euen so was this socyete or felowshyppe amonge a fewe persones and it was coarcted and contayned within narowe meares or bowndes euen vntyll the lyghte of the gospel came But after that Christ the nature of man takeÌ„ vpon hym was coÌ„uersante amonge men that after he hadde redemed his spousesse with his owne deathe and hadde euidently ioyned her beynge made cleane with his owne bloud vnto hymselfe and hadde euidently and abuÌ„dauntly poured forth his spirite after that the grace of the gospell was plentuosly floweÌ„ iÌ„ not into one natioÌ„ alone but into the whole worlde the Apostles chauÌ„ged the name of the synagoge into the name of the church And it is not to be dowted but that it was done by the suggestioÌ„ inspiratioÌ„ of the holy ghost D. I longe to here the cause hereof M. Although there where no such differeÌ„ce in the wordê as there is yet dyd the chauÌ„g of the namâ— make for the glory of the gospell why the Apostles chauÌ„ged the name of synagoge into the name of the church or coÌ„gregatioÌ„ The name of synagoge was receyued coÌ„munely vsed among all men for the coÌ„gregatioÌ„ of the Iewes which professed the lawe of Moyses now likewise as the lawe of Moyses was hateful to al other natioÌ„s eueÌ„ so was the name of synagoge vnpleasauÌ„te mislykyng to the cares of the geÌ„tiles Mar. xvi Luce. xxiiii Actuum .i. but the apostlê whaÌ„ they were coÌ„mauÌ„ded of our lord to pche the Gospell to euery creature not onely within the termes limites of Iewry samary but eueÌ„ vnto the vttermost partê of the world also beiÌ„g taught by the holi ghost dyd know that there shold certayne Iewes afterwardes springe vp or ryse which wold face abowt to obscure deface the grace of the gospell the faythe Actuum .xv. in our lorde Iesu teaching that there was no hope of saluatioÌ„ to ony maÌ„ onlesse he were circumcised so by this symbole â—s it were by an earnest peny geueÌ„ dyd ê“fesse the hole lawe of Moyses the apostles I saye therfore wolde declare that the ceremonies of the lawe froÌ„ theÌ„seforth shold be abolished put away wold also declare the newnesse of grace by chaâ—ngynge the olde vocabules or names in the stede of the lawe callynge the gospel that is to witte a glad tydyng in stede of synagog now namyng the churche or congregation The lawe For the lawe dyd thretteÌ„ manace ponishemeÌ„t exactyng of men by coÌ„pulsion the obseruation or fulfillyng of the coÌ„maundemeÌ„tes The gospell The gospel by the grace of the spirit by faith in Christe Iesu without the workes of the lawe doth ê“mise eternal lyfe now if the stiffnes froward stoburnesse of the Ieues was so great yt the apostlê were scasely able wâ— much busines to exclude theyr suê‘stitioÌ„ how muche more harde thyng wold it haue ben to do the same if in stede of the churche the synagoge had ben preached hearing styl the olde name they wolde haue wende supposed that there had iÌ„ the thyng also no whit at all ben chauÌ„ged D. Is there thaÌ„ also iÌ„ the wordê some differeÌ„ce diuersite Synagoga Ecclesia MA. Bothe wordes that is to witte Synagoga and Ecclesia are Greke wordes and Synagoga is sayde of the greke verbe synagein whiche signifiethe as muche as cogere .i. dryue together in one Ecclesia is sayde of the greke verbe Ekkalein Ecclesia whiche signifieth as muche as euocare to call out or to call forthe The formore worde therefor that is to witte synagoga is more mete and agreynge to the grosse Synagoga carnall harde and stoburne rebellyouse natioÌ„ of the Ieues whiche with feare of ponishemente or with hope of â—arthely coÌ„modites were kepte in or holden backe by the lawe as it were within hedges or rayles that they sholde not ruÌ„ne or falle into all wickednesse and synne And the lattâ—rmore worde that is to witte Ecclesia is more mete and conueniente to the Gentiles Ecclesia Churche whiche dyd lightely and easily obay the gospell beynge allured by theyr eares whiche thynge belongeth to men not drawne by the nosethriâ—les after the maner of bugles or other brute beastes A flocke of beastes is gatherd together but men are called forth into an assemble not to worke accordynge to the ceremonies of the lawe Rom. x. The obedience of the gentiles but to geue eare herkeÌ„ For fayth as sayth saint Paule is by hearynge The Gentiles were called forth from deade idoles to the lyuynge god from the darknesse of ignoraunce to the lyghte of the Euangelycall verite or trouthe they dyd obaye and folowe The obstinacie of the Iewes The Iewes were lykewise called out from ceremonies to true holynes from shadowes to lyghte from the lettre to the spirite and they dyd refuse to come And therefor it is come to passe that amonge the Gothes and Uandales the name of the lorde is called on worshypped and on the other syde the Iewes do contray wise euen vntyll this daye reuile and blaspheme the worshypfull name of Iesu in theyr synagoges do yet serue the lettre and do resiste the holy ghoste But where the spirite is there is lybertie It belongeth to seruaÌ„tes to be compelled but it appertayneth to sones to be called forth wherfor saint Paule also is wonte to name those that professe the grace of the gospell vocatos sanctos that is to saye sayntes calâ—led or saintes by vocation and callyng DIS What doth this worde Sanctus proprely declare and signifie to latyne men The significations of this worde sanctus holy MAGT That thynge is proprely called Sanctum whiche it is not lawful to violate defyle or breake As the lawes the walles the yates of a cytie are therefore SctaÌ„ id est holy or inuiolable because they are publyke or coÌ„mune And certayne thynges are therefore sancta that is to saye inuiolat because they are sacred and dedicated to god wherfore that thynge is called sanctum domino id est holy to the lorde whiche is sacred or dedicated to hym But the vse of this worde is otherwhiles translated to sygnyfie also clennes purite Nowe the holy churche is so inuiolable and not able to be hurte Math. xvi that accordynge to the sayinge of our lorde not the very yates of hel can preuayle agaynste it For none other cause is it inuiolable but onely because it is dedycated and sacred to Christe Ioan. x. ☞ From whome no man is able to plucke awaye that which his father hath geuen hym The churche is also pure and clene Ephe. v. because Christe hathe ☞ Purified hee and mad her clene with his owne bloud that he wolde make her a spousesse to hym selfe hauyng neither spotte neither wrincle By Spottes is betokened heresies and â—rroures This worde spotte ê‘tayneth ê“prely to heretykes whiche go abowt to defyle make fowle the pure verite with
the olde testameÌ„te eyther hadde shadowed signyfyed by figures or els had promysed by the mouthe of the profetes In the examynatyon of witnesse thou knowest well that the consente agremente of the recordes amonge theÌ„ selues is of great wayghte and greatly to be regarded Compare that Chryste whiche by many darke redles and fygures is sygnyfyed shadowed in the law of Moises whome so many Prophetê dyd promyse and that at dyuerse sondry tymes with hym whome the hystory of the Gospell doth sette forth playnly afore oure iyes as it were in a scafold and thou shalt see all thes thynges perfyghtly agree to gether Ouer besydes this Prophetes do meruaylously consente and agree amonge themselues one with another where as among the phylosofers of the world there is great stryfe and contraryete of dyuerse sondry opynyons Adde also to these thynges afore reherced the constante and stedfaste consente and agremente of all tymes and of all natyons the faste coÌ„spyration of them vnto this phylosofye hole with one mynde and accorde for who euer wrote ony thynge were he neuer of â—o hyghe excellente witte whiche the whole world dyd so receyue whiche the world dyd with so great coÌ„stancye and stedfastnes retayne cleue vnto that so many thousandê of men of chyldren of women and of vyrgyns nether with dyuerse sondry kyndes of death nether with tormentes more fearefull than death coulde be plucked away froÌ„ it whose myndes the lyghte of Fayth had puryfyed And this thynge is by so much the more meruaylouse and wonderfull The wonderfull vertue myght of the Christiane philosophie for that this philosofye as it were a certayne sonne dyd sodeynly shyne and geue lyghte thrugh out the whole worlde and dyd ouercome and gete the vyctory nether by the helpe of myghte and power nether of ryches nor of ony mannes crafte or polycye nether fynally by ony worldly helpe or ayde also for that it hath hetherto agaynste the power of kyngê agaynste worldly wysdome agaynst heretykes beyng a thowsand maner wayes instructed armed to impyete and to be short agaynste all the engynes of the Deuyll stande faste and sure not able to be shakeÌ„ accordynge to the promysse of Chryst. Math. xvi And the gates of helle shal not preuayle agaynst it DIC. I perceyue now some lyght to shyne eueÌ„ to myn iyes also though beyng half blynd But whiche is that chef and pryncypall thynge MAG Ueryly thou hast touched it allredy of thyne one accorde DIS Howe so haue I touched it vnwares MAG For thou fealest and perceyuest as thou sayeste some lyghte to haue schyned in to the iyes of thyn harte This is doutles the spyryte of Chryâ—te Fayth is caused pryncypallye by the insâ—yration of the holy ghoste whiche hath now be gonne to shewe his effycacyte streÌ„gthe in thy harte and as I hope and trâ—ste shall fynysche and make perfyghte thaâ— whiche it hath begonne For this is the earnest peny or pledge of the dyuyne spyryte whiche by his secrete inspyratyon doth so confyrme strengthen and estableshe mannes mynde that neyther the power of the deuylls neyther aungells neyther ony creature at all is able to departe it and plucke it awaye from the the fayth and hope whiche are in Chryste Iesu. Suche an affectyon can no ê‘suasyon of men gendre in our myndes whiche is a very sure and vndowted token that all these thynges are don wrought froÌ„ aboue by god For no maner thyng doth sette the mynde of man at quyetnesse and reste saue onely this phylosofye DIS O happy are they whome it hathe chaunced to haue this gyfte MAG Let vs praye desyre iâ— sure truste and we shall haue it DI. yt but whan you doo name the bokes of both testamentes you do name speake of a greatte be cause I wyll not saye of an vnmeasurable see but what thynge do you aduyse me to learne that am yeâ— very ignorauÌ„te and more than an infauÌ„te or babe in Chryst MA. The worldly scyences inuented by men haue as thou knowest theyr rudymeÌ„tes pryncyples So lykewise this heuenly phylosophie also hath certayne rudymentes and pryncyples or rules and instructyons whiche are fyrste taughte to hym that is a yonge beginner and learner in it DIS Whence shall I fetche these sayde rudymentes MAG you maye fynde them in the Symbole or Crede whiche partely for the auctoryte of it partely for a dyfference from other symboles why the commuÌ„e Crede iâ— called the simbole of the Apostles is called the Symbole or Crede of the apostles and the olde authores doo otherwyles calle it the Rule of the fayth or beleffe This is a speche breflye comprehendynge in fewe wordes the summe of those thynges whiche are necessarely to be beleued of all men vnto eternall saluacyon This Symbole or Crede in the olde tyme they that were baptyzed whâ—n they were growne in age dyd recyte openly euery man with his owne mouth and ware than called Cathecumeni afore that they were dopped in the holsome water DIS why is it called the rule of fayth or beleffe why the crede is called the rule of fayth MA. Because that accordynge to this styffe and stronge inflexyble squyere or rule of veryte and trouth all the opynyons of men are dyrected and corrected by it also all the erroures swaruyng goynge awrye from the trouthe bothe of hetheÌ„ paynymes of Iewes and of heretikes are straightened and amended for the trouth of god is single alwayes contayâ—neth one and vnmoueable whiche sayth Math. xxiiii Heuen and erthe shall passe awaye but my worde shall abyde and not passe awaye DIS But what meaneth this worde Symbole MA. Symbolum is a Greke worde whiche cometh of the verbe Symuallo The sygnificatioÌ„s of this greke worde symbolum whiche signifieth the same that confero doth in the latyne tonge that is to brynge together This worde symboluÌ„ The fyrst signifiâ—ation of this worde symboluÌ„ the Grekes haue vsed many maner wayes and in diuerse significations For otherwhiles they do calle symbolum the seale or marke which is emprynted on lettres vessels to th enteÌ„t that they shold not be opened of suche as were not mete coÌ„uenyent Sometyme agayn they do calle symboluÌ„ a gage whether it were mony or a ryng or ony other thyng that they gaue from theÌ„ as many as were appoiÌ„ted had made ê“myse to haue a coÌ„mune baÌ„kette or feast together The seconde signification to the assuraunce that euery one of theÌ„ shold kepe his appoyntemeÌ„t no man withdraw or absente hym self fe The iiâ— Besydê this also they do calle symboluÌ„ the token that is geuen betwen the spouse and the spousesse of theyr consente eche of them to other to the ende that neyther of them maye shrynke from theyr promysse and bargayn And last of all they calle symbolum that token or cognysaunce The .iiii. whiche was
in god fyrste he dothe hate and defie certayne paganes whiche do nat beleue that there is any god at al. And he dothe no lesse hate them which do number and recken vp vnto vs manye and many folde goddes It is all one thyng in effecte to saye that ther are many goddes and to saye that there is no god at all where as in so sayenge they do graunte that there is no god at al. For if there be many goddes than is there some what where in one of them dothe differ from another now if that be any good thyng he is no god that lacketh or wanteth any thynge that good is And if it be an euill thing than can he nat be god that hathe any euill in hym Lykewyse he dothe hate them whiche do thynke nothyng to be at all saue only suche thynges wherof they haue perceiuynge by theyr bodyly senses Anthropomorphite To whome the Anthropomorphites are nat muche vnlyke whiche because they do rede in the scriptures of the eyes the face the mouthe the haÌ„des the harte the arme the wâ—mbe and the breste of god they dyd wene that god is a bodily thynge made of manes shape manes membres whan in very dede nothynge is forther frome all sensible matter thaÌ„ god is Iohan also dothe wryte IohaÌ„nis .iiii. ☞ That god is a spirite Moreouer he dothe abhorâ—e the Epicureis which do so grauÌ„te one god or mo than one to be The opinion of the Epicures that yet they do deny hym or them to care any whitte what is done in the worlde These that be of this opinion do make god eyther impotente orels folishe in that they do recken hym eyther nat able to gouerne that whiche he hathe created orels so euell wyll that he wyll nat do it orels so folyshe and dronken that he dothe nat retche therfore These thynges if they were sayde agaynste any mortall prynce they were wordes full of blasphemy How moche more than if they be spoken agaynst god But our lorde in the gospell sayeth playnly Math. x◠☞ That there dothe nat so muche as a litle sparowe fall vpon the ground without the wyll of the father And also that all the heares of his discipâ—es hedes are noumbred * So that nat so moche as one lyâ—le heare dothe peryshe excepte it be by his wyll And sayncte Peter agreably vnto these wordes of his mayster sayeth i. Petri. â—◠☞ Castynge all your care and thought vpon hym for he hathe care and mynd of you The same doth also detestate the blasphemy of the Ieues whiche do professe one god The erroure of the Iewes but they do deny the sonne the holy ghoste whan in very dede the substaunce or essence of god is so one that it is euen the same and to speake after the maner of logicions eadem numero the same in noumbre The substance of the godhed is al one and the same iÌ„ all the iii. persones Bothe in the sonne whiche was begotten of the father and also in the holy ghoste procedynge from them bothe The father cryeth from the cloudes This is my welbeloued sonne Math. xvii et Luce. iii. and the Iewe crieth agaynst it that he hathe no sonne The same father crieth by the mouthe of his prophete Iohel Iohelis iiâ— I shall poure out of my spirite vpon all fleshe And the Iewe crieth there agaynste god hathe no holy ghoste but is solitary Agreyng vnto this madnes was folyshe and ignorant Noetus Noetus and the wicked heretike Gabelliê° Gabellius of whom sprong the heresy secte of them which were called Patrispassiaâ— The patrispassianes whiche dyd deuide the substauÌ„ce of god nat into thre ê‘sones but into thre voyces or names The father sayne they created the world the same in the name of the soÌ„ne toke vpon hym the nature of man and suffred passion The same agayn onely his name changed and nowe called the holy ghoste cam down vpon the disciples Here wittyngly and gladly I passe ouer the dremes more than blasâ—hemouse of Basilides Basilides and Mercio Marcio The Origenistes Origenistes also doo come verye nere vnto the impiete and wicked erroure of the Iewes which do make the sonne of god a creature and the holy ghoste the minister of that creature Cosen to these also is Arrius whiche graunted that the father hath a sonne but onely of wyll and lykenes Arrius and not of nature Howe be it he wyll also this similitude to be vâ—perfighte after suche facion as the shadow is lyke to the bodye because he dothe thynke that betwen the creatoure the creature ther can not be but a slendre an obscure similitude Eunomius But Eunomius doth farre excede the heresy of this sayd Arryus whiche taughte that the sonne is in all poyntes vnlyke to the father because that there is none affinite or lykenesse and agremeÌ„te betwen the creatoure and the creature nomore than is betwen a thyng that is infinite a thyng that is finite From this Eunomius Macedonius doth so dyssente Macedonius that yet he doth not assente vnto the doctryne of the church For he graunteth the sonne to be in all poyntes lyke vnto the father but he sayth that the holy ghoste hathe no poynte coÌ„mune with the father the sonne Manicheis Of the Manicheis we haue touched somewhat all redye whiche whils they doo make duo principia id est two principles coÌ„trarye the one to the other of the one of which visible thynges as they saye were created as â—uyll thyngê of an euyl pncyple of the other inuisible thyngê were created as good thiÌ„ges of a good pnciple without dowt they do of one god make two goddê the one good the other euel eueÌ„ likewise as do the heretikes called Gnostici Synerus Synerus whils he maketh tria principia .iii. princyples he maketh as many goddê agayn those that do seperate departe the sonne or the holy ghost from god where as in very dede they do cleue vnto hym by natur they doo go abowte to thruste vnto vs a maimed or an vnperfight god Also ther are some which in stede of god Nature do reckeÌ„ nature to be the cause of al thyngê whiche yf it be eternall almighty forsoth than it is god yf it be not such one than is it the minister of god a creatur made of god The same thyng is to be iudged as I supose of the second causes how be it iÌ„ my iudgemeÌ„t it is more agreing to the ChristeÌ„ religioÌ„ what so euer either nature or els the secondary causes doo worke The secoÌ„dari causes all that to ascribe geue vnto the efficacy mighty workyng of god onely which yf it shold ceasse neither the soÌ„ne shold geue lyghte neither the fyre shold be hot but all thyngê shold be sodaynly brought to nought he doth also execrat Selencus which doth
was fyrst created and the same nature as it is after the fall of Adam Adam afore that he dyd synne was a very maÌ„ and yet for all that was he free from these incoÌ„modities and miseries wherwith we all are now oppressed Peccatum is takeÌ„ in diuerse significations in the scripture some of vs more some of vs lesse peccatum id est synne in the scripture is otherwhyles called the payne that is due to synnes and otherwhiles it is taken for the sacrifice wherwith they doo clense theyr synne and offence And therfore it was sayd to the prestes of the olde lawe ☞ Peccata populi coÌ„medetis id est you shall eate the synnes of the people meanynge the sacrifices which the people sholde offre for theyr synnes and saynte Paule in the seconde epistle the v. chapitoure to the CoriÌ„thianes sayth ☞ Eum qui non nouerat peccatuÌ„ pro nobis peccatuÌ„ fecit ii Cort. v. Hym that knewe no synne at al hath he made to be synne for vs. Our lorde receyued and tooke on hymselfe not onely the veryte of maÌ„nes nature but also the incoÌ„modities miseries whiche don accompanye the nature of man fallen those thynges onely excepted whiche either are not coÌ„uenieÌ„t or agreynge to the dignite of that persone which was both god and man orels which do exclude as I sayde before the fullnesse of grace For neither dyd he receiue proclyuyte or redynes to do synne no neither yet so much as power to synne neither dyd he receyue or take vnto hym erroure or ignoraunce And those incoÌ„modytes whiche he dyd receyue take vpon hym he toke them on hym not of the necessite of nature but voluntarely for our sake to make satisfaction for our offences to suffre for that whiche we hadde trespased DIS Why dyd he chaunge the preposition here sayenge de spiritu sancto er Maria virgine MAG The Grekes haue but one and the same preposition ex in both places but the signification of this preposition is diuerse All thynges are ex ipso et per ipsum id est of hym and by hym as of theyr authoure begynner A pece or goblete is made ex auro id est of golde as of the matter or stuffe ex arbore nascitur arbor id est of one tree cometh another tree by propagation of kynde So ex homine gignitur homo id est of a man is gendred a man DIS Why doth it here expresse the holy ghoste onely seyng that the hole trinite dyd worke together this wondrefull misterie M. Because in the gospell of Luke the aungell sayde to the virgine Luce. i. ☞ Spiritus sanctus superueniet in the id est The holy ghoste shall come vpon the. For oftentymes the scripture dothe attribute and geue to eche one of the persones certayne thynges as propre to it The scriptur doth attribut to eche one of the .iii. persoÌ„s in the godhed certayne thiÌ„ges as peculiare or propre whiche for all that are coÌ„mune all thre which for all that are coÌ„mune to all thre as for exaumple whan it geuethe to the father eternite and almightines to the sonne wisdome to the holye ghoste charite and goodnesse and whan the father is sayd to haue made the world by his son and to distribute and geue his giftes by the holy ghoste The symbole therfore and Gabriel in this mistery hath expssed the workynge of the .iii. persones Luce. i. The holy ghost sayth he shal come vpon the aud the power of the hygheste shall ouershadowe the whan thou hearest speake of the highest thou vndestondest and perceyuest the father to be presente as the fountayne authoure as of whome the sone is sente with the holy ghost whan thou hearst these wordes virtus altissimi the vertue or power of the highest thou vnderstoÌ„dest the sone whiche onely toke vpon hym maÌ„nes na nature For nether the father neither the holy ghoste dyd take our nature and become man For the holy ghost is coÌ„ueniently sayd to come vpon or as it is in the latyne suê‘uenire that all the worldly cogitation of man sholde be excluded which whaÌ„ it hereth the worde or name of coÌ„ception or birthe doth iÌ„magine the sede of man receiued in the wombe of a woman or whaÌ„ it is tolde and warned that a maÌ„ was borne of a virgine doth dreame and imagyne also some fowler thynge than these consyderyng and reckenynge what thynges are spred abrode by mennes tales of certayne woman whiche are reported and sayde to haue conceyued chylde by sede of man that hath ben swymmynge in the bathe and of Mares conceyuynge by of the wynde and of fendes or wicked spretes that haue gotten women with chylde I passe ouer here the fayned tales of poetes by whiche the gentiles or hethen peoples were ê‘suaded broughte in beleffe that of goddes womeÌ„ of goddesses men were geÌ„dred broughtforth heroes The euaÌ„gelist therfore to exclud al these porteÌ„tuose imaginatioÌ„s doth ê“fesse that there was here in stede of a husbonde the heuenly father which after a certayne maner dothe begette his sonne agayne he professeth that the begynnynge of this chylde was not of a deuylle or wicked sprite that hadde medled or hadde to do with the mother neither of ony illusion of wicked sprite but of the holye ghoste And that it is euen thus none otherwise Luce. i. the very tenoure and processe of the Euangelystes wordes doth declare openly whaÌ„ vnto the virgine beynge dismayd indowt at the mention made of conceyuynge and bearynge chylde demaundynge how and after what maner this thinge sholde be done the aungell easynge her mynde of this scrupule or dowte made aunswere in this wise The holy ghoste shall come vpon the. DIS why doth the symbole or Crede expresse the virgines name MAG For the more fayth and credence of the history So lykewise and for the same coÌ„sideration dyd it expresse the name of Iesu Christe so dyd it expresse the name and syrname of the deputy ruler vnder theÌ„peroure Ponce Pilate And for the same purpose dyd Luke here diligently expresse all the names of the moneth of god that sente the auÌ„gell of the auÌ„gell that was sente of embassage of the region of the cite of the husbaÌ„de of the tribe or kyndred and of the virgine whan he sayde these wordes Luce. i. ☞ And in the sixte moneth the aungell Gabriell was sent from god vnto a citie of Galile whiche was named Nasareth to a virgine beinge spoused to a maÌ„ whose name was Ioseph of the howse of Dauid And the virgins name was Marie Those men do not make narration after this forme and maner whiche do fayne lyes are afrayed to be espied perceyued Esaie inspired with the holy ghoste in olde tyme prophecied in this wise Esaie .vii. ☞ Behold a virgine shal conceyue and bryng forth a sonne and his name shall be called Emanuel whiche by interpretation is as muche to saye as
but the same god Erroneouse opinions concernynge the holy ghoste Certayn men haue sayde that the holy ghoste is not a substauce but that he is noughte els but the concitation or styrrynge of a godly mynde But this motion or styrrynge of our mynde is in dede caused and cometh of the holy spirite but it is not the verye holye goste selfe lykewise as imagination cometh of the soule but yet is it not the very soule selfe For the sayde motion or styrrynge of the mynde in vs is an accidente but that thynge that is god is neyder accidente neyther is it mengled to ony accidente Other some agayne haue sayde that the holye ghoste is a creature added as a minister or seruaunte to the sone whome also they do make a creature And these men do openlye denye the holye ghoste to be god Mat. xxviii But our lorde whan in the forme and maner of baptisyng he dothe ioyne the father the sone and the holy ghoste all .iii. together he dothe not mengle or ioyne a creature with the creator neither an accidente with a substaunce but he hathe expressed thre persones all of one essence But because the erroures coÌ„cernÿng the holy ghost haue not very greatly trobled and encombred or febled the churche of Rome but haue moste specially and chefly raged amonge the Grekes The errores coÌ„cernynge the holy ghoste raged moste in Grece londâ— therfor hath the symbole which was made in the councell holden at ConstaÌ„tinople added put to certayne wordes of the holy ghost callynge hym dominuÌ„ lorde and viuificatorem .i. quickener or maker alyue why the holy ghoste is called lorde In that it doth call hym lorde it doth make hym egal to the sone excludyng the name of a minister or seruaunte for there are not many lordes for the sone is not called lorde of the holy goste but the lorde of all thynges created whiche dominum or lordshippe is coÌ„mune to all .iii. persones Howe be it this greke word Kyrios is not alwaies a worde of dominion or lordshyppe Kyrios but otherwhiles it is a worde betokenynge authorite nowe is the holy ghoste authour of all those scriptures whiche the churche accoÌ„pâ—eth for diuine scriptures and of which the auâ—horite is inuiolable but because the father hath in the gospel testified wâ—tnessed of the sone Math. iii. This is my welbeloued sone herken to hym geuynge to hym most soueraigne highe authorite leste ony man shold thynke or suppose that the authorite of the holy spirite were lesse than the authorite of the sone they dyd adde put to Pneuma kyrion .i. the spirite the authour in that it doth cal hym viuificatoreÌ„ .i. quickener or lyfegeuer Et spuÌ„m dominum whythe same ghoste is called quickener it doth agayne make hym egall to the sone to the father for our lorde saith in the gospell of Iohan. As the father doth raise quicken vp and make alyue those that are deade Ioannis .v. so doth the sone also quicken make alyue whoÌ„ he lyste Leste ony man therfore sholde thynke that the holy ghoste were here excluded they added â—t viuificanteÌ„ .i. quicknyng or makyng alyue The differeÌ„ce betwen the speakynge of the sone the speakynge of the holy ghoste the differeÌ„ce betwen the qckenyng or raisyng vp deade men of the one of the other And lykewise as this difference there is that the sone hathe spoken openly in fleshe the holy ghost hath spokeÌ„ by the prophetes the same dayly dothe speke secretly by the churche euen so dyd the sone bodily raise vp deade men beynge both the authour also the fyrst frut of resurrection but the holy ghost by pardonynge forgeuyng synÌ„es doth spiritually quickeÌ„ make alyue for synne is the death of the soule froÌ„ which to reuoke call agayne ony man is a greatt thyng than it was to raise vp Lazarê° beiÌ„g .iiii. Ioannis .xi. dayes deade out of his graue saue onely that al thyngê are lyke muche or egally easy to be done of god But because this outward spiriâ— or breathe is a thynge inconstante waueryng vnstable leste ony man sholde ymagyne ony semblable and lyke thyng of the holy ghoste they called hym Kyrion that is to saye of substanciall and stronge inuiolable authorite Ioan. xv And in the gospell of Iohan our lorde hymselfe calleth hym the spirite of trouthe Thus muche as touchynge difference Quickener Nowe on the other syde because by the sendynge forthe and receyuynge in agayne of breath or ayer by course we do lyue bodyly the holy ghoste very conueniently and accordyngly is called spiritus viuificator .i. a quickenynge spirite whiche doth geue vnto vs causeth that we do lyue as touchynge the better parte of vs that is to witte the soule Agayne because this breathe or wynde seameth a certayne cruel and vnmercifull thyng whan it dothe rayse or styrre vp waues in the see whaÌ„ it doth cause the earthe to shake or quake and whan it tearethe trees in sondre they do geue to the holy ghoste goodnesse DI. why he is called the holye spirite Why is he called holy MA. For a difference from other spirites for we do rede in the scriptures that Saul had an euyll spirite sente of the lorde and that a lyinge spirite was in the mouthe of the prophetes i. Regum xix and .xvi. We rede also of the spirite vertiginis of the spirit of sothesayers of the spirite of gelosy we Leuit. xx Actuum .xvi. rede these wordes spirituÌ„ pessimuÌ„ .i. the moste euyll spirite the spirite of fornication Actuum xix spiritum nequam .i. the wicked spirite the vnclene spirite the spirite of this worlde the spirite of Satan we rede also the proude and highe spirites of man as in the .xvi. chapitoure of the prouerbes Ante ruinam exaltabitur spiritus .i. Afore his decaye and fall his spirite shall be lyfted vp in pride what meruailouse chaÌ„ges the holy gost worketh in maÌ„nes soule From all these spirites is the holy ghoste separated and disseuered whiche maketh men for proude and highmynded meke and mylde whiche ryddeth and delyuereth men from all companie and felowshippe of Satan whiche inspireth to mâ—n the very despisynge of this worlde whiche by faythe purifieth and clenseth the hertes of men whiche driuethe awaye all i. Cor. xiii malice and wickednesse whiche geueth true charite that is not misdemyng neyther i. Cor. ii thynket ony euyll which openeth the secreth misteries of the scriptures whiche ledeth into euery verite trouth D. Iohan. xvi Are nat aungelles also called spiritus sancti id est holy spirites MA. Yes verily and so are they in very dede So also the spirite of man is well called holy but there is but one spirite alone whiche is by nature holy and which of it selfe dothe sanctifie and make holy all thynges that are verily holy Spiritus What so euer
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
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
entre into the kynges court beyng ragged and spryncled with myre and durte much lesse than it is conuenieÌ„t that any man shold entre into holy church beyng defyled with synnes And therfore forth with at the very threshold and fyrste entrye of the church is gyuen a bath that he may entre in pure and clene whiche thyng euen in the olde tyme was obserued and kept by an outward ryte and ceremonye for the sexten of the churche standyng afore the churche dore dyd sprincle and cast holy water vpon them that entred in to the churche And the olde doctoures do referre this article vnto the grace of baptisme by whiche all synnes are frely forgeuen And in the Crede whiche is songen at masse there is mencion made of baptisme and none at all of penaunce Confitâ—or â—num baptisma iÌ„ remissionem peccatâ—rum I knowledge and confesse one baptyme in to the forgeuenes of synnes In the symbole of Athanasius there is no mencion made neyther of baptyme neyther of penaunce for as I haue tolde the before he dothe nat expoune this parte of the symbole The diuines of more late tyme do very well vnder the name of baptyme comprehende also penaunce whiche sholde scasely haue founde any place or haue ben receiued in the churche if sayncte ☞ Paule had nat commaunded i. Cor. v. that he which had maried his fathers wyfe sholde be delyuered to Satan ii Corio ii and anon after had coÌ„maunded the same agayne to be receiued into the grace company of holy men Amonge the people of Affrike there was graunted but only ones retournynge agayne into the churche The maner vsed in the chyrches of Affrike leste the seuerite and sharpenes of the ecclesiasticall disciplyâ—e ordre myghte ware fainte And by the space of certayne hundreth yers those that were falen into any greuouse or haynouse cryme were caste out and kepte from entrynge into the churche neyther were they receyued in agayne but by open coÌ„fession and also sharpe longe satisfaction and penaunce Afterwardes because of the frowardnes of rych men which had leuer styrre and rayse vp a scysme or diuision than to submytte themselues to the churche the remedye of penaunce was tempered and modified by the bysshops so that now the preste onely shold here that thynge whiche before all the people was wont to here whiche preste also shold remedye and heale the woundes with farre more mylde and gentle medicines This myldenes was not only ordayned to be vsed for cause of the imbecillite and weakenes of men but also for the custodie of symple and innocente persons to whome is is expedient not to know the names of many vices DIS Haue there ben none erroures rysen about this article MAG Pelagius Iouinianus Pelagius and Iouiniane dyd teache that infauntes neded not to be baptized for that as they thought infantes had no spotte of synne which myght be washed away for they sayd that original synne was in none saue onely in Adam and Eue but that all other men and women were borne pure and clene from all maner synne and therfore that in them baptyme was nothynge els butâ— an honourable signe and tokeÌ„ by which they myght be receyued into the adoption of sonnes and myght be commeÌ„ded to the affections and myndes of christen men But the erroneouse opinion of these twayne the church doth refuse and condemne folowynge the saying of Christ in the thyrd chapitre of Iohan Ioannis .iii. vnlesse a man be borne agayne by water the holy ghoste he can not entre in the kyngdome of god And saynt Paule in the thyrde chapitour to the Romanes Roma iii. All men haue synned and do nede the glorie of god Amonge the people of Aphrike there sprong vp certayn whiche dyd not receyue them into the communion felowshyp of the church whiche had ben baptized of heretikes vnlesse that they were baptized agayne of the catholyqs And this doctrine also hath the church reiected and condemned and hath taught accordyng to the saying of sayncte Paule Ephe. iiii that there is but one baptyme wherof any maner man maye be a minyster all be it that he be an heretyke or an euyll man so that accordyng to the mynde of the churche he do baptyze by the inuocation and callynge on of the holy trinite howe be it yet where as is no necessyte to the coÌ„trary it is conuâ—nieÌ„t and accordyng that baptyme be gyueÌ„ by a preste or by deacones and it is a more sure waye to washe agayne those which haue ben baptized of hethen men or of Iewes but with this exception if thou be not duely and in right maner baptyzed I do baptize the In the same Affryke which accordynge to the prouerbe of the Grekes always bryngeth forthe some newe monstre Donatiani spraÌ„g vp the Donatianes which bosted that in all churches the grace of baptyme was fayled saue onely in the churche and congregation of themselues therfore they preched openly that baptyme dyd nothyng auayle any man excepte it were receyued agayne amonge them But the churche accordyng to the IohonÌ„ .i. testimony of IhonÌ„ Baptiste vpoÌ„ whom thou shalt see the holy ghoste lyghtyng abydynge vpoÌ„ hym this is he whiche baptyzedâ— hath taught that maÌ„ is noâ—â—e other thynge than the minyster of baptyme that it is Christe whiche is the true authour of baptyme the vertue and streÌ„gth wherof is of the bloud of Christ the capacite aptnes to receyue it is by fayth that neyther can it be corrupted through faute of the minister which god doth gyue by faythe neyther can that grace be coÌ„sumed for asmuch as it is in finite sufficient ynough to abolyshe put awaye all the synnes of the worlde althoughe there were x. worldes farre more fylthy synnefull than this A fore this there were the Selencianes which dyd not receyue the water of baptyme Selenciani but onely the baptym of the spirite And there were some also which dyd put to dyd vse the baptyme of fyre because that iÌ„ the thyrd of Matheu IhonÌ„ Baptiste doth say Math. iii. He shall baptize you in spirite fyre where as by the spirite he dothe vnderstand meane the priuye or The spirite secrete grace of faythe which onely the holy ghost doth infuse or powre into mâ—nes soule Fyere by fyre he vnderstondeth charite without which faythe is deade Of all other the Iewes were fyrst which The Iewes falsly taught that baptyme fayth are not sufficieÌ„t to the obtaynyng of helth saluation vâ—les circumcision were put to whose erroure was condemned of the Apostles selues and specially of Paule Actuum .xv. Gala. v. so that now there is no nede of ony confutation Nouatus Montanus therof Nouatus and Montanus dyd not receyue into the companye and felowshyp of the churche those persones whiche after theyr baptyme had dyshonested and made heuy the
geuen to the soldyers as many as foughte vnder one and the same standerde and bannere whiche sometyme was a watcheworde sometyme it was without wordes and therfore of them it is called Symbolon Aphonon id est dumbe tokeÌ„ without ony voyce or sounde And this was don to th ende that the soldyers whiche were all vnder one captayne sholde knowe eche other and that yf onye wolde attempte or goo a-about to worke ony gyle or dysceyte by this marke and token they myght haue perceyuyng and knowledge of hym D. These thyngê haue you spoken very plainly clerely But I desyre long to here the conuenyence and agremente of the namê that is to say why the Crede is called by this name symboluÌ„ or how this name agreeth to it How all the .iiii. significations of symboluÌ„ do agre vnto the crede MAG Thou seest that in baptisme the forehede of hym that is regenerat is merked or sealed with the fygure of the crosse And saynct Paule calleth the Corinthianes whiche had professed the gospell The sealyng of a vessell or of an epystel his epystle not wryteÌ„ forsoth with ynke in parchemente but in theyr hartes with the spyryte wiche spyryte is called the fynger of god ii Cor. iii. Luce. xi ii Cori. iiii The mynde that is ones thus sealed and marked to god it is not lawfull to breake vp or to open to the deuyll And the same Paule speaketh in this wise to the Corinthyans We haue this treasure in earthen vesselê The mynde therfore of man thrugh baptysme is made the vessell of the holy ghost whiche vessell is sealed or marked with the sygnete of fayth ye moreouer Chryste hath sealed it with his one bloode And in the gospell Luce. xiiii our lorde compareth the kyngdome of heuen that is to The gage be longyng to a coÌ„mune feast or bankette wytte the grace of the gospell vnto a wytte the grace of the gospell vnto a feaste royall vnto whiche all men of all nations are called Now who so euer hath professed Chryste in baptysme he hath geuen a gage to come to this noble feast so that it is not lawful for hym now to starte backe The tokeÌ„ geuen betwen the spouse â— the sposesse Besyed this we do rede oftentymes that Chryste is called by the name of a spouse as the churche likewyse is called by the name of a spouse as in the mystycall cantycle and in the thyrde chapytour of Iohan ye more ouer the soule of eâ—he man in the professyon of the Faythe is wedded vnto Chryste her spouse saynct Paule declareth this wrytynge to the Corinthyanes ☞ I haue maryed you to one husbande that you shold shew your selues a chast virgine to Chryst. ii Cori. xi Therfore a token is geuen of bothe partyes that it can not be lawful for either other at ony tyme to go about a dyuorcement Chryste geueth the earnest or pledge of his spirite Man beleuynge with his harte to his iustificatyon and confessinge or knowledgyng with his mouth to his helth and saluacyon doth agayn of his part geue a tokeÌ„ or pledge to Chryste Ephe. v. Great is the misterie as sayncte Paule saith of this mariage whiche is made knytte with a faste a sure vnlousable bonde betwen Chryste and the churche DI. I verely dyd wene euer vntyll this tyme that onely vyrgins ê“fessynge the religious lyfe had ben wedded to Chryste MA. Forsoth they are agayn maried raither than maried in the ordre of spouses they are cheffe in preeminence beynge so muche the more nere to the spouse by howe muche they are more lyke vnto hym but in baptisme the soules euen of mariners also of carters and of shomakers are made the spousesses of Chryste It is all one spirit that is geuen to all them that beleue in Chrest of what estat or degree soo euer they be Poore rych hygh lowe all are one in Christe And it is all one and the same token that is geuen to all men as well to the vileste beggar as to the mightest kynge or prince that is And of this thynge doutles oughte those that are abiectes and out castes in the sighte of the worlde to take a certayne godly pride for that in such thynges whiche onely doth geue the verie true felicite and whiche do make men truely excelleÌ„te truly riche truly mighty and truly noble they are egall and matches to kyngê and prynces be they neuer so ryche and great of power DI. you shewe here the meruailouse and woÌ„derfull benignite and goodnesse of god MAG Whome can that moste meke and gentyl Lambe refuse or reiecte whiche Luc. xxiii whan the theffe hangynge on the crosse dyd professe forthwith dyd bydde hym to the brydall feaste and of a synne full person and blaphemouse agaynste hymselfe made hym parte taker with hym of his kyngdome DIS Forsoth all thynges agreeth meruailously well hetherto MAG The watcheworde or the badge of soldiers in warre Finally and laste of all they whiche are newe borne agayn by the holy bathe of baptisme they do professe the Euangelycall cheualrie or warre and do become seruauntes and soldiers vnder the immortall captayne Iesu Chryste and are bouÌ„den with his mylytare sacramentes and do receyue the gyfte or rewarde of the spirite So that it is a poynte of extreme vnfaithefullnes and also vnkyndenesse to forsake this capitayne and runne from hym to the tyraunte the deuille who do forsake Christ thiâ— capitayne Nowe all they do forsake hym not onely whiche do denye Chryste and doo runne vnto the turke or to the Iewes But also which with theyr hole herte mynde are geuen to the worlde worldly coÌ„modytes and pleasures For the ryghtuose man also falleth euen seÌ„uen tymes in a daye But he ryseth anone agayn by the quycknes and strength of fayth whiche lyke fyere doth alwayes laboure vpwarde vnto heuenly thyngê DIS Wolde god that spyryte wolde vouchesaffe to wryte in my herte to seale faste that whiche he hath wryten with a sure and an inuyolable Symbole or seale M. Wold god he wold vouchesaffe to coÌ„mytte to thy harte and myne that inestymable treasure and that whiche he hath put layde vp in our hertê to make sure and defende with his seale or marke DIS But we must than offre and geue to hym cleane parchemeÌ„te and a cleane vessell MAG ye euen this thinge also shall he hymselfe grauÌ„t vnto vs howe be it not without out owne helpe and workynge there vnto DIS O how happy and blessed a feaste is that whiche both in this worlde hath the ioye of a good and clerre conscience and from hence doth sende vs vnto the celestyall feaste MAG ye moreouer how happy and how blessed a maryadge is that whiche maketh vs one with god whome to cleue stycke faste vnto is moste hyghe syngulare felycyte D. But cheualry or warre is a name of laboure trauayle
wherfore let vs laye a parte these symylitudâ—s and lykenesses And that thynge whiche maÌ„nes reason can not attayne vnto nor ê‘ceyue let fayth holde stedfastly beleue That thyng which holy scripture doth teaâ—he whiche Chryste beynge corporallye in â—arth dyd teache whiche hath ben confirmed with so many miracles whiche the spirite of Chryste doth teach by the churche that thynge I saye is to be accompted and taken for more certayne vndowted than is that thynge whiche hath ben proued by a thousand euident and playne demonstrations or whiche thou doste perceyue .vi. C. bodyly senses yf thou haddest so many DIS Is it not lawfull than to inquyere and make serche of the diuine thynges MA. To whome how farre forthe it is lawfull to enserche of godly thynges yes veryly it is lawfull namely to those whiche haue theyr wittes well exercised but it muste be done with drede it must be done sobrelye it muste be done after that they haue sette a sure fundation or grounde warke of faythe fynally as farre forthe and no farder than is graunâ—ed to man in this mortall lyâ—e in whiche we do see god by faythe But as iâ— were in a glasse and in a ryddle and obscure maner For els to speke of the diuinâ— nature euen so as it is in very dede not the very myndê of auÌ„gelê are able to coÌ„prehend it so that there is place euen there vnto fayth which doth beleue that thynge whiche passeth all reason vnderstondynge of ony creature created Therfore by good ryght the fyrst worde of this philosophie is Credo I beleue Credo DIS Two syllables MA. ye but who so euer speaketh thesâ— two syllabes from his very herte vnfaynedly he is blessed For no man doth beleue verylye and truly in god who onely doth verelye beleue in god but onely he whiche dothe take for certayne and vndoubted thynges what so euer thynges are writen in the bokes of the holy scrypture hopyng without ony doutfullnes or dystruste all such thyngê as the sayd scriptures do promyse And whiche in this lyfe doth put hymselfe and his and all his goodes vnto the wyll of god forsakynge and renouncynge his owne wyll in all thynges Although a thousande deathes wer threttened vnto hym and thoughe all the hole power of the deuylles wolde go about to do hym myscheffe he is very sure and saffe from all daungere who so euer hath settled hym self faste on this rocke yf this faithe do wante or fayle neither doth baptisme neither ony sacramentes of the churche proufighte ony whitte or auayle nether doth any good workes helpe ony whitâ— to eternall saluation For Paule doth proâ—ounce iâ— to be synne what so euer is without fayth The coÌ„meâ—dation of Fayth This faythe coupleth and ioynethe vs to god the father this same dothe associate vs to Christe our hede this same faythe by the spirite of Christe doth make vs to be chosen and taken into the noumbre of the sonnes of god This same faythe dothe graffe vs into the eternall coÌ„pany felowshyppe of Aungells and of all holy sayntes This fayth doth shyne before vs geue vs lyghte in the darknes of this lyfe sheweng what is verily to be eschewed and what to be folowed desyred This fayth doth arme vs and make vs bolde without ony feare inuincible agaynst all the engynes and all the ordinaunce of the world of the deuille This fayth doth mightely and effectuesly coumforâ— vs in trybulation aduersite with the hope of the heuenly good or felicite hauyng this saying alwayes in her mouth ☞ yf god be on our syed who can be agaynst vs And that sayenge also The afflictions and tribulatioÌ„s of this worlde are not worthy of the glorye to come which shall be shewed in vs. This fayth doth truly quiete and sette at reste the mynde of man Of this faythe after the mynde of saynte Paule dothe come and vnto it is to be wihted or imputed what so euer thynge at ony tyme hathe ben don strongely vertuosly and temperately of suche as haue ben excellente in holynesse By this fayth we do lyue well beloued of God by this faythe we doo dye cherefullye and with good truste towarde god by this faythe we are created vp vnto blessed immortalyte Agayn of the defaulte wante of fayth what euylles do springe of vnbeleffe springeth superstition sorcerie idolatry and couetousnes cosen to it Ambition Blasphemy heuynes desperation pride feare of death desyre of vengeaunce fynally what so euer vices or synnes doo raygne in the hole worlde DIS Uerily I do here many men oftentymes wyshynge to themselues prosperouse healthe longe lyfe and ryches But I do here very few men that do desyere this so excellentely a good gyfte of god MAG No meruayle thereof for verily there are but fewe that doo knowe what thynge and after what maner is to be desyred and prayed for For this gyfte of faythe it were mete and conuenyente contynually and Luce. xâ— without ceassyng to knocke at the eares of god that he wolde vouchesaffe to geue vs faythe and to encreace his gyfte in vs euerye daye more and more DISC. yet neuer the lesse the comune sorte and moste parte of men do calle those that are not very wyse Credulos that is to saye redye to geue credence And a certayne wyse man of the Hebrues dothe name those persones leues corde lyghte mynded whiche doo easylye and soon geue credeâ—ce MAG Fyrste it is no poynte neither of lyghtnes neither of credulite to geue credence to those thynges whiche thynges it hath by so manye argumentes and euydente tokens ben declared to come not from men but from god Paule sayth ☞ that he wolde not geue credence Galat. â— no not euen to an AuÌ„gell yf he dyd teache ony thynge dissonaunt or dysagreynge from the Gospelle of Christe But rather it is a poynte of arrogance and presumptuose folyshenes to dowte of these thynges whiche haue ben taughte and geuen to vs withe soo greatte authorite and therefore saynte Paule writeth Roma i. that the folishe herte of the philosophers was blynded because the lyghte of fathe was absente yf ony man beyng vnlettred wold bable and striue agaynst suche a philosopher as was Arystotâ—le or Pythagoras or yf there haue ben ony other conynger thaÌ„ either of theÌ„ both whan he dyd dyspute de materia prima of the principles and causes of thynges de infinito or of the largenes the mouynge and the vertue of the heuenly speres and wolde dowte of euery thyng that hymselfe could not by his one witte attaynâ— vnto and perceyue shold he not be called an arrogaÌ„t and madde foole But how much greatter madnes is it there fore not to geue credence to the diuine philosophie because mannes vnderstandynge can not attayne to the perceyuynge of manyâ— thynges And there is by a thousand partes more difference betwen god and man be he neuer so greatly learned thaÌ„ is betwen the wiseste
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
And leste any man myghte fynde a cauillation and say that the prophecy is darke and that it myghte be that som other ê‘sone is meante in the sayde prophecie than Christe ActuuÌ„ viii Sayncte Luke in the .viii. chapiter of the actes telleth how Philippe which beyng warned of the holy ghoste had ioyned hymselfe to the chariote of the gelded man dyd by the information of the same spirite expounde and declare this whole place to him of the passion of Christe And holy and godly men do apply that vnto the passion of Christe whiche is red in the lamentacions of Iheremie Threnorum i. ☞ O all you that do passe by in the waye take hede and se whether there be sorowe or payne lyke vnto my sorowe and payne And in the gospell of Luke Luc. xxiiii our lorde saythe Oughte nat Christe to haue suffered these thynges and so to entre into his glory Also in the fyrste epistle of Peter and the seconde chapiter it is writen thus Whiche whan he suffred dyd nat manace or thretten Agayne in the same place Christ hathe suffred for vs leauyng you an ensample that you shold folowe his steppes But how shall we folowe hym in suffryng paynes and greffes if he hymselfe suffred or felte no payne or grefe at all And saiÌ„cte Paule in the .viii. chapiter to the Romanes saythe Yf it so be that we do suffre together with hym that we maye be glorified also with hym Sayncte Paule calleth here suffrynge together with hym nat to haue compassion and to be sory for another mannes euilles or hurtes and greffes but accordynge to the example of hym to suffre and abyde patiently the persecucion of euyll and wicked men And that Christ suffred in soule also euen his owne selfe doth witnesse sayeng Math. xxvi My soule is heuy euen vnto the deathe Adde hereunto that our lorde euen al his lyfe long dyd suffre many thynges for our sakes beynge hungry beynge thursty waxyng wery and faynte beyng reuiled and despighâ—uosly handled driueÌ„out taken bouÌ„deÌ„ bespetted and buffeted To these thiÌ„gê and to other lyke may this worde passus est id est he suffred belonge and be referred D. Why dothe the symbole or Crede so diligently expresse the kynde and maner of his deathe M. For the same consideration skyl for which it dyd expresse the name the forename of Pylate that is to witte for the more euidence of the history D. Why wold god redeme the worlde with the deathe of his owne sonne and that with suche maner deathe M. But do thou fyrst make me aunswere to one thynge If any phisicion beyng excellently skylled in his faculty dyd take vnto his cure a man that were sicke of a perilouse and deadly disease one that were nothing skylled in the crafte at all wolde aske hym the question why doest thou cure this man after this maner Sholde he nat seme lewde and very worthily Howe moche more lewde thynge is it than to requyre an accompte or a cause of god wherefore he wolde redeme the worlde after thys manner This thynge thou must surely and stedfastly beleue that nothyng pleaseth god but that that is beste whether it seme so to vs or not seme so DI. The fundation and groundewarke of my faythe standethe faste and vnshaken but yet I suppose it is lawfull religiously with reuerence to enquiere of these thynges MAG ye veryly and lawfull for vs also to make auÌ„swere but with the same religion and reuerence But these thynges doo require a peculyare and propre trâ—atise howe be it yet I wyll touche a fewe thynges as it were by the waye Death came into the worlde by an earthely man it was conueniente that the same sholde be takeÌ„ awaye by an heuenly man By vnlawfull plesure crope in the death and destruction of mankynde by paynes and doloures helthe and saluation was repayred By a virgine disceyued with the inspyration of the serpeÌ„te came calamite and miserie by a virgine made greate with chylde by the inspiration of the holy ghoste came agayne welth and felicite And that god beynge offended and dysplesed is reconciled and pacified by the bloud slaughter of brute beastes not onely the lawe of Moses dyd ê‘suad it but also Abel eueÌ„ forth with in the very begiÌ„nyng of the worlde dyd offre of the fyrst begoâ—teÌ„ of his shepe In so much that the very paynymes also which neuer had knowledg of the very lyuyng god yet were persuaded dyd beleue surely that meÌ„nes offences were clensed and washed awaye with deathe and bloude In certayne couÌ„tryes and amonge certayne people it was a coÌ„mune maner and custome al the yere longe dylygently to kepe and nouryshe a man whiche had wyllyngly and of his owne accorde offred hymselfe to death hym in the meane season they dyd haue in reuerence and wourshyppe as an holy oblation and sacrifice dedicated to god The maner of certayn paynymes And at the yeres ende they dyd caste hym into the see thynkynge iudgyng that by the death of that one man what so euer euylles and misfortunes were towardes the cyte myghte be tourned awaye and kepte from it And Codrus and Curtius the two Decii are hyghly and studiously praysed of authoures Ual. max. lib. v. titulâ— vi de pietate erga patriam whiche wyllynglye gaue themselues to death for the helthe and saluation of the coÌ„mune weale yt was coÌ„ueniente therefore and accordynge that a true and an effectuall hoste and sacrifice sholde be offred vp not for the incolumite and preseruation of one cyte â— or of one nation but for the helthe and saluation of the hole worlde whiche mighte take away the other hostes and sacrifices of all meÌ„ beynge eyther superstytyouse or els of smalle efficacie and strengthe For soo greate was the charite of Christe soo greate was his purite that he beynge ones offred vp in sacrifice mighte and shulde suffice to abolishe and take away all the synnes of mankynde althoughe there hadde ben moo worldes than one Leuitici vi For this dowtlesse was that very whole breÌ„te sacrifice which whole dyd brenne and was on fiere with the loue of mankynde Exodi .xii. This was that moste pure bloude of the vnspotted lambe whiche sprincled on the postes putte by the destroynge aungell whi Christe wolde dye on a crosse Nowe the kynde and maner of deathe besydes that it was moste paynfull it was also moste vyle shamefull maner of death that coulde be namely among the Iewes to whome he was execrable and hadde in abomination who so euer dyd hange on a tree It muste nedes be an excedynge greate payne whiche sholde for all men paye bye out the euerlastynge paynes and that was an happye and blessed shame and dishonoure whiche had to all men opened the waye to euerlastynge glory Now is there nothynge more execrable and odible to god than is synne This ignomyny curse he dyd translate vnto hymselfe for
enflame our myndes from earthely cares vnto the desyre of the heueÌ„ly lyfe whereof we be assured by Christes passion deathe Therfore that god hathe for cause of our saluacion sent his owne sonne into this worlde and hathe dâ—lyuered hym vnto the deathe of the crosse it maketh vs certayne and out of doubte that by him we are delyuered from the kyngdome of the deuyll and from the bond of synnes And in that he rose agayne whereof by his resurrection â—here is geuen sure truste and hope to vs that we shall reuiue agayne at that daye which he hathe wylled to be vnknowne to vs euen with the same bodyes whiche we do nowe beare about wherof by his ascension And in that he hathe ascended into heuen he hathe by an euidente argument taughte that we sholde nat seche true felicite here in this world but that we shold vse this worlde as it were a thorowefare i. Cor. vii as though we dyd nat vse it that we shold translate all our cares and thoughtes vnto that heuenly and eternal lyfe wherof by that he siteth on the righte hande of the father And in that he siteth on the ryghte hande of the father it dothe engendre and cause in vs a greate securite so that we do nat feare any of all the displeasures or fearfull thynges that are in the worlde for as moche as we haue so frendly and also so myghty an aduocate in heuen But leste this so great goodnes of the lord myght prouoke vs to synne the more boldly and more largely it is added strayghte-wayes after From thense shal he conâ— to iudge the quicke and the deade that we shold haue vnderstonding and knowledge that suche persones oughte there to loke for a sharpe sentence of the iudge without any mercy or fauoure whiche here haue despised wolde nat regarde the goodnes of the redemer The more that hathe ben geuen to vs Luce. xii so moche the more shall be required of vs and the strayghter accompte shall we geue For he shall come than nat in the forme and maner of a seruauÌ„te but in the maiesty of his father so as he himselfe speaketh euidently in the gospell of Mathue Math. xxv ☞ whan the son of man shall come in his maiesty and all the aungels with hym than shal he sitte vpon the seate of his maiesty and all peoples shall be gathered together afore hym There shall be made an euidente and one euerlastyng separation and disseuerynge of the godly people Math. xiii from the wycked and vngodly people whan the traÌ„mell neâ— shall be full drawne to the see banke The same thynges doth Peter preache in the .x. chapitoure of the Actes This is he which is ordained of god the iudge of the quicke and of the deade Actuum .x. He whiche here dyd suffre was coÌ„tented to be iudged vniustly for our sakes shal there iudge the whole world and shall rendre or geue to euery man accordynge to his workes Math. xxv Ioannes .v. whether they be good or badde DIS why wolde god that the daye of iudgemeÌ„te sholde be vncertayne and vnknowne to all men ¶ why god wold the day of generall iudgemente the daye of euery maÌ„nes deathe to be vnknoweÌ„ to vs. MAG Uerily for the same cause for whiche he wolde that eche one of vs sholde be moste certayne of his owne dyinge daye and yet for al that be vncerteyne of the same for there is no maÌ„ that dowteth that hymâ—selfe shall ones dye but no man doth yet for all that knowe certaynly whan he shall dye to thentente that we sholde euery houre be redy to departe and dye yf god shall call vs from hence DIS why is it added here the quicke the deade what is meÌ„te in the Crede by the quycke the deade For howe can deade bodyes be iudged M. The symbole i as much as it is whole taken out of the scriptures it dothe very conueniently accordyngly countrefayte and expresse the wordes of the scripture Certayne men do interprete here by the quicke godly persones and by the deade vngodly persones but this interpretation is somwhat to farre fetched To the symbole whiche was ordayned for symple persones symple and playne thinges are mete and coÌ„uenient The deade It is more probable by the deade to vnderstonde those that haue departed from theyr bodies afore the daye of iudgemente for as sone as they shall be reuiued risen agayne The quicke they shall be iudged and by the quycke those whome that daye shall fynde lyuyng in body whiche persones certayne men do beleue that in the very takyng vp and passage into the ayer they shall dye and forthwith lyue agayne Other some agayne do thynke that they shall nat dye Two opinions concernyng them whiche shall be lyuyng at the daye of dome but yet that they shall be chaunged to immortalite Neyther of these .ii. sentences or opinions doth the auctorite of the churche reiecte or disalowe albeit yet that opinion whiche thynketh that they whiche shall than be founde lyuynge in body shall nat dye but shall be translated to immortalyte is more agreyng to the wordes of sayncte Paule in the .xv. chapiter of the fyrste epistle to the Corinthianes and in the .iiii. chapiter of the fyrst epistle to the Thessalonianes But deuoute fayth doth nat loue coÌ„tencion DI. what nede any iudgement to be made than A notable quâ—stion seyng that the soules forthwith after that they are departed from the body are iudged alredy so that eyther if they haue departed fromhence beyng pure and clene they do go to the heuenly lyfe orels if they do departe in bondage of sine they are drawne strayghte to helle Orels if they be defiled with any smalle spottes they are borne into the clensynge fyere of purgatory what so euer or what maner one so euer that fyere of purgatory be MA. Aunswere There were certayne men whiche taught that neyther the wicked spirites neyther the wicked soules shall be geuen to eternall ponishementes and paynes afore that laste daye of the world It is an heresy coÌ„demned by the churche that no soule shall neyther be in heuen nor hell afore the day of doâ—e neyther that the soules of good and godly men shall enioye the heuenly lyfe afore the sayd day But the opinion of these men the auctorite of the churche hathe reiected and disalowed But this thyng is prouably beleued that to the wicked spirites after that generall iudgement the tourmeÌ„tes and paynes shall be augmented and encreased and that wicked men shall than fully suffre paynes in soule body bothe together lykewyse as also the felicite of good men shal than be full and ê‘fighte whaÌ„ they shal haue receiued theyr body than beynge glorified that the same body whiche they haue had a minister of good workes and a partener of affliccions the same they maye haue also a felowe
sprinklyng to of filthy erroures This worde wryncle appertayneth to them whiche in dede do beleue ryghte wryncles do signify uyces and syâ—nes but yet do lede a lyfe defyled with the filthe of vices and synnes Wryncles do betoken age Suche one verily is that olde man whiche we haue receiued of Adam and whome Paule doth bydde vs ☞ to do Ephe. iiii of and to laye froÌ„ vs with all the actes dedes that do belonge to hym that we myghte do on vs the newe man and being renewed in the senses of our mind we myghte folowe the steppes of Christ and walke in newnes of lyfe Roma .vi. Christe is a delicate louer Christe is a delicate and a deynty louer he can nat fynde in his harte to loue the synagoge beynge wrincled with olde ceremonies and with the loue exercise of the olde law Neyther can he suffre or abyde the churches of heretikes beyng disfigured and made foule and euylfauoured with the leprie diuerse spottes of false doctrines and erroures D. If the olde sayng be true that no man lyueth fautles and without synne where is than that spousesse which in the canticles is praysed and is sayde Cantic iiii Tota pulcra â—s amica mâ—a et macula uon est in tâ— to be all fayre and beautyfull and without all maner spotte or wemme MAGISTER It is grauÌ„ted to very fewe men to lyue without the lyghter or smaller vyces or veniall synnes which by rechelesnes and ouersyght doo crepe and stele apon the nature of man But these small faughtes are rather small speckes thaÌ„ greate spottes and lykewise as they do dayly spring or rise eueÌ„ so be they dayly washed awaye either with prayer or with dedes of almoyse or with the recoÌ„pence aâ—d satisfaction of some good worke specially and principally with the receiuinge of the body of our lorde but from greate synnes or deadlye crimes they whiche haue professed Christ both owghte and also maye abstayne with the helpe and aide of the spirite of Christe DIS Do not they than whiche are defiled with great synnes or crymes appertayne belonge to holy churche MAG They do belonge and they do not belonge Howe greate Synners are of the church and how not In so muche and as farreforthe as faythe dothe remayne hole in them they do belonge to the churche neither are they kepte froÌ„ the coÌ„munioÌ„ and partetakynge of the sacramentes excepte it be soo that for some euidente enormite of crimes they be by the publyke and open iudgemente cut awaye from the company and felowshyp of the churhe what is the churche in his moste propre significacion But because this word Ecclesia id est Churche sayd in his moste propre signification dothe betoken the preuy or secrete society and feloweshyp of them that are predestinated to eternall lyfe of the whiche company a greate parte lyueth alredy with Christe and the other parte that remayneth alyue in this world is called for this entente and purpose that they sholde laboure and endeuoure themselffes vnto most hyghe and ê‘fyghte purite therefore is it wel sayde that the church hath no spot or wrincle How the churche hath neyther spot nâ— wryncle eyther by the figure synecdoche that is to witte sayinge that of the whole whiche is verified of the parte orels for cause of the marke or ende entended of whiche ende the logicions also do confesse and graunte a denominacion or name to be taken But yet otherwhiles this word or name churche is so dilated and stretched out so farre that it dothe comprehende and contayne as many as haue receiued the sacramente of baptisme whether they do lyue vertuosly or other wyse Sometyme the ministers or iudges of the church are called the churche to whome we oughte to obaye allthoughe they do openly and in syghte lyue an euyll lyfe as longe as it is so that they do nat commaunde or teache suche thynges as are contrary to goddes lawe and may nat stande with his coÌ„maundementes namely if there shold folowe more trouble and vnquyetnes of the takynge awaye to the commune weale of suche thynges than of the tole ratyng and suffryng of them There are also Psalme .xxv. churches or coÌ„gregacions of wicked men whiche the spouse dothe hate But whosoeuer professeth the holy churche doth execrate and abiure all schismaticall conspiration agaynst the tranquillite of the ecclesiasticall hierarchie lykewyse all conuenticles assemblees of heretikes with whatsoeuer gloriouse title they â—o set them selues forthe to the sale for they are innumerable but the doue is but only one Cantic ii D. In the olde tyme the heretikes also had churches in suche state of thynges whan euery one of them dothe crye ☞ Christe is nat there but here is Christ Marc. xiii by what marke or token maye we discerne and knowe that only doue of Christe from other M. That which doth swarue and go awrye from the holy scriptures is none of Christes D. But heretikes do euen with the very weapons of scripture oppugne and fyghte agaynst the churche M. And no meruayle of it for they do folowe that disceiuynge spirite whiche dyd Mat. iiiâ—â— assayle and temple the lorde hymselfe also vnto wickednes with the testimonies of scripture wrested wrenched to a wronge sense but the false interpretation of scriptures is to be coÌ„futed and disproued and put by with the true interpretation and declaration of the same D. In dede it was no maystry for Christ to do so but it is nat lykewise so easy a thynge for vs wretched men to do the same M. It is nat a parte belongyng and fitte for euery man to fyghte or dispute with heretikes but it appertaineth only to them whiche are instructed and well appoynted with that hole armure whiche the apostle Paule dothe Ephe. vi in certayne places otherwhiles reherce recken vp but to the and to suche other as thou arte it is sufficiente to kepe and holde faste by stedfaste and sure beleffe those thynges whiche the churche hath expresly openly taughte for thynges necessary vnto saluacion D. What shall he do whiche hathe receiued baptisme and hath taken instruction of beleffe in the churche or congregation of heretikes MAG Let hym not chauÌ„ge the baptisme which he hath receiued in the name of the father and the sone and the holy ghoste but let hym purge and clense his doctrine let hym withdrawe hymselfe from vnclene coÌ„gregations or assemblees and let hym reconcile hymselfe to the holy churche DI. But that is it whiche I desiered to knowe of you by what tokeÌ„ or marke the holy church may be discerned knowne from other MAG Howe or by what tokens the true Catholike churche may be knoweÌ„ from other There are many coniectures gesses by which gatherd together iÌ„ one it is easily and son perceiued and espied where the douue is The fyrst is the authorite of the olde Synodes namely approued alowed by the ê‘petuall
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