MAG what name it hadde afore the olde lawe geuen it is not euideÌ„tly knowne of vs but yet that it hadde some name is very prouable lykelye seynge that the thynge was all one Christe hathe at all tymes knowne and acknowledged his spousesse neyther hathe she at ony tyme wanted the spirite of Christ. The churche stode in a verie fewe persones at the begynnynge But in the begynnyng lykewise as few men hadde knowledge of the dystynction of the persones but they dyd professe one god which speche doth comprehende secretly and closelye thre persones and fewe men dyd knowe the persone of the sone and fewer dyd knowe the holy ghost
be red and for what entent And who so euer is so moche the more gladde to learne of a connyng man for that he is somewhat prepayred afore by redyng and who so euer redeth not to the entent for to be armed and made redy to contention of stryuyng but to take som what therof wherby he may be instructed to lyue holyly and vertuously that constitutioÌ„ stryketh not hym nor appertyneth any whyt to such a reder which constitutioÌ„ was ordeyned set agaynst temerite and vndiscrete presumption not agaynst the loue and exercise of vertue and godlynesse DIS In as much as of both testamentes there is all one the same god the father the same Christe the same holy ghost why is the one called the newe testamente the other the olde testamente for diuine or godly thynges knowe not of ony age or elderlynesse Why the one is called the olde and the other the new testameÌ„t MAG The godhed as thou sayste knoweth neither oldenesse or age neither newnesse but it was expediente for vs that certayne poyntes sholde be newed and chaunged in the exterioure outwarde thynges Christ consecratyng brede and wine called it the new testamente Math. xxvi what thynges are in the newe lawe chauÌ„ged froÌ„ the olde Now yf thou do aske of me what thyngê are newed or chaunged I could recken vp very many thynges Fyrst in stede of the shadowes of the lawe is succeded and coÌ„men in place the euidente open verite and that thyng whiche the lawe dyd promise by darke rydles and figures hathe ben perfourmed and shewed forth to the bodyly senses of men ii Cor. iii. The sleynge lettre hathe ben opened or disclosed and the quickenynge spirite hath appered Furthermore the outwarde ceremonies haue certayne of theÌ„ ben vtterly and clene taken away and certayne of them ben chauÌ„ged into another more meâ—e and conuenient thynge The Iudaicall choyse of meates is quyte and clene taken awaye we may lawfully weare garmentes of lynsayewolsaye we Deute xxii may plow or tyll the grouÌ„d Deute xxii with Oxe Asse because I wyll not reherce other thynges innumerable In stede of soo manye dyuerse kyndes of hostes and sacrifices we haue but onely one mysticall hoste or sacrifice In stede of the onelye temple of IherusaleÌ„ for â—â— was not lawfull to make sacrifice onywhere ellys we haue a churche spredde thrugh out the whole worlde in which Malach. i. i. Timoth is now offred a cleane sacrifice pure handes are lifted vp in euery place and in the stede of iniuriouse paynful circuÌ„cision is broughte in the easye bathe of babtyme The Sabbote daye is chaunged into the Sondaye In the stede of Moyses the seruauÌ„te of god is succeded Christ the sone of god The grace of the spirite which before was dispensed and dealed vnto a fewe persones and scracely hath nowe ben opeÌ„ly and plentuosly powred out vpon al nations which are vnder the skye Finally heuen whiche before was shyt euen to godly men also is sette open by the gospell For these thynges many other that are newed and chaunged it is well called the newe testamente nat for that it is vtterly another testamente than was before but for that it is otherwise geueÌ„ or taughte The Iewes Iewes of the olde tyme in the new testament christen men of these dayes in the olde testameÌ„t such of theÌ„ as thrugh hope of the heueÌ„ly lyfe did liue in the alacrite and cherefulnes of the spirite were in the newe testamente Agayne those men nowe a dayes whiche do measure and iudge holynes by outward ceremonies and which do gape gredily after earthly thynges beynge colde in charite hote to do vengeaunce suche ê‘sones I saye do euen yet cleue and contynue styll in the olde testamente for that they haue not yet done of nor layed from themselues the olde man DIS All these thynges hytherto for sothe are spoken of you very playnly and clerely MA. We are comen now to the holy churche in whiche we do worshyp the father the maker of all thynges the sonne the redemer of the world and the holy ghost the sanctifier of all thynges Let vs contynue and abyde in this church And in this churche let vs walke accordyng to the spirite not accordyng to the fleshe ☞ In this church let vs warre a good warre and fyghte a good felde i. Timot. vi ii Timo. iiii that we maye come vnto the wage and rewarde of the eternall lyfe But if thou thynke it beste let here be an ende of this communication ¶ The fyfth instruction DISCIPLE WHat meaneth it that to the churche is annexed and added the communion of saynctes MAG This particle SanctoruÌ„ coÌ„munionem SanctoruÌ„ communionem is not added in sayncte Cipriane neyther in sayncte Augustine neyther doo they so muche as by occasion make any mention of these wordes wherfore it is very lykely that this particle hath ben added of some man whiche wente aboute to declare what thynge was to be vnderstonden by the holy churche Ecclesia Ecclesia that is to say the churche is a societe felowshyp or company not of all maner men but of holy men or sainctes lykewyse as this word concio Concio to latyne men doth signify and betoken an assemblee or congregation not of what so euer maner men you lyste but of the citizens all of one commune weale assembled and gathered to gether in one to take counsayll concernynge the commune profytes And as for the diuynes of later tyme amonge â—home some doo interprete The diuines of later tyme do diuersly expounde sanctorum coÌ„munionem the holy â—hurche to be the societie of men milytauÌ„te and warryng in earthe vnder Christe theyr capitayne and The diuines of later tyme do diuersly expounde sanctorum coÌ„munionem the communion of saynctes to be the societie of saynctes triumphynge in heuen and other some agayne dâ—o expounde by The diuines of later tyme do diuersly expounde sanctorum coÌ„munionem sanctorum communioneÌ„ the suffrages of the churche profytable and auaylable to all men whiche are in the bodye of the churche Other some do expounde it to signifye the sacramentes of the church which do not profyte but onely to those which do aggregate and ioyne themselues to the churche Other some agayne do thynke by the name of Synaxis communion to be betokened the sacrament of the autre which of the Grekes is called Synaxis that is to saye a conciliation or ioynynge to gether for that by this mysterie is figured and coÌ„firmed the moste strayght coniunctioÌ„ or ioynyng to gether of the mysticall body with the hede and suche a mysticall societie or felowshyp of all them that doo truely professe the name of Christe as is the naturall societie of all the membres amoÌ„g them selues eche with other in the body of one and the same lyuyng sensible creature Those diuines I saye which haue
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
I wyll requyte If enuye dothe brenne thy mynde saye ☞ I beleue in god which distributeth his giftes to euery man as he lyste hym self why shold I enuye my brother and felowe seruaunt the liberalyte bounty of our commune father and lorde How muche more ryght and reason is it that I shold gyue thankes to my father and lorde for two causes bothe for that he hathe gyuen so manye thynges to me aboue my deseruynge and also for that he dothe gyue these thynges to me by my brother for what so euer thynge is gyuen to any one of the membres that same thynge is both the vauntage and also the anourameÌ„t of the whole body Auarice If auarice dothe tempte and prouoke the to dysceyte and rauine or extorsion sayinge on lesse thou dost make haste to gather goodes by hooke or crooke by ryghte or wronge thou shalt be oppressed with pouerty in thyne age thy chyldren shall begge make aunswere I wyll not do it for Math. viâ— Lucc xii I beleue and truste in god that he the which fedeth the sparowes whiche clotheth and couereth the lylyes of the feldes shall not suffre his owne souldyer to starue and petyshe for hungre Glotony If concupiscence shall prouoke the to eâ—cesse and superfluite of meate or drynke and suche other saye god forbede that I shold do this ☞ for I truste or beleue in god whose lyberalite and bounty hath graunted me these thynges not to glotony and intemperance but to sobre and measurable vse what so euer parte hereof is bestowed vpon the fullfyllyng and satisfyenge of concupiscence it is thefte it is rauyne yea moreouer it is sacrilege it is idolatrye what so euer remayned aboue my necessaries it was the goodes of pore meÌ„ it was due to the meÌ„bres of Christ and that it is bestowed on drunkennes and surfeyte is in the contempte dyshonoure of god offred in sacrifice to deuylles If fleshely luste doth prouoke the to fornication and adultery Lechery refuse and defye it saying ☞ I beleue in god the father to whose eyes these thynges are displesaunte I wyll neuer do so lewedly that for so lytle a pleasure I wyll lesâ— the inheritaunce of the heuenly ioyes the securite and quietnesse of a good and clere conscience He is a foolyshe merchaunte which wyll alowe such maner exchaunge If I wolde be ashamed to commytte any such synne if my earthly father were present to loke on me howe much more ought I to feare the eyes syght of that heuenly father Nowe if we do come to Christ which hath more familiarly set forth afore vs the ensaumple of vertuose godly lyfe what parte is there of the christiane philosophie whiche we maye not sufficiently learne hereof who wolde not be kendled to the loue of virginite and chastite whan he heareth that Christ was borne of a virgine which also in his owne body hath commended virginite to vs Who wold not be ashamed to defyle wedlocke with adulteries or in wedlocke to serue the fleshely luste whan he considereth and calleth to mynde the wedlocke of Mary and Ioseph more chaste than all virginite The hyghâ— dignite of the nature of man Besydes this whan he shall considre and thynke that so muche honoure hath ben gyuen to the nature of man that it hath ben receyued to the company and felowshyp of the diuine persone in Christe and that it doth sytte on the ryght hande of the father sholde he not be afrayde to caste downe hymselfe to beastly pleasures of glotony lecherye The aungelles do acknowledge and do worshyp the mystery as sayncte Peter doth wytnesse in the fyrste chapitour of the fyrst epistle And therfore in the .xix. chapitoure of the Apocalipse whan S. Iohan fell downe on his knese to worshyppe the aungell the aungell forbad hym saying See that thou do not so I am thy felowe seruaunte and of thy brothern hauyng the testimonie of Iesu but afore the incarnation of Christe the same was not sayde lykewyse to Abraham or to Daniell whan they worshypped an aungell In as muche than as aungelles do confesse and acknowlege the dignite of the nature of maÌ„ how vnworthy and howe vilaynouse a dede is it to defowle it with the moste vyle fylthe of vyces and synnes Why do we not rayther herken to sayncte Peter exhortynge vs in this wyse ii Pet. i. By whome he hath gyuen to vs preciouse and most greate promysses that by reason herof we sholde be made parttakers of the diuine nature if that we wyl flee from the corruptioÌ„ that is in the world through concupiscence and lust Furthermore he that with pure whole fayth doth professe hym to be lord owner howe dare he be bold to steale any part of hymselfe from hym gyue it to the dyuell in as much as he is whole his owne to whoÌ„e he dedicated gaue hymselfe whole in baptyme He that professeth hym to be Iesu why doth he seche for saluation or helth of any other thyng than of hym He that professeth Christe moste souerayng kyng prest with what face doth he despyse make lyghte of his lawes with what face doth he suffre that blessed and honourable sacrifice to be offred for hymself in vayn which Christ wold to be frutefull helthfull to all meÌ„ The sonne of god for thy loue was made maÌ„ to the entent that he wold make the of a maÌ„ a god doist thou in despyte of hym make thyselfe of a man a creature more vyle worse than any brute beaste Besyde this what other thynge is all the lyfe the death the resurrectioÌ„ of Christ than a moste pure and clere myrrour or glasse of the euaÌ„gelical philosophy The lyfe of Christ is the myrroure of all vertues Obedience Obedience is hyghly coÌ„mended praysed not without good cause this without exceptioÌ„ is fyrste principally due to god Christ was obediente to his father euen vnto death that the death of the crosse Philip. iâ— Next after god it is due to the pareÌ„tê Luce. ii He was made obedient subiect to theÌ„ whaÌ„ he was not ê‘ceiued vnderstoÌ„den of theÌ„ Some obedieÌ„ce also is due to them that beare any coÌ„mune office although they be euyll men he dyd not withdraw hym selfe from iudgement but Math. xxvi whan Caiphas demaunded a question of hym requyryng aunswere therof in goddes behalfe he made aunswere and certayne aunswers Iohan. xviii and .xix. Luce. xxiii he made also to Pilate Herode he dyd not greatly regarde to aunswere for asmuche as he dyd not there beare any commune offyce or authorite but dyd onely for his pleasure myndes sake goo about to haue gotten some miracle wrought of hym Math. iiii Satan the tempter he dyd reiecte in al poyntes Luce. iiii of the vnclene spirites he dyd not so muche as suffre to be praysed It is a greate vertue to dyspise humane and worldly
glorie Despysynge of prayse vayn glorie he although he was god yet bare the person and playde the part of a seruaunte or bondeman in earthe Iohan. vi whan a kyngdome was offred to hym he refused it the glorie of his doctrine of his miracles he referred whole to his father The vertue of charite is to hurt no man and to do good to all men Charite All his doctrine his doynge of miracles all to gether to be shorte his whole lyfe was nought ellys but benefyceÌ„cie wel doyng towardê all men he neuer sought those thynges that were for his owne profyt or pleasure but he speÌ„t his owne selfe whole vpon the profyte of other men This was that onely whole brenâ— sacrifice and most pleasaunt and acceptable to god How feruent a sayinge of charite was that whan he sayd ☞ I am come to send fyre into the earth and what els doo I wyll or desyre than that it shold be kendled and brenne Luce. xii I haue a baptyme wherwith I must be baptized and howe am I troubled and vexed in my mynde to haue it finyshed brought to an end IohnÌ„ .xv. No man sayth he hath greater charite or loue than to spend his lyfe for his frendes he not onely spente his lyfe but also suffred the ignominie and shame of the crosse and that for his enemyes also with his laste wordes Luce. xxiii praying for them by whome he was put on the crosse with whose blasphemouse wordes he was scorned reuyled euen in the tyme of his paynfull suffrynge And yet for all that dyd not the lord say vntruely for whan he sayde * no man hath greater charite he spake of the charite and loue that is in man There are tolde and recited in bokes raither than are beleued certayn exaumples of excellent loue and frendshyp that hathe ben betwen men as of one frende that hath put hymselfe in dauÌ„gyer and ieoperdye of his lyfe for another frend but the charite and loue that Christe had passeth all maner charite of men for that was an heuenlye and not an earthlye fyre which the holy ghost dyd kendle and not naturall affection and are not we ashamed to be called Christen men whiche not onely doo spende our lyfe for the sauyng of our frendes but also for a small profyte or auauntage with disceytes lyes periuryes do begyle our neyghboure with violence doo spoyle robbe hym with false accusations do brynge hym into daunger of his lyfe Despysynge of ryches Couetouâ—nes or loue of rychesse is a coÌ„mune vyce as the contempte and despisynge of ryches is an excelleÌ„t and a syngulare vertue But who was more naked and more pore in this world than he which had not where Math. viii Math. xxii he myght so muche as reste and laye downe his hede whiche knewe not the coyne of the emperoure I speake as touchynge his manhede whose clothes which spoyle was onely Iohan. xix left was distributed and parted among the soldyers I do not saye these thynges for that men sholde seche for paynfull and greuouse pouerâ—y but for thaâ— it is a shame and a fowle thyng to hym that hath professed Christe to take pouerty so vnpatiently that he sholde crye out and call hymselfe therfore many tymes a wretch and a caytyfe Why sholdeste thou be ashamed of pouerty which is commune to the with Christ the lord of all thynges Or why dothe any man lesse esteme or regarde his neyghbour for pouertyes sake and dothe not rayther worshyppe in hym the lykenesse of the lorde Wrath or desyre of vengeauÌ„ce is a tyrannicall affection It is an harde thynge to wyll well to hym whiche hathe minyshed thy substaunce whiche hath gone about to take away thy good name or thy lyfe But this thynge shall be made more easye to the Pacience if thou haue respecte and do loke vnto that pure vnspotted lambe whiche was so rayled on with so many reuylyng wordes so many wayes layde in wayte for to make short was boundeÌ„ bespytted buffeted vexed with all maner mockes scornes haÌ„ged on a crosse betwen .ii. theues yet neither with any word neither with any countenaunce or sygne euer gaue any signification or betokenynge of an angry mynde neyther spake any other thyng than wordes of most feruent charite and myldenesse Christe after his resurrection appered onely to his disciples and frendes After his resurrection also he appered onely to his disciples and frendes to the entente that he wolde bothe take away theyr heuynes and also confirme and establyshe theyr fayth he shewed hymselfe to none of the other vpbrayding and castyng in theyr tethe the purposes and enforcementes of theyr wycked myndes disapoyntyng and saying I am he whome you haue wrongefully condemned whome you haue reuyled whome you haue coueted in suche wyse to be destroyed that there shold not remayne so much as any sygne or token of an honest remembrauÌ„ce I am now alyue in spyte of all your tethes But what dyd he He charged commaunded his apostles that euen to those same of whome he had ben cruelly and vngoodly handled they sholde preache the grace of the gospell that is to say by fayth in Christe free forgeuenesse of all synnes and euerlastyng lyfe in the worlde to come This lyfe bryngeth with it many grefes and incommodites If we do suffre them patiently for the lordes sake To suffrâ— with Christ. we doo suffre to gether with hym but much more if we do suffre affliction vnworthily for ryghtousnesse and vertue If we do practyse this dayly that the desyres of the fleshe may without rebellion obey the spirite we do learne to dye with Christe To dye with Christe If beyng departed from this world not so much in body as in affection we doo come at that perfection we are buried to gether with Christ. To be buryed with christ If by baptyme from deade workes that I maye vse Paules wordes we beyng ones clensed from al spottes doo walke from hence forwarde in newenesse of lyfe not onely not rollyng agayne into the myer from whiche we were made clene but also hastyng to perfection by all degrees of vertues To ascende with Christ. than do we ryse agayne with Christe whiche raysed from deathe dothe no more dye whan by these meanes daylye in vs the contempte and despisynge of earthlye thynges doth encreace and therwith also doth encreace the desyre of the heuenly lyfe than do we with hym ascende into heuen with the fete of our bodyes treadyng on the earth but with the affections and desyres of the harte beyng conuersaunt in heuen in suche wyse orderyng all our thoughtes after suche maner temperynge and disposynge all our dedes workes as though we dyd lyue in the syght presence of god in the company of all saynctes as in very dede we doo Nowe are we come to the holy ghost whiche after the doctrine