in body and soule But what sholde a man stryue agaynste them that doo denye the euidente scripture and agreynge with it selfe in so many places For nothynge hathe ben taughte more diligently of the Euangelystes than the argumentes and proffes of the resurrection And saynte Paule dothe not onely confirme the resurrection in euery place but he dothe also describe the maner of the resurrection to the Corinthianes and to the Thessalonianes i. Cor. xv i. Thessa. iiii For as for the opinion of them that were called Chiliaste Chiliaste whiche dyd dreame that by the space of a thousand yeres after the risynge agayn of our bodyes we shall enioye plentuosly in this world all suche maner pleasures wherewith the bodyly senses are delyted and pleased it is not worthy to be called an opinion but raither a prodigiouse and a wondrefull madde erroure And as for all the cauillations whiche maÌ„nes witte dothe engendre howe or by what meanes the same bodye whiche hath ben so manye maner wayes chaunged from one thynge into another can be restored agayne the very same in noumbre these cauyllations I saye are shaken of and putte awaye by faythe and beleffe by whiche we do beleue that he is god and that he is almyghty whiche worketh all these thynges that he is not subiecte vnder the lawes of nature whiche dyd create and make nature And what meruayle is it yf he dothe restore the body of that thynge that is whiche dyd fyrste at the begynnynge make heuen and earth and aungelles all of nothynge And seynge that we do dayly see soo many miracles in the workes of nature as for exauÌ„ple of a very lytle sede to ryse a great strong tree and of a gressehoper nowe beynge olde by castynge of his skynne to flye forthe a yonge one of a Eruoa id est cankerworme redy to dye to lepeforthe a lusty and a swyfte Papilionem .i. butterfly why sholde ony thynge seme vnbeleueable which god that is almighty dothe worke contrary to the lawes and course of nature It foloweth he asceÌ„ded into heueÌ„ and sytteth on the ryghte hande of god the father Ioan. iii. NomaÌ„ sayth saynte Iohan goeth vp into heueÌ„ saue he whiche hathe come downe from heuen the sone of man that is in heuen The worde or sone of god came downe from heuen not that he departed from the father or chaunged his place for as muche as the diuine nature is so in euery place that yet that notwithstandyng it is coÌ„tayned in no place but the same worde whiche by dyspeÌ„sation dyd come into the wombe of the blessed virgine after that he hadde finished the mystery of our redemption Actuum .i. beynge than incarnate dyd in verye dede ascende vp into heuen withdrawynge the syghte of his body from his disciples and caryeng or conuayenge vp the myndes of them to heuenly thynges that they sholde geue themselues mete vessells and apte to receyue the spirite that was to come Neither dyd he laye from hymselfe the body whiche he hadde taken vnto hym and leue it in the sonne soo as wretched Salencus dyd fondlye ymagine Salencus So he whiche as touchyng his diuine nature was alwayes in the same glorye with his father is nowe with his humane nature also sette in the glorye of his father beynge made lorde of all thynges whiche are in heuen and in earthe D. It semeth not vnreasonable nor vnmet to assygne or geue vnto Christe a ryght parte or a lefte parte as concernynge his body But in the father to ymagyne ony suche maner thynge it semeth too come nere and to be agreynge vnto the erroure of the Anthropomorphites MAG To sytte on the ryghte hande of the father is spoken not without a trope or fygure so that thou moste vnderstande by this maner of speakynge that he is egal in honoure and felow in raygnynge with the father what is meaÌ„t whan it is sayde that Christ sitteth on the fathers righte hande DISC. But why dyd they not rayther expresse this sentence and meanynge by playne and propre or mete wordes sayenge he wente vp into heuen where he raygnethe egall to the father MAGS I haue tolde the alredye that the scripture dothe oftentymes shape and apply her language vnto our affectioÌ„s Nowe the crede doth here coÌ„trefait the worde of the holy scripture for thus speaketh the holy ghoste in the psalmes of god the father of Christe glorified Psal. c.ix ☞ The lorde sayde to my lorde sytte thou on my right hande And our lorde hymselfe sayth in the Gospell Math. xxvi ☞ But yet for all that I say to you hereafter you shal see the son of man syttynge on the ryghte hande of god Lykewyse Peter the Apostle speakynge of Christe saythe i. Pet. ii ☞ whiche is syttyng in heuen at the ryghte hande of god In lyke maner saynte Paule writeth to the Ephesyanes Ephe. i. ☞ Accordynge to the workynge of his myghty power whiche he wroughte in Christ Iesu settynge hym on his owne ryghte hande in heuenly thyngê aboue all rule power myghte and dominatiâ—ns and aboue euery name whiche is named not onely in this worlde but also in the worlde to come Moreouer saynte Steuen in the Actes sawe Actuum .vii. the heueÌ„s open and Iesu standynge on the ryghte hande of god DISC. Howe dyd saynte Steuen see hym stande How Christe is sayd to syt and howe to stande on the righte hande of the father whiche in other places is sayde to sytte MAG Here also know thou to be a trope To sytte is a poynte of one that resteth of one that raigneth and of a iudge To stande belongeth to one that succurreth or helpeth He sytteth whiche without care gouerneth all thynges He standeth beynge redy to helpe al those that desyre helpe of hym In that he is a iudge he is sayde to syt in that he is an aduocate He is sayd to stande i. Ioan. ii we haue saythe saynte Paule an aduocate in heuen DIS But Christe as concerâ—ynge his humane nature is not egall to the father MAG How coulde that that is but a creature be egall to the creator But for cause of the vnyte of the person all those thyngê are well and a ryghte geuen to Christe whiche are agreynge to hym as touchynge his humane nature soo that we doo vse the names or vocables of the persone or vocabulis suppositi as some other men do call it DISC. In as moche as Mat. xxviii Christe dothe promyse that hymselfe wyl contynue and abyde with vs vnto the ende of the world Actuum .i. why was he lyfted vp into heuen bodyly in the syghte of al his disciples M. To this question dothe the apostle make aunswere in the thyrde chapiter to the Colossianes ☞ Seche you those thynges that are aboue where Christe is sittyng on the ryghte hande of god This syght was shewed to the bodyly eyes of them to th ende that he wolde kendle and
thou shalt so much the soner beare away yf thou shalt vnderstonde it shalt know both the summe or effecte also the ordre of the thynge D. Therfore I longe M. Herken than and take hede Credo in deuÌ„ patreÌ„ oiÌ„poteÌ„tem creatoreÌ„ celi terre D. Thereupon is all my mynde set M. ☞ I beleue on god the father almightie creatoure of heueÌ„ and of earth And on Iesu Chryst his onely sonne Et in Iesum ChristuÌ„ filiuÌ„ eius vnicuÌ„ dominuÌ„ nostruÌ„ qui coÌ„ceptus est de spiritu sctoÌ„ natus ex Maria virgene passus sub Poncio Pilato crucifixus mortuus et sepultê° desceÌ„dit ad in ferna tertia die resurrexiâ— a moâ—tuisâ— AsceÌ„dit ad câ—los sedet ad dextraÌ„ dei patris oiÌ„potentis Inde venturus est iudicare viuos eâ— mortuos Credo c. Roma ix Math. xii our lorde which was coÌ„ceiued by the holy ghost and borne of the virgine Marie And suffred vnder Ponce Pilat was crucyfied dede buried Went downe to helle the thyrde day rose agayne from death to lyfe Ascended to heuens and sitteth on the righte haÌ„d of god the father almighty From thence shall he come to iudge both the quyck the dede I beleue on the holy ghost I beleue the holy churche Catholyke the coÌ„munion of saynctê The forgyuenê of synnes the rysynge agayn of the flesche the lyfe euerlastynge Amen D. I here of you a breffe worde M. And thou seeste a mustarde sede Now thou perciuest I trow that there is but one god whiche name for all that coÌ„prehendeth thre persones that is to witte the father which onely is of none other the sone which was begotten of the father afore al tyme. The holy ghoste whiche ê“cedeth from them both DIS I perceyue MA. Let not mannes witte imagine here ony transytorie or bodyly thyng all thynges here are eternall vnspeakable and incomprehensyble to the vnderstondynge of whiche mannes reason is obscure and blynde and they are perceyuede oneleye by fayth They are thre distincte in propretes but they are al .iii. of one and the same substance or nature or of one essence which some men do suppose to be the more apte and mete worde They are of one almyghtines of one maieste of one wisdome and of one goodnes There is an order in the diuine trinite but none inequalyte There is in dede an ordre in this trinite but inequalyte there is vtterly in it none at all For none of them is posterioure to the other in tyme. Neyther is one of them inferyoure to annother in dignite The diuysyoÌ„ of the Crede The deite of them all thre is one they .iii. are one god Hereof ryseth the most generall and most perfyghte distinction of the Symbole into partesâ— The father sone are knitte to gether by the holye ghoste The father hath the fyrste place the sone hath the seconde the holy ghoste hath the thyrde whiche is the charyte or loue and a certayne vnspeakable bonde or knotte of theÌ„ bothe The father maketh all thynges the sonne restoreth thynges fallen and decayde the holy ghost worketh to gether with them bothe D. I vnderstoÌ„de you very well MA. But in the sonne because he alone toke vnto hym the nature of man his diuine nature beyng in no poynte mynyshed or chaÌ„ged though he be one ê‘sone yet is there many substaunces that is to witte the diuine substance In Christ â—â— but one ê‘son and yet thre substaunces which he hath all one the same with the father and the holy ghoste the soule of man and the body of man whiche lykewyse as he was borne very god of god his father so was he borne a very maÌ„ of a womaÌ„ his mother To hym doth the church cleue as the body of maÌ„ doth cleue to the heed And lykewyse as that diuine spirite dothe ioyne and knyt together the father the sonne The churche is the misticall bodye of Christ ioyned to hym as to her hede by the diuin spirite euen so doth the same spirite glue the churche vnto Christe with a secrete and faste bonde not able to be lowsed The mystycall body therfore of Christe occupieth the .iiii. parte of the symbole or crede There are other diuisyons of the Crede but this diuisyon shall shew some lyght to hym that is a begynner Now therefore reherâ—e thou the symbole agayn of thy parte DIS I shall with a good wyll ☞ Credo in Deum patrem omnâ—potentem conditorem celi eâ— terre The fyrste parte of the Crede I beleue on god the father almyghty maker of heuen and of erth MA. Here thou haste the fyrste portion DIS Et in Iesum Christum filium eius vnicum dominuÌ„ nostruÌ„ The seconde And on Iesu Christe his onely sone our lorde MA. Now arte thou entred into the .ii. parte of the symbol which teacheth the diuine nature of Christ wherof I tolde the before D. Qui conceptus est de spiritu sctoÌ„ naius ex Maria virgine Whiche was coÌ„ceyued by the holy ghost borne of Marie the virgine MA. Here thou hearest the very ê‘fyght nature of man in Christ shalt by by here the redeÌ„ption of mankynde DI. Passus sub Poncio Pilato crucifixus mortuus sepultus est Dyd suffre vnder Ponce Pilate was crucified deade buryed M. Thou hearest here besyde so many vndouted tokens declaryng hym to be a very man the meruaylouse battayle fygth of Chryst with the tyrauÌ„t the deuyll D. Descendit ad inferna He descended to the helle MA. Here thou hearest what that blessed soulle of Christe dyd at what tyme his deed body dyd reste in the sepulchre DI. Tertia die resurrexit a mortuis The thyrde day he rose from the deed M. Thou hereste here the victorie of the heed the hope of the meÌ„bres D. Ascendit ad celos He asceÌ„ded to the heueÌ„s M. Here thou hereste the triuÌ„phe of the victoriouse coÌ„querour D. Sedet ad dexteraÌ„ dei patris omnipoteÌ„tis He sytteth at the ryght hande of god the father almighty M. Mat. xxvâ—â—â— Here thou herest the euerlastyng insuperable monarchy or kyngdom of Christe to whome is geuen al power auctorite both in heuen earth D. Indeventurê° est iudicare viuos et mortuos From thence shall he come agayn to iudge the quycke the deed MA. Here thou herest his seconde comyng For at the former tyme he came in the humylyte â—ownes of the fleshe to be the sauyour of all meÌ„ Christes two coÌ„ynges after two soÌ„dry maners At the latter tyme he shal come in the glory of the father to iudge both good men wicked men to geue to euery man a reward according â—o his deseruingê Math. xvi The. iii. D. Credo in spirituÌ„ sctuÌ„m I beleue on the holy ghost M. Here thou hast the .iii. parte of the symbole or crede The. iiii DISC. ☞
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
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
other preceptê which are innumerable bothe in the lawe and also in the ê“phetes and also in the prouerbes of Salomon vntyll they myght come vnto the euangelicall perfection wherof certayne both exaumples also counsayles and commaundementes are contayned also euen in the bokes of the olde testament And therfore our lordâ— the beste interpretour and expositour oâ— the lawe aunswereth to the yong man in this wyse If thou wylâ— entre vnto lyfe Math. xix obserue thou and kepe the commauÌ„â—dementes shewynge that the .x. commaundementes of the lawe are the begynnynge and fyrste entrynge in vnto godlynes but not perfyte religion and holynes But for as muche as thou in this communication playest the parte of one that is ignoraunt and an infauÌ„t it is ryght and reason that thou be content in the meane season with these rudimentes and fyrst instructions The pater noster There resteth nowe behynde prayer whereof the best forme and maner is that which our lorde hymselfe hath prescribed and taught to vs. Math. viii And lykewyse as Peter whan he dyd professeâ— Christe to be the sonne of the lyuynge god spake in the name of all the apostles Math. xvi euen so he that doth saye the crede doth pronounce and speake it iÌ„ the voyce of the whole churchâ— For it is one and the same faythe or beleue of all christen men Lykewyse who so euer maketh his prayer accordynge to the forme and maner taught of our lorde he dothe praye in the voyce of the whole church This thyng is very well shewed and betokened by those pronownes Nobis nos et nostra .i. ws weâ— and owers Prayer with out faythe charite is vayne vnfrutefull And prayer is vnfrutefull and in vayne if fayth and charite be not present Faythe gyueth boldenesse truste Fayth Charite gyueth heate and feruoure for who so euer douteth or distrusteth Charite doth not beleue hym that sayde what so euer thyng you shall aske of my father in my name he wyll gyue it you And who so euer is without charite that man prayeth fayntly and he prayeth more for hymselfe than for other men But as there is but one spirite of al the sonnes of god so do they all praye with one voyce for eche one particuler person and eche particular person prayeth for all the whole multitude callyng vpon theyr heuenly father to whome they are by Christe newe borne agayne that his name myghte be glorified and honoured thoroughe out the whole worlde that all men myghte reioyce and boste of theyr commune father and no man of hymselfe that the tyrannye of synne beynge expulsed his spirite myght raygne in that lykewyse as in that heuenly cytye there is no rebellion agaynste god euen so in this citye or communaltye labourynge and enforcyng it selfe vnto the similitude and lykenesse of it and beynge ordayned and appoynted to the inheritaunce of it all operations and workes may be disposed and ordred accordynge to the wyll and pleasure of that moste hyghe and souerayne father and ruler in which particle and perceyll is shewed both the rewarde and also an exaumple for who so euer doth in earthe represse subdue his owne wyll and dothe obey the wyll of god goeth strayght way to the heuenly lyfe where is no stryfe or batayle at all nor any rebellioÌ„ And the chyldren done in the meane season here in this lyfe which is a continual warre fare desyre none other wages or vittayl than that theyr capitayne wyll gyue vnto them the meate and nouryshement or fode both of the mynde and of the body that they may be stronge and able to do theyr offyces and duetyes stoutly and manfully They do not desyre honoures not ryches not pleasures of this world not treasures they do onely dâ—syre thynges necessarie â—o the lyfe of the body to the helth and sauegarde of the soule for these thynges are comprehended vnder the name of dayly brede The. v. And to the ende that there myght be full and perfyte concorde bothe betwen the father sonnes and also betwen the brethern selues one with another of them they do pray and desyre that he wyll forgyue the humayn trespasses wâ—thout which men do not lyue in this worlde whiche thyng they are not wyllyng to obtayne excepte theyrselues by forgyuenge eche other the offences and trespasses committed amonge them shall haue prouoked the mercy and gentylnes of theyr father towardes themselues for it is agaynst all ryght reason to desyre that god beyng offended and displeased shold forgyue man if one man beyng muche lesse and more sleyghtly offended wyll not forgyue another man The. vi and .vii. Finally and laste of all whyles they do considre and remeÌ„bre howe benigne a lord they haue and howe louyng a father whiche hath gyuen his owne onely begotten sonne vnto the death to th ende that he myght raunsome and delyuer them from the tyranny of the deuyll they do pray that they may not by his suffraÌ„ce be brought agayne into the power of that wycked fende and so be drawne into temptatioÌ„ that they sholde deserue to be disherited of theyr good father DIS Who do they not desyre euerlastyng lyfe why in the pater noster there is not desyred euerlastynge lyfe MA. Because it belongyth to good soldyers onely to do the offyces and busynesses which theyr capitayne hath commaunded and appoynted them takynge no thought or care for theyr rewarde and it is the propretie of good chyldren to laboure and endeuoure theyrselues hereunto onely that they maye haue theyr father well contented fauourable and louyng to them takynge no maner care for theyr inheritaunce namely seynge whan that they haue suche maner a father than whome there is none more tych none more good and liberall none more true of promisse Of the Paâ—er noster I wyll make no longer processe at this tyme. That paraphrase vpon the pater noster is translated into englyshe by one of M. Moâ—â— doughters There are commentaries and expositions vpon it made by ryght holy and well learned men redy and ethe to come by and specially of sayncte Cyprian If thou wyll take the labourê to rede the paraphrase which I made vpon it manye yeres ago thou shalt together both praye and also in prayenge learne the fourme maner of prayeng at the least wyse this profyte thou shalt attayne and gette thereby except I be begyled that thou mayste come somewhat the more instructe and prepayred vnto the readynge of those commentaries bokes whiche I spake of before ☞ Thus endeth the dialoge called the instruction of the christen faythe made by the moste famous Clarke M. Erasmus of Roterdame ☜ ¶ Imprynted at London in Fletestrete by me Robert Redman dwellynge at the sygne of the George next to Saynt Dunstones churche CVM PRIVILEGIO REGALI
iudged this partycle to be more euydente than that it neded to be expressed These wordes also were lefte out qui conceptus est because in the Gospell it is sayde ☞ Natum est for conceptum est for thus speaketh the aungell to Ioseph ☞ quod enim in eanatum est de spiritu sancto estâ—id est Math. ◠☞ For that whiche is conceyued in her is of the holy ghoste Therfore this worde natum est whiche is coÌ„mune bothe to the chylde that is conceyued and to the chylde that is brought forth into this worlde semed to the olde fathers a more propre and a more mete and conuenyente worde to signifie and betoken that thynge to haue ben doâ— by the workynge of the diuine spirite in as muche as neither in the conceyuynge was there ony concupyscence of man neither in the deliuerauÌ„ce or byrth was there ony violation of the virginall dignyte or integryte and clennes Besydes this this worde conceptus soundeth or sygnyfyeth a certayne thynge without facyon and vnperfyghte For by lytle lytle doth the sede crudde or grow to gether in the matryce of the woman and afterwarde taketh lyffe soule These thynges to saye of the conception of our lorde we are afrayd Agayn in the article folowyng he doth not say he suffred vnder Ponce Pilate so as we do saye but he sayde was crucified that he myghte not onely expresse the death of hym but also the maâ—er kynde of his death neither doth he adde was deed but onely sayeth was buryed For to that entente are men hanged on the crosseâ— that they shold there dye neither are men buried excepte they be vndowtedly deed And also whan he addeth and rose agayn that is to saye he reuiued agayn in so sayenge he doth openly and playnly enough professe that he was deed And saynct Augustin doth not dysagree or varye in this poynt froÌ„ Ciprian which repeteth it in this wise Therfore we do beleue vpoÌ„ hym whiche was crucyfyed and buryed vnder Ponce Pilate Neither dyd Cipriane saye He rose agayn from deed men but onely he rose agayn the thyrd day For no man reuiueth agayn but from death And whan he sayth That he sytteth on the ryghte hande of the father he addeth not of god neither almyghty which two wordes do seme to haue ben added and put to out of the symbole of Athanasiuâ— For what dyd it nede to expresse these wordes here in this place seynge that it hath before called the father of Iesu god almighty Neither doth he rede thus Credo in spirituÌ„ sanctum I beleue on the holy ghoste leste he mighte seme to begyâ—ne a newe symbole or crede but hauynge respecte and reformynge his speche vnto those thynges that wente before he had leuer vnderstande the verbe Credo whiche was also vnderstonded whan he spake of the sonne I beleue in god the father and in his onely sonne and in the holy ghoste For it is all one faith by whiche we do beleue the .iii. persones of one essence And anone after in the nexte article he sayth not in sanctaÌ„ ecclesiam but leueth out the prepositioÌ„ in shewyng the cause with many wordes why that preposition is not to be added Neither doth he adde this worde catholicaÌ„ nomore dotâ— saynt Austine neither adde it in the symbole but he addeth it in his interpretation sayenge vtique catholicam that is to witte catholique And what neded it to adde this worde catholique seyng that there is no churche holy but onely the catholique churche which churche this Epitheton or adiectiue sâ—taÌ„m holy disseuereth from all the churche of heretikes of the Iewes and of the paynyms and whan he sayth And in the holy ghost by by after doth put these wordes the holy churche leuyng out also the preposition in it is euidente that Ciprian dyd not rede in sctaÌ„m ecclesiaÌ„ And to make an ende that laste clause euerlastynge lyfe is also lefte out But this was sufficiently vnderstonded of the worde resurrection or risyng agayn that weÌ„te nexte before in which is coÌ„prehended the sondry diuerse rewardes of good men and wicked men And also of that clause gone before to iudge the quycke and the deade as we haue sayd before And that Cipriane dyd rede the Symbole none other wise than I haue recyted it is euâ—dente and easye to perceyue not onely by his interpretation and declaration made vpon the same but also by the Epiloge or recapytulatyon whiche he putteth to afterwarde in the ende For there shewynge that onely to the father sonne and holy ghoste is added this preposition in and not in ony wyse to the other articles he reciteth in this wise ☞ Sequitur nanque post hunc sermonem Sanctam ecclesiam RemissioneÌ„ peccatorum Huius carnis resurrectionem Non dixit in sanctam ecclesiam Nec in remissionem peccatorum Nec in carnis resurrectionem Which â—s thus muche to saye in Englyshe For it foloweth after these wordes The holy churche The remyssyon of synnes The rysynge agayn of this fleshe It seyde not in the holy churche Nor in the remyssyon of synnes Nor in the rysynge agayn of the fleshe Moreouer beynge abowt warde to expounde and declare this article The rysynge agayn of the fleshe he maketh this preface Sed vltimus iste sermo qui resurrectionem pronunciat summam totius perfectionis succincta breuitate concludit whiche is thus muche to saye But these laste wordes and speche whiche dothe pronunce and shewe the resurrection doth conclude comprehende the â—umme and effecte of al the hole perfection with coÌ„pendiouse breffnes dothe he not here opeÌ„ly call this clause the laste And these .ii. wordes vitaÌ„ eternaÌ„ Euerlastynge lyfe seme to haue ben added of some man either out of the symbole of Athanasius or â—ls out of that Crede whiche is songe in the masse Neither doth saint Augustin rede ony other wise in his lytle boke made of the Symbole saue onely that for de spiritu sancto he redeth per spiritum sanctum and whether he dyd adde this clause vitam â—ternam or no it is not very euydente but it is very probable lykely that he dothe agree with Cipriane dowtles he toucheth not this perceille he wente downe to helle neither doth he adde this pronoune huius carnis of this fleshe And Cipriane seynge that he hath shewed in other poyntes yf there were ony discrepaunce or variannce he wolde also no doute of it haue geuen knowledge in other thyngê yf it hadde ben ony otherwhise in the Romane Symbole than hymselfe doth recyte DIS Seynge that there is so greatte diuersite and variete in so fewe wordes what shame is there in them suche there be certayne whiche do fastly affirme with asseueration that this symbole was made and geuen of the Apostles by coÌ„mune assente and that also in writynge For who durste be so bolde to adde vnto orels to take awaye euen but one tytle from the writynge of ony Apostle whiche so
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
grauÌ„te that god made the worlde Selencus but he sayth that the matter or stuffe wherof he made it was eternal without begynnyng makyng a thyng without shape or facion vnê‘fight egal vnto god he doth also execrat hath the opinioÌ„ of Menander which folowiÌ„g Plato dyd teach that the worlde was not made of god Menaâ—der but of auÌ„geles callyng auÌ„gels those whom Plato calleth sprytes the soÌ„nes of the cheffe pncipal goddes Saturnius And he hateth also Saturnius which is more shameful out of the right opinion thaÌ„ these afore reherced whiche drâ—amed the world to haue ben made of seuen auÌ„gels also he hatâ—th Basilides most shamefully errig of al other Basilides which sayd that the world was created of heuen But nowe I am werye to speake onye more of erroures heresies whiche are innumerable and without ende Breffly and generally who so euer thynketh of god otherwise than he is in very dede or els dothe not thynke hym to be suche one as the auctorite of the diuine scripture hathe described hym vnto vs that persoâ—e doth not beleue and trust in god but he putteth his hope in an idole Thou seest here hou great philosophie and wisdome this one so shorte an article hath taught vs and froÌ„ howe great darknes monstruose erroures it hathe deliuerd vs. DIS Forsoth now I perceyue and see well that it is a greatte thynge to say vnfaynedly and with the harte It is no smal thynge to say truly froÌ„ the herte Credo in deum Credo in deum id est I beleue and truste in god MAG ye thou wol dest euen muche more saye this yf thou dydest recken and considre hou greate a multitude of men there is vpon whome saynte Paules sayeng may be verified Tit. i. ☞ They professe themselues to knowe god but in theyr dedes they doo denye hym Nota. what so euer thynge man doth preferre afore god and more set by than by god that same thynge he maketh a god to hymselfe DIS Howe so MA. God saythe what so euer thynge man doth loue regarde more thaÌ„ god that thynge he maketh his god thou shalte not doo none adultery nor fornication The concupiscence and luste of the fleshe byddeth the to coÌ„mit adultery here who so euer not regardynge god doth obaye his concupiscence and luste doth he not after a certaine maner forsake god iÌ„ his place set vp his owne concupiscence DIS It appereth so MAG God sayth Do not forsweare the or do no periury and Couetousnes byddeth a man to do periurye dothe not the couetouse man here in the sted of the very and true god worshippe Mammon The scripture teacheth vs that god is psente eueriwhere and that there is nothynge hydde from his iyes Hebre .iiii. But do those men beleue this whiche dayly do coÌ„mitte that thyng vnder the iyes of god which they durst not be bold to coÌ„mite in the presence syght of man DI. It apperethâ— that no. M. They which for the death of theyr children or for theyr wares or goodes takeÌ„ from them doo hange themselues or otherwise for do themselues do those persones beleue that all the world worldly thynges are wisely and mercifully gouerned of god DIS It is meruayle yf they do veryly beleue so MAGIS They that with theyr hole hert mynd all theyr lyfe tyme do serue the worlde Prouer. ii ☞ Beynge mery whan they haue done euyll and reioysynge in synne and vngratiousâ—es doo these men beleue that god doth suffre none euyll dede vnponyshed but that they which wold not here make amendes for thyr synnes by repeÌ„taunce are sente into euerlastyng fyre DIS In my iudgemente either they do not beleue it or els it is but a verye cold and faynt beleffe that they haue of it MAG Agayn they that considerynge the greatnesse and grauyte of ther offeÌ„ces do despeyre of forgeuenê do those persones beleue that god is of infynyte mercye DIS It is not very lykely that they do MAG It is therfore a thynge of no lytle wayghte and no lytle helpynge vnto a godlye and blessed lyfe a man with a quycke and lyuelye faythe to knowe the verye god who so euer vnfaynedlye and from the herte dothe beleue that he is moste perfyghtelye good and moste perfyghtlye fayre howe can he loue onye thynge aboue hym And who so euer beleueth that he is almyghtye wyll not goo abowte too resyste hym that can not be ouercomen who so euer beleueth that he is of most hyghe and perfyghte wysdome that persone wyll neuer grudge agaynst god in aduersyte and trybulatyon For as that man myghte seme and be accompted lewede by the iudgement of all men whiche beyng hymselfe vnlerned wolde fynde faughte with the phisicion and wolde rebuke hym for that he doth prescribe sondry thynges to sondry bodies so lykewyse he sholde be vtterlye folyshe and without witte whiche wolde iudge god in lyke maner as though he knewe not what is beste for euery man The phisicion doth anoynte and bathe one man another man he seareth and cutteth another he dothe lette bloode to another he mynystrethe a clyster or geueth a laxatyue medycyne too another he geueth a byndynge medycyne To some man he comaundeth abstynence To a another he prescrybeth certayne kyndes of meattes he counsaylethe one man to reste and slepe another he dothe forbydde to slepe and we do saye he is a physycyon he knoweth what is expedyente for the person beynge sycke and dyseased And whan god geueth to one man ryches and dothe take the same away from another doth sende to some man chyldren and to another sendeth none at all and to one man geueth prosperouse helth to another sendethe a body full of sicknesses and diseases do we say why doth god handle men after this facion and do we not rayther saye he is god and knoweth what is expedyente for euery man He that beleuethe god to be most ryghtuose he wyll neuer promise hymselfe to escape vnponished for his misdedes And who so euer beleuethe that he dothe knowe all thynges that man wyl not lyghtly do that thynge in the syghte of god whiche he wolde be ashamed to do in the syght of a good and an honest man who so euer beleueth that he is moste sothefast and true wyll drede the paynes or ponishemeÌ„tes that are thretened to wycked men and wyll haue loue and desiere vnto that eternall blysse whiche is promised to good and vertuose men who so euer doth beleue that â—his worlde was created for mannes cause that person whiche waye soo euer warde he shal tourne hym selfe shal be stirred and prouoked to honoure and worssyppe the great goodnes and lyberalyte of god and he shall be afrayde to vse the thynges whiche god hath grasâ—ted to hym otherwise thaÌ„ to his honoure and glorye But let here be the ende of this coÌ„munication After that thou hast made thy prayer to god Leuiticâ—
xâ— and that thou shalte haue chowed thye coode lyke a cleane beast that is to saye after that thou shalte haue dylygently recorded these thynges and called them well to remembraunce than haue recourse hether agayn vnto me ¶ The thyrde instruction Disciple I Do fele and perceiue that mustarde sede whiche thou haste sowed in my mynde Mat. xiii to vtter and shew forth his vertue and strengthe more and more MA. I praye god that whan I haue planted and watred it the lorde maye vouchesaffe to geue it increacynge growynge euen vnto lawful and full ripenes i. Corin. iii. DISC. But as I considred and called to remembraunce what had ben coÌ„muned sayde betwen vs this one scrupule or dowte troubled my mynde for what cause it sholde be that where as in all other dyscyplynes and scyences they do begynne with the moste easy lyght thynges and suche as are famylyarlye knowne to our senses this heuenly phylosophye dothe forthwith at the begynnyng speke of god which is the hyghest thynge that can be and moste fartheste from all mannes seâ—ses MA. Ueryly because this phylosophy is a discyplyne of beleffe and not of disputation and reasonynge for disquisition or reasonynge doth lede maÌ„nes mynde farre abowt by many compasyng and wyndyng wayes and often tymes also doth begyâ—e it and lede it out of the ryghte way But fayth compendyously and spedâ—lye doth carye and conuaye vp to the hyghest and setteth oure mynde as it were in a hyghe totyngehyll froÌ„ which it may more certaynlye and perfyghtelye dyscerne and iudge these inferyoure thynges referrynge all thynges to god in whome is the begyâ—nynge the increace and the perfection and full ende of all thynges The bodylye seÌ„ses do other whiles deceiue vs. The knowledge which riseth of the senses otherwhiles is vncertayne because the bodyly senses do ofteÌ„tymes deceyue vs as for exauÌ„ple whaÌ„ the soÌ„ne semeth â—o vs two foote brode where as in very dede it is greatter than the hole earthe and whan we see the lyghtenyng afore that we here the thundre and yet for all that the syghte and the hearynge are the cheffe and principall among the out warde senses or wittes No nor yet the knowledg which is gathered of the causes or principles of demonstrations is alwayes certayne for as muche as we do see the professoures of wisdome other whiles to dowte euen of the principles also But in as muche as fayth comyng from god doth passe the certaynte both of the senses and also of all pryncyples The sureâ—te most coÌ„pendiouse easiest knowledg iâ— had by fayth geuen of god there is no more sure knowledge than is by fayth and none also more compendiouse and more easye wylte thou haue a sure token here of Howe many weuers are there nowe a dayes both men and women which do talke aud coÌ„mune more wysely of god and godly thynges thaÌ„ dyd the cheffest of the phylosophers Plato and Aristotel of the whiche two the former that is to witte Plato how many mad opinions hath he of the principal or heeâ— goddes of the sprytes the soÌ„nes of the godê of world made of the spretê of the soullê faleÌ„ down froÌ„ heueÌ„ And the letter of the two that is to witte Aristotell because he goeth abowte to come vp from the lowest thynges to the higheste by how many longe ambages and coumpasses doth he lede the witte how longe doth he tarye them and kepe them backe in maters of Logike of Poetrie of Rethorike of Naturall Philosophie of highe and celestiall thynges afore that he do come vnto the supernatural thynges And yet for al this doth he not come to the knowledg of god for whose cause he hadde layde these so many steppes or stayres vnto which knowledge now by faythe yongemen are promoted both shortely easily ye beynge instructed with no maner humayne dysciplines Ioan. xvi◠☞ The cheffeste philosophye whiche purchaseth true beatitude vnto man is to knowe god and Iesus Christe sente of hym To the learning of this philosophy because it is most agreable and accordynge to nature euery sexe euery age is apte and docyle but that age inespecyall and moste cheffly which is not yet infected with croked and lewed affections and desyers And verylye relygyon is in so muche accordynge to nature that some certayne perceyuyng and fealynge therof is beleued to be in Elephantes and other brute beastes Plinius in naturali historia D. But who so euer dothe sympely beleue those thynges which are writen or taught concernyng god that man shall nat be able to match with philosophers and heretikes in disputacion MA. Trouthe it is Neque enim haâ—c philosophia iliscitur ad palestram sed ad piam vitam Quid autem arrogâ—â—tius istis qui rationibus humanis de diuina nâ—tura â—isputant quuÌ„ nullus sit illoâ—â— qui cuâ—icis aut araâ—eoli naturaÌ„ valeat ad plenuÌ„ assequi quis haec quotidie videâ—nt Qui scrututor est magestatisâ— opprimitur a gloria non aliâ—er â—uam qui solem intentis immotisque oculis diutius intuentur caecutientes disceduÌ„tâ— vt iam interdum impingant in palum obuuium Fidei veroâ— simplex columbinus ' The eye of faythe is a simple eye nat curiouse to est oculus hac reuerenter contemplans Deum qua nobis voluit innotescere ' to enserche such thynges as god wolde to be hydde vnknoweÌ„ to vs whils we lyue in this worlde For this philosophie is nat learned for to helpe to disputation but to good and godly lyuynge Nowe what more presumption can there be than is in them whiche with worldly reasons do dispute of the nature of god whan there is none of them all whiche is able fully and perfightely to knowe but euen the nature of a gnatte or of a lytle spyeder all thoughe they do dayly se these ☞ who so euer is an ensercher of goddes maiesty is oppressed of the glory None other wyse than they which do stare one whyle on the bryght sonne with theyr eyes stedfastly set and vnmoued do go awaye dased and halfe blynde in so muche that otherwhyles they do stomble and stryke themselues vpon a stake beyng in theyr waye But the eye of faythe is a symple doues eye reuerently beholdynge god that waye whiche waye it is hys pleasure to be knowne of vs but nat curiously enserchynge those thynges whiche it is his wyll to haue hyd from vs in the meane season vntyll we shall come to that heuenly theatre in whiche he shall gyue hymselfe to be seen more nere and more clerely to our eyes beynge than more purged cleane In thys lyffe it is sufficiente that thou knowest that there is god and that he is one in nature and thre by distinction of persones Thou perceiuest and knowest that the sonne is begotten and cometh of the father and that the holy ghoste ê“â—edeth from them bothe Thou knowest that god is nat a body but
a mynde of iÌ„finite vertu and power moste symple euerlastyng as whiche hathe ben afore all tymes and is nat chaunged in tyme. Of thys all myghty mynde thou knowest the whole worlde to haue ben created and created for mannes cause for god neyther hath nede of the world nor of man nor yet of any creature He is in hym selfe and of hym selfe moste perfyghte But because he is moste hyghly and perfyghtly good he wold nat be blessed hymselfe alone but hathe distributed of his beatitude and felicite vnto aungels and men to all creatures so farforthe as euery thyng is apte to receiue of the bountuosnes and liberalite of god How manye ways god hathe spoken to maâ— to geue to hym knowledg of hym selfe It was his wyl and pleasure to geue man knowledge of hymselfe speakynge to him in diuerse maners or facions Fyrst of all he spake after a certayne maner to mankynd whan by his sonne which is the worde of the father he dyd create of nought thys meruailouse frame of the worlde to the entente that of the worke we sholde gesse and make conâ—eture of the worker For suche a worke the fyrst speakyng by creation of the worlde coulde neyther man neyther yet auÌ„gel haue ben able to perfourme and finishe This was the fyrste degre or step to the knowledge of god Nexte after cam the lawe The seconde spekynge by the law writtenâ— the prophetes whiche dyd some what helpe the darknes and blindnes of maÌ„â—es mynd but it besydes that it was geuen to one nacion onely of the Iewes it dyd by figures and darke ridles shadowe god vnto vs preparyng the myndes of men to the lyghte of the gospell whiche by the sonne hathe shyned to vs. The philosophers abused the lyghte of nature to pryde And the lawe to the moste parte of the Iewes was an occasion of greater impiety and synne The worlde was ful of ydolatry The Iewes were puffed vp with pryde thrughe a vayne persuasion of ryghtuosnes Syâ—ne did raygne at large vnponyshed in the world whils the moste parte of men dyd folowe the fyrste pareâ—tes of mankynde but here the mercy of god dyd shewe forthe it selfe Psal. 14 4. ☞ whiche passeth surmounteth all his workes He dyd vouchesafe to waxe more nere and more familierly knowne vnto vs by the same soÌ„ne The thyrde speakynge by his owne son in the nature of mankynd that at the leaste wyse by the reason hereof we sholde be drawne to the louynge of him agayne being prouoked therunto by so many and so maruailouse benefightes He had created vs whan we were nothynge He wolde also restore vs. Whan we were forlorne for it had ben better neuer to haue ben created thaÌ„ after our crâ—acion to haue perished ben vtterly forlorne After the worlde meruailously created after the lawe geuen by god after the prophetes inspired with the spirite of god he sente hys onely sonne beynge made mâ—n that at the leaste wyse we men sholde loue hym beynge also a man And he sente hym nat to be a reuenger or ponysher but to be a sauioure by whose death he myght call vs agayn to lyfe what could the vnmesurable charite and loue of god haue done more than this He hathe shewed hymselfe palpable after a certayne maner vnto vs he hath also geuen hymselfe to deth as farre forth as he myght to th ende that he myghte restore vs to true helthe saluation God shewed his almighty power in the creatioÌ„ of the worlde his wisdome iÌ„ the redeÌ„ption of man He declared his almighty power cheffly in the creation of the worlde Nowe he hathe declared his vnmesurable mercy and his inscrutable wisdome his mercy in that he frely without ony deseruynge of our parte hath redemed vs. His wisdome in that he hath after suche forme and maner redemed vs. Therefore what excuse is there nowe lefte or what cauyllation can ony man lay forthe for hymselffe yf he do not regarde but do despise this so wonderfull goodnes of god This parte doth the Crede now teache Et in Iesum Christum filium eius vâ—â—cuÌ„ dominum nostrum id est And in Iesu Christe his onely sonne our lorde DISC. Why hath it sygnyfyed marked forth the persone of our redemer by these names MAG Ueryly for thentente to declare that the seconde persone which toke fleshe vpon hym is verye man of his mother and very god of god DIS Howe so MAG There are some which do wene that Iesus is the name of the godhed Christe a name of the humane nature and they seme to be moued and broughte to this opinion by the reason that in the Hebrue tonge Iesus is as muche to say as a sauyoure And Christê° as muche to say as anoynted Now no man can geue euerlastyng helthe and saluation saue onelye god And anoyntynge doth sygnyfie spirituall grace whiche chaunceth not but onely to man but in very dede bothe these wordes or names do belonge to the humayne nature Iesus For Iesus is a propre name of a singulare persone that is to witte of that man whiche alone of all meÌ„ was borne of a virgine whome saiÌ„t Iohan shewed poynted with his fynger that they sholde not receyue or embrace ony other man for the very redemer Ioan. i. ☞ Beholde sayth he the lambe of god Christe Christus is a name either of kyngdome or of prestehode For amonge the Iewes bothe prestes and kynges were anoynted with holy oyntemente and they of bothe sortes because of honoure were called Christi Nowe bothe these tytles or names are agreynge to Christe whiche is called Psal. c. ix Christe is bothe a preste and a kynge anointed not with outwarde corporall oile but with the fullnes of the diuine spirit a preste accordynge to the ordre of Melchisedech and whiche as a preste dyd offre hym selfe a very vnspotted lambe vpon the aultare of the crosse for the helthe and saluation of the worlde and whiche also as a kynge apperynge to his disciples after his resurrection sayde lyke a kynge vnto them ☞ To me is geuen all power and auctorite in heuen and in earth Mat. xxviii Neither dyd he refuse disallow the speche of the theffe knowledgynge and confessynge hym to be a kynge by these wordes Luce. xxiii ☞ Lorde remembre me whan thou shalte be commen into thy kyngdome How be it our lord was neuer anoynted with outward and bodylye oyle soo as Aaron was in the .xxix. cha of Exod or as kyng Saule was in the fyrste booke of kynges the .x. chapitoureâ— But this was he whome god hathe singularlye anoynted with the fullnesse of his spirite Iesus Howe be it by this worde or name of Iesu besydes that it doth betoken a singulare persone called to remeÌ„braunce the figure of the olde testamente Iosue figured Christe For that Iesus name dyd figure and represente â—esu the redemer Deute xxxi Moyses by whome is figured and
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
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
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
of sayncte Paule is the geste and inhabiter of godly myndes whiche hath consecrated for a temple vnto his owneselfe That man that doth beleue this howe is it possible that he shold not be afrayd to pollute the temple of god for it is polluted euen with vnclene thoughtes also althouh the dede be away and such an amiable and louely tenaunt or geste dryuen out to make of the temple of god a stable or lodgynge of the dyuell without concorde there is no holynesse nor felicite Christen concorde is greatly commended without which there is no religion or holynesse no felicite or welthe Of this concorde haste thou a perfyte exaumple in the father the sonne and the holy ghosteâ— Another exaumple nexte to it haste thou in the name of the church whiche is knyt to gether with so many bondes hauyng but one god one father all one lawes one baptyme all one the same sacramentes the same spirite and waytyng lokyng after all one and the same inheritauÌ„ce In this church if any man coÌ„tynue although he haue fallen he hath many of whom he may be holpen vp agayne â— neyther can he lyghtly miscary or peryshe hauynge so manye thousandê of intercessoures praying for hym Those shepe that kepe themselues within the walles or coÌ„passe of the fold are in lesse daunger of the wolf But because here in this world we haue continuall stryffe batayl with our aduersarye we must walke warely wysely accordyng to the lawes prescribed set oâ— our capitayne lord to the obseruyng kepyng of which for asmuch as our imbecillite weakenesse is nothyng suffycient of it selfe we must with coÌ„tynuall prayer beseche desyre heuenly helpe which is redy to all men if a maÌ„ do aske desyre it ferueÌ„tly if coÌ„tinually if with a tremblyng a reuerent fayth truste To bothe these we shall be more mete fyrste if we do referre all that belongeth to vs vnto god as the fountayne and authour SecoÌ„darely if we do accustome and wonte our selues to haue respecte not to the particular persones but to the whole vniuersall company or congregation of the churche If we wyll do the former of these two thynges in al prosperouse thynges and suche as come to passe accordyng to our myndes we shall gyue thankes to god and if any aduersyte shall chauÌ„ce vs whyles we do take it paciently as a thyng senâ—e of god eyther to amende vs or els to trye proue vs the outwarde euyll or grefe shall be tourned to vs into very good or profyte I shall gyue the an euident exaumple Thy corne cometh vp prosperously in the feldes here the pagane wyll prayse his owne policie and laboure he wyll prayse the temperate and sesonable wether of that somer But a christen man lykewyse as if he had receyued all these thynges of the hande of god he gyueth thankes to his bountuose father which with so greate largenesse and liberalite doth prouyde for his sonnes seruauntes And if any good thyng be gyuen or done to vs by men we shall acknowlege the goodnesse of the lorde whiche hath gyuen to this man that he is both wyllynge and also able to do it Agayne if any grefe or displeasure and hurte haue chaunced to vs by men and as we do thynke of wrake or vengeaunce it doth come to our mynde and remembraunce it is better to suffre this iniurye paciently lest if he be prouoked he do me greater hurte or displeasure he may beynge my frende recompence me this harme damage with much encreace and auauÌ„tage peraduenture we do so deserue som prayse of worldly wysdome but no prayse at all of godlynesse but if we do thynke thus to our selues the lord doth by this mannes malyce scourge me for his loue I wyl suffre this vexatioÌ„ what so euer it be by this meane bothe shall we be lesse angry with our neyghboure and also we shall be made more redy to the amendement of our lyfe than to reuengynge of the iniurye done to vs. Brefly worldly and carnall affections or desyres shall haue the lesse tyrannye in vs the violence of whiche is wont to plucke vs and carye vs awaye from the obseruation and fulfyllynge of goddes lawes to synnefull and wretched dedes Our mynd is therfore to be accustomed and wonted that in all thynges whether it be prosperite or aduersite it may forthwith sette her eyes fasâ—e towardes god Nexte thyng to this is that in our mynde we doo considre and beholde the vniuersall churche as one body vnder one hed Christe By this meane it shall be brought to passe that bothe we shall be the lesse greued with our harmes incommodites if we shall call to remembraunce reken that we do suffre them for many and with many And also we shall reioyce more of other mennes good fortune and welthe than of our owne neyther shall we haue enuye at any maÌ„ if we shall considre that it is our owne what so euer good thyng the felowshyp or company of the church hath Finally god shall here our prayers the more gladly and wyllyngly if we shall not euery man doo proprelye and seuerallye his owne busynesse but shall aske and desyre coÌ„mune profyte and furthraunce to his honoure and glorie For charite is the thynge that is most acceptable pleasauÌ„t to god i. Cor. xiii but she doth not seche those thynges that are her owne but those thynges that are Iesu Christes now the churche is the body of Christe By this meane shall it come to passe that our lorde beynge delyted with thy charite shall gyue the euen the same thyng which thou woldest haue desyred proprely particularely for thyne owne selfe more largely and plentuosly than if thou haddeste asked it onely for thyselfe This consideration if it shall be tourned by often vse and custome into an habyte it shall so enlarge and comforte our mynde that it shall not be offended with euery maner thynge neyther shall it stond styll at small offenses neyther whan it sholde doo a benefyte shall it nyggardly counte and recken he is a french man and I am an almayne he is a vyle rascalle and I am a noble man he sayd this or that not long agoo by me but shall cherefully and gladly gyue a benefyte as to the membre of Christe as to one that is christen as to one that is a man DISCIPLE If it sholde not be any payne or grefe to you I wolde very gladly learne this also of you which are the principal and chefe lawes accordyng to which as vnto the rule or lyne a man ought to directe and ordre his workes and also which is the beste sourme and maner of prayinge The .x. commaundementes of the law MAG The .x. preceptes of goddes law are knowne to euery man neyther can any man teache any better preceptes than those whiche god hymselfe hath gyuen or taught neyther can there any better fourme and maner of prayer be prescribed
so much as touched onywhitte with the false tales of men For she onely is excellently chaste of whome the fame is aschamed to speake euyll And therfore this mystery was hydde kepte secrete a longe season For it is lykely that Marie and Iosephe dyd kepe these misteries in theyr herte vntyll suche tyme that after the sendyng of the holy ghost froÌ„ heuen the gospell dyd sprâ—ade abrode his lyghte thrugh out the hole worlde Considre therfore now how many thyngê we haue learned by this article coÌ„preheÌ„ded in few wordes fyrste that Iesus Christe is very god of god the same to haue ben borne very maÌ„ of a woman a virgine without the helpe or workynge of man But by the worke of the diuine spirite And that he hathe come in to this worlde nat only to redeme the worlde The causes of Christes comyng into the worlde but also to teache and instructe vs with moste full auctorite to kendle enflame vs with diuerse argumeÌ„tes vnto the loue of the heuenly lyfe Now considre me I praye the howe many horrible heresies erroures the lyghte of this verite hathe driuen awaye yt is very sore agaynst my wyl to reherce the detestable and abominable blasphemes with the vnhappy names of the authoures of them but yet thys thynge shal profyghte and healpe wel hereunto that we may bothe more fastly hold and kepe our beleâ—â—e and also geue thankes the more abundantly to god whiche hathe vouchesaued to open and shewe so greatte lyghte vnto vs. That many dyd erre and holde wronge opinions aboute his diuine natiuite of his father it is lesse to be meruayled Carpocrates Câ—rinthus Ebion Paulus Samosatensis Photinus But it is a poynte of more madnesse that his humane natiuite which hathe ben proued and declared by so many and so euident argumentes hathe ben assailed with so many monstres of opinions Carpocrates Cerintyusâ— Ebion Paulus Samosatensis and Photine in name but Scotine in very dede do graunte that Christ was a very man But they saye that he was a pure a mere man borne betwene man and woman after the maner of other menâ— albeit he had the soule of a prophete These men do mutilate and mayme the persone of Christ of more than the one halffe The same men do saye that Christe is called the son of god but by free adoption lykewise as other good vertuose men are And that he was nat at all afore that he was borne of the virgine These heretikes sayncte Iohan euaÌ„geliste dothe openly refelle and coÌ„fute pronouncyng plainly Iohan. i. That the selfe same worde which in the begynnyng was with god and was god to be made fleshe And in the same euangeliste our lorde hymselfe speaketh openly in this wyse Afore that Abraham was made Iohan. viii I am Agayne Paule in the .ix. chapiter to the Romaynes saythe Roma .ix. ☞ Of whome Christe cam as touchyng his body whiche is god ouer all thynges blessed for euer more Neither are the Manicheis any whitte lesse madde than these afore reherced which do gyue vnto Christ som parte of the diuine nature Manicheisâ— but they do styfly affyrme that he toke vpon hym mannes body nat a very body in dede but only a phantasticall body lykewise as we do rede that aungels and fendes haue otherwhiles apered iÌ„ bodily shape and lykenesse vnto men These persons do make Christe a iuglere or a trogeter and a wonderfull deceiuer of men But a phantasme is nat borne of a woman Neyther can a phantasme or spirite do those thynges whiche our lorde dyd so many yeres space throughout all hys lyfe tyme eatyng drynkyng slepynge waxyng wery hungrieng thurstynge speakyng beyng conuersaunte among men at none dayes geuynge hymselfe to be touched and handled to be crucified slayne He hymselfe also sayde to his disciples in the laste chapiter of Luke whaÌ„ they were astonied abashed because they thought that they had sene a spirite or a ghoste Luc. xxiiii ☞ Wherfore are you troubled saythe he and why do thoughtes and musynges ascende into your hertes Beholde my handes and my fete for it is euen myne owne selfe Handle me se for a spirite hathe neyther fleshe ne bones so as you do se that I haue Ualentine Nexte after these cometh Ualentine the framer forger of worldes whiche imagined Christe nat to haue ben gendred of the substauÌ„ce of the virgine but to haue broughte with hym a celestiall body from heuen or els which thyng madde Appelles dothe wene raither to be true a body taken of the elementes in the ayre Appelles and so to haue passed thrugh the body of the virgine lykewyse as liquoure and lyghte passethe through a pype of lede or throughe a cranel or hole But this is nat proprely to be borne but to passe throughe for neyther dothe the cranel or hoâ—e gendre or brynge forthe the sonne be alme but the sonne itselfe neyther dothe the pype gendre the liquoure but the fountayne or sprynge dothe it But whan Paule the apostle saythe vnto the Romaynes these wordes Ro. i. Qui factus est ex semine Dauid secundum carnem .i. Whiche as touchyng fleshe was made of the sede of Dauid and in the .iiii. chapiter to the Galatianes Misit deus filium suum factum ex muliere .i. Gala. iiii God sente his son made or gendred of a woman By these wordes he dothe openly professe that Christe dyd take the substaunce of his body of the substauÌ„ce of the virgins body Neither euery thynge whiche ony maner way is bredde or gendred of man is forthwith a man for els lyse sholde be called men But that thynge whiche is conceyued in the matrice or wombe of a woman of the very substauÌ„ce of man and in due and lawfulle tyme is borne broughte forth by naturall membres in all markes and tokens lyke a man and whiche is called a sonne that thynge veryly is a man Arrius Nexte cometh Arrius by soo muche the more wretched and madde in opynyon by howe muche he dothe more subtely craftily geue vnto Christ the body of a man taketh from hym the sowle of man saynge that the godhed was in stede of soule soo that in Christ after his opinion there were but two natures that is to witte the bodye of man and verbum id est the worde whiche same worde for all that Arrius willeth to be a creature in dede more excellent than all other creatures but yet a creature But with what face do they confesse grauÌ„t hym to be a man from whome they doo take awaye the better parte of man For who doth not know that man is made of .ii. separable substaÌ„ces that is to witte of the body as of the materiall substauÌ„ce and of the soule as of the fourme wherfore yf ony spirite doth moue the body of a deade man no man wyll calle it a man that he seeth but a wondre or monstre But
seynge that our lorde hymselfe in so many places of scripture doth make meÌ„tion of his â—oule and doth call hymselfe the sonne of man as whan he sayth Mat. xxvi ☞ My soule is heuy euen vnto the death And whaÌ„ he sayth Father into thy handes I do coÌ„mende my soule And Luce. xxiii Iohan. x. Iohan. viii Noman doth take my soule or lyfe from me but I do laye it froÌ„ me you do seche to slee me beynge a man whiche haue spoken the trouthe vnto you And seynge that Paule witnesseth the same sayinge i. Timot. ii The mediatoure betwen god men the man Christe Iesus yf they do geue credeÌ„ce to the scriptures how or with what face dare they deny that thynge whiche the scriptures done so manyfestly expresse pronunce yf they do not beleue the scriptures howe may they for shame desyre to be accompted taken for ChristeÌ„ men yf they wolde seme to be philosophers who euer ones dreamed that that thynge myghte be called a man whiche lacketh the fourme of man whiche fourme I meane the soule whaÌ„ it is presente causeth one to be a maÌ„ whaÌ„ it goeth away caused that thynge whiche was before a man than to lese the name of a man Those men whiche haue so wondrefull madde opinions they stonde in daunger them selues and not vnworthyly leste they may seme not to be men Neither was the opinion whiche Apollinarius dremed muche wiser than these aforereherced whiche dothe suffre a soule to be geuen to Christe Apollinarius but so that he dothe take froÌ„ the sayd soule the mynd or vnder standynge for in quicke plantes there is a certayne lyfe for els they sholde not growe neither sholde they els be sayde to dye whan they do widder or drye vp And in brute beastes also there is a lyfe and soule for els they shold haue no fealynge or perceyuyng But mynde or reason and vnderstondynge amonge al sensyble creatures is onely to man This mynde is the princypall power of the soule by whiche it dothe dyscerne and iudge euery thynge from other by whiche it dothe ioyne or knytte together or els diuide and departe thyngê in sondre and by whiche it gathereth or concludeth one thynge of another by argumeÌ„tation and reasonynge But howe may they for shame professe Christe to be a man whiche do take awaye from hym that thynge by whiche man dothe cheflye and principallye dyffre from other beastes DIS Dyd than the mynde of Christe by reasonynge of thynges knowne gather and conclude suche thynges as were vnknowne to hym MA. There was nothynge vnknowne to Christe and yet as concernynge the condition and state of nature he hadde a reasonable soule For not aungelles neither do vnderstonde by reasonynge so as we do nether shall we our self fes vnderstonde in the general resurrection so as we do nowe But perfection added to nature doth not take awaye the veryte of nature For els the bodyes gloryfyed sholde be no bodies And yet is it none heresye or erroure to saye that the soule of Christe beganne to knowe certayne thynges whiche by the presence of the godhede it dyd afore perfyghtelye â—ee and perceyue I saye begane to knowe the same thynges otherwise after the maner of men not for that he knew theym not before But because the maner of his knowynge now was sondry and diuerse from the maner of his knowynge before Iohan. i. He had seen Nathanael whan he was vnder the Figge tree because he dyd knowe it more certaynly than we do those thynges whiche we do see with our iyes But afterwardes whan he saw hym with his bodyly eyes in dede he dyd not learne ony newe thyng whiche he knew not before but he sawe otherwise the same thynge that he hadde sene before Appollinarius Apollinarius addeth another madde opynyon that the worde dyd not take vnto it fleshe or body but that somewhat of the worde was tourned into fleshe mysunderstondynge the wordes of sayncte Iohan. Iohan. i. ☞ Et verbum caro factuÌ„ est id est and the worde was made fleshe that is to say after his false interpretation the worde was chaunged into fleshe lykewyse as the ayer condensated and made thycke or grosse is tourned into water and as the water raryfied and made fyne and subtyle is tourned into ayer But a man is not made of a countrefayte worde tourned into an humayne bodye but man is made of a reasonable soule and a mortall body yf by the worde they do vnderstonde the sonne of god god as he is made of nothynge soo can he not be tourned into ony thynge nor ony thynge into it yf we wyll speke proprely And yf philosophers do deny that fiere maye be tourned into water which are both creatures how much more agaynste all reason is it a thynge increated to be tourned into a thynge created But you wyll saye they make the worde a creature but a more excellente creature than all aungelles But yet euen betweÌ„ an aungell and the body of man there is more dyfference than is betwen fyar and water But this erroure conceyued folyshely of the euaÌ„gelystes wordes the wordes immediately folowynge do refelle and confute Iohan. i. Et habitauit in nobis that is to say and he hathe dwelled amonge vs. For that thynge is not sayde to be conuersaunte in body whiche is transformed into body But the body is well aryghte called the dwellynge place of the soule And man is well and aryghte called the temple of god Eutyches in greke is as muche to say as happie whiche is no righte name for that vnhappy wretched heretike And nowhitte wiser is the erroneouse opinion of falsenamed Eutyches whiche dyd putte in Christe to be but onely one nature compost and made of diuine and humane nature hothe to gether yf he hadde sayde that one syngulare persone hadde ben vned of two natures and that euen one persone indiuiduale as the terme of logicions is some what he hadde ben to be herde and beleued for it is certayne and vndowted that there was in Christe two or also thre sondrye natures and distincte eche of them from other Man is composte and made of a soule and a bodye But the diuine nature because it is moste syngle it refuseth all names or wordes of composition It vned or dyd knytte it selfe into one hypostase or persone by the meanes of the soule beynge ioyned and cleuynge to the bodye but it was not confused or mengled into the same nature Nestorius whiles he dothe dylygently eschewe Nestorius this lymekylle he felle into the colekylne professynge in Christe to be two perfighte natures the nature of god and the nature of man Prouerbe but he maketh than as manye persones denyenge the worde to haue ben vned and knytte to man into one persone but onely to haue inhabited maÌ„ by grace wherfore he gathereth and concludeth that in one Christe there is one persone of man