the olde testameÌ„te eyther hadde shadowed signyfyed by figures or els had promysed by the mouthe of the profetes In the examynatyon of witnesse thou knowest well that the consente agremente of the recordes amonge theÌ„ selues is of great wayghte and greatly to be regarded Compare that Chryste whiche by many darke redles and fygures is sygnyfyed shadowed in the law of Moises whome so many Prophetê dyd promyse and that at dyuerse sondry tymes with hym whome the hystory of the Gospell doth sette forth playnly afore oure iyes as it were in a scafold and thou shalt see all thes thynges perfyghtly agree to gether Ouer besydes this Prophetes do meruaylously consente and agree amonge themselues one with another where as among the phylosofers of the world there is great stryfe and contraryete of dyuerse sondry opynyons Adde also to these thynges afore reherced the constante and stedfaste consente and agremente of all tymes and of all natyons the faste coÌ„spyration of them vnto this phylosofye hole with one mynde and accorde for who euer wrote ony thynge were he neuer of â—o hyghe excellente witte whiche the whole world dyd so receyue whiche the world dyd with so great coÌ„stancye and stedfastnes retayne cleue vnto that so many thousandê of men of chyldren of women and of vyrgyns nether with dyuerse sondry kyndes of death nether with tormentes more fearefull than death coulde be plucked away froÌ„ it whose myndes the lyghte of Fayth had puryfyed And this thynge is by so much the more meruaylouse and wonderfull The wonderfull vertue myght of the Christiane philosophie for that this philosofye as it were a certayne sonne dyd sodeynly shyne and geue lyghte thrugh out the whole worlde and dyd ouercome and gete the vyctory nether by the helpe of myghte and power nether of ryches nor of ony mannes crafte or polycye nether fynally by ony worldly helpe or ayde also for that it hath hetherto agaynste the power of kyngê agaynste worldly wysdome agaynst heretykes beyng a thowsand maner wayes instructed armed to impyete and to be short agaynste all the engynes of the Deuyll stande faste and sure not able to be shakeÌ„ accordynge to the promysse of Chryst. Math. xvi And the gates of helle shal not preuayle agaynst it DIC. I perceyue now some lyght to shyne eueÌ„ to myn iyes also though beyng half blynd But whiche is that chef and pryncypall thynge MAG Ueryly thou hast touched it allredy of thyne one accorde DIS Howe so haue I touched it vnwares MAG For thou fealest and perceyuest as thou sayeste some lyghte to haue schyned in to the iyes of thyn harte This is doutles the spyryte of Chryâ—te Fayth is caused pryncypallye by the insâ—yration of the holy ghoste whiche hath now be gonne to shewe his effycacyte streÌ„gthe in thy harte and as I hope and trâ—ste shall fynysche and make perfyghte thaâ— whiche it hath begonne For this is the earnest peny or pledge of the dyuyne spyryte whiche by his secrete inspyratyon doth so confyrme strengthen and estableshe mannes mynde that neyther the power of the deuylls neyther aungells neyther ony creature at all is able to departe it and plucke it awaye from the the fayth and hope whiche are in Chryste Iesu. Suche an affectyon can no ê‘suasyon of men gendre in our myndes whiche is a very sure and vndowted token that all these thynges are don wrought froÌ„ aboue by god For no maner thyng doth sette the mynde of man at quyetnesse and reste saue onely this phylosofye DIS O happy are they whome it hathe chaunced to haue this gyfte MAG Let vs praye desyre iâ— sure truste and we shall haue it DI. yt but whan you doo name the bokes of both testamentes you do name speake of a greatte be cause I wyll not saye of an vnmeasurable see but what thynge do you aduyse me to learne that am yeâ— very ignorauÌ„te and more than an infauÌ„te or babe in Chryst MA. The worldly scyences inuented by men haue as thou knowest theyr rudymeÌ„tes pryncyples So lykewise this heuenly phylosophie also hath certayne rudymentes and pryncyples or rules and instructyons whiche are fyrste taughte to hym that is a yonge beginner and learner in it DIS Whence shall I fetche these sayde rudymentes MAG you maye fynde them in the Symbole or Crede whiche partely for the auctoryte of it partely for a dyfference from other symboles why the commuÌ„e Crede iâ— called the simbole of the Apostles is called the Symbole or Crede of the apostles and the olde authores doo otherwyles calle it the Rule of the fayth or beleffe This is a speche breflye comprehendynge in fewe wordes the summe of those thynges whiche are necessarely to be beleued of all men vnto eternall saluacyon This Symbole or Crede in the olde tyme they that were baptyzed whâ—n they were growne in age dyd recyte openly euery man with his owne mouth and ware than called Cathecumeni afore that they were dopped in the holsome water DIS why is it called the rule of fayth or beleffe why the crede is called the rule of fayth MA. Because that accordynge to this styffe and stronge inflexyble squyere or rule of veryte and trouth all the opynyons of men are dyrected and corrected by it also all the erroures swaruyng goynge awrye from the trouthe bothe of hetheÌ„ paynymes of Iewes and of heretikes are straightened and amended for the trouth of god is single alwayes contayâ—neth one and vnmoueable whiche sayth Math. xxiiii Heuen and erthe shall passe awaye but my worde shall abyde and not passe awaye DIS But what meaneth this worde Symbole MA. Symbolum is a Greke worde whiche cometh of the verbe Symuallo The sygnificatioÌ„s of this greke worde symbolum whiche signifieth the same that confero doth in the latyne tonge that is to brynge together This worde symboluÌ„ The fyrst signifiâ—ation of this worde symboluÌ„ the Grekes haue vsed many maner wayes and in diuerse significations For otherwhiles they do calle symbolum the seale or marke which is emprynted on lettres vessels to th enteÌ„t that they shold not be opened of suche as were not mete coÌ„uenyent Sometyme agayn they do calle symboluÌ„ a gage whether it were mony or a ryng or ony other thyng that they gaue from theÌ„ as many as were appoiÌ„ted had made ê“myse to haue a coÌ„mune baÌ„kette or feast together The seconde signification to the assuraunce that euery one of theÌ„ shold kepe his appoyntemeÌ„t no man withdraw or absente hym self fe The iiâ— Besydê this also they do calle symboluÌ„ the token that is geuen betwen the spouse and the spousesse of theyr consente eche of them to other to the ende that neyther of them maye shrynke from theyr promysse and bargayn And last of all they calle symbolum that token or cognysaunce The .iiii. whiche was
Sanctam ecclesiam catholicam I beleue the holy churche c. MAS Here thou haste the .iiii. parte of the Symbole which describeth the misticall body of Christe that is the church Nowe if thou take Christ whol there are but thre portioÌ„s And the holy churche very well coÌ„ueniently is annexed ioyned to the holy ghost For by the gyfte and benefyghte of this ghoste is holy what so euer creature is veryly and truelye holy where fore of sayncte Paule it is called the spirite of sanctifycation Rom. i. This is that spirite of the spouse whiche neuer departeth or goeth awaye from the bosome of the spousesse And because Ecclesia in the Grek doth betoken a congregation Ecclesia by this spyrite doth cleaue togyther what so euer is well happely ioyned or knytte to gether This is that vnspeakable cyrcle whiche ioyneth or coupleth to gether the .iii. persones amonge them selues whiche with them also gâ—ueth good auÌ„gels and good men all together in one For the name of the churche maye comprehende also the blessed spirites all be it that god came not to redeme theÌ„ whiche contynued stable in that good and blessed state in whiche they were created But mankynd because it was falleÌ„ from the state in which it was made in the fyrst parentes Adam Eue it neded to haue a redemer But nowe go forth on with the resydue of the Crede DI. Sanctorum coÌ„munionem The coÌ„munion of saiÌ„ctes thre maner wayes taken and expouÌ„ded The coÌ„munion of saynctes MAG This parcell certayne men do so vnderstoÌ„de that it doth by apposytion expound the nexte parcell goynge before whiche is sanctam ecclesiam catholicam The holy catholike churche For this worde Ecclesia id est Churche is a name of societie and felowshippe and it is a contynuall a faste vnlowse able ioynynge to gether of all the membres of Christ amonge themselues eche with other How be it certayne other men do thynke rather that the .vii. sacramentes of the churche are be tokened by these wordes And certayne other agayn do thynke by these wordes to be sygnyfyed the coÌ„mune felowshyppe or parte takynge eche with other of all good workes D. Bemissionem peccatorum I beleue remission forgyuenesse of synnes MAG Here thou dost here what is the policie and good ordre of this cytie or coÌ„munaltie in this worlde in which worlde as there is no perfyghte felicyte euen so is there in it neither perfyghte puryte and clennes neither full saturyte and satisfyeng of mannes mynde And therfore it happeneth often tymes that they whiche haue greuously fallen in to synne haue nede of a remedie and that they whiche are weake and feble haue nede of strength and hartenynge Now either of these .ii. thyngê doth the grace of god geue sufficientlye vnto vs both by other meanes but pryncypally and especyally by the Sacramentes of the churche And therfore whan thou hearest remission and forgeuenesse of synnes thou hearest a double medicine or salue the one by the holy and blessed bath of baptisme and the other by the sacrament of penaunce Remission of synnes thorw baptisme and pâ—naunce DISC. Carnis resurrectionem I beleue the risynge agayn of the body MA. Here is opened shewed vnto the the ende of our warre and the consummation and perfection of the church aâ—d either the eternall felicite or els the eternall calamite miserie of the whole man that is to witte both in body and soule DI. Et vitam eternam And euerlastynge lyfe MAG Here thou heareste the vncomparable hiâ—re or wage and rewarde whiche our capitayne hathe prepayred and ordayned for his soldyers yf they warrynge faythefully accordyng to the ensaumple of theyr capitayne vnder his standerde or banner shall haue behaued them selues manfully euen vntyll theyr death Thou hast now all the pryncypalle and generall partes of this holsome tale or Comedy thou hast also all the actes and stenes of that heuenly order and setter forthe of this coÌ„medie sette in ordre by a wondre fulle and vnspekable dispensation DIS Are there ony that make a more subtile diuision of the Crede than this MA. ye there are certayne men of later tyme whiche in stede of .xii. artycles do make xiii Some there are agayn whiche make .xiiii. not accordynge to the ordre of the the texte But folowynge this consideration that all the artycles doo belonge either to the diuine nature of all the persones or els to the humaynâ— nature of Christ or els to the misticall body of Christe to euery one of these they do applye certayne artycles or parcelles so are there made .xiiii. articles But this distinction or diuision helpeth but smally and is of litle wayghte or value to the purpose that we haue in hand For after this maner myght men ymagyne also other diuisions accordynge to the diuersite of mennes wittes and to the diuerse considerations that may be made of the same thynges But that is the princypall heed poynt of all that he sayth here the world to haue ben myghtyly created of god and of the same god by his sone to haue ben wysely mercyfully redemed the begynnyng decourse of the churche the holy ghost gouernyng it by his secret inspiratyons breathynges the coÌ„summation and perfection of the churche whan the sonne shall delyuer his kyngdome hole perfyghte and quiete to his father DI. Certayne men doo assygne and geue to euery one of the Apostles one artycle of this Crede MAG yf they that so do saye true than are they disceyued whiche had leuer make .xiiii. artycles For what intente it was deuised that the Apostles made ech one of them one articule of the Crede But yet neuer the lesse this was profyghtably deuysed fownde out to thentente doutlesse that suche as were vnlettred myghte at ones with one laboure as it were by ymages sette in ordre emprynâ— and graue faste in thyr remembraunce both the names of the Aposteles also euery one of the articles For it shold be very conueniente and accordynge that all the parlers and closettes of Chriâ—ten men were decked adourned with such maner tables as these DIS O good lorde how copyouse philosophie or wisdome is comprehended in this so lytle and so shorte a symbole MAG But iâ— is very probable lykely that amonge theÌ„ in olde tyme the crede was yet shorter than this For it sholde seme that they made an ende of the crede with this clause Inde venturus est iudicare viuos et mortuos From thence shall he come to iudge the quycke the deed This may we gather of the symbole of Athanasius whiche though he doth declare this symbole yet doth he touche none of these thyngê Neither doth the symbole whiche is reherced in the canones for the symbole made in the couÌ„cell holden at Nice go ony further than the aforesayde clause saue onely that it addeth these wordes Et in spiritum sanctum And in the holy
And leste any man myghte fynde a cauillation and say that the prophecy is darke and that it myghte be that som other ê‘sone is meante in the sayde prophecie than Christe ActuuÌ„ viii Sayncte Luke in the .viii. chapiter of the actes telleth how Philippe which beyng warned of the holy ghoste had ioyned hymselfe to the chariote of the gelded man dyd by the information of the same spirite expounde and declare this whole place to him of the passion of Christe And holy and godly men do apply that vnto the passion of Christe whiche is red in the lamentacions of Iheremie Threnorum i. ☞ O all you that do passe by in the waye take hede and se whether there be sorowe or payne lyke vnto my sorowe and payne And in the gospell of Luke Luc. xxiiii our lorde saythe Oughte nat Christe to haue suffered these thynges and so to entre into his glory Also in the fyrste epistle of Peter and the seconde chapiter it is writen thus Whiche whan he suffred dyd nat manace or thretten Agayne in the same place Christ hathe suffred for vs leauyng you an ensample that you shold folowe his steppes But how shall we folowe hym in suffryng paynes and greffes if he hymselfe suffred or felte no payne or grefe at all And saiÌ„cte Paule in the .viii. chapiter to the Romanes saythe Yf it so be that we do suffre together with hym that we maye be glorified also with hym Sayncte Paule calleth here suffrynge together with hym nat to haue compassion and to be sory for another mannes euilles or hurtes and greffes but accordynge to the example of hym to suffre and abyde patiently the persecucion of euyll and wicked men And that Christ suffred in soule also euen his owne selfe doth witnesse sayeng Math. xxvi My soule is heuy euen vnto the deathe Adde hereunto that our lorde euen al his lyfe long dyd suffre many thynges for our sakes beynge hungry beynge thursty waxyng wery and faynte beyng reuiled and despighâ—uosly handled driueÌ„out taken bouÌ„deÌ„ bespetted and buffeted To these thiÌ„gê and to other lyke may this worde passus est id est he suffred belonge and be referred D. Why dothe the symbole or Crede so diligently expresse the kynde and maner of his deathe M. For the same consideration skyl for which it dyd expresse the name the forename of Pylate that is to witte for the more euidence of the history D. Why wold god redeme the worlde with the deathe of his owne sonne and that with suche maner deathe M. But do thou fyrst make me aunswere to one thynge If any phisicion beyng excellently skylled in his faculty dyd take vnto his cure a man that were sicke of a perilouse and deadly disease one that were nothing skylled in the crafte at all wolde aske hym the question why doest thou cure this man after this maner Sholde he nat seme lewde and very worthily Howe moche more lewde thynge is it than to requyre an accompte or a cause of god wherefore he wolde redeme the worlde after thys manner This thynge thou must surely and stedfastly beleue that nothyng pleaseth god but that that is beste whether it seme so to vs or not seme so DI. The fundation and groundewarke of my faythe standethe faste and vnshaken but yet I suppose it is lawfull religiously with reuerence to enquiere of these thynges MAG ye veryly and lawfull for vs also to make auÌ„swere but with the same religion and reuerence But these thynges doo require a peculyare and propre trâ—atise howe be it yet I wyll touche a fewe thynges as it were by the waye Death came into the worlde by an earthely man it was conueniente that the same sholde be takeÌ„ awaye by an heuenly man By vnlawfull plesure crope in the death and destruction of mankynde by paynes and doloures helthe and saluation was repayred By a virgine disceyued with the inspyration of the serpeÌ„te came calamite and miserie by a virgine made greate with chylde by the inspiration of the holy ghoste came agayne welth and felicite And that god beynge offended and dysplesed is reconciled and pacified by the bloud slaughter of brute beastes not onely the lawe of Moses dyd ê‘suad it but also Abel eueÌ„ forth with in the very begiÌ„nyng of the worlde dyd offre of the fyrst begoâ—teÌ„ of his shepe In so much that the very paynymes also which neuer had knowledg of the very lyuyng god yet were persuaded dyd beleue surely that meÌ„nes offences were clensed and washed awaye with deathe and bloude In certayne couÌ„tryes and amonge certayne people it was a coÌ„mune maner and custome al the yere longe dylygently to kepe and nouryshe a man whiche had wyllyngly and of his owne accorde offred hymselfe to death hym in the meane season they dyd haue in reuerence and wourshyppe as an holy oblation and sacrifice dedicated to god The maner of certayn paynymes And at the yeres ende they dyd caste hym into the see thynkynge iudgyng that by the death of that one man what so euer euylles and misfortunes were towardes the cyte myghte be tourned awaye and kepte from it And Codrus and Curtius the two Decii are hyghly and studiously praysed of authoures Ual. max. lib. v. titulâ— vi de pietate erga patriam whiche wyllynglye gaue themselues to death for the helthe and saluation of the coÌ„mune weale yt was coÌ„ueniente therefore and accordynge that a true and an effectuall hoste and sacrifice sholde be offred vp not for the incolumite and preseruation of one cyte â— or of one nation but for the helthe and saluation of the hole worlde whiche mighte take away the other hostes and sacrifices of all meÌ„ beynge eyther superstytyouse or els of smalle efficacie and strengthe For soo greate was the charite of Christe soo greate was his purite that he beynge ones offred vp in sacrifice mighte and shulde suffice to abolishe and take away all the synnes of mankynde althoughe there hadde ben moo worldes than one Leuitici vi For this dowtlesse was that very whole breÌ„te sacrifice which whole dyd brenne and was on fiere with the loue of mankynde Exodi .xii. This was that moste pure bloude of the vnspotted lambe whiche sprincled on the postes putte by the destroynge aungell whi Christe wolde dye on a crosse Nowe the kynde and maner of deathe besydes that it was moste paynfull it was also moste vyle shamefull maner of death that coulde be namely among the Iewes to whome he was execrable and hadde in abomination who so euer dyd hange on a tree It muste nedes be an excedynge greate payne whiche sholde for all men paye bye out the euerlastynge paynes and that was an happye and blessed shame and dishonoure whiche had to all men opened the waye to euerlastynge glory Now is there nothynge more execrable and odible to god than is synne This ignomyny curse he dyd translate vnto hymselfe for
but the same god Erroneouse opinions concernynge the holy ghoste Certayn men haue sayde that the holy ghoste is not a substauce but that he is noughte els but the concitation or styrrynge of a godly mynde But this motion or styrrynge of our mynde is in dede caused and cometh of the holy spirite but it is not the verye holye goste selfe lykewise as imagination cometh of the soule but yet is it not the very soule selfe For the sayde motion or styrrynge of the mynde in vs is an accidente but that thynge that is god is neyder accidente neyther is it mengled to ony accidente Other some agayne haue sayde that the holye ghoste is a creature added as a minister or seruaunte to the sone whome also they do make a creature And these men do openlye denye the holye ghoste to be god Mat. xxviii But our lorde whan in the forme and maner of baptisyng he dothe ioyne the father the sone and the holy ghoste all .iii. together he dothe not mengle or ioyne a creature with the creator neither an accidente with a substaunce but he hathe expressed thre persones all of one essence But because the erroures coÌ„cernÿng the holy ghost haue not very greatly trobled and encombred or febled the churche of Rome but haue moste specially and chefly raged amonge the Grekes The errores coÌ„cernynge the holy ghoste raged moste in Grece londâ— therfor hath the symbole which was made in the councell holden at ConstaÌ„tinople added put to certayne wordes of the holy ghost callynge hym dominuÌ„ lorde and viuificatorem .i. quickener or maker alyue why the holy ghoste is called lorde In that it doth call hym lorde it doth make hym egal to the sone excludyng the name of a minister or seruaunte for there are not many lordes for the sone is not called lorde of the holy goste but the lorde of all thynges created whiche dominum or lordshippe is coÌ„mune to all .iii. persones Howe be it this greke word Kyrios is not alwaies a worde of dominion or lordshyppe Kyrios but otherwhiles it is a worde betokenynge authorite nowe is the holy ghoste authour of all those scriptures whiche the churche accoÌ„pâ—eth for diuine scriptures and of which the auâ—horite is inuiolable but because the father hath in the gospel testified wâ—tnessed of the sone Math. iii. This is my welbeloued sone herken to hym geuynge to hym most soueraigne highe authorite leste ony man shold thynke or suppose that the authorite of the holy spirite were lesse than the authorite of the sone they dyd adde put to Pneuma kyrion .i. the spirite the authour in that it doth cal hym viuificatoreÌ„ .i. quickener or lyfegeuer Et spuÌ„m dominum whythe same ghoste is called quickener it doth agayne make hym egall to the sone to the father for our lorde saith in the gospell of Iohan. As the father doth raise quicken vp and make alyue those that are deade Ioannis .v. so doth the sone also quicken make alyue whoÌ„ he lyste Leste ony man therfore sholde thynke that the holy ghoste were here excluded they added â—t viuificanteÌ„ .i. quicknyng or makyng alyue The differeÌ„ce betwen the speakynge of the sone the speakynge of the holy ghoste the differeÌ„ce betwen the qckenyng or raisyng vp deade men of the one of the other And lykewise as this difference there is that the sone hathe spoken openly in fleshe the holy ghost hath spokeÌ„ by the prophetes the same dayly dothe speke secretly by the churche euen so dyd the sone bodily raise vp deade men beynge both the authour also the fyrst frut of resurrection but the holy ghost by pardonynge forgeuyng synÌ„es doth spiritually quickeÌ„ make alyue for synne is the death of the soule froÌ„ which to reuoke call agayne ony man is a greatt thyng than it was to raise vp Lazarê° beiÌ„g .iiii. Ioannis .xi. dayes deade out of his graue saue onely that al thyngê are lyke muche or egally easy to be done of god But because this outward spiriâ— or breathe is a thynge inconstante waueryng vnstable leste ony man sholde ymagyne ony semblable and lyke thyng of the holy ghoste they called hym Kyrion that is to saye of substanciall and stronge inuiolable authorite Ioan. xv And in the gospell of Iohan our lorde hymselfe calleth hym the spirite of trouthe Thus muche as touchynge difference Quickener Nowe on the other syde because by the sendynge forthe and receyuynge in agayne of breath or ayer by course we do lyue bodyly the holy ghoste very conueniently and accordyngly is called spiritus viuificator .i. a quickenynge spirite whiche doth geue vnto vs causeth that we do lyue as touchynge the better parte of vs that is to witte the soule Agayne because this breathe or wynde seameth a certayne cruel and vnmercifull thyng whan it dothe rayse or styrre vp waues in the see whaÌ„ it doth cause the earthe to shake or quake and whan it tearethe trees in sondre they do geue to the holy ghoste goodnesse DI. why he is called the holye spirite Why is he called holy MA. For a difference from other spirites for we do rede in the scriptures that Saul had an euyll spirite sente of the lorde and that a lyinge spirite was in the mouthe of the prophetes i. Regum xix and .xvi. We rede also of the spirite vertiginis of the spirit of sothesayers of the spirite of gelosy we Leuit. xx Actuum .xvi. rede these wordes spirituÌ„ pessimuÌ„ .i. the moste euyll spirite the spirite of fornication Actuum xix spiritum nequam .i. the wicked spirite the vnclene spirite the spirite of this worlde the spirite of Satan we rede also the proude and highe spirites of man as in the .xvi. chapitoure of the prouerbes Ante ruinam exaltabitur spiritus .i. Afore his decaye and fall his spirite shall be lyfted vp in pride what meruailouse chaÌ„ges the holy gost worketh in maÌ„nes soule From all these spirites is the holy ghoste separated and disseuered whiche maketh men for proude and highmynded meke and mylde whiche ryddeth and delyuereth men from all companie and felowshippe of Satan whiche inspireth to mâ—n the very despisynge of this worlde whiche by faythe purifieth and clenseth the hertes of men whiche driuethe awaye all i. Cor. xiii malice and wickednesse whiche geueth true charite that is not misdemyng neyther i. Cor. ii thynket ony euyll which openeth the secreth misteries of the scriptures whiche ledeth into euery verite trouth D. Iohan. xvi Are nat aungelles also called spiritus sancti id est holy spirites MA. Yes verily and so are they in very dede So also the spirite of man is well called holy but there is but one spirite alone whiche is by nature holy and which of it selfe dothe sanctifie and make holy all thynges that are verily holy Spiritus What so euer
â—hynge is without body by a generall name is called spiritus a spirite or ghoste Iohan. iiii So is god in the gospell called a spirite whiche name is commune to all the thre persones as concernynge the diuine nature but whan we do ê“prely and specially meane signifie the thyrde person By what names the holy ghoste is called in the scripture we do call hym the holy spirite or ghoste the spirite of god the spirite of Christe spiritum paracletum .i. the spirite that is coÌ„forter or aduocate and the spirite of trouth And agaynst them whiche denyed that the prophetes made theyr prophecies by the inspiration of the holy ghoste but by a phanaticall or madde and vayne spirite the Synode of Nice or of Constantinople hathe added this particle Qui locutus est per prophetas that is to saye which spake by the prophetes that we sholde vnderstonde haue in knowledge that bothe testameÌ„tes were â—aughte and geuen by one and the same spiriâ—e and that iâ— was none other spirite whiche spake by the mouthe of the holy prophetes thaÌ„ euen the very selfe same Luce. iii. whiche descended vpon our lord in the lykenesse of a dowe and in the lykenesse of fyere cam vpon Actuum .ii. the disciples and which euen this daye resteth betwene the brestes of the spousesse the churche A notable question DI. Dyd the holy ghost take vpon hym the body in which he appered so as Christe toke his body vnto hym M. Aunswere No verily for Christ toke an humane body into the vnite of personage It was no. natural body that the holy ghoste appered in but the holy ghoste dyd so take vnto hym a body as aungels do oftentymes appere in the lykenesse of a man Those are but bodyes assumpte and nat naturall bodyes The same synode dyd adde these wordes also ☞ Qui cum patre et filio simul adoratur et conglorificatur .i. Whiche is worshipped and glorified together with the father and the son to thenteÌ„â—e that they myghte the more exclude the blasphemy of them which do make the holy ghoste inferiour to the son For creatures are glorified honoured but with the father the son nothiÌ„g is honoured saue only that that is god Under god and for godes sake holy men also are honoured but with god nothynge is honoured or glorified but that which is all one with hym And for the same purpose also is added this clause ☞ Qui ex patre filioque procedit that is to saye whiche procedethe of the father and the sone For as the sonne is argued and proued to be of the same substaunce with the father because he is begotteÌ„ of the father euen so is it concluded gathered that the holy ghoste also hath the same nature with them bothe for as muche as he prosedeth cometh forth of them bothe how be it these wordes filioque .i. and of the sone semeth to haue ben added of the Latyne men lykewise as in the symbole of Atanasius for as muche as this particle neither is hadde in the Greke symbole whiche we hadde set afore the newe testamente in our seconde edition of it neither yet in ony symbole whiche is recited in the canon lawe for I suppose it was not than yet receiued namelye in the churches of the easte that the holy ghoste dothe procede from bothe neither was the confession knowlegynge here of exacted of Christen men but it was sufficient to professe that he procâ—ded frome the father and that he dyd contynue and abyde in the son as it is expressed in the lyfe of sayncte Andruâ— the apostle Nat for that they dyd deny hym to procede also from the son but for that they durste nat fastly affyrme this thynge vntyll that our lorde dyd reuele and shewe it also vnto them For nat euery thyng that is sente of any persone dothe forthwith procede frome the substance of hym of whome it is sente A temporall sendynge is one thynge and an eternall procession or comyng forth is another thynge D. Seynge that the fathers with so many wordes dyd study and go about to exclude inequalite why dyd they nat breffly and expressly pronounce that the holy ghoste dyd procede beyng god of god in as moche as they haue diligently expressed of the son that he is god of god lyghte of lyghte very god of very god Deum de deo luâ—â—en de lumine deum verum de deo vero For so sholde all cauillations vtterly haue ben excluded M. To this I can nat tell what aunswere I sholde make saue only that the meruailouse religion and feare The religion drede that the olde fathers had to speake of diuine thinges whiche the olde fathers hadde to speake of the diuâ—ne matters and the wicked babling and talkatiuenes of certayne persones was the cause why they had leuer shewe and demonstrate by circumlocution the name of god than to expresse it to then tente that both the godly myndes shold vnderstonde and perceiue the mysterie and wicked persones sholde nat be prouoked to blasphemy But that thynge which that Synode dyd vtter by circuÌ„locution sayncte Athanase doth eâ—pressly pronounce saying ☞ The father is god the son is god the holy ghoste is god And yet are nat ther thre godes but there is but one god D. Why do they attribute and assigne to the holy ghoste goodnes and charite why goodnes â—harite are attributed to the holy ghoste M. Because vnto goodnes or benignite two thynges do belong that is to wytte for geuenes of synnes geuyng of gyftes vnto charite appertaineth conglutination or ioynyng together Lykewise as the membres and lymmes of our body do cleue together whole by the beâ—â—fight of the spirite euen so the misticall body of Christe is ioyned and knyt together by the holy ghoste Christe in the spirite of god dyd caste out deuils Luc. xi Math. xii And he calleth the holy ghoste the spirite of god But by synne wicked spirites do raigne in a man as our lorde dyd manifestly teache in the parable ☞ of the spirite that was driuen out whiche retourned agayn into his empty house with seuen spirites more wicked than hymselfe Lâ—c. xi Math. xii Therfore the good spirite is conueniently sayde by abolishyng and puttyng away synnes to dryue out euyl spirites Which whan it is done it doth nat suffre the house to be empte or voyde but doth garnishe and adourne it with diuerse gyfâ—es or graces that the vices driuen out shold haue none entrauÌ„ce in agayn And therfore Math. xiiâ— that blasphemy whiche is committed agaynst the holy ghoste is sayde in the gospel to be irremissible and suche as can nat be forgeuen For what hope of remiâ—â—ion dothe that man leue to hymselfe whiche dothe prouoke the authour of remission forgeuenes For charite as sayth say nete Peter dothe couer or hyde the multitude of synnes i. Petri. iiiâ— And to that synfull woman of
whome mentioâ— is made in the gospel many synnes were forgeuen because she loued moche Luc. vii Beside this our lorde geuyng auctorite to his apostles of forgeuyng sines breathed vpon theÌ„ sayiÌ„g Take you the holy ghoste Benignite or liberalyte is declared in this that the gyftes whiâ—he sayncte Paule reherceth very many and diuerse Ioan. xx Goodnesse or liberalite i. Cor. xii Rom. xii i. Cor. xii are called the benefightes of one spirite whiche distributeth at his owne pleasure to euerye man accordynge to the measure quantite of his faythe yt is the maner of theÌ„ that do triuÌ„phe to scatter caste from a hyghe place monaye or other gyftes amonge the people So lykewise Christe after that he was ascended into heuen there to make a triumphe accordyng to the prophecie of the Psalme wryter He ledde captiuite captiue leding away with hym those whome he had taken out froÌ„ hel neither coÌ„teÌ„ted with this Psal. lxiii Ephesi iiii he gaue giftes to men lefte behynd hym iÌ„ earthe that is to witte the gyftes of ê“phecie the gyftes of tongê the gyftes of knowlege the gyftes of curynge maladies or diseases the gyftes of expulsions agaynste poysons wicked spiritê Brefly he gaue the hole company of all vertues which gyftes eueâ—y one Christe hath distributed to his seruauÌ„tes dayly doth distribute by his spirite ¶ what this worde bonus doth signifie otherwhiles For this worde bonus .i. good to latyne men doâ—he sowne and signifie otherwhiles mylde gentel or mercifull and otherwiles bountuose and liberall Therefor saynte Paule prouokyng the Galathians from vengeance to humanite and gentylnesse doth in culke oft repete the name of the spirite sayenge Galat. vi ☞ yf we lyue in the spirite obrethereÌ„ let vs walke also in the spirite yf ony man shall be preueÌ„ted or taken in ony synne you that are spirituall instructe and amende hym that is suche one in the spirite of mildnes Dauid saythe Psal. c. xlii ☞ Thy good spirite shall coÌ„ducte and lede me in to the righte londe And saynte Paule sayth Rom. v. The charite of god is spredde or poured abrode in our hertes by the holy spirite whiche is geuen to vs. Rom. viii And writynge to the Romanes he calleth that the spirite of adoption by whiche we do crye father father Lyke thynges doth he write to the Galathians Galat. iiii Because you are the sones of god god hathe sente the spirite of his sone in our hertes cryinge father father These two wordes soâ—e and father are names of loue whiche no man can truly pronounce and speke but by the beâ—efighte of the holy ghoste lykewise as accordynge to the testimonie of Sayncte Paule 1. Cor. xii Noman doth call Iesu lorde but in the holy ghoste Those men that haue the spirite of this worlde do falsly crie father father They do falsely saye to Christ lorde lorde whose spirite they do wante Rom. viii ☞ For who so euer hathe not the spirite of Christ that man is none of Christes And lykewise as the holye ghoste is that ineffable bonde or knotte by whiche the thre persones are inseparable ioyned among them selues eche to other with eternall coÌ„corde euen so the same spirite with an vnlowseable bonde dothe ioyne the spousesse of Christe to her spouse and also dothe couple and knytte to gether all the meÌ„bres of Cristes misticall body with a ê‘petull bonde of loue amonge themselues euery one with other DIS yf the holy ghoste doth procede of the substance of god the father of the sone what dothe let that he may not be called sone MAGI Saynte Cyprian hilary Augustine thoughte it sufficiente to aunswere in this wise to this question because the scripture dothe call the seconde person sone and sayth that he is begotten and borne of the father but it doth in no place saye neither that the holye ghoste is begotten or borne neither dothe it call hym ony where sone This aunswere whiche so eâ—cellente men thoughte sufficiente it is conueniente and mete forthe to be contented withall yf out of two fountaynes or sprynges one ryuâ—â— dyd issue that riuer mighte well be saide to come forthe or to be sente from bothe those sayde springes but yet sholde it be called the sone of neither nouther of them bothe DIS Is it sufficiente than to beleue this that you haue taught me as touchynge to the holy ghoste MAG No verily but you muste also beleue that this spirite which was a fore sayde of the prophetes and promised of Christe dyd on whitsonday come down vpon the Apostles and Disciples soo as saynte Luke reherseth Actuum ii because of the wicked and blasphemouse arrogance of certayn persones whiche haue not ben afrayde to saye I am that comforter ☞ whome Christe promised to you Ioan. xiiii for to lede you in to all verite and truthe whether he were Maniche or whether he were Basillides or Montane or ony other of those execrable names DIS Actes ii Actuum viiiâ— That whiche came downe vpon the disciples and whiche was geuen to them that were baptized by layeng on of the Apostles handes whether was it the very substance of the holy ghoste A question notable orels was it some gyfte efficacie of the holy ghoste Aunswere MAG It is more prouable lykely that the holy spirite whiche as touchynge to his diuine nature fyllyng all thynges dothe contynue and abyde vncomprehended was there after a certayne speciall and peculiare maner vnder a visible sygne as touchynge to the propretie of his persone But to entremedle with these matters nowe at this tyme is as it is wonte to be sayd in the prouerbe to lepe ouer the hedge passe beyond the boundes Thou haste nowe gotteu knowledge of the spirite that sanctifieth all thynges nowe herken somewhat of the churche that is sanctiâ—ied of the sayde spirite DIS yf there haue ben a societie and felowshippe of all holy men froÌ„ the begynnynge of the worlde and yf that all godly men haue hadde the holy ghoste present with theÌ„ why was there no name to this secrete societie afore the tyme of the lawe For after the lawe geuen it was called the synagoge and after the Gospel geuen the name beynge chaunged it was called the churche MAG what name it hadde afore the olde lawe geuen it is not euideÌ„tly knowne of vs but yet that it hadde some name is very prouable lykelye seynge that the thynge was all one Christe hathe at all tymes knowne and acknowledged his spousesse neyther hathe she at ony tyme wanted the spirite of Christ. The churche stode in a verie fewe persones at the begynnynge But in the begynnyng lykewise as few men hadde knowledge of the dystynction of the persones but they dyd professe one god which speche doth comprehende secretly and closelye thre persones and fewe men dyd knowe the persone of the sone and fewer dyd knowe the holy ghost
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
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
sprinklyng to of filthy erroures This worde wryncle appertayneth to them whiche in dede do beleue ryghte wryncles do signify uyces and syâ—nes but yet do lede a lyfe defyled with the filthe of vices and synnes Wryncles do betoken age Suche one verily is that olde man whiche we haue receiued of Adam and whome Paule doth bydde vs ☞ to do Ephe. iiii of and to laye froÌ„ vs with all the actes dedes that do belonge to hym that we myghte do on vs the newe man and being renewed in the senses of our mind we myghte folowe the steppes of Christ and walke in newnes of lyfe Roma .vi. Christe is a delicate louer Christe is a delicate and a deynty louer he can nat fynde in his harte to loue the synagoge beynge wrincled with olde ceremonies and with the loue exercise of the olde law Neyther can he suffre or abyde the churches of heretikes beyng disfigured and made foule and euylfauoured with the leprie diuerse spottes of false doctrines and erroures D. If the olde sayng be true that no man lyueth fautles and without synne where is than that spousesse which in the canticles is praysed and is sayde Cantic iiii Tota pulcra â—s amica mâ—a et macula uon est in tâ— to be all fayre and beautyfull and without all maner spotte or wemme MAGISTER It is grauÌ„ted to very fewe men to lyue without the lyghter or smaller vyces or veniall synnes which by rechelesnes and ouersyght doo crepe and stele apon the nature of man But these small faughtes are rather small speckes thaÌ„ greate spottes and lykewise as they do dayly spring or rise eueÌ„ so be they dayly washed awaye either with prayer or with dedes of almoyse or with the recoÌ„pence aâ—d satisfaction of some good worke specially and principally with the receiuinge of the body of our lorde but from greate synnes or deadlye crimes they whiche haue professed Christ both owghte and also maye abstayne with the helpe and aide of the spirite of Christe DIS Do not they than whiche are defiled with great synnes or crymes appertayne belonge to holy churche MAG They do belonge and they do not belonge Howe greate Synners are of the church and how not In so muche and as farreforthe as faythe dothe remayne hole in them they do belonge to the churche neither are they kepte froÌ„ the coÌ„munioÌ„ and partetakynge of the sacramentes excepte it be soo that for some euidente enormite of crimes they be by the publyke and open iudgemente cut awaye from the company and felowshyp of the churhe what is the churche in his moste propre significacion But because this word Ecclesia id est Churche sayd in his moste propre signification dothe betoken the preuy or secrete society and feloweshyp of them that are predestinated to eternall lyfe of the whiche company a greate parte lyueth alredy with Christe and the other parte that remayneth alyue in this world is called for this entente and purpose that they sholde laboure and endeuoure themselffes vnto most hyghe and ê‘fyghte purite therefore is it wel sayde that the church hath no spot or wrincle How the churche hath neyther spot nâ— wryncle eyther by the figure synecdoche that is to witte sayinge that of the whole whiche is verified of the parte orels for cause of the marke or ende entended of whiche ende the logicions also do confesse and graunte a denominacion or name to be taken But yet otherwhiles this word or name churche is so dilated and stretched out so farre that it dothe comprehende and contayne as many as haue receiued the sacramente of baptisme whether they do lyue vertuosly or other wyse Sometyme the ministers or iudges of the church are called the churche to whome we oughte to obaye allthoughe they do openly and in syghte lyue an euyll lyfe as longe as it is so that they do nat commaunde or teache suche thynges as are contrary to goddes lawe and may nat stande with his coÌ„maundementes namely if there shold folowe more trouble and vnquyetnes of the takynge awaye to the commune weale of suche thynges than of the tole ratyng and suffryng of them There are also Psalme .xxv. churches or coÌ„gregacions of wicked men whiche the spouse dothe hate But whosoeuer professeth the holy churche doth execrate and abiure all schismaticall conspiration agaynst the tranquillite of the ecclesiasticall hierarchie lykewyse all conuenticles assemblees of heretikes with whatsoeuer gloriouse title they â—o set them selues forthe to the sale for they are innumerable but the doue is but only one Cantic ii D. In the olde tyme the heretikes also had churches in suche state of thynges whan euery one of them dothe crye ☞ Christe is nat there but here is Christ Marc. xiii by what marke or token maye we discerne and knowe that only doue of Christe from other M. That which doth swarue and go awrye from the holy scriptures is none of Christes D. But heretikes do euen with the very weapons of scripture oppugne and fyghte agaynst the churche M. And no meruayle of it for they do folowe that disceiuynge spirite whiche dyd Mat. iiiâ—â— assayle and temple the lorde hymselfe also vnto wickednes with the testimonies of scripture wrested wrenched to a wronge sense but the false interpretation of scriptures is to be coÌ„futed and disproued and put by with the true interpretation and declaration of the same D. In dede it was no maystry for Christ to do so but it is nat lykewise so easy a thynge for vs wretched men to do the same M. It is nat a parte belongyng and fitte for euery man to fyghte or dispute with heretikes but it appertaineth only to them whiche are instructed and well appoynted with that hole armure whiche the apostle Paule dothe Ephe. vi in certayne places otherwhiles reherce recken vp but to the and to suche other as thou arte it is sufficiente to kepe and holde faste by stedfaste and sure beleffe those thynges whiche the churche hath expresly openly taughte for thynges necessary vnto saluacion D. What shall he do whiche hathe receiued baptisme and hath taken instruction of beleffe in the churche or congregation of heretikes MAG Let hym not chauÌ„ge the baptisme which he hath receiued in the name of the father and the sone and the holy ghoste but let hym purge and clense his doctrine let hym withdrawe hymselfe from vnclene coÌ„gregations or assemblees and let hym reconcile hymselfe to the holy churche DI. But that is it whiche I desiered to knowe of you by what tokeÌ„ or marke the holy church may be discerned knowne from other MAG Howe or by what tokens the true Catholike churche may be knoweÌ„ from other There are many coniectures gesses by which gatherd together iÌ„ one it is easily and son perceiued and espied where the douue is The fyrst is the authorite of the olde Synodes namely approued alowed by the ê‘petuall
partener with them of rewarde and ioye D. If all the men women which haue ben by the space of so many thousand yeres syns the creation of the worlde shall stande afore Christes seate of iudgemente I beseche you what courte shall that be able to receiue and coÌ„tayne so great a multitude Or what tyme shal be sufficiente to the discussyng and examynynge of so many mennes dedes M. The scripture forsothe as I haue tolde the heretofore dothe attempre and shape her speche accordyng to the affections of men applyinge her selfe to our dull slowe vnderstondyng whan she saythe that Ro. xiiii all men shall be presented and broughte forthe vnto the iudgemente seate of Christe Lykewise and after the same maner as it saythe that ☞ some men shall be in daunger of iudgemente Mar. v. and other some in daunger of a couÌ„sayle and other agayne in daunger of hel fyere And also whan it saith that of euery idle worde an accompâ—e is to be geuen at the daye of iudgement Math. xii Agayne whan it telleth what the iudge shall saye to them that shall stande on the ryghte hande and what they shall auÌ„swere to hym agayne Math. xxv lykewise what they shall aunswere or what shall be sayde to them whiche shall sâ—and on the lefte hande The iudgemente of god is done farre after another maner thaÌ„ the iudgemente of men is done And yet shall it nat therfore nat be verily done because it shall nat be done after the maner of men This is very true that Christ shall appere in his body glorified vnto all men to good men vnto theyr solace and coumforthe to wicked men to theyr feare and discoÌ„forthe For this thynge do the aungelles expressly saye in the actes Actuum .i. whiche dyd appere forthewith after that our lorde was ascended into heuen This Iesus which is taken vp froÌ„ you into heueÌ„ euen after the same maner shall he com as you haue seen hym goyng He shall com euen the very same he shall be sene in the shape of maÌ„ but than shynynge with the glory of immortalyte The generall iudgemente shal be don in the twyncâ—iÌ„g of an eye But all this busynes shall be done in a momeÌ„te and as you wolde say in the twynclynge of an eye Neither shall there than nede ony longe or dylygente eâ—amination or tryall whan all the secretes of meÌ„nes hertes shall be open and whan euery maÌ„nes owne conscience shall condemne hym And the bodyes beynge than chaunged to immortalyte shal not thaÌ„ as they do now occupye space of place as touchynge to the thre maner dymensions that is to witte lengthe bredthe and depthe but innumerable bodyes shall may than be contayned in a very lytle space Forels maÌ„nes witte myghte greatly meruayle howe it may be that helle whiche they do prouably putte too be in the loweste partes of the earthe shall be able to receyue so many bodyes DISC. why dothe the quiere in the Crede that they do synge adde here these wordes Cuius regni non erit finis that is to saye of whose kyngdome there shal be none ende MAG This particle was added out of the wordes of the aungell which as we do rede in Luke Luce. i. spake in this wise to the blessed virgine ☞ And the lorde god shall geue too hym the seatte of his father and he shall raygne in the howse of Iacob for euermore why in the Crede of the masse it is added Cuius regni noÌ„â—rit finis And of his kyngdome there shall be none ende And this particle was added and putte to because of certayne men whiche dreamed certaine wonderfull blasphemies of the periodes and reuolutions of yeres whiche Plato dyd put of whiche Origene toke his eroure yf it be so that he dyd thynke that thynge in very dede Origenes whiche he hathe recyted reherced rayther than affirmed with asseueratioÌ„ in his bokes that is to witte that after certayn thousandes of yeres of fendes shall be made aungells and of aungells be made fendes And that they whiche are damned in the fyere of helle shal ones be delyuerde from theyr paynes and beynge purged shall retourne agayne to felycyte and blysse and finally that Christe shal be crucified agayne And so that the kyngdome whiche Christe hathe purchaced and gotten too hymselfe by his deathe sholde ones haue an ende This is a more fonde and folyshe blasphemye than that it is worthy to be confuted But yet because there were some amoÌ„g the Grekes whiche dyd somewhat easteme and regarde this dreame or tryflynge opinion the churches of the easte dyd adde this particle ☞ And of his kyngdome there shall be none ende The kyngdome of the deuyll is dissembled for a season whiche euen nowe also dothe rebell warre agaynst the kyngdome of Christe Lykewise the raygne of Antichriste shall laste but a while but the kyngdome of Christe after that it shall be clensed and ridde clene from all rebellion of the euyll persones it shall continue and endure for euer soo as the Prophete Daniell hat euideÌ„tly prophecied in the .vii. chapitoure For after that he hathe fyrste described his comynge with maieste and with many thousandes of aungels and by by after hathe described the dredefull iudgemente he addeth consequently these wordes ☞ And he hathe geuen to hym power Dani. vii honoure and kyngdome and all peoples and tribes and languages shal do seruice to him The power of him shal be an eternall power which shal not be taken away froÌ„ hym and his kyngdome shal be a kyngdom which shal not be corrupted or destroyed thus farforthe this Crede was sufficieâ—te yf the worlde had by symple faythe holden and kepte fast that whiche was taughte them But for as muche as the peruersite of heretikes dyd brynge in certayne wicked heresies erroniuse opinions of the thyrde persone whiche is the holy ghoste and because it semed to haue ben somewhat to darkely spoken and to obscure signification to haue ben geuen of the dispensation of the churche in this worlde therefore was this parte added whiche bothe dothe more clerely and euidently chalenge and mayntayne to the holye ghoste the diuine nature which he hath coÌ„mune to hym with the father and the sone and also doth playnly and lyghtesomly expresse and declare what gouernaunce is in Christes mysticall bodye by the holy ghoste it dothe therefore repete agayne the thyrde persone sayinge I beleue in the holy ghoste that by the same wordes professyng hym in the thyrde place it myght declare the distinction of the .iii. persones as touchynge to theyr ê“preties the egalyte eueÌ„nes of theÌ„ as touching to theyr nature lyke wise as no maÌ„ doth beleue with a chrsteÌ„ beleffe no man doth sette his moste coÌ„fidence and trust in a creature but in the onely god alone He that ê“fesseth hymselfe to beleue in the holy ghost dowtles he professeth hym to be god that noâ— another god