A plain and godly exposition or declaration of the common Crede (which in the Latin tongue is called Symbolum Apostolorum) and of the ten commandments of god's law/ newly made and put forth by the famous clerk/ Master. Erasmus of Roterdame/ at the request of the most honourable lord/ Thomas Earl of wiltshire: father to the most gracious and virtuous 〈…〉  
Cum privilegio.   

¶ To the right excellent & most honourable lord Thomas earl of wyl● shire: and of Ormonde/ 〈…〉 of Roterdame/ greeting.  
I saw and perceived full well moste honourable earl/ that of some persons I should be accused of lewd boldness and presumption: if I would take upon me/ to make any commentary or work upon the Crede named the Symbol of the apostles/ after so many/ and so famous doctoures of the church among whom Cipriane taking this matter in hand first of any Latyn man hath in such wise handled it: that no man/ that ever hath followed him yet until this day/ hath been able to ouerg●te him/ or to come any thing near unto him. Again on the other part/ me thought I should be accused of improby●e and lewdness/ if I would not fulfil and accomplish your request/ namely desiring so holy & so vertuose a thing with a good and godly affection/ specially/ seynct that you have so well accepted & taken in good worth that my former service rather than benefyghte done to you/ in expounding and declaring the xxii psalm. And I do know also well enough/ that you do not require of me/ to take this little labour/ for your own cause: which do not need any instruction or information of me. But you do desire it for other more ignorant & unlearned persons. And therefore I have so handled the thing/ that I have shaped and ordered all mine oration and speech/ after such form and manner as might be most meet and agreeing to the capacity of those that are simple. Nether do I see or perceive o●y whit at all/ what laud or praise I shall get by this my labour: except it be peradventure because that I have spoken certain things somewhat after a plain/ and homely perceyveable fashion/ how be it as for praise/ I pass not upon it. But would god/ that the young Soldiers of the christian chivalry/ may take as much fruit & profyghte hereof: as both your ●oste honourable lordship/ of your excellent charity and goodness/ doth desire: and as I also/ according to such little power as god hath lente me/ have endeavoured myself/ and given diligence/ that they should do. In the mean season/ our lord is to be prayed unto/ that he of his bounty & goodness ●yll supply that/ where my power doth want and fail/ & that he/ which hath inspired into you this devout and godly affection toward his religion and ●ayth/ will vouchesaffe to send prosperous luck & good end/ not in this thing only/ but also in all other things/ which of love and ●ele towardis the honour of god/ and furtherance of vert●● and good Christian living: you shall enterprise or begin: well mought your honourable lordship far yeven at Friburge/ the year of our lord 1533   

¶ A Dialogue called the Symbol or instruction in the christian faith or believe/ made by Master Erasmus of Roterdame. The persons speakynge●are the Master/ and the Disciple/ the one is marked by M the other by D.  

The first instruction.  
DISCIPLE. I Am and have been a great wh●/ le very desyr●●● and sor● lōgyn● in my mind: to be ascribed and received into the company and fellowship of the chatholyke church/ which is the house of god/ 
Out of the church/ which is the house of god/ is no hope of salvation.  out of the which church no man ought to hope the obtaining of everlasting health and salvation. And therefore I beseech you/ that of your charity you will help mine infancy: that I may be sped of this my desire and purpose. MA. If thou have been washed in the holy bathe of baptism after due form and manner than art thou by the reason there of/ even already admitted and received into the household or company of the catholic church. DIS. ye but this thing was done unknowing to me/ by my god fathers and godmother. But now/ in as much as god of his goodness hath granted me to come unto this age/ which as it may be easily corrupted to vice and ungraciousness and error so is it (as I suppose) apt to receive instruction to virtue and good living & right belief/ I think it to be right and according/ both that I should fulfil the promise/ that my surtes have made up on my heed: and also that I myself do provide & see for mine own health and safeguard/ & do mine own business also in mine own person/ & not all by other folk/ wherefore I beseech and pray you/ that you will even so deal with me/ as if you did teach and inform a person having no manner learning or knowledge at all. MAG. dear son/ that lord/ which hath inspired this mind into thee: the same/ of his goodness/ shall promote and carry the forward unto this/ that thou dost desire. DIS. Do I not need than to have an instructor & teacher? MAG. If there were no need of an infourmer or teacher: than should christ have said all in vain these words/ to his apostles. 
Mat. 16.  Go you & teach all nations. But though thou hadst gotten six hundredth teachers/ to instruct thee/ yet is it the lord/ that doth truly & effectuosly teach this philosophy and wisdom. For so it hath pleased god and hath liked him to give his benefits and gifts to one man: by another man. DI. why hath it liked him to do so? MAG. first/ to th'intent/ that all pride & arrogancy might be excluded: 
why it ha●● pleased god to give his been fyght● to one man by another ii caus●●  which/ that spirit the lover of meek an● mild minds: doth hate and abhor/ and secoundaryly/ that through doing benefits and good deeds/ each to other charity and love might be purchased/ increased/ and nourished among christian folk. And yet never the less neither may the doctor or teacher here challenge any whit praise to himself/ if he doth his office & duty neither the disciple or learner to himself if he doth profyght and go forward. All the praise/ every whit of it: is due to god/ which inwardly by his spirit/ both doth temper the organ/ & instrument of the ●eacher: and also doth transform and change the mind of the learner. Let us therefore both together beseech the lord of his mercy/ that by his inspiration/ both thou mayest wisely ask & demand: & I also may fruitfully and wholesomely make answer unto the. D. So be it. M. Go to now than/ & demand. D. That unspeakable beauty & fairness of the house of god/ doth (as I said) meruaylous●y move & stir my mind: and causeth me to be enamoured on it. But I pray you which is the way for a man to enter into it? MA. who so ever will enter into a house: goeth to the gate. DI. Show me the gate. M. saint Paul showeth it/ that heavenly doctor 
Hebr. 11.  ☞ He that cometh to god (saith he) must believe. And in the .v. chapter to th● Romans. By whom: we have way and entrance through faith: into this grac●. 
Hebr. 11.  Again to the hebrews: he saith. 
Faith is the door/ whereby we enter into the house of god: that is the church.  without faith it is unpossible to please god. The door or the gate of faith is a very low door or gate/ but after that one is entered once with in it/ it showeth to him the unspeakable majesty of the power/ of the wisdom/ and of the goodness of god. Stoop therefore and bow down thine head/ that thou mayst be worthy to enter/ and go in. DI. what is this/ that you do say? MAG. I mean Say from thee/ and set a part all carnal wit or judgement/ and the subtile arguments of man's natural reason/ that thou mayst simply and undoubtedly believe/ and give credence/ unto what so ever thing the authority of god hath taught us to our health and salvation/ although to man's reason and judgement/ it do seem never so much false/ foolish: unreasonable/ and unpossible. Man's reasoning and argumentatyon: may deceive/ the bodily senses or wits of man may deceive/ only god/ as he can not but be god: so can he neither dys●eyue/ neither be deceived. DIS. what is faith? MAGI. To define Faith somewhat plain and familiarly/ to the that art unlearned: 
The ●ii. pryncipal powers of manes soul/ understanding & will.  There are two principal powers of man's soul: that is to wit: the understanding/ and the will. By the power of understanding: we do judged what is to be chosen/ and by the will: we do desire that thing/ which understanding or reason (which are both one) hath showed us for to be desired. Both those ii parts hath been corrupted through the crime & offence of them/ which were the first parents of all mankind/ that is to wit/ Adam and Eue. 
Through the offence of Adam and Eve both man's understanding & also his will are vicyated and corrupted.  The contagy on of this evil hath issued from them/ into all their posterity and offspring. And by the reason here of it is brought to pass/ that both with our reason/ as with a corrupt ●ye/ we do ween & judge things to be/ which are not/ or else not to be such manner things/ as they are in very deed/ and also that with our corrupted will (which thing chanceth oftentimes to sick men) we do desire noisome and deadly things/ in the stead of profitable and wholesome things. Against these ii evils/ the goodness of god hath provided for us/ two remedꝭ/ that is to wit/ faith/ which purifieth and cleanseth the heart that is to say/ the mind and reason/ as being the fountain of the soul/ and charity/ which strayghteneth & amendeth our crooked & corrupt will. 
Two remedies against the aforesaid evil faith which purgeth the heart & charity which straighteneth the crooked will & appetite.  faith as it were a lygh● shining before us in the dark driveth away all error/ in those things specially: 
¶ Faith.  which do appertain and belong to health and salvation. 
charity.  charity putteth away crooked and lewd affections and desyrres/ that we might desire and follow only those things/ which god hath prescribed or commanded. Faith judgeth/ and teacheth what is to be done. 
charity is the servant of faith.  charity executeth the same in work/ as being the minister & servant of faith. 
Faith hath one eye. charity hath ii  But the iye of faith is fixed & set fast principally upon god. charity hath as it were two iyes/ with the right iye it looketh steadfastly on god and the left eye it boweth or turneth a side toward thy neighbour/ whiles it loveth god/ as being the most high & perfect goodness/ above all things/ and loveth the neighbour/ as being natural cozen: for god's sake. 
what faith is.  Faith therefore/ where of we do speak/ is a gift infused & put into man's mind/ of god/ through which man without any dowtefulnes doth believe all those things to be most true/ which so ever god hath taught and promised to us/ by the books of both testaments/ the old and the new. This faith stretcheth itself to three manner times/ that is/ to the time/ that is passed/ to the time/ that is present/ and to the time that is to come that is for to say/ first it believeth that the world was made by god/ and what so ever thing the holy divine scripture maketh mentyon to have been done in old time passed. S●condarely: that the world: and the church is governed of the same: god even this day also. And last of all/ that all those things shall come to pass & be fulfilled: what so ever the said scriptures doth either promise to good & vertuose men: or else doth threaten to wicked and ungodly persons. All these things/ we do thorough the gift of faith/ far more certainly believe: than we do those things/ which we do gather by argumentation & reasoning or else of which we have sure perceiving and konwleg by all our ow●warde senses. 
Faith is the most sure kowledge/ that is in this world.  DIS. But in as much as the books of holy scripture have come to us by men: where of than cometh that steadfast and sure persuasion or belief. There is no man so wicked: as to think or judge/ that god may besuspected of fals●h●d and untruth/ but it may be doubted/ whether all those books have b●n written by the inspiration of god. MAG. verily this certainty riseth of many causes: 
The causes moving us to ●eue fast and sure credence to the holy scriptures of god.  but principally & chiefly of one: first of all: it riseth of natural consent/ for those things: which are taught in those books: are a great part of them/ agreble to the natural judgement of reason/ a certain spark whereof remaineth yet still even in men after the fall. 
Natural. Consent.  Secondaryly of the marvelous wonders or miracles/ by which both the old and also the new testament hath been given and taught. 
Miracles.  For neither have such wonders been done ever at any other time/ or in any other thing: neither ever any man either durst/ or could have feigned like things unto them besides this of the meruaylouse and wonderful consent and agreement of all the things among themself and of each with other. DI. Of which things? MAG. Of the figures: and the prophecies: 
The perfect argument of the figures & prophecies of the old testament both among themselves & also with the new testament.  which properly do appertain and belong to the old testament. Add hereunto the truth and evidence in the performing and fulfilling of those things which the old testament either had shadowed & signified by figures: or else had promised by the mouth of the profetes. In the examynatyon of witness: thou knowest well/ that the consent & agreement of the records among themselves/ is of great weight and greatly to be regarded. Compare that christ/ which by many dark redles and figures is signified & shadowed in the law of Moses/ & whom so many Prophetis did promise/ and that at diverse & sundry times/ with him/ whom the history of the Gospel doth set forth plainly afore our iyes/ as it were in a scafold: and thou shalt see all thes things perfectly agree together. Over & besides this/ prophets do marvelously consent and agree among themselves one with another/ where as among the phylosofers of the world/ there is great strife and contraryete of diverse & sundry opinions. Add also to these things afore rehearsed/ the constant and steadfast consent and agreement of all times and of all nations/ & the fast conspyration of them unto this phylosofye hole with one mind and accord/ for who ever wrote any thing/ were he never of ●o high & excellent wit/ which the whole world did so receive/ which the world did with so great constancy and steadfastness retain & cleave unto that so many thousands of men/ of children/ of women/ and of virgins/ neither with diverse & sundry kinds of death/ neither with torments/ more fearful than death/ could be plucked away from it/ whose minds the light of Faith had purified? And this thing is by so much the more marvelous and wonderful: 
The wonderful virtue & might of the Christian philosophy.  for that this philosofye/ as it were a certain son/ did suddenly shine and give light through out the whole world/ and did overcome and get the victory/ neither by the help of might and power/ neither of riches/ nor of any man's craft or policy/ neither finally by any worldly help or aid/ & also for that it hath hitherto against the power of kings/ against worldly wisdom/ against heretics being a thousand manner ways instructed & armed to impyete/ and to be short against all the engines of the devil/ stand fast and sure/ not able to be shaken/ according to the promise of Chryst. 
Math. xvi.  And the gates of hell shall not prevail against it. DIC. I perceive now/ some light to shine even to mine iyes also though being half blind. But which is that chief and principal thing? MAG. verily thou hast touched it already of thine one accord. DIS. How so? have I touched it unwares? MAG. For thou feelest and perceyvest (as thou sayest) some light to have schyned in to the iyes of thine heart. This is doubtless the spirit of Chry●te: 
Faith is caused principally by the ins●yration of the holy ghost.  which hath now be gone to show his effycacyte & strength in thy heart: and as I hope and tr●ste: shall fynysche and make perfect tha● which it hath begun. For this is the earnest penny or pledge of the divine spirit: which by his secret inspyratyon doth so confirm strengthen: and estableshe man's mind: that neither the power of the devils: neither angels: neither any creature at all: is able to depart it: and pluck it away from the the faith and hope: which are in. christ Iesu. Such an affection: can no persuasyon of men gender in our minds: which is a very sure and undoubted token: that all these things are done & wrought from above/ by god. For no manner thing doth set the mind of man at quietness and rest: save only this phylosofye. DIS. O happy are they: whom it hath chanced to have this gift. MAG. Let us pray/ & desire i● sure trust: and we shall have it. DI. it but when you do name the books of both testaments: you do name & speak of a great (be cause I will not say of an unmeasurable) see/ but what thing do you advise me to learn: that am ye● very ignorant/ and more than an infaunte or babe in Chryst? MA. The worldly sciences invented by men: have (as thou knowest) their rudymentes & principles. So likewise this heavenly philosophy also/ hath certain rudymentes and principles or rules and instructions which are first taught to him/ that is a young beginner and learner in it. DIS. Whence shall I fetch these said rudymentes? MAG. you may find them in the Symbol or Crede/ which partly for the authority of it/ & partly for a difference from other symbols: 
why the common Crede i● called the symbol of the Apostles.  is called the Symbol or Crede of the apostles/ and the old authores do otherwyles call it the Rule of the faith or belief. This is a speech breflye comprehending in few words/ the sum of those things: which are necessarily to be believed of all men unto eternal salvation. This Symbol or Crede/ in the old time/ they that were baptized wh●n they were grown in age: did recite openly/ every man with his own mouth (and ware than called Cathecumeni) afore that they were dopped in the wholesome water. DIS. why is it called the rule of faith or belief. 
why the creed is called the rule of faith  MA. Because that according to this stiff and strong inflexyble squyere or rule of verity and troth: all the opinions of men are directed and corrected/ & by it also all the errors swerving & going awry from the truth/ both of heathen paynims/ of Jews/ and of heretics: are straightened and amended/ for the troth of god is single/ & always contay●neth one/ and unmovable/ which saith/ 
Math. xxiiii.  Heaven and earth shall pass away/ but my word shall abide and not pass away. DIS But what meaneth this word Symbol? MA. Symbolum is a Greek word/ which cometh of the verb Symuallo: 
The sygnifications of this greek word symbolum.  which signifieth the same that confero doth in the latin tongue/ that is/ to bring together. This word symbolum: 
The first signification of this word symbolum.  the Greeks have used many manner ways/ and in diverse significations. For otherwhiles/ they do call symbolum/ the seal or mark: which is imprinted on letters/ & vessels: to th'intent that they should not be opened of such as were not meet & convenient. Sometime again/ they do call symbolum a gage (whether it were money or a ring/ or any other thing) that they gave from than/ as many as were appointed/ & had made promise to have a common bankette or feast together: 
The second signification  to the assurance/ that every one of them should keep his appointment/ & no man withdraw: or absent himself. 
The. ii●.  Besydis this also/ they do call symbolum/ the token/ that is given between the spouse and the spousess/ of their consent each of them to other: to the end/ that neither of them may shrink from their promise and bargain. And last of all/ they call symbolum/ that token or cognysaunce: 
The four  which was given to the soldiers/ as many as fought under one and the same standard and banner/ which sometime was a watcheworde/ sometime it was without words/ and therefore of them it is called Symbolon Aphonon/ id est/ dumb token/ without any voice or sound. And this was done to th'end/ that the soldiers which were all under one captain: should know each other/ and that if onye would attempt or go about to work any guile or deceit: by this mark and token/ they might have perceiving and knowledge of him. D. These things have you spoken very plainly & clearly. But I desire & long to here the convenience and agreement of the namꝭ (that is to say) why the Crede is called by this name symbolum or how this name agreeth to it. 
How all the four significations of symbolum: do agree unto the crede  MAG. Thou seest/ that in baptism/ the forehead of him that is regenerate: is merked or sealed with the figure of the cross. And saint Paul calleth the corinthians which had professed the gospel: 
The sealing of a vessel or of an epistle.  his epistle/ not written forsooth with ink in parchment: but in their hearts/ with the spirit/ wiche spirit is called the finger of god. 
two. Cor. iii. Luce. xi. two. Cori. iiii.  The mind that is ones thus sealed and marked to god it is not lawful to break up/ or to open/ to the devil. And the same Paul speaketh in this wise to the Corinthyans'. We have this treasure in earthen vesselꝭ. The mind therefore of man/ through baptism: is made the vessel of the holy ghost which vessel is sealed or marked with the sygnete of faith/ ye moreover christ hath sealed it with his one blood. And in the gospel. 
Luce. xiiii.  our lord compareth the kingdom of heaven/ that is to 
The gage be longing to a common feast or bankette.  wit/ the grace of the gospel/ unto a wit/ the grace of the gospel/ unto a feast royal/ unto which/ all men of all nations are called. Now who so ever hath professed christ in baptism: he hath given a gage/ to come to this noble feast/ so that it is not lawful for him now to start back. 
The token given between the spouse ● the sposesse.  busied this/ we do read oftentimes/ that christ is called by the name of a spouse as the church likewise is called by the name of a spouse/ as in the mystical canticle/ and in the third chapytour of johan/ ye more over/ the soul of e●he man in the profession of the Faith: is wedded unto christ her spouse/ saint Paul declareth this/ writing to the Corinthyanes'. ☞ I have married you to one husband/ that you should show yourselves a chaste virgine/ to Chryst. 
two. Cori. xi.  Therefore a token is given of both parties/ that it can not be lawful for either other at any time to go about a divorcement christ giveth the earnest or pledge of his spirit. Man believing with his heart to his justification/ and confessing or knowledging with his mouth/ to his health and salvation: doth again of his part/ give a token or pledge/ to christ. 
Ephe. v.  Great is the mystery (as saint Paul saith) of this marriage which is made/ & knit with a fast/ & a sure unlousable bond/ between christ and the church. DI. I verily did ween ever until this time/ that only virgins ꝓfessing the religious life/ had been wedded to christ. MA. Forsooth they are again married: raither than married/ & in the order of spouses: they are chief in pre-eminence/ being so much the more near to the spouse: by how much they are more like unto him/ but in baptism: the souls even of mariners also/ & of carters/ and of shoemakers/ are made the spousesses of christ. 
It is all one spirit that is given to all them that believe in Chrest of what estate or degree so ever they be. Poor & rich high & low/ all are one in Christ.  And it is all one and the same token/ that is given to all men/ as well to the vilest beggar as to the mightest king or prince that is. And of this thing doubtless/ ought those/ that are abjects and out casts/ in the sight of the world: to take a certain godly pride: for that in such things which only doth give the very true felicity/ and which do make men truly excellent/ truly rich/ truly mighty and truly noble: they are equal and matches to kings and princes/ be they never so rich and great of power. DI. you show here the meruailouse and wonderful benignity and goodness of god. MAG. Whom can that most meek and gentle Lamb refuse or reject/ which: 
Luc. xxiii.  when the thief hanging on the cross did profess: forthwith did bid him to the bridal feast/ and of a sin full person and blaphemouse against himself: made him part taker with him of his kingdom? DIS. Forsooth all things agreeth marvelously well hitherto. MAG. 
The watcheworde or the badge of soldiers in war.  Finally and last of all/ they which are new borne again by the holy bathe of baptism: they do profess the evangelical chivalry or war/ and do become servants and soldiers under the immortal captain jesus christ/ and are bound with his mylytare sacraments/ and do receive the gift or reward of the spirit. So that it is a point of extreme unfaithefullnes/ and also unkindness: to forsake this captain/ and run from him to the tyrant the devil. 
who do forsake Christ thi● captain.  Now all they do forsake him/ not only which do deny christ/ and do run unto the turk or to the jews:  
But also which with their hole heart & mind are given to the world/ & worldly commodities and pleasures. For the ryghtuose man also falleth even senuen times in a day. But he riseth anon again by the quickness and strength of faith/ which/ like fire doth always labour upward unto heavenly things. DIS. Would god that spirit would vouchesaffe to write in my heart/ & to seal fast that/ which he hath written: with a sure and an inviolable Symbol or seal. M. Would god he would vouchesaffe to commit to thy heart and mine that inestimable treasure: and that which he hath put & laid up in our hertis: to make sure and defend with his seal or mark. DIS. But we must than offer and give to him clean parchment and a clean vessel. MAG. ye & even this thing also shall he himself grant unto us/ how be it not without out own help and working there unto. DIS. O how happy and blessed a feast is that/ which both in this world hath the joy of a good and clerre conscience: and from hence doth send us unto the celestial feast? MAG. ye moreover how happy and how blessed a maryadge is that: which maketh us one with god/ whom to cleave & stick fast unto: is most high & singular felicity? D. But chivalry or war is a name of labour & travail. MA. No man is crowned save only he which hath fought lawfully. But the pains that are to be taken in this world: are transitory/ and last but a short while.  
The crown or reward is everlasting/ and shall never corrupt or fade. 
two. Timo. two. two. Cori. iiii. i Petri. v.  furthermore that labour or travail that is here/ the spirit doth make dulcet & sweet with so many solacyes and coumfortes: that all the residue may be suffered and endured not only patiently/ but also gladly & cheerfully. 
job. seven.  This life is a battle: whether we will or not/ we can not choose/ but we must war either on god's part or else on the devils. They that war on the devyllꝭ part/ 
joan. xii.  which is called the prince of this world/ do suffer more hard & more painful things/ than do they/ that war on god's part. And Christ's soldiers do joy & rejoice no less/ than they do/ which do seche and hunt after sweet and pleasant things/ both by land and water: 
The comparison of the estate of Christe● sold years and the devils werryes.  but they joy after an other manner or fashion. Nay rather they only are truly glad and joyful/ beside this the stipend or wages/ which these ii captains do pay to their soldiers: are exceedingly far unlike/ and contrary the one to the other: that is to wit to triumph eternally in heaven with their captain christ: and to be given to the everlasting fire of hell with the tyrant the devil. DIS. it is a marvelous thing than/ that the common sort of men do lead their life after such manner/ as they do. MA. The cause thereof is/ because many men do pronounce the Symbol or Crede with their mouth: and few do believe with their heart/ or if they do believe: they believe but coldly and faintly. D. But I have a great while desired to here the rudymentes and principles of the heavenly philosophy. 
i. Corintio. i.  MAG. rudiments they are in deed/ but that which is lowest thing here: passeth and surmounteth/ far all the highest points of worldly wisdom. But because we do better and sooner perceive those things/ which we are greedy & very desirous to learn: therefore they that do teach humanye disciplines/ are wont to commend the said disciplines unto their disciples & hearers by diverse means/ but principally because of the author/ of the matter: of the form/ & of the end. D. I do not well perceive that which you do say. M. As for example/ the science of physic hath for the author●re of it: 
The authore of Phisieke.  Hypocrates/ & (if we believe poets) Apollo/ it treateth & is occupied about things/ which do help or hurt the health of the body. 
The matter whereof it treateth.  This is the matter or material cause of it/ it standeth by knowledge of natural things/ & by experiments. 

The form. The final cause or end of it.  
Theauthour of the stoic philosophy. The matter. The form. The end,   Think this to be the form/ the end of it is the health of the body as far forth as is granted to man for to have health in this world. D. Thou makest here no mention of lucre. M. That peradventure is the end or prick where unto certain physicians do labour/ but yet the end of the art or science: is the prosperous health of the body/ likewise the Stoic philosophy hath for the author of it: zeno/ it treateth: what is vire & what is virtue/ it gathereth or concludeth with dialectical reasons/ it ꝓmiseth tranquillity & quietness of mind: but in this life only/ & it also false or diseytfull/ for nothing doth verily qete & set at rest the mind of man: save only the grace of christ/ which they did never so much as one's dream of. 

Nothing quseteth the mind of man: save only the grace of Christ.  
The author The matter/ The form/ and the end of the christen philosophy.   But of this philosophy/ of which thou beginnest now to be a learner: the author is god/ the matt: is vertuose life/ the form: is the inspyratyon of the aeternal god/ the end: is the heavenly life/ nay rather to speak better: all these things is god himself. And zeno verily in many things both doth deceive and is deceived. And because he is deceived in the end: it could not be chosen/ but that he must needs be deceived also in the means to the end. But here where god is all in all: there can be none error/ no cloud/ none ambyguyte or dowtfulnes. He is the beginning: he is the progress or middle course/ & he is the end Seeing than/ that we do find men/ which do desire and go about to learn human dyscyplynes/ whithe exceeding great labours/ and great costs bestowed a long time: with how great fervor of mind is it meet to learn this philosophy/ which came from god/ and which by pure & clean life/ with merualouse speed bringeth unto that blessed immortality? DIS. 
Math. xiii.  Forsooth you speak of a very precyose Margarite or pearl/ wiche aught (and not unworthily) to be purchased and bought: though a man should make sale of all the goods that ever he hath/ to buy it withal. M. ye moreover it is well bought: though a man purchase it with the loss of his life/ ye though it did cost him a thousant times his life the purchase of it: yet should it be bought good cheap/ and nothing according to the valour of it. But I think/ it doth not need me to rehearse those things here/ which might make the benevolence and wellwylling/ attent and docyle or apt to take instruction/ it is a great spoore to prick & provoke a man to profyght and go forward in any science or craft: 
Benevolence Attention. Docilite.  the love of the teacher. But what thing is more amiable or lovely: than is god? nay rayther/ what thing is any whit amiable at all: besides him? And who can be sleepy/ and not give quick attention: to here him surely and undoubtedly promising the eternal joys? And he is easily and soon made docile and apt to take instruction: who so ever both loveth god above all things/ and giveth credence to him alone in all things/ without any distrust or doubtfulness. DI. My mind is kindled & inflamed more and more. MA. But let this communication had hitherto (if thou list) be the first in struction or lesson/ which when thou shalt have well recorded and laboured over again to thyself/ by diligence consideration/ desiring & calling for the help of the divine spirit/ than return again to me/ and thou shalt be taught the residue. DIS. It shall be done.   

The second Instruction.  
Disciple. I Have done/ as you bade me/ & I am more desirous: than I was: to here the residue. M. Thank be therefore: to the most bounteous and benign spirit of christ. Now it resteth or ramaineth: first of all to recite the symbol or creed unto thee: which thou shalt so much the sooner bear away/ if thou shalt understand it: & shalt know both the sum or effect: & also the order of the thing. D. Therefore I long. M. hearken than and take heed. 
Credo in deum patrem oimpotentem creatorem celi & terre.  D. Thereupon is all my mind set. M. ☞ I believe on god the father almighty: creature of heaven and of earth. And on jesus Chryst his only son: 

Et in jesum Christum filium eius unicum dominum nostrum qui conceptus est de spiritu scton/ natus ex Maria virgene/ passus sub Poncio Pilato/ crucifixus/ mortuus/ et sepultus descendit ad in ferna/ tertia die resurrexi● a mo●tuis●  
Ascendit ad c●los sedet ad dextram dei patris oimpotentis. Ind venturus est judicare vivos e● mortuos. Credo. etc.  
Roma. ix.  
Math. xii.   our lord which was conceived by the holy ghost: and borne of the virgin Marie. And suffered under Ponce Pilate was crucified: deed: & buried. Went down to hell & the third day rose again from death to life. Ascended to heavens: and sitteth on the right hand of god the father almighty. From thence shall he come/ to judge both the quick & the deed I believe on the holy ghost. I believe the holy church catholic: the communion of saynctꝭ. The forgyvenꝭ of sins: the rising again of the flesh: & the life everlasting. Amen. D. I here of you a breffe word. M. And thou seest a mustard sede. Now thou percivest: I trow that there is but one god: which name for all that comprehendeth three persons: that is to wit: the father: which only is of none other/ the son which was begotten of the father/ afore all tyme. The holy ghost: which precedeth from them both. DIS. I perceive. MA. Let not man's wit imagine here any transitory or bodily thing/ all things here are eternal/ unspeakable/ and incomprehensible/ to the understanding of which/ man's reason is obscure and blind/ and they are perceyvede oneleye by faith. They are three distinct in properties/ but they are all iii of one and the same substance or nature/ or of one essence (which some men do suppose to be the more apt and meet word) They are of one almyghtines/ of one majesty/ of one wisdom/ and of one goodness. 
There is an order in the divine trinity but none inequalyte.  There is in deed an order in this trinity/ but inequalyte there is utterly in it none at all For none of them is posterioure to the other/ in tyme. Neither is one of them inferyoure to another/ in dignity. 
The division of the Crede.  The deite of them all three: is one/ & they iii are one god. Hereof riseth the most general and most perfect distinction of the Symbol into partest 
The father & son are knit together by the holy ghost.  The father hath the first place/ the son hath the second/ the holy ghost hath the third which is the charity or love/ and a certain unspeakable bond or knot of them both. The father maketh all things/ the son restoreth things fallen and decayed/ the holy ghost worketh together with them both. D. I understand you very well. MA. But in the son because he alone took unto him the nature of man his divine nature being in no point minished or changed/ though he be one person/ yet is there many substances/ that is to wit/ the divine substance/ 
In Christ ●● but one person and yet three substances.  which he hath all one & the same with the father and the holy ghost/ the soul of man/ and the body of man/ which likewise as he was borne very god of god his father: so was he borne a very man/ of a woman his mother. To him doth the church cleave: as the body of man doth cleave to the heed. And likewise as that divine spirit doth join and knit together the father & the son: 
The church is the mystical body of Christ joined to him as to her heed/ by the divine spirit.  even so doth the same spirit glue the church unto Christ/ with a secret and fast bond/ not able to be loosed. The mystical body therefore of Christ/ occupieth the four part of the symbol or creed. There are other divisions of the Crede but this division shall show some light to him/ that is a beginner. Now therefore rehearse thou the symbol again of thy part. DIS. I shall with a good will. ☞ Credo in Deum patrem omn●potentem conditorem celi e● terre. 
The first part of the Crede.  I believe on god the father almighty maker of heaven and of earth MA. Here thou haste the first portion. DIS. Et in jesum Christum filium eius unicum dominum nostrum. 
The second.  And on jesus Christ his only son/ our lord. MA. Now art thou entered into the ii part of the symbol which teacheth the divine nature of Christ/ whereof I told the before. D. Qui conceptus est de spiritu scton/ naius ex Maria virgine: Which was conceived by the holy ghost/ & borne of Marie the virgin. MA. Here thou hearest the very & perfyght nature of man in Christ/ & shalt by & by here the redemption of mankind. DI. Passus sub Poncio Pilato crucifixus mortuus & sepultus est. Did suffer under Ponce Pilate/ was crucified/ dead/ & buried. M. Thou hearest here/ beside so many undoubted tokens declaring him to be a very man: the marvelous battle & fygth of Chryst/ with the tyrant the devil. D. Descendit ad inferna. He descended to the hell. MA. Here thou hearest/ what that blessed soul of Christ did: at what time his deed body did rest in the sepulchre. DI. Tertia die resurrexit a mortuis. The third day he rose from the deed. M. Thou hearest here the victory of the heed/ & the hope of the members. D. Ascendit ad celos. He ascended to the heavens. M. Here thou hearest the triumph of the victorious conqueror. D. Sedet ad dexteram dei patris omnipotentis. He sitteth at the right hand of god the father almighty. M. 
Mat. xxv●●●  Here thou hearest the everlasting & insuperable monarchy or kingdom of Christ/ to whom is given all power & authority/ both in heaven & earth. D. Indeventurus est judicare vivos et mortuos. From thence shall he come again/ to judge the quick & the deed. MA. Here thou hearest his second coming. For at the former time/ he came in the humility & ●ownes of the flesh to be the saviour of all men. 
Christ's two conynges after two sundry manners.  At the latter time/ he shall come in the glory of the father/ to judge both good men/ & wicked men/ & to give to every man a reward according ●o his deseruingꝭ. 
Math. xvi. The. iii.  D. Credo in spiritum sctumm. I believe on the holy ghost. M. Here thou hast the iii part of the symbol or creed. 
The. iiii.  DISC. ☞ Sanctam ecclesiam catholicam. I believe the holy church. etc. MASS. Here thou haste the four part of the Symbol/ which describeth the mystical body of christ/ that is the church. Now if thou take Christ whole there are but three portions. And the holy church/ very well & conveniently is annexed & joined to the holy ghost. For by the gift and benefyghte of this ghost is holy: what so ever creature is verily and truly holy/ where fore of sayncte Paul it is called the spirit of sanctification. 
Rom. i.  This is that spirit of the spouse: which never departeth or goeth away from the bosom of the spousess. And because Ecclesia in the Grek/ doth betoken a congregation: 
Ecclesia.  by this spirit doth cleave together: what so ever is well & happily joined or knit together. This is that unspeakable circle/ which joineth or coupleth together/ the iii persons among themselves/ & which with them also g●ueth good angels and good men/ all together in one. For the name of the church may comprehend also the blessed spirits/ all be it that god came not to redeem them which continued stable in that good and blessed state/ in which they were created. But mankind/ because it was fallen from the state/ in which it was made/ in the first parents Adam & Eve: it needed to have a redeemer. But now go forth on with the residue of the Crede. DI. Sanctorum communionem. 
The communion of saints three manner ways taken and expounded  The communion of saints. MAG. This parcel/ certain men do so understand/ that it doth by apposytion expound the next parcel going before/ which is sanctam ecclesiam catholicam The holy catholic church. For this word Ecclesia (id est) Church: is a name of society and fellowship/ and it is a continual & a fast unlowse able joining together of all the membres of Christ/ among themselves/ each with other. How be it certain other men do think rather/ that the vii sacraments of the church are be tokened by these words. And certain other again do think/ by these words to be signified the common fellowship or part taking each with other of all good works. D. Bemissionem peccatorum. I believe remission & forgiveness of sins. MAG. Here thou dost here/ what is the policy and good order of this city or commonalty/ in this world/ in which world as there is no perfect felicyte even so is there in it neither perfect purity and cleanness/ neither full saturyte and satisfying of man's mind. And therefore/ it happeneth often times that they which have grievously fallen in to sin: have need of a remedy/ and that they which are weak and feeble: have need of strength and heartening. Now either of these ii things/ doth the grace of god give sufficiently/ unto us both by other means: but principally and especially by the Sacraments of the church. And therefore when thou hearest remission and forgiveness of sins: thou hearest a double medicine or salve the one by the holy and blessed bath of baptism/ and the other/ by the sacrament of penance. 
Remission of sins thorw baptism and penance.  DISC. Carnis resurrectionem. I believe the rising again/ of the body. MA. Here is opened & showed unto thee/ the end of our war/ and the consummation and perfection of the church/ a●d either the eternal felicity: or else the eternal calamity & misery of the whole man/ that is to wit/ both in body and soul. DI. Et vitam eternam. And everlasting life. MAG. Here thou hearest the uncomparable higre or wage/ and reward/ which our captain hath prepared and ordained for his soldiers: if they warring faithfully according to the ensample of their captain/ under his standard or banner/ shall have behaved themselves manfully/ even until their death. Thou hast now all the principal and general parts of this wholesome tale or Comedy/ thou hast also all the acts and stenes of that heavenly order and setter forth of this comedy set in order by a wonder full and unspeakable dispensation. DIS. Are there any that make a more subtle division of the Crede: than this? MA. ye there are certain men of later time: which in stead of xii articles/ do make xiii. Some there are again/ which make xiiii not according to the order of the the text. But following this consideration/ that all the articles do belong either to the divine nature of all the persons: or else to the human nature of Christ: or else to the mystical body of christ/ to every one of these/ they do apply certain articles or parcels & so are there made xiiii articles. But this distinction or division helpeth but smally/ and is of little weight or value to the purpose: that we have in hand. For after this manner might men imagine also other divisions/ according to the diversity of men's wits/ and to the diverse considerations that may be made of the same things.  
But that is the principal & heed point of all: that he saith here the world to have been mightily created of god/ and of the same god/ by his son/ to have been wisely & mercifully redeemed/ the beginning & decourse of the church the holy ghost governing it by his secret inspiratyons & breathynges/ the consummation and perfection of the church when the son shall deliver his kingdom hole/ perfyghte and quiet to his father. DI. Certain men do assign and give to every one of the Apostles: one article of this Crede. MAG. if they that so do say true/ than are they deceived: which had liefer make xiiii articles. 
For what intent it was devised/ that the Apostles made each one of them one articule of the Crede.  But yet never the less this was profyghtably devised & found out: to th'intent doubtless that such as were unlettered: might at once with one labour/ as it were by images set in order: empryn● and grave fast in thyr remembrance/ both the names of the apostles/ & also every one of the articles. For it should be very convenient and according/ that all the parlours and closets of Christian men were decked & adorned with such manner tables/ as these. DIS. O good lord/ how copyouse philosophy or wisdom is comprehended in this so little/ and so short a symbol? MAG. But i● is very probable & likely/ that among them in old time the creed was yet shorter/ than this. For it should seem/ that they made an end of the creed with this clause. Ind venturus est judicare vivos et mortuos. From thence shall he come to judge the quick & the deed. This may we gather of the symbol of Athanasius/ which/ though he doth declare this symbol: yet doth he touch none of these things. Neither doth the symbol/ which is rehearsed in the canon's/ for the symbol made in the council holden at Nice: go any further than the aforesaid clause/ save only/ that it addeth these words. Et in spiritum sanctum. And in the holy ghost/ which same symbol beside this/ differeth in many words/ both from this symbol/ and also from that symbol or crede/ which is sungen in the mass/ which seemeth to have been made in the synod held at Constantinople. The same also is gathered of Tertullian/ as of his book made against Praxea. Again of the book de virginibus velandis/ in the beginning. Also in the book de prescriptionibus hereticorum. DIS. Is any of those things than superfluose: which are added afterwards? MAG. God forbid. But these things have been added and put to be cause of contentious and gross persons/ that the speech should be more express and evident: ra●ther than fuller & perfighter. For when thou hearest these words. Qui conceptus est de spiritu sancto. which was conceived by the holy ghost: thou hearest the profession and knowledging of the third person. Again when thou hearest passus est: that Christ hath suffered: thou understandest also forth with the church/ for which he did suffer. For our lord did neither suffer for angels/ which needed it not/ neither for the devils: which were fallen never to be repaired or restored/ again much less than did he suffer for beastis. Thou hearest also the fountain of all remission/ for neither baptism/ neither the sacrament of penance/ hath their efficacy and strength from any where else: than from the precious death of Christ. Also when thou hearest Tertia die resurrer●● a mortuis ascendit in celos. That he rose again from death/ & ascended into heaven thou seest the rising again of the bodies to be showed/ which we do all look for with sure and steadfast hope. For the head reigning in heaven/ will not suffer his membres to be unperfyghte and lacking their one half. He rose again whole and perfyghte: and so shall we all so rise again whole and perfect. Last of all/ when thou hearest. Ind ventrus est judicare vivos et mortos.  
From thence shall he come to judge the quick and the dead: this word judicare to judge doth signify & show the diverse rewards of good men/ & of wicked sinners/ which after ward was said more planly by these words. Et vitam eternam. And the everlasting life. D. Why is this Crede called the symbol of the apostles? 
why the common Crede is called the symbol of the Apostles.  M. That by this title it might be distinct and known from the other Symbols/ that is from the Symbol made in the council holden at Nice. From the symbol made in the council holden at Constantinople/ from the symbol of Athanasius/ & many other symbolꝭ/ of many other men's making & it is very probable & likely/ that this was the first symbol of all/ that ever was made. And likewise as in the old time among those barbarous/ simple & truly knowing no fraud or guile/ even in the greatest bargayns of all/ either there were no manner oblygations or indentures at all/ or else they were very short wrytyngis/ and it was sufficient to make a note in a paper/ I do freely give or bequeatheth so many acres of land/ to such or such a church: even so as long as the purity and synceryte of the faith was quick and strong in the minds of men: either there was no need at all of this writing or obligation/ or else it was sufftciente for it to be comprehended in very few words. 
The curiosity of philosophers: & the perversity of heretics/ gave the occasion of making so many & so long Credes  The wicked curiosity of philosophers/ and the perversity of heretics/ was the occasion of so many words and so many symbols to be brought in/ and even likewise as the craft and subtile falsehood of men/ hath been the cause: that in bargayns now a days there is need of so many & so long instruments and wrytyngis. But in none of all the churches did the fervent love of holiness and virtue/ and the sincerity of the faith longer continue in vigor & strength/ neither have fewer heresies: nor more slowly cropen in to any congregation or church: than into the church of Rome: would god that the pleasures of this world had no more plentuosly flown unto it/ ye moreover even this self same Crede/ which sayncte Cipriane hath expounded and declared is somewhat shorter: 

Credo in d●● pre omnipotent.  
Et in jesu Christo filio eius unico domino nostro qui natus es● de spiritu sancto/ ex Maria virgine. Crucifixus sub Poncio Pito/ et sepultus est. Tertia die resurrexit.  
Ascendit in celos sedet ad dextram patris Inde venturus judicare vivos et mortuos.  
Et in spiritu scton/ sctamm ceelestian/ remissionem peccatorum. Huius carnis resurrectionem.   than this is of owers as we do say it. DIS. I beseech you rehearse it to me/ if it shall be no pain or grief to you. MAG. hearken than.  
☞ I believe in god the father almighty. And in jesus Christ his only son our lord/ which was borne by the holy ghost of the virgin Marie: was crucified under Po●ce Pilate: & buried. He rose again the third day: he ascended to the heavens: & sitteth on the right hand of the father. From thence shall he come to judge the quick & the deed. And in the holy ghost. I believe the holy church. The remission of sins. And the rising again of this body. DIS. I perceive here many things to be left out: and somewhat also to be added. MAG. And saint Cyprian doth not dissemble or hide that/ for forth with in the first article/ he doth show that specially & chiefly in the churches of the east is added. I believe in god the father almysthty unvisible and unpassyble. Again he saith that addytion he went down into hell: not to be had in the Symbol or Crede used in the church of Rome/ likewise again in that percelle the rising again of this flesh: he confesseth and knowledgethe the pronoun this to be added in the church of Carthago. There do● want somthynges/ nay raither they do not want: but are understonden of other things/ which are expressed and set out already. Saint Cipriane seemeth not to add this sentence.  
The creature and maker of heaven and of earth. But he gathereth this of the Greek word Pantocrator. 
Pantocrator.   
For this word doth not somuch signify one that is almighty: as it doth signify one that holdeth all things/ and that ruleth all things/ which word doth not express and show/ that the world was created and made by god: but it doth tell us and put us in knowledge and remembrance/ that it is governed of god. Now would he not govern the world/ that had been created and made of another.  
And for as much as even the very gentiles or paynims/ by the information and teaching of poets/ do believe/ that the world was created by god/ and saying that also the book of Genesis doth inculcate and rehearse the same thing by so many words: they judged this particle to be more evident than that it needed to be expressed.  
These words also were left out/ qui conceptus est: because in the Gospel it is said. ☞ Natum est for conceptum est/ for thus speaketh the angel to joseph/ ☞ quod enim in eanatum est de spiritu sancto est●id est: 
Math. ●.   
☞ For that which is conceived in her: is of the holy ghost. Therefore this word natum est/ which is common both to the child that is conceived/ and to the child that is brought forth into this world: seemed to the old fathers a more proper and a more meet and convenient word/ to signify and betoken/ that thing to have been do● by the working of the divine spirit/ in as much as neither in the conceiving was there any concupisbence of man: neither in the deliverance or birth was there any violation of the virginal dignity or integryte and cleanness/ Besides this/ this word conceptus soundeth or signifieth a certain thing without fashion and unperfyghte. For by little & little doth the seed crud or grow together in the matrice of the woman: and afterward taketh life & soul: These things to say of the conception of our lord: we are afraid.  
Again in the article following/ he doth not say he suffered under Ponce Pilate so as we do say: but he said was crucified: that he might not only express the death of him: but also the ma●er & kind of his death: neither doth he add was deed: but only sayeth was buried. For to that intent are men hanged on the crosse● that they should there die: neither are men buried: except they be undoubtedly deed. And also when he addeth and rose again: that is to say: he revived again: in so saying he doth openly and plainly enough profess/ that he was deed. And saint Augustin doth not disagree or vary in this point from Cyprian/ which repeateth it in this wise. Therefore we do believe upon him: which was crucified: and buried under Ponce Pilate. Neither did Cipriane say. He rose again from deed men: but only/ he rose again the third day. For no man reviveth again: but from death. And when he saith. That he sitteth on the right hand of the father: he addeth not of god/ neither almighty which two words do seem to have been added and put to/ out of the symbol of Athanasiu●. For what did it need to express these words here in this place/ saying that it hath before called the father of jesus: god almighty? Neither doth he read thus. Credo in spiritum sanctum. I believe on the holy ghost: lest he might seem to begin a new symbol or crede/ but having respect/ and reforming his speech unto those things that went before/ he had liefer understand the verb Credo: which was also understanded when he spoke of the son. I believe in god the father/ and in his only son/ and in the holy ghost. For it is all one faith: by which we do believe the iii persons of one essence. And anon after in the next article/ he saith not in sanctam ecclesiam: but leaveth out the preposition in showing the cause with many words/ why that preposition is not to be added. Neither doth he add this word catholicam/ no more dot● saint Austin neither add it in the symbol: but he addeth it in his interpretation/ saying utique catholicam that is to wit catholic. And what needed it to add this word catholic: seeing that there is no church holy/ but only the catholic church/ which church this Epitheton or adjective s●tām holy dissevereth from all the church of heretics of the jews: and of the paynims/ and when he saith. And in the holy ghost/ & by & by after doth put these words/ the holy church: leaving out also the preposition in: it is evident that Cyprian did not read in sctamm ecclesiam. And to make an end: that last clause/ & everlasting life is also left out. But this was sufficiently understanded of the word resurrection or rising again that went next before/ in which is comprehended the sundry & diverse rewards of good men and wicked men. And also of that clause gone before: to judge the quick and the dead/ as we have said before. And that Cipriane did read the Symbol none other wise than I have recited/ it is eu●dente and easy to perceive/ not only by his interpretation and declaration made upon the same: but also by the epilog or recapytulatyon which he putteth to afterward in the end. For there showing that only to the father son/ and holy ghost is added this preposition in/ and not in any wise to the other articles: he reciteth in this wise.  
☞ Sequitur nanque post hunc sermonem. Sanctam ecclesiam. Remissionem peccatorum. Huius carnis resurrectionem. Non dixit in sanctam ecclesiam. Nec in remissionem peccatorum. Nec in carnis resurrectionem. Which ●s thus much to say in english. For it followeth after these words. The holy church. The remission of sins. The rising again of this flesh.  
It saide not in the holy church. Nor in the remission of sins. Nor in the rising again of the flesh. Moreover being about ward to expound and declare this article. The rising again of the flesh: he maketh this preface. Sed ultimus iste sermo qui resurrectionem pronunciat/ summam totius perfectionis succincta brevitate concludit (which is thus much to say) But these last words and speech/ which doth pronunce and show the resurrection/ doth conclude & comprehend the ●umme and effect of all the hole perfection/ with compendious breffnes/ doth he not here openly call this clause the last? And these ii words vitam eternam everlasting life: seem to have been added of some man either out of the symbol of Athanasius: or ●ls out of that Crede/ which is song in the mass. Neither doth saint Augustin read any other wise in his little book made of the Symbol/ save only/ that for de spiritu sancto: he readeth per spiritum sanctum/ and whether he did add this clause vitam ●ternam or no it is not very evident: but it is very probable & likely/ that he doth agree with Cipriane/ doubtless he toucheth not this perceille he went down to hell: neither doth he add this pronoun huius carnis of this flesh. And Cipriane/ saying that he hath showed in other points/ if there were any discrepaunce or variannce: he would also no doubt of it have given knowledge in other things/ if it had been any otherwhise in the Roman Symbol/ than himself doth recite. DIS. saying that there is so great diversity and variety in so few words: what shame is there in them (& such there be certain) which do fastly affirm with asseveration/ that this symbol was made and given of the Apostles by common assent/ and that also in writing? For who durst be so bold to add unto or else to take away even but one title from the writing of any Apostle: which so ever he were? MAG. A certain king of the Lacedaemonians/ when he was asked of a certain person/ why the officers called Ephori did not rise up and give reverence to the king: made answer and said/ even for this cause: because they are Ephori. So likewise may I now make thee/ answer/ they do affirm this after such manner/ even for this cause: because they are men/ if they have red any thing in their works/ which have written of late time: that do they hold fast/ and cleave unto with tooth and nail/ but if a man do allege or bring forth unto them any thing of the old authors/ which they do not read (such is the scrupulous fear of them) they do suspect and mistrust (as it is in the proverb) that under every stone doth sleep a scorpion. DIS. Is not this than the symbol of the Apostles? MAG. yes werily/ for what so ever is taught here in this Crede/ the Apostles did learn of Christ/ and that which they had learned of him: they have truly and faithfully taught to us. A few words/ do not change the unchangeable verity. But these things now set a part (if thou think it best) make recourse again from the beginning to the ending/ & demand of every thing particularly/ in such wise as the spirit shall put into thy mind. DIS. you have showed and taught unto me/ wh● the first place or beginning is geu●●o the father/ that is to wit/ for that he is the fountain or spring of the hole godhead/ & all creatures. But why doth it call the father only god/ & the son only lord/ and the ghost nothing else but holy: saying that the deite of them three is all one? 
The common usage of the scripture in speaking of the persons of the godhead.  MAG. This is the custom and usage of the holy scripture/ that otherwhiles when it doth speak of the persons: it doth signify the father by this name god/ as for example/ our lord himself saith in the Gospel. if you do believe in god believe also in me/ and saint Paul saith. 
Ihamn. xiii.  God was in Christ reconciling the world to himself. Again God hath not spared his own son. But of innumerable places in the scripture it is manifest and evident: that it is one and the same godhead of them all three/ when our lord saith in the gospel these words.  
☞ Baptizinge them in the name of the father and of the son and of the holy ghost. 
Math. 48.  None of all the iii persons is called by this name god: to th'intent/ that we should understand and perceive them all three to be one god. For only god doth thorough faith and baptism forgive sins. Other whiles also the same scriptures do signify the sonn●/ by the name of god/ as when we do say/ that god was made man for the salvation of mankind/ was borne of a virgin/ was dead/ and rose again from death to life. For neither did the father neither the holy ghost/ take upon them the nature of man/ or suffer death. DI. May it by onye sensible argument or token be declared and showed/ how the three persons are said to be distinct and sundry one from another: and yet are one god? MAG. There is nothing among creatures: which properly may be said to be like to the nature of god.  
Neither are there any words of men/ with which we may properly speak of it/ neither are there any images or similitudes of man's mind/ which may perfectly agree unto the divine essence. And injury is done to that incomparable majesty always to be had in honour: if it be rashly and over boldly compared with natural & worldly things. How be it yet/ I shall show the a certain similitude/ but far unlike to it. 
The first similitude of the son and the son beams/ and the heat caused of the son: & his beams.  Behold and consider the son/ and the beams that come from it/ and than the heat/ that cometh forth and is caused of them both. As the son is the fountain/ out of which cometh both the light/ & the heat: so is the father the fountain out of which issueth the son/ which is light of light. And as of the son and of the bealmes both together/ cometh the heat or warmness so from the father and the son both together/ proceedeth and cometh forth the holy ghost Now imagine me/ that there were a son/ which never had beginning/ neither ever shall have ending: should there not than of this son come forth eternal bealmes? and should also there not from them both proceed heat equally etarnall with them both? DIS. yes doubtless. MAG. 
The ii similitude of the mind/ reason & will.  This collation & similitude also pleaseth some men/ Mind/ Reason/ and will/ are all in. but one & the same soul. The mind is the fountain and original/ reason that cometh of it doth judge/ & the will that proceedeth and issuethe from them both● doth love. So likewise the father is the fountain: the son is logos/ that is to say/ reason. The holy ghost is charity or love. 
The iii similitude & most● allowed.  The third similitude: and which is most allowed of learned men: is of the mind/ and of the word conceived in the mind. Now if there were a mind/ that were increated: doubtless the word of that mind also should be increated. But that we may comprehend the holy ghost also in this similitude/ let us imagine first a mind/ and secondaryly a word brought forth and gendered of it/ and in such wise stryeking the ears of other men: that yet never the less it did remain and abide still in the heart/ than thirdly the breath/ with out which the mind doth not utter or pronounce the word. The father is the mind/ the son: is th● word conceived in the mind/ the holy ghost: is the pronunciation and utterance. 
The iii simitude.  The father also after a certain manner may be likened to the fountain or spring/ the son to the river/ that cometh forth of the spring. The holy ghost to the fertility and plenteousness of the fields/ which the spring giveth or causeth by or thorough the river. 
There can be no perfect simylytudes taken of any creatures/ to declare the mysteries of the godhead sufficiently.  But in these examples/ there are exceeding many things dysagreing & unlike to the persons in the godhead. For the beam is not the same thing that is the son: admitted that it be a substance. And the heat is but an accydente: and not a substance/ so far is it away from being all one with the son/ & with the beams. And our word is an accident and a transitory thing/ and the breath wherewith we do utter and pronounce the w●rde/ is an accident (for that it is the moving of the ayere) likewise as the fertility also of the fields is no substance: neither is it all one & the same thing with the fountain & the river/ wherefore let us lay a part these symylitud●s and likenesses. And that thing/ which man's reason can not attain unto nor perceive/ let faith hold & steadfastly believe. That thing which holy scripture doth tea●he which christ being corporally in ●arth did teach/ which hath been confirmed with so many miracles/ which the spirit of christ doth teach by the church: that thing (I say) is to be accounted and taken for more certain & undoubted/ than is that thing/ which hath been proved by a thousand evident and plain demonstrations/ or which thou dost perceive vi C. bodily senses: if thou hadst so many. DIS. Is it not lawful than to inquyere/ and make search of the divine things? MA. 
To whom & how far forth it is lawful to enserche of godly things.  yes verily it is lawful namely to those which have their wits well exercised but it must be done with dread/ it must be done sobrelye/ it must be done/ after that they have set a sure foundation or ground work of faith/ finally as far forth/ and no farther: than is granted to man in this mortal ly●e/ in which we do see god by faith: But as i● were in a glass/ and in a riddle and obscure manner. For else to speak of the diuin● nature/ even so as it is in very deed/ not the very myndis of aungelꝭ are able to comprehend it/ so that there is place even there unto faith which doth believe that thing/ which passeth all reason & understanding of any creature created. Therefore by good right the first word of this philosophy is Credo I believe. 
Credo.  DIS. Two syllables? MA. ye/ but who so ever speaketh these two syllabes from his very heart/ unfeignedly: he is blessed. For no man doth believe verily and truly in god: 
who only doth verily believe in god  but only he/ which doth take for certain and undoubted things/ what so ever things are written in the books of the holy scripture/ hoping without any doutfullnes or dystruste all such things/ as the said scriptures do promise. And which in this life doth put himself/ and his/ and all his goods/ unto the will of god: forsaking and renouncing his own will in all things. Although a thousand deaths were threatened unto him/ and though all the hole power of the devils would go about to do him mischief: he is very sure and safe from all daungere/ who so ever hath settled himself fast on this rock/ if this faith do want or fail: neither doth baptism/ neither any sacraments of the church proufighte any whit or avail: nether doth any good works help any whit● to eternal salvation. For Paul doth pronounce i● to be sin: what so ever is without faith. 
The commendation of Faith.  This faith coupleth and joineth us to god the father/ this same doth associate us to Christ our heed/ this same faith/ by the spirit of Christ/ doth make us to be chosen and taken into the numbered of the sons of god. This same faith/ doth graff us into the eternal company & fellowship of angels/ and of all holy saints. This faith doth shine before us/ & give us light in the darkness of this life: sheweng what is verily to be eschewed/ and what to be followed & desired. This faith doth arm us/ and make us bold without any fear/ & invincible against all the engines/ and all the ordinance of the world & of the devil. This faith doth mightily and effectuesly coumfor● us in tribulation & adversity: with the hope of the heavenly good or felicity/ having this saying always in her mouth ☞ if god be on our syed: who can be against us? And that saying also. The afflictions and tribulations of this world/ are not worthy of the glory to come/ which shall be showed in us. This faith doth truly quiet and set at rest the mind of man. Of this faith after the mind of saint Paul doth come: and unto it is to be wihted or imputed/ what so ever thing at any time hath been done strongly/ virtuously/ and temperately/ of such as have been excellent in holiness. By this faith we do live well beloved of God: by this faith/ we do die cheerfully/ and with good trust toward god/ by this faith we are created up unto blessed immortality Again of the default & want of faith 
what evils do springe of unbelief.  springeth superstition/ sorcery/ idolatry and covetousness cozen to it/ Ambition/ Blasphemy/ heaviness/ desperation/ pride fear of death/ desire of vengeance/ finally what so ever vices or sins do reign in the hole world. DIS. verily I do here many men oftentimes wishing to themselves/ prosperous health/ long life/ and riches. But I do here very few men/ that do desire this so excellentely a good gift of god.  
MAG. No marvel thereof/ for verily there are but few: that do know what thing/ and after what manner is to be desired and prayed for. For this gift of faith: it were meet and convenyente/ continually and 
Luce. x●.  without ceasing to knock at the ears of god/ that he would vouchesaffe to give us faith: and to increase his gift in us every day more and more. DISC. yet never the less the common sort and most part of men do call those that are not very wise: Credulos/ that is to say ready to give credence. And a certain wise man of the hebrews doth name those persons leaves cord: light minded: which do easily and soon give credence. MAG. first it is no point neither of lightness/ neither of credulite to give credence to those things: which things: it hath by so many arguments and evident tokens been declared: to come not from men: but from god. Paul saith: ☞ that he would not give credence: 
Galat. ●.  no not even to an Angel if he did teach any thing dissonaunt or disagreeing from the Gospelle of Christ. But rather it is a point of arrogance and presumptuose folyshenes: to doubt of these things: which have been taught and given to us with so great authority: and therefore: saint Paul writeth/ 
Roma. i.  that the foolish heart of the philosophers was blinded: because the light of faith was absent if any man being unlettered/ would babble and strive against such a philosopher/ as was Arystot●le or Pythagoras/ or if there have been any other conynger than either of them both/ when he did dispute de materia prima/ of the principles and causes of things/ de infinito/ or of the largeness/ the moving: and the virtue of the heavenly spears/ and would doubt of every thing/ that himself could not by his one wit attayn● unto/ and perceive: should he not be called an arrogant and mad fool? But how much greater madness is it/ there fore not to give credence to the divine philosophy: because man's understanding can not attain to the perceiving of many things? And there is by a thousand parts more difference between god and man/ be he never so greatly learned: than is between the wiseste man that is/ & the most foolish swyneherde that is. DI. It is even very so in deed. MA. Among philosopher's/ he is accounted a person shameless: if any man would reject and not receive the authority of an excellent and a good approved author (for the disciples of Pythagoras thought it enough to cause persuasion and belief of any thing to say (ipse dixit) our master Pythagoras said it) And doth he that is a Christian man: 
Ipse dixit.  draw back/ & be hard to give credence: when he heareth these words. God hath said this. God hath done this? Of the kings writ no man doth doubt/ if it be so/ that he know the kings seal at it/ how great foolishness and presumption is it than/ to doubt of the divine things which are so many manner ways sealed as we have showed before? DI. whiles you do reason & dispute these things I do perceive and feel the seed of faith to increase even in me also. But why doth this form and manner of speaking please them/ Credo in deum: which good and pure Latin men do scarcely acknowledge and allow? MA. Many philosophers also crediderunt deum: 
Credere deum.  that is: did believe: that there is god. And the devils also credunt deo: 
Credere deo.  that is to say give credence to god. For they know/ that he can not lie. But only good & vertuose men 
Credece in deum or in deo.  credunt in deum/ or in deo: which have set their hole trust and confidence/ and their hole hope steadfastly in god. 
Only good and vertuose men Credunt in deum: do believe or trust in god.  Wherefore saint Cipriane being a man both learned/ and also holy: doth not think/ that we should read in this wise. Credo in sanctam ecclesiam: but credo sanctam ecclesiam. And verily I do knowledge and grant this sense of his: to be a holy & a godly sense/ for the greatest and the shoot anchor of our confidence and hope/ is not to be fastly set: but only in god/ but in very deed this figure or manner of speaking/ was taken of the property of the Hebrew tongue. Which oftentimes doth use to add and put to/ the preposition in: where the latin tongue doth not suffer it. And the Apostles/ although they wrote in greek yet for all that do otherwhiles express and follow the propriety of their native language/ as for example/ in the four chapter of Luke. 
Luce. xiiii.  Si potest in decem milibus occurrere. Whether he beable with ten thousand to withstand him. Now if it were in no wise lawfulle to add this preposition in/ so oft as we do speak of human things: how shall we excuse that/ which saint Luke the evangelist writheth in the xii chapter. ☞  
Qui in me confessus sucrit coram hominibus: et filius hominis confitebitur in illo coram angelis (id est) 
Luce. xi●.  who so ever shall confess and knowledge me afore men: the son of man also shall acknowledge him afore the Angels of god? But yet the preposytion doth seem to add some strength or pith to the oration or speech. To say Confido in te: I can not tell/ whether it be good & pure Latin. But fiduciam habeo in te (id est) I have trust in the. And in te spes mea sita est (id est) my hope is set in thee: is well said/ though Spero in te/ those men dare not say: which do somewhat relygiouslye and precisely observe the elegauncie of the Latin speech. wherefore let us now pass over the disputation of the form and manner of speaking/ how it may be excused/ and let us embrace the thing itself with our hole heart and mind/ laying up all our hole hope/ neither in angels/ neither in holy men: but only in god. DIS. Why doth it not say. Credo in unum deum (that is though say) I believe in one god? MAGISTER. Because he that doth now speak so/ doth more strongly and effectually exclude the plurality and multitude of gods. For no man doth speak in this wise (vidi unum solen: id est: I have seen one son. Exortus est unus sol: id est: one son is risen/ vidi unam lunam: id est: I have seen one moon) For as much as never so much as this imagination doth come in to the mind of any man: that there is: or can be more sons or more moons than one. But he that saith I have seen one son rising doth put the hearers in doubt/ as though he did think/ that there were many sons or many moons/ and who so ever would use that manner of speaking: should be accounted for a fool/ and laughed to scorn. For that thing/ that is absolutely and symplycyter highest: can be but one thing. DIS. Why is it than said in this symbol (which as certain men do ween/ was made in the council holden at Nice. 
The creed which is song at mass: was made in the councellholden at Constantinople.  But as thou dost suppose/ was made in the council held at Constantinople) that I here sungen in the mass. Credo in unum deum: id est: I believe in one god? MA. 
why this word unum was added.  This word unum was added and put to afterwards/ not so much against the heathen paynims/ which did worship many gods as against heretics. Among whom: some did dream: that there are duo principia (id est) two principles or chief causes the one of good: & the other of evil. Other some again did divide one god into two gods the one of them: whom they called ryghtuose god: they did affirm to be the author of the old testament/ and the other of them they said to be the author of the new testament: whom they did profess to be a good god/ but not rightuose: where as in very deed: there is but only one god/ the maker of all good creatures. For of evil things: god is not the author. 
Genesis i  For he considered all things/ which he had made and created & they were very good. The same god is ryghtuose & good. The same is the author of the old law: and also the author of the new testament. And the same is the unmutable governor of all times. But when I do say/ that god is not the author of evils: I mean of sins/ and not of afflictions or tribulations. 
Affliction is good/ for iii skills.  For the affliction or tribulation/ which god doth send to men: is good/ either because it is rightuose/ as when it is laid upon us for our sins: or else because it is a medicine to make us repent and wax wise: or else because it is the matter and occasion of greater glory which kind of cuylles for all that/ should never have been among men: if there had never been sin/ and sin came of the devil & of the corrupted concupiscence of man. DI. why doth it add patrem father? MA. For a distinction of him from the other persons/ for it followeth anon after. Et in jesum Christum filium eius vn●cū. And in jesus Christ his only son/ he alone is called father: because he alone begat the son. How be it if this word god be so taken/ that it do declare the hole trinity/ and do comprehend all the iii persons together/ than is god well called a father/ because he is the beginning & original cause of all things created. And if thou understand this word father in a general sense/ for that/ of which any thing taketh original beginning/ than is the first person father simpliciter of all things/ he hath not begotten the holy ghost but no more hath he begotten neither man/ nor angel of his one substance. But because after a peculiar manner he is said to be the father of those/ that do dread or fear him: after the same manner he is said to be the god of them in the xxxii Psalm. Blessed is the nation or people: which have the lord to their god. And likewise in the. c●liii. ps. But that god hath begotten a son of his own substance this is properly belonging to the first person/ he created the world: 
jacobi. i.  but not he alone/ he begetteth good men thorough the word of life: but he doth it by the son: and by the holy ghost. But the only son: none save the father alone hath begotten. D. what? likewise as one man begetteth another man? MA. ye likewise forsooth in these points that he begat a son/ & that he begat god of god. But as I have said before in every collation or comparison & similitude/ which is translated from creatures unto god: there are many things disagreeing and far unlike. For neither the father doth transfuse or give from hy● any part of his substance into the son: but he hath communicated the same hole substance to his son: neither do he that begetteth: & he that is begotten make two gods: so as the father being a man & the son being a man do make ii men)  
Neither is the person that begetteth: in time any whit afore the ꝑsonne/ that is begotten: but the eternity of them both is all one. I pass over to rehearse other things/ wiche are innumerable. DI. when one man adopteth/ or of favour taketh another man unto his son: he doth not verily beget him. But when he hath a son by his wife: than he is said to have verily begotten a son/ because he hath done it according to nature: if it be so than/ as you do say/ that the father doth beget the son/ so many manner ways unlike to the fashion that a man begetteth a son: how can he be said verily to beget him? M. yes verily/ he doth by so much the more truly beget: in that he doth beget in unlike manner unto man: that is to say/ he doth so much the more perfightlye beget. For the generation of man/ compared unto that unspeakable generation/ it is but only a certain shadow of generation. For if it be called among us true generation/ because it is according to the nature of man: much more ryghtefully that is called true generation/ which is according to the nature of god. Except peradventure thou wilt say/ that god hath not verily & truly made the world/ because he hath made it far otherwise than a man doth make a city or a house. Neither is god therefore not said to be verily light/ life/ wisdom/ power/ mind/ because these wordis are otherwise said of them/ than of god. D. Is it lawful to call god a substance? MAG. if by a substance thou dost signify & betoken a person which hath being: it is not wickedly said/ if thou do profess one essence to be in three substances. How be it yet it is better to refrain from these words/ which certain holy men have used in the old time: at the least wise because of the strawgenes of them/ if by substance/ thou do understand that to which accidents are inherent: than is i● error to give this name to god/ which is most simple: neither being made of matter and form: neither mingled with accidents: but what so ever is in him/ is one and a single substance. And if any such manner words be given to god in the holy scripture/ as for example/ if we do read/ that god is angry/ that god is pacified/ that god doth repente● that god doth forget/ that god ●oth remember: know thou that in all such places/ the scripture doth attempre & shape her language according to our wits & capacity/ even likewise as a loving mother doth lyspe & speak vnper●●ightely/ when she speaketh to her young babe. But if thou call a substance/ a thing substantially being of itself: than is there nothing/ whereunto this word substance doth better agree: than unto god. For by him it hath being/ what so ever hath verily being/ now than he himself must needs have most perfightlye being: which giveth to all things their being. DISC. These things/ me seemeth/ have been holily & plainly disputed of you. But saying that there are many other words/ which be agreeing/ & been attributed unto god/ as wisdom/ goodness/ eternity/ unchaungeablenes troth/ justice/ mercy & many other such innumerable: why is god here expressly called omnipotent/ & nothing else? 
why god is only called almighty in the Crede.  M. Forsooth thou dost ask & demand full wisely/ for who so ever doth truly profess god/ in so doing/ he doth also profess all things which be agreeing & belonging to the nature of god. But ●or as much as in this Symbol the things are taught to beg ynners'/ which are to be believed raither than to be discussed: & because there are very many things not only in the creation of the world/ but also in the redemption & the consummation of the same/ which do seem unpossible to man's reason & judgement therefore to exclude all such manner reasoning/ is added here this word almighty. When Aristotel doth reason/ & prove by insoluble arguments/ that this world hath been eternally without any beginning/ because that of nothing nought can be made: we do answer: that he is almighty which created the world of nought. Philosophers do say/ that their can be no returning or recourse from the pryvation to the habit and therefore that neither Christ was borne of a virgin: neither hath risen from death to life/ but we do make answer unto them/ that god is almighty/ which worketh these things. The jews do deny/ that a man can be borne of a woman whitout man's help but we do make answer/ that it is god/ which willed this to be done/ which was borne/ which did prepare the womb of the virgin. Therefore to confirm the faith & belief of weak persons no word doth make or help mor than doth this word almighty But we ought to say with the faithful maker of the Psalms. 
Psal. cxxxiiii.  The lord hath made all things/ what so ever it hath liked him/ in heaven and in earth: in the see/ and in all deep waters. DI. Creatorem celi et terre (id est) the creature of heaven and of earth. ●hy is the father only called the creature of the world? MAG. Forsooth the creation of the world is common to all the three persons. For the father hath made all creatures by the son/ the holy ghost working together with them both. But yet in such wise: that thou mayst not imagine here neither any instrument neither yet any minister. But it was convenient and according/ that the beginning of the evangelical profession should be consonant and agreeable with the beginning of the old testament/ that we might at the least even hereby perceive and understand/ that the author of both laws is all one. Thus beginneth the book of Genesis. In the beginning God did create both heaven and earth. 
Genesis i  Now the jews (I speak of the common sort & the most part of them) knew nothing at all of the son/ and of the holy ghost/ they knew only the father/ not because he hath begotten the son being also god but because he was the maker a●d the governor of mankind/ and the fountain & original cause of all creatures. For this word Father is a word beto kening beginning/ and it is evident and undoubted/ that the most perfect nature and manner of a beginning or original cause/ is in the father. 
Father.  For as much as he alone (as saint Cipriane saith) is without any author or father: which only is the author of all things without exception. DIS. why doth some other call him Creatorem/ & some again call him Factorem: whom he doth here call Conditorem? MA. The Greeks have but only one word Poutin which is common to signify authorem/ creatorem/ and factorem (id est) an author/ a creature/ and a maker/ after what so ever manner it be: that he doth make/ how be it the Latin tongue doth refuse this word Factor. Certain men/ for cause of a distinction and difference to be had: have taught: that he doth create: which doth bring for the and make somewhat of nothing/ which belongeth only to god/ and that he doth make which frameth or shapeth any thing of some matter or stuff/ as for example/ nature gendereth & bringeth forth the tree/ of the seed/ & the goldesmyth doth make a piece or a goblet/ of silver. It cometh therefore in to disputation/ whether god had created heaven & earth/ for as much as there seemeth to have been/ Chaos afore he made the world (that is to say a matter or stuff without any shape or fashion) he did not therefore create the world of nought/ how be it yet it may be well said/ that he made it of nought: saying that he made the same thing/ whereof all things have been made To th'intent therefore/ that all such subtle argumentations should be excluded: certain men hade liefer use this word conditorem. DIS. why did he raither call him conditorem celi et terre (idest) the maker of heaven and of earth/ than conditorem universe creature (id est) the maker of all creatures: MAG. Because (as I said right now) he had liefer countrefayte & follow the words of the beginning of the book Genesis. ☞ Heaven comprehendeth and containeth all things. About the earth/ all the other elements do move round. These two parts of the world are most set forth unto our senses. And the scripture (as I told you right now) doth oftentimes attempre and shape her speech: according to man's wits and capacity. He that hath made heaven and earth: hath doubtless made all things which are contained in them. DIS. But the symbol called Symbolum Nicenum/ or symbolum Constantinopolitanum: doth add these words visibilium omnium & invisibilium (that is to say) the maker of all things both visible and unvisible. MAG. That same Crede saith the same thing/ that doth this creed/ but it speaketh more plainly and evidently: lest any man should think/ that Angels/ or the souls of men were not created of god. That thing which is said here covertly: saint Paul the Apostle doth expressly pronounce/ in the first chapter to the Collossianes. 
i. Collos. ●.  ☞ For by him all things were made/ in heaven and in earth: both visible things & unvisible things whether they be thrones/ or dominations/ or pucipates/ or potestates/ all things have been made by him and in him what so ever thing had never beginning But the angels are the ministers of god/ whom they do continually without ceasing/ reverently with dread/ glorify a●d worship: as there maker & lord. And what so ever thing hath had beginning: it hath had his original beginning of god only/ which alone neither hath had beginning/ neither ever shall have ending/ neither is contained in place: neither is moved in tyme. DIS. What remaineth now: but that we may go unto the second article? MA. I think it better to tarry somewhat also about this article. DIS. I am ready to do: as shall please you. MA. The first degree than unto health: is Credere deum esse (id est) to believe/ that there is god. The second is Credere de● that is/ to give credence vnto●goddes words. The third is/ to cast all our thought and mind upon him with full confidence and trust. He that doth not believe/ that god is: he professeth nothing to be at all/ in as much as all things that are: are of god. He that believeth god/ which is Credere de●: he doth profess him to be true in all things. He that putteth all his trust in god/ professethe that all things are governed of him/ and that there is nothing neither better nor wiser than he. who so ever doubteth of these latter things: he doth nat truly believe/ that first thing that is to weet that god is. For no man doth truly believe that god is: which doth feign or imagine him to be otherwise than he is/ ye moreover they do the more shamefully err of both/ which when they do profess that there is god/ yet for all that do deny that he is almighty/ or all-knowing or else do deny that the world was made by him/ & ●●f it were made of him: yet do deny/ that it is governed of him. Even likewise as thou thyself (if I be nat beguiled) would be less discontented with him/ which should suppose or ween/ that thou art nat borne: than with him/ which did believe/ that thou haste no senses or man's reason/ & such other things/ without which a man loseth the name of a man. D. For sooth it is even very so: as you do say. M. He that nameth a king: doth in this one word comprehend many excellent things/ he that nameth god: in this one word doth comprehend an infinite sum of all good things. Many men say with their mouth. ☞ Cred● in deum. I believe in god/ but he which with a christian mind doth say I believe in god: first he doth hate and defy certain pagans/ which do nat believe/ that there is any god at al. And he doth no less hate them/ which do number and reckon up unto us many and many fold gods: 
It is all one thing in effect, to say that there are many gods and to say, that there is no god at all.  where as in so saying/ they do grant that there is no god at al. For if there be many gods: than is there some what/ where in one of them doth differ from another/ now if that be any good thing: he is no god/ that lacketh or wanteth any thing that good is. And if it be an evil thing: than can he nat be god/ that hath any evil in him. Likewise he doth hate them/ which do think nothing to be at all/ save only such things/ whereof they have perceiving by their bodily senses. 
Anthropomorphite.  To whom the Anthropomorphites are nat much unlike/ which/ because they do read in the scriptures/ of the eyes/ the face/ the mouth/ the hands/ the heart/ the arm/ the wambe/ and the breast of god: they did ween/ that god is a bodily thing made of manes shape & manes membres/ when in very deed nothing is further from all sensible matter/ than god is/ & johan also doth write. 
johannis four  ☞ That god is a spirit. Moreover he doth abhor●e the Epicureis'/ which do so grant one god/ or more than one to be: 
The opinion of the Epicures.  that yet they do deny him or them to care any whit what is done in the world. These that be of this opinion/ do make god either impotent/ or else foolish/ in that they do reckon him either not able to govern that/ which he hath created/ or else so evil will/ that he will nat do it/ or else so foolish and drunken: that he doth nat retch therefore. These things/ if they were said against any mortal prince: they were words full of blasphemy. How moche more than/ if they be spoken against god? But our lord in the gospel sayeth plainly. 
Math. x●  ☞ That there doth nat so much as a little sparrow fall upon the ground/ without the will of the father. And also/ that all the hears of his disciples hedes are numbered. * So that nat so much as one ly●le hear doth perish/ except it be by his will. And saint Peter agreeably unto these words of his master/ sayeth. 
i Petri. ●●  ☞ Casting all your care and thought upon him: for he hath care and mind of you. The same doth also detestate the blasphemy of the jeves/ which do profess one god: 
The error of the jews.  but they do deny the son & the holy ghost/ when in very deed the substance or essence of god is so one: that it is even the same and (to speak after the manner of logicians) eadem numero the same in number. 
The substance of the godhead/ is all one and the same in all the three persons.  Both in the son/ which was begotten of the father/ and also in the holy ghost/ proceeding from them both. The father crieth from the clouds. This is my well-beloved son. 
Math. xvii. et Luce. iii.  and the jew crieth against it that he hath no son. The same father crieth by the mouth of his prophet johel. 
johelis. ii●.  I shall pour out of my spirit upon all flesh. And the jew crieth there against/ god hath no holy ghost/ but is solitary. agreeing unto this madness was foolish and ignorant Noetus/ 
Noetus.  and the wicked heretic Gabellius/ 
Gabellius.  of whom sprung the heresy & sect of them/ which were called Patrispassia●: 
The patrispassianes.  which did divide the substance of god not into three persones. but into three voices or names. The father (sayne they) created the world/ the same in the name of the son: took upon him the nature of man/ and suffered passion. The same again/ only his name changed/ and now called the holy ghost: came down upon the disciples. Here wittingly and gladly/ I pass over the dreams more than blas●hemouse: of Basilides 
Basilides.  and Mercio. 
Marcio.  The Origenistes 
Origenistes.  also do come very near unto the impiety and wicked error of the jews/ which do make the son of god a creature/ and the holy ghost the minister of that creature/ cozen to these/ also is Arrius/ which granted that the father hath a son/ but only of will and likeness: 
Arrius.  and not of nature. How be it he will also this similitude to be v●perfighte/ after such fashion/ as the shadow is like to the body: because he doth think/ that between the creature & the creature there can not be but a slender & an obscure similitude. 
Eunomius.  But Eunomius doth far exceed the heresy of this said Arryus/ which taught that the son is in all points unlike to the father: because that there is none affinity or likeness and agreement between the creature and the creature: no more than is between a thing that is infinite/ & a thing that is finite. From this Eunomius/ Macedonius doth so dyssente: 
Macedonius  that yet he doth not assent unto the doctrine of the church. For he granteth the son to be in all points like unto the father but he saith/ that the holy ghost hath no point common with the father & the son. 
Manicheis.  Of the Manicheis we have touched somewhat all ready/ which whiles they do make duo principia (id est) two principles contrary/ the one to the other of the one of which/ visible things (as they say) were created/ as ●uyll things of an evil pncyple/ & of the other/ invisible things/ were created as good things of a good pnciple) without doubt they do of one god make two god/ the one good & the other evil/ even likewise as do the heretics called Gnostici/ Synerus/ 
Synerus.  whiles he maketh tria principia iii principles he maketh as many god/ again those that do separate & depart the son or the holy ghost from god/ where as in very deed they do cleave unto him by nature they do go about to thrust unto us a maimed or an unperfight god. Also there are some which in stead of god: 
Nature.  do reckon nature to be the cause of all things: which if it be eternal/ & almighty: forsooth than it is god/ if it be not such one than is it the minister of god/ & a creature made of god. The same thing is to be judged (as I suppose) of the second causes/ how be it in my judgement it is more agreeing to the Christian religion/ what so ever either nature/ or else the secondary causes do work: 
The secondary causes.  all that to ascribe & give unto the efficacy & mighty working of god only which if it should cease: neither the son should give light: neither the fire should be hot/ but all things should be suddenly brought to nought/ he doth also execrat Selencus/ which doth grant that god made the world: 
Selencus.  but he saith/ that the matter or stuff whereof he made it/ was eternal & without beginning/ making a thing without shape or fashion & unꝑfight equal unto god he doth also execrat & hath the opinion of Menander/ which following Plato/ did teach/ that the world was not made of god: 
Mena●der.  but of aungeles calling angels/ those whom Plato calleth spirits the sons of the chief & pncipal gods. 
Saturnius.  And he hateth also Saturnius which is more shameful out of the right opinion than these afore rehearsed/ which dreamt the world to have been made of seven angels/ & also he hates Basilides most shamefully errig of all other: 
Basilides.  which said that the world was created of heaven. But now I am weary to speak onye more of errors & heresies: which are innumerable and without end. Breffly and generally who so ever thinketh of god otherwise/ than he is in very deed/ or else doth not think him to be such one/ as the authority of the divine scripture hath described him unto us: that person doth not believe and trust in god but he putteth his hope in an idol.  
Thou seest here/ how great philosophy and wisdom this one so short an article hath taught us: and from how great darkness & monstruose errors it hath delivered us. DIS. Forsooth now I perceive and see well/ that it is a great thing to say unfeignedly and with the heart. 
It is no small thing to say truly from the heart: Credo in deum.  Credo in deum: id est: I believe and trust in god. MAG. ye thou will dost even much more say this: if thou didst reckon and consider/ how great a multitude of men there is/ upon whom saint Paul's saying may be verified. 
Tit. i.  ☞ They profess themselves to know god: but in their deeds they do deny him. 
Nota.  what so ever thing man doth prefer afore god/ and more set by/ than by god: that same thing he maketh a god to himself. DIS. How so? MA. God saith/ 
what so ever thing man doth love & regard more than god: that thing he maketh his god.  thou shalt not do none adultery/ nor fornication. The concupiscence and lust of the flesh biddeth the to commit adultery/ here who so ever not regarding god/ doth obey his concupiscence and lust/ doth he not after a certain manner forsake god & in his place set up his own concupiscence: DIS. It appeareth so. MAG. God saith/ Do not forswear thee/ or do no perjury/ and Covetousness biddeth a man to do perjury/ doth not the covetous man here in the stead of the very and true god worship Mammon? The scripture teacheth us/ that god is psente everywhere and that there is nothing hid from his iyes. 
Hebre four  But do those men believe this: which daily do commit that thing under the iyes of god/ which they durst not be bold to commit in the presence & sight of man? DI. It appereth● that no. M. They: which for the death of their children/ or for their wares or goods taken from them/ do hang themselves/ or otherwise for do themselves/ do those persons believe/ that all the world & worldly things are wisely and mercifully governed of god? DIS. It is marvel: if they do verily believe so. MAGIS. They that with their hole heart & mind all their life time do serve the world.  

prover. two.  ☞ Being merry when they have done evil/ and rejoicing in sin and vngratious●es: do these men believe/ that god doth suffer none evil deed unpunished/ but that they/ which would not here make amends for thyr sins by repentance/ are sent into everlasting fire? DIS. In my judgement/ either they do not believe it: or else it is but a very cold and faint belief/ that they have of it. MAG. Again they that considering the greatness and gravity of their offences/ do despair of forgevenꝭ/ do those persons believe/ that god is of infinite mercy? DIS. It is not very likely/ that they do. MAG. It is therefore a thing of no little weight/ and no little helping unto a godly and blessed life: a man with a quick and lively faith to know the very god. who so ever unfeignedly/ and from the heart doth believe/ that he is most perfyghtelye good/ and most perfectly fair: how can he love onye thing above him? And who so ever believeth that he is almighty: will not go about too resist him/ that can not be overcomen who so ever believeth/ that he is of most high and perfect wisdom: that person will never grudge against god in adversity and tribulation. For as that man might seem and be accounted lewede by the judgement of all men which being himself unlearned/ would find fought with the physician/ and would rebuke him/ for that he doth prescribe sundry things to sundry bodies: so likewise he should be utterly foolish and without wit/ which would judge god in like manner as though he knew not/ what is best for every man. The physician doth anoint and bathe one man/ another man he seareth and cutteth/ another/ he doth let blood/ to another he mynystrethe a clyster/ or giveth a laxative medicine/ too another he giveth a binding medicine.  
To some man he commandeth abstinence. To a another he prescribeth certain kinds of meats/ he counsaylethe one man to rest and sleep/ another he doth forbid to sleep/ and we do say: he is a physician/ he knoweth what is expedient for the person being sick and diseased. And when god giveth to one man riches: and doth take the same away from another/ doth send to some man children: and to another sendeth none at all/ and to one man giveth prosperous health/ & to another sendeth a body full of sicknesses and diseases: do we say/ why doth god handle men after this fashion? and do we not rayther say: he is god/ and knoweth what is expedient for every man? He that believeth god to be most ryghtuose: he will never promise himself to escape unpunished for his misdeeds. And who so ever believeth/ that he doth know all things: that man will not lightly do that thing in the sight of god/ which he would be ashamed to do in the sight of a good and an honest man. who so ever believeth that he is most soothfast and true: will dread the pains or ponishementes/ that are threatened to wicked men/ and will have love and desiere unto that eternal bliss/ which is promised to good and vertuose men. who so ever doth believe/ that ●his world was created for man's cause: that person which way so ever ward he shall turn himself shall be stirred and provoked to honour and worssyppe the great goodness and liberality of god/ and he shall be afraid to use the things/ which god hath gras●ted to him: otherwise/ than to his honour and glory. But let here be the end of this communication. After that thou hast made thy prayer to god/ 
Leuitic●. x●.  and that thou shalt have chowed thy coode/ like a clean beast (that is to say) after that thou shalt have diligently recorded these things/ and called them well to remembrance: than have recourse hither again unto me.   

¶ The third instruction.  
Disciple. I Do feel and perceive/ that mustard sede/ which thou haste sowed in my mind: 
Mat. xiii.  to utter and show forth his virtue and strength more and more. MA. I pray god/ that when I have planted and watered it the lord may vouchesaffe to give it increacing/ & growing even unto lawful and full ripeness. 
i Corin. iii.  DISC. But as I considered and called to remembrance/ what had been communed & said between us: this one scruple or doubt troubled my mind/ for what cause it should be/ that where as in all other disciplines and sciences they do begin with the most easy & light things/ and such as are famylyarlye known to our senses: this heavenly philosophy doth forthwith at the beginning speak of god/ which is the highest thing/ that can be/ and most farthest from all man's se●ses? MA. verily because this philosophy is a discipline of belief: and not of disputation and reasoning/ for disquisition or reasoning doth lead man's mind far about by many compasing and winding ways and often times also doth beguile it/ and lead it out of the right way. But faith compendiously and sped●lye doth carry and convey up to the highest/ and setteth our mind as it were/ in a high totyngehyll: from which it may more certainly and perfyghtelye discern and judge these inferyoure things/ referring all things to god/ in whom is the beginning: the increase/ and the perfection and full end of all things. 
The bodily senses do other whiles deceive us.  The knowledge/ which riseth of the senses/ otherwhiles is uncertain/ because the bodily senses do oftentimes deceive us/ as for example/ when the son seemeth ●o us two foot broad: where as in very deed it is greater/ than the hole earth: and when we see the lightning: afore that we here the thunder/ and yet for all that/ the sight/ and the hearing/ are the chief and principal among the out ward senses or wits. No nor yet the knowledge/ which is gathered of the causes or principles of demonstrations: is always certain/ for as much as we do see the professors of wisdom/ other whiles to doubt even of the principles also. But in as much as faith coming from god/ doth pass the certainty both of the senses and also of all principles: 
The surette: & most compendious: & easiest knowledge/ i● had by faith given of god  there is no more sure knowledge/ than is by faith/ and none also more compendious and more easy/ wilt thou have a sure token here of? How many weavers are there now a days/ both men and women/ which do talk and common more wisely of god/ and godly things than did the chiefest of the philosophers Plato and Aristotel? of the which two the former/ that is to wit Plato: how many mad opinions hath he of the principal or hee● god's/ & of the spirits the sons of the godis/ & of world made of the spretꝭ/ & of the soullꝭ falem down from heaven. And the letter of the two/ that is to wit aristotel/ because he goeth about to come up from the lowest things to the highest: by how many long ambages and coumpasses doth he lead the wit? how long doth he tarry them and keep them back in matters of Logic/ of Poetry/ of Rhetoric/ of Natural Philosophy/ of high and celestial things/ afore that he do come unto the supernatural things? And yet for all this doth he not come to the knowledge of god/ for whose cause he had laid these so many steps or stairs/ unto which knowledge now by faith/ youngmen are promoted both shortly & easily: ye being instructed with no manner human dysciplines. 
joan. xvi●.  ☞ The cheffeste philosophy which purchaseth true beatitude unto man: is to know god/ and jesus Christ sent of him. To the learning of this philosophy/ because it is most agreeable and according to nature/ every sex/ & every age/ is apt and docyle/ but that age inespecyall and most cheffly: which is not yet infected with crooked and lewd affections and desires. And verylye religion is in so much according/ to nature: that some certain perceiving and feeling thereof/ is believed to be in Elephants/ and other brute beasts. 
Plinius in naturali historia  D. But who so ever doth sympely believe those things/ which are written or taught concerning god: that man shall nat be able to match with philosophers and heretics in disputation. MA. Truth it is. 
Neque enim ha●c philosophia iliscitur ad palestram sed ad piam vitam. Quid, autem arrog●●tius istis, qui rationibus humanis de divina n●tura ●isputant quum nullus sit illo●● qui cu●icis aut ara●eoli naturam valeat ad plenum assequi, quis haec quotidie vide●nt. Qui scrututor est magestatis● opprimitur a gloria. non ali●er ●uam qui solem intentis immotisque oculis diutius intuentur, caecutientes discedūt● ut iam interdum impingant & in palum obwium. Fidei vero● simplex columbinus ' The eye of faith is a simple eye: & nat curious to est oculus, hac reverenter contemplans Deum qua nobis voluit innotescere '. to enserche such things as god would to be hid & unknown to us, whiles we live in this world.  For this philosophy is nat learned for to help to disputation: but to good and godly living. Now what more presumption can there be than is in them/ which with worldly reasons do dispute of the nature of god: when there is none of them all/ which is able fully and perfightely to know but even the nature of a gnat or of a little spyeder/ all though they do daily see these. ☞ who so ever is an ensercher of god's majesty: is oppressed of the glory. None other wise/ than they/ which do stare one while on the bright son with their eyes steadfastly set and unmoved: do go away dazed and half blind/ in so much/ that otherwiles they do stumble/ and strike themselves upon a stake being in their way. But the eye of faith is a simple doves eye/ reverently beholding god that way/ which way it is his pleasure to be known of us: but nat curiously enserching those things/ which it is his will to have hid from us in the mean season/ until we shall come to that heavenly theatre: in which he shall give himself to be seen more near/ and more clearly/ to our eyes being than more purged & clean. In this life it is sufficient/ that thou knowest/ that there is god/ and that he is one in nature/ and three by distinction of persons. Thou perceivest and knowest/ that the son is begotten and cometh of the father/ and that the holy ghost ꝓ●edeth from them both. Thou knowest that god is nat a body: but a mind of infinite virtue and power/ most simple/ everlasting/ as which hath been afore all times: and is nat changed in tyme. Of this all mighty mind thou knowest the whole world to have been created/ and created for man's cause/ for god neither hath need of the world/ nor of man/ nor yet of any creature. He is in himself/ and of himself/ most perfyghte. But because he is most highly and perfectly good: he would nat be blessed himself alone/ but hath distributed of his beatitude and felicity unto angels/ and men/ & to all creatures: so farforth as every thing is apt to receive of the bountuosnes and liberality of god. 
How many ways god hath spoken to ma● to give to him knowledge of himself.  It was his will and pleasure to give man knowledge of himself: speaking to him in diverse manners or fashions. first of all he spoke after a certain manner to mankind: when by his son/ which is the word of the father/ he did create of nought this marvelous frame of the world: to the intent/ that of the work we should guess and make con●eture of the worker. For such a work: 
the first speaking by creation of the world.  could neither man/ neither yet angel/ have been able to perform and finish. This was the first degree or step to the knowledge of god. next after came the law: 
The second speaking by the law written● & the prophets.  which did some what help the darkness and blindness of mā●es mind/ but it besides that it was given to one nation only of the jews; it did by figures and dark riddles shadow god unto us preparing the minds of men to the light of the gospel: which by the son hath shined to us. The philosophers abused the light of nature/ to pride. And the law to the most part of the jews: was an occasion of greater impiety and sin. The world was full of idolatry. The jews were puffed up with pride: through a vain persuasion of ryghtuosnes. Sy●ne did reign at large unpunished in the world/ whiles the most part of men did follow the first pare●tes of mankind: but here the mercy of god did show forth itself. 
Psal. 14 4.  ☞ which passeth & surmounteth all his works. He did vouchsafe to wax more near and more familiarly known unto us/ by the same son: 
The third speaking by his own son in the nature of mankind.  that at the least wise by the reason hereof/ we should be drawn to the loving of him again/ being provoked thereunto/ by so many and so marvelous benefightes. He had created us/ when we were nothing. He would also restore us. When we were forlorn/ for it had been better never to have been created: than after our creation to have perished & been utterly forlorn. After the world marvelously created/ after the law given by god/ after the prophets inspired with the spirit of god/ he sent his only son being made m●n: that at the least wise we men should love him being also a man. And he sent him/ nat to be a revenger or ponysher/ but to be a saviour/ by whose death he might call us again to life/ what could the unmeasurable charity and love of god: have done more than this? He hath showed himself palpable after a certain manner: unto us/ he hath also given himself to death/ as far forth as he might to th'end/ that he might restore us to true health & salvation. 
God showed his almighty power: in the creation of the world/ & his wisdom in the redemption of man.  He declared his almighty power cheffly: in the creation of the world. Now he hath declared his unmeasurable mercy/ and his inscrutable wisdom/ his mercy: in that he freely/ without any deserving of our part hath redeemed us. His wisdom/ in that he hath after such form and manner redeemed us. Therefore what excuse is there now left/ or what cavyllation can any man lay forth for himself: if he do not regard but do despise this so wonderful goodness of god? This part doth the Crede now teach Et in jesum Christum filium eius v●●cū dominum nostrum (id est) And in jesus Christ his only son our lord. DISC. Why hath it signified & marked forth/ the person of our redeemer/ by these names? MAG. verily for th'intent to declare/ that the second person/ which took flesh upon him: is very man of his mother and very god of god.  
DIS. How so? MAG. There are some/ which do ween/ that jesus is the name of the godhead/ & christ a name of the human nature/ and they seem to be moved and brought to this opinion by the reason/ that in the Hebrew tongue jesus is as much to say: as a saviour And Christus as much to say: as anointed. Now no man can give everlasting health and salvation: save only god. And anointing doth signify spiritual grace: which chanceth not but only to man/ but in very deed/ both these words or names do belong to the human nature. 
jesus.  For jesus is a proper name of a singular person/ that is to wit of that man/ which alone of all men/ was borne of a virgin/ whom saint johan showed & pointed with his finger: that they should not receive or embrace any other man/ for the very redeemer. 
joan. i.  ☞ Behold (saith he) the lamb of god. 
Christ.  Christus is a name either of kingdom/ or of priesthood. For among the jews both priests and kings were anointed with holy ointment/ and they of both sorts/ because of honour: were called Christi.  
Now both these titles or names are agreeing to christ/ which is called 

Psal. c. ix.  
Christ is both a pressed and a king anointed/ not with outward corporal oil: but with the fullness of the divine spirit.   a pressed according to the order of Melchisedech/ and which as a pressed did offer himself a very unspotted lamb/ upon the aultare of the cross/ for the health and salvation of the world: and which also as a king/ appearing to his disciples after his resurrection/ said like a king unto them. ☞ To me is given all power and authority in heaven and in earth. 
Mat. xxviii.  Neither did he refuse & disallow the speech of the thief knowledging and confessing him to be a king by these words. 
Luce. xxiii.  ☞ Lord remember me: when thou shalt be comen into thy kingdom. How be it our lord was never anointed with outward and bodily oil: so as Aaron was in the xxix cha. of Exod/ or as king Saul was in the first book of kings the ten chapitoure● But this was he/ whom god hath singularly anointed with the fullness of his spirit. 
jesus.  How be it by this word or name of jesus/ besides that it doth betoken a singular person called to remembrance the figure of the old testament. 
joshua figured Christ.  For that jesus name did figure and represent ●esu the redeemer. 
duty. xxxi.  Moses'/ by whom is figured and betokened ceremonies: was not able to bring the people of Israel into the land of promiss or behest. But jesus the captain that succeeded him: brought them into the said land. For there is none entry or coming to true felicity but by faith and grace/ which jesus the son of a virgin hath brought & offered to all men. In this word or name 
Christus.  Christ/ which in the gospels and in the episteles of the apostles is often times repeated and inculked: there is upbraided to the jews their foolish and obstinate incredulity and unbelief/ which yet until this day do look & wait after their Messiah. 
joan. x.  For him whom the latin men do call unctum: anointed the greeks do call Christum/ the hebrews do call Messiam. And they do wait after a king plentuosly appointed with riches/ with armies or hosts of men/ and with other worldly aids/ which may restore the nation or people of the jews being now rejected & refused everywhere/ & outlawed/ into liberty & kingdom. And with this vain hope: that wretched nation doth comfort their calamity that they are in. But the christian faith doth teach us/ that this is truly that only Messiah in the old time promised of the prophets: by whom not only one nation/ but through out the hole world as many as be true jews that is to say/ as many as do profess the name of christ/ & be cyrcuncysed in heart: should be/ not by bodily weapons but by his own blood/ delivered from the tyranny of the devil/ and all their sins clean forgiven: should be restored unto true liberty/ & in conclusion by him should be chosen & made coinherytoures and partakers with him of the heavenly kingdom. 
jesus.  This word jesus is therefore expressed: that there should be none error or mistaking in the person/ & this name Christ is added & put to: lest any man following the jews: 
Christ.  should look for another Messiah or another redeemer. He hath comen ones for all. He hath once for all performed and finished that singular and wonderful sacrifice: with the mystical commemoration and memorial of which sacrifice he would us to be nourished & strengthened: until he come again the second time/ not to be than a redeemer/ but a judge and a rewarder. first therefore it hath showed to us that very man so wonderful: which was eternalle appointed for this purpose/ that by him the world should be redeemed. Anon after it showeth to us in the same very god/ in these words filium eius unicum dominum nostrum (that is to say) his only son our lord. For of god/ nothing is properly begotten but god/ likewise as of man/ according to the course of nature/ nothing is begotten but only man. DIS. But the scripture doth oftentimes call good and vertuose men/ the sons of god. MAG. And for that cause is added here this word unicum or unigenitum (that is to say) only or only begotten: to separat this son of god by nature/ from the sons/ which are called to the honour of this name/ by the grace of adoption. DIS. Is it not lawful to call Christ as touching the nature which he hath taken upon him: the son of adoption? MAG. It is a more religious & godly thing to abstain from such titles lest we might give some hold to the Arrianes. He is adopted: which was not son before/ likewise as we/ which by nature are borne the children of wrath and displeasure: by faith in Christ jesus are made the sons of god. But Christ was eternally the son of god/ but after that he was conceived by the holy ghost: his blessed soul was forth with created full of all heavenly grace. But all though our Lord was twies borne/ ones of his Father without time/ and afore all time/ and again of his mother a virgin in the time afore appointed of god: yet are there not two sons/ but only one son/ and not another son: but the same otherwise borne. He was conceived of the substance of the virgin: that we should acknowledge the verity of the human nature. But he was conceived without man's work or help/ by the holy ghost/ and that he was borne/ his mother's virginity not violated or appaired/ it was the prerogative of dignity. DISE. why is here added Dominum nostrum (that is to say) our lord? MAGISTER: with this name Lord/ the holy scriptures do oftentimes honour him/ and namely the scriptures of the new testament. 
why Christ is called our lord.  In that he was god of god: he was lord of all the world/ and that not another sundry lord from the father/ likewise as he is not a sundry god from the father. But after a certain special and peculiar manner he is called the lord of the elect and chosen/ whom he hath won and delivered from the dominion of Satan and hath made them to him a people of acquisition. 
i Petri. two.  For who so ever committeth sin: he maketh himself servant or bondman to sin/ & by sin Satan obtaineth tyranny. 
joan. 8.  Therefore the symbol admonesheth and teacheth us/ that the dominion or lordship is translated from this most cruel tyrant: unto jesus Christ far most gentle and merciful lord. And by this title the scriptures of the new testament do oftentimes betoken and signify the son of god: shewenge to whom they do dedicate themselves hole/ which do receive baptism/ and to whose commandments they ought afterwards to obey all their life time/ without any resistance or grudging/ and under whose defence and protection they may be sure & live quietly without any fear  

joan. x●  ☞ For noman is able to take from him any thing: that he possesseth or hath in his keeping. DIS. The name of a lord/ how is it agreeing to Christ: as touching to his divine nature? or as touching to his human nature? or as touching to both natures? MA. Forsooth as touching to both natures but not after one manner. As touching to his divine nature: he was lord of all things/ from the beginning of the world/ but as touching to the human nature: which he took unto him: he deserved by death/ and rebuke or dishonour: to enter into glory. 
Philipens. two.  ☞ And a name was given to him: which is above all names: that in the name of jesus every knee should bow itself: both of heavenly things/ of earthily things/ & of things under earth. DIS. Is he than: as he is man: the lord of Angels? MAG. ye verily: and of devils also. DIS. To whether substantive is this noun adjective unicum (id est) only: referred? to the word filium son that goeth before? or else to the word dominum lord that followeth? MAG. This adjective is seat doubtfully between both those substantives: because it may agree with both. For as he is the only son by nature: so is he the only lord of all things created. How be it yet/ it is better to refer this adjective to the word Filium/ id est son: because this distinction ●othe evidently express his divine nature/ which nature/ in that he is begotten of the father/ he hath common with the father. D Why is it nat than said. In unico filio eius/ id est in his only son? For so there should have been none ambiguite or doubt at all. M. It was most convenient/ that the word/ which is added because of difference: should be put after. For if he should have said. Unicum filium eius: it might have been so taken and under standed/ that the name of the son of god/ did agree or belong to none/ save only to that one man jesus/ but now/ when he addeth this word/ Unicum afterwards: he doth nat divide the name filium/ but he showeth a distinct and sundry manner of generation/ that we should understand the second person/ which of god his father is borne very god without time: the self same in time convenient of god appointed/ to have been borne of a virgin/ very man of woman. Sayn●te Augustine in his little book made of the Crede/ for one word putteth twain/ saying. ☞ Et in jesum Christum filium eius unigenitum unicum dominum nostrum/ id est. And in jesus Christ his only begotten son our only lord. But for as much as it is nat evident by his declaration/ whether himself did so read or not: it is probable and likely/ that the word unigenitum/ id est only begotten was added by some man: which went about to declare/ why he had said unicum/ id est only. For the son of god is other whiles in the scriptures called primogenitus i the first begotten son/ as touching his nature human: and unigenitus/ as touching to his divine nativity/ as for example in the viii chapter to the Romans.  
☞ Ut sit ipse primogenitus in multis fratribus/ id est. That he should be the first begotten son among many brethren. And in the first chapter of johan. Uidimus gloriam eius gloriam quasi unigeniti a patre id est. We have seen the glory of it/ as the glory of the only begotten son of the father. Also in the third chapter. ☞ Siedeus dilexit mundum: ut filium suum unigenitum daret (that is to say) God did so love the world: that he would give his only begotten son. As touching to his former generation: neither is he our brother: neither is he the heir of god: neither hath he brethren/ nor coinherytoures. As touching his latter more generation: he hath both brethren and coinheritoures. DIS. Is there no difference between unicum/ and unigenitum (id est) only and only begotten? MAG. He may be called unicus (id est) the only son: which alone is remaining and left alive of many children/ but a man should not call him aright unigenitum (id est) only begotten son/ how be it the interpreters of the holy scripture do translate this one greek word monogenis: other whiles unicum only: other whiles unigenitum only begotten. As in the vii chapter of Luke: he is called vidue filius unicus (that is to say) the only son of the widow: whom the evangelist called Monogeni. And ꝓtotokos (that is to say) primogenitus the first begotten son: is other whiles called unigenitus id est the only begotten son/ for thus speaketh Mathewe of the mother of jesus. 

Math. i Luce. two.  
How it is to be vnders●onden/ that christ is the first begotten son of Mary   ☞ Peperit filium suum primogenitum i She brought for the her first begotten son. For other whiles that thing is called first/ nat that goeth afore other things: but which was never before/ as for example when we do say. This day is the first time/ that ever I saw the emperor/ it is well said and aright: all though I never see him again here after. So likewise he may be called primogenitus i the first be gotten son: which is the first/ that ever his mother brought forth: although she never do bring forth any more again after him. For else those things/ which the law doth command to be done/ in/ or about the first be gotten/ should nat have been to be performed & fulfilled/ except there had followed two child bearinges/ for he is nat called primus i first: but which is the foremost at the least/ of three. D. But if christ/ even as touching to his human nature also/ is the lord of all things: how is it than/ that he is said to have brethren? M. Albeit that Christ were nat the lord of all things/ as touching to his human nature/ yet that nat withstanding he should be called aright the lord of all things/ because of the unite of his hypostase or parsonage/ contening or comprehending in itself three substances: even likewise/ as it is well said: that god hath suffered and hath died for us. But here this word brother is nat a name betokening equalite: but betokening likeness/ kindred/ and charity. After ●he same manner he vouchesa●fed of his goodness to call his disciples/ nat servants: 
johan. xv.  but friends/ nat that he did renounce or forsake his right and authority/ which in another place he acknowledgeth and taketh to himself/ when he saith. 
johan. xiii.  ☞ You do call me master and lord/ and you say well/ for in deed so am I: but for th'intent to declare his excellent charity and love/ which refuseth nothing: so that it may do profighte. And what novelty or marvel is it/ if he did vouchsafe to call them brethren: towards whom he did nat disdain to play the minister? 
johan. xiii.  The jews did call all those that were of their own nation/ brethren: but specially their cousins or kinsmen/ now was our lord a jew borne of the jews/ which thing the Evangelists Mathue and Luke have evidently expressed in the genealogy of him. 
Math. i Luc. iii.  But in very deed/ all men are brethren each one to other: by the reason/ that they at all of one and the same nature/ which nature came forth of one and the same progenitors: and in every man is subdued and in danger to like affections and miseries/ save only in Christ I do except sin/ and what so ever is inclining to sin. D. Original sin is nat properly any sin. M. No but yet it letteth or hindereth the fullness of grace: 
johan. i.  which was in Christ as saynete johan witnesseth/ but it inclineth a man to sin: though it doth nat move and drive a man perfectly to it. This thing is repugnant to the dignity of Christ. For it was nat convenient/ that he/ which was come to purge and cleanse the world from all sins: should be any manner way agreeing or in clyning to sin. D. But to be hungry/ to be thrusty/ to be weary/ to be anguished/ to loath/ to die/ all these are buds of original sin: and yet they are given to Christ in the scriptures. MA. There is great difference between the nature of man as it was first created: and the same nature as it is after the fall of Adam. Adam afore that he did sin/ was a very man/ and yet for all that was he free from these incommodities and miseries/ wherewith we all are now oppressed: 
Peccatum is taken in diverse significations/ in the scripture.  some of us more/ & some of us less/ peccatum (id est) sin/ in the scripture is otherwiles called the pain/ that is due to sins/ and otherwhiles it is taken for the sacrifice/ wherewith they do cleanse their sin and offence. And therefore it was said to the priests of the old law. ☞ Peccata populi commedetis (id est) you shall eat the sins of the people/ meaning the sacrifices: which the people should offer for their sins/ and saint Paul in the second epistle & the v. chapter to the Corinthianes saith ☞ Eum qui non noverat peccatum: pro nobis peccatum fecit. 
two. Cort. v.  Him that knew no sin at all: hath he made to be sin for us. Our lord received and took on himself not only the verity of man's nature: but also the incommodities & miseries which done accompany the nature of man fallen/ those things only excepted: which either are not convenient or agreeing to the dignity of that person/ which was both god and man: or else which do exclude (as I said before) the fullness of grace. For neither did he receive proclyvyte or readiness to do sin: no neither yet so much as power to sin: neither did he receive or take unto him error or ignorance. And those incommodities/ which he did receive & take upon him: he took them on him/ not of the necessity of nature: but vountarily for our sake/ to make satisfaction for our offences/ & to suffer for that which we had trespassed. DIS. Why did he change the preposition here saying de spiritu sancto/ ere Maria virgin? MAG. The Greeks have but one and the same preposition ex in both places: but the signification of this preposition is diverse. All things are ex ipso et per ipsum (id est) of him/ and by him: as of their author & beginner. A piece or goblet is made ex auro (id est) of gold: as of the matter or stuff/ ex arbore nascitur arbour (id est) of one tree cometh another tree: by propagation of kind. So ex homine gignitur homo (id est) of a man is gendered a man. DIS. Why doth it here express the holy ghost only: seeing that the hole trinity did work together/ this wonderful mystery? M. Because in the gospel of Luke/ the angel said to the virgin. 
Luce. i.  ☞ Spiritus sanctus superueniet in thee (id est) The holy ghost shall come upon the. For oftentimes the scripture doth attribute and give to each one of the persons/ certain things as proper to it: 
The scripture doth attribute to each one of the iii people in the godhead certain things as peculiar or proper/ which for all that/ be common all three.  which for all that are common to all three/ as for example: when it giveth to the father: eternity and almightiness/ to the son: wisdom: to the holy ghost: charity and goodness/ and when the father is said to have made the world by his son and to distribute and give his gifts by the holy ghost. The symbol therefore/ and Gabriel in this mystery/ hath expssed the working of the iii persons.  

Luce. i.  The holy ghost (saith he) shall come upon thee/ and the power of the highest shall overshadow thee/ when thou hearest speak of the highest: thou undestondest and perceyvest the father to be present/ as the fountain & author/ as of whom the son is sent with the holy ghost/ when thou hearst these words virtus altissimi/ the virtue or power of the highest: thou understandest the son/ which only took upon him man's na nature. For nether the father/ neither the holy ghost did take our nature and become man. For the holy ghost is conveniently said to come upon/ or as it is in the latin suꝑuenire/ that all the worldly cogitation of man should be excluded: which when it heareth the word or name of conception or birth: doth imagine the seed of man received in the womb of a woman/ or when it is told and warned/ that a man was borne of a virgin: doth dream and imagine also some fouler thing than these/ considering and reckoning what things are spread abroad by men's tales of certain woman which are reported and said to have conceived child by seed of man that hath been swiming in the bathe/ and of Mare's conceiving by of the wind and of fiends or wicked spretes that have gotten women with child. I pass over here the feigned tales of poets/ by which the gentiles or heathen peoples were persuaded & brought in belief/ that of gods & women/ & of goddesses & men/ were gendered & broughtforth heroes The evangelist therefore to exclude all these portentuous imaginations/ doth profess/ that there was here in stead of a husband/ the heavenly father: which after a certain manner doth beget his son again/ he professeth that the beginning of this child was not of a devil or wicked spirit/ that had meddled or had to do with the mother: neither of any illusion of wicked spirit: but of the holy ghost. And that it is even thus & none otherwise: 
Luce. i.  the very tenor and process of the evangelists words doth declare openly/ when unto the virgin being dismayed & indowt at the mention made of conceiving and bearing child/ & demanding how and after what manner this thing should be done: the angel easing her mind of this scruple or doubt/ made answer in this wise. The holy ghost shall come upon the. DIS. why doth the symbol or Crede express the virgins name? MAG. For the more faith and credence of the history. So likewise and for the same consideration did it express the name of jesus christ/ so did it express the name and surname of the deputy & ruler under th'emperor: Ponce Pilate. And for the same purpose did Luke here diligently express all the names/ of the month/ of god/ that sent the angel/ of the angel: that was sent of embassage/ of the region/ of the cite/ of the husband/ of the tribe or kindred: and of the virgin: when he said these words. 
Luce. i.  ☞ And in the sixth month/ the angel Gabriel was sent from god/ unto a city of Galilee/ which was named Nasareth/ to a virgin being spoused to a man/ whose name was joseph/ of the house of David. And the virgin's name was Marie. Those men do not make narration after this form and manner: which do feign lies/ & are afraid to be espied & perceived. isaiah inspired with the holy ghost/ in old time prophesied in this wise. 
isaiah vii  ☞ Behold a virgin shall conceive and bring forth a son/ and his name shall be called Emanuel/ which by interpretation is as much to say/ as god with us. 
Math. i.  That virgin/ the evangelist inspired with the same ghost: doth here show unto us as it were with a finger. And the angel as it were expounding and declaring the prophecy of isaiah: 
Luce. i.  said. And that holy thing which shall be borne of the shall be called the son of god. This is that Marry/ at whose name/ all the soulles of good men are recreated/ chered●& comforted/ when we do here Eve named: we do ware inwardly sorrowful/ and do mourn: when we do here the name of Marry/ we do pluck up our hearts/ and are lift up into good hope. By Eve/ we are borne the children of wrath and displeasure: by Marie we are borne again the children of grace and favour: DI. Schooled he be accounted and taken for an heretic: which would believe/ that Marry the virgin after the birth of Christ had brought forth other children by her husband? 
Of the perpetual virginity of our blessed lady.  MAG. ye verily not only for an heretic: but for a blasphemous person also. DIS. And yet they say/ that this thing is not expressed in the holy scripture. MAG. That is very troth/ but though it be not expressed: yet is it evidently gathered and concluded of holy scripture/ and that it should be otherwise: is manifestly repugnant to the dignity both of the son/ and of the mother. Finally the catholic church hath with so great consent believed/ taught/ & fastly affirmed it/ from the beginning of the gospel/ even until this day: that it ought no whit less to be believed/ than if it were expressed in the holy scriptures. D. I long to here the scriptures. M. The prophet Ezechiel did signify the perpetual integrity of the virgin by a dark prophecy. 
Ezech. xliii●.  ☞ Wwhan he being turned towards the way of the gate of the uttermore sanctuary/ which gate looked toward the east/ heard the same spirit/ which did consecrate the chastity of Mary/ saying these wordis unto him This gate shall be shit/ & shall not be opened/ and no man shall pass through it for the lord god of Israel ha●h entered in by it & it shall be shit to the prince. Did not the prophet in these words very proprerly & aptly enough describe & painteforth the sacred womb of the virgin: out of which womb/ that son of righteousness hath risen to us which doth lighten every man that cometh into this word? 
johan. i.  of which son zachary also saith in the gospel of Luke/ 
Luce. i.  he hath visited us/ springing or rising from an high to give light unto them which sit in darkness & in the shadow of death. This gate was shit afore the time of her deliverance of child/ it was shit in the time of deliverance/ & it continued also still shit after the time of her deliverance/ it was open only to the prince Christ: which by his entering in/ did sanctify it/ and by his going out did consecrate it/ for it did not look but only towardis the east/ fronwhence the most pure son doth uprise/ that son (I mean) which never setteth or goeth down/ and which reneweth and cheereth all things. It looked to the way of the outward sanctuare: for this nativity was without the common manner of nativities of men: having no whit of human concupiscence or lust mingled or joined unto it. Finally when she herself speaketh thus to the angel quia virum non cognosco i for I know no man: 
Luce. i.  she showeth plainly her perpetual purpose of virginity. DIS. But seeing that wedlock is an honourable thing of itself/ and that company of man and wife together is without blame or sin: what indignity or unworthiness should it have been/ if the lord had been borne after such manner/ as other prophets were borne/ and as johan Baptist was borne/ which was more excellent than all prophets? 
why Christ would not be begotten between man & woman/ as other holy prophets were,  MAG. In deed wedlock is an honourable thing/ if it be chastely kept/ but perpetual virginity is a far more honourable thing/ if it be so/ that it be wilfully taken/ & for the love of godliness and virtue/ through concupiscence without which man is not conceived. The contagion & infection of original sin goeth from one to another. But more than aungelicall purity did be seem this heavenly chyldebyrthe. I pray the tell me now/ if any man did turn a temple made of stone/ after it had been one's hallowed and sacred to god by a mortal bishop/ into a showemakers shop would not all men cry out/ that it were shamefully and unaccordyngly done? DIS. yes verily/ and they would also overwhelm him with stones. MAG. And yet is not the showemakers' craft any filthy occupation. And if any man would put a vessel/ that had been consecrated and dedicated to baptism: or holy oil/ or to other holy uses/ unto profane uses of the kechen: should it not seem an intolerable contumely and despite? DIS. yes doubtless. MA. And yet is there no faughte or sin in the cook's craft. D. It is troth. M. what is than to be said of the most sacred & holy temple of the blessed virgins body? which not every manner bishop hath dedicated with bodily oil: but the holy ghost himself hath consecrated it with heavenly that divine child rested so many months/ as in a brydechaumbre: in which also/ as in a workehowse/ the hold trinity did work and finish that mystery/ which is to be honoured & worshipped even of the aungelycall minds? Should it not seem a very vnme●e and unseemly thing: if it had been open/ I will not say to man: but even to an angel? D. yes I perceive it very plainly. M. Now reckon & consider this with thyself/ whether we should rather give credence to the church/ so cōsent●g & agreeing together: or else to the jews being not only in this point mad/ or else to vile and unlearned Helvidius/ whose error taken of the scriptures mysunderstonded/ is so manifest: 
helvidius  that scarcely he hath found any disciples of his error/ and also of the old doctoures of the church hath been scarcely judged worthy of confutation? DIS. I see and perceive/ how greatly perpetual virginity did beseem that birth. But why would the lord be borne of a married woman? 
why Christ would b● borne of a virgin being married to an husband.  MA. It was provided by that mean/ for the young virgin/ that she should have a keeper/ a intender/ a nourysher/ and a minister: without any sinister suspicion of the wicked and mysdeming common people/ and also that she should have her spouse and husband a weighty and substantial witness of her virginity/ it was seemly and convenient/ that such a virgin as she was: should be in most high and perfect tranquillity and quietness/ and it was convenient and meet/ that the mother of god should be not only pure from all sin: but it was also according that she should be not so much as touched onywhitte with the false tales of men. For she only is excellently chaste: of whom the fame is aschamed to speak evil. And therefore this mystery was hid & kept secret a long season. For it is likely/ that Marry and joseph did keep these mysteries in their heart: until such time that after the sending of the holy ghost from heaven/ the gospel did spread abroad his light through out the hole world. Considre therefore now how many things we have learned by this article comprehended in few words first that jesus Christ is very god of god/ & the same to have been borne very man of a woman a virgin/ without the help or working of man. But by the work of the divine spirit. And that he hath come in to this world nat only to redeem the world: 
The causes of Christ's coming into the world.  but also to teach and instruct us with most full authority/ & to kindle & inflame us with diverse arguments/ unto the love of the heavenly life. Now consider me/ I pray the how many horrible heresies & errors the light of this verity hath driven away/ it is very sore against my will to rehearse the detestable and abominable blasphemes/ with the unhappy names of the authors of them: but yet this thing shall profyghte and help well hereunto that we may both more fastly hold and keep our bele●●e: and also give thanks the more abundantly to god/ which hath vouchsafed to open and show so great light unto us. That many did err and hold wrong opinions about his divine nativity of his father: it is less to be marveled. 
Carpocrates C●rinthus Ebion Paulus Samosatensis Photinus.  But it is a point of more madness/ that his human nativity which hath been proved and declared by so many and so evident arguments/ hath been assailed with so many monsters of opinions/ Carpocrates/ Cerintyus● Ebion/ Paulus Samosatensis/ and Photine in name but Scotine in very deed/ do grant/ that Christ was a very man. But they say/ that he was a pure & a mere man/ born between man and woman/ after the manner of other men● albeit he had the soul of a prophet. These men do mutilate and maim the person of Christ of more than the one half. The same men do say that Christ is called the son of god/ but by free adoption: likewise as other good vertuose men are. And that he was nat at all: afore that he was borne of the virgin. These heretics/ sayncte johan evangelist doth openly refelle and confute/ pronouncing plainly/ 
johan. i.  That the self same word/ which in the beginning was with god and was god: to be made flesh. And in the same evangelist our lord himself speaketh openly in this wise Afore that Abraham was made: 
johan. viii.  I am. Again Paul in the ix chapter to the Romans saith. 
Roma ix  ☞ Of whom Christ came as touching his body: which is god over all things/ blessed for ever more. Neither are the Manicheis any whit less mad/ than these afore rehearsed/ which do give unto Christ some part of the divine nature: 
Manicheis●  but they do stiffly affirm/ that he took upon him man's body/ nat a very body in deed: but only a fantastical body/ likewise as we do read/ that angels and fiends have otherwhiles appeared in bodily shape and likeness unto men. These persons do make Christ a iuglere or a trogeter and a wonderful deceiver of men. But a phantasm is nat borne of a woman. Neither can a phantasm or spirit do those things: which our lord did so many years space throughout all his life time/ eating/ drinking/ sleeping/ waxing weary/ hungrieng/ thirsting/ speaking/ being conversant among men at none days/ giving himself to be touched and handled/ to be crucified/ & slain. He himself also said to his disciples in the last chapter of Luke when they were astonished & abashed/ because they thought that they had seen a spirit or a ghost. 
Luc. xxiiii.  ☞ Wherefore are you troubled (saith he) and why do thoughts and musynges ascend into your hearts? Behold my hands and my feet: for it is even mine own self. Handle me/ & se/ for a spirit hath neither flesh/ ne bones/ so as you do see that I have. 
Valentine.  next after these cometh Valentine the framer & forger of worlds/ which imagined/ christ nat to have been gendered of the substance of the virgin: but to have brought with him a celestial body from heaven/ or else (which thing mad Appelles doth ween raither to be true) a body taken of the elements/ in the air: 
Appelles.  and so to have passed through the body of the virgin/ likewise as liquoure and light passeth through a pipe of lead/ or through a cranel or hole. But this is nat properly to be borne: but to pass through/ for neither doth the cranel or ho●e gender or bring forth the son be alme: but the son itself/ neither doth the pipe gender the liquor: but the fountain or spring doth it. But when Paul the apostle saith unto the Romans these words. 
Ro. i.  Qui factus est ex semine david secundum carnem i Which as touching flesh was made of the seed of David/ and in the four chapter to the Galatianes' Misit deus filium suum factum ex muliere i 
Gala. iiii.  God sent his son made or gendered of a woman. By these words he doth openly profess/ that christ did take the substance of his body/ of the substance of the virgins body. Neither every thing/ which any manner way is bred or gendered of man: is forthwith a man (for else lice should be called men) But that thing/ which is conceived in the matrice or womb of a woman/ of the very substance of man: and in due and lawful time is borne & brought forth by natural membres in all marks and tokens like a man/ and which is called a son/ that thing verily is a man. 
Arrius.  next cometh Arrius by so much the more wretched and mad in opinion/ by how much he doth more subtely & craftily give unto Christ the body of a man/ & taketh from him the soul of man/ saying that the godhead was in stead of soul/ so that in Christ after his opinion there were but two natures/ that is to wit the body of man/ and verbum (id est) the word/ which same word for all that/ Arrius willeth to be a creature/ in deed more excellent than all other creatures: but yet a creature. But with what face do they confess & grant him to be a man: from whom they do take away the better part of man? For who doth not know that man is made of ii separable substances/ that is to wit of the body as of the material substance/ and of the soul as of the form? wherefore if any spirit doth move the body of a dead man: no man will call it a man/ that he seeth: but a wonder or monster. But saying that our lord himself in so many places of scripture doth make mention of his ●oule and doth call himself the son of man as when he saith. 
Mat. xxvi.  ☞ My soul is heavy even unto the death. And when he saith/ Father into thy hands I do commend my soul. And/ 
Luce. xxiii. johan. x. johan. viii.  Noman doth take my soul or life from me: but I do lay it from me/ you do seek to slay me being a man which have spoken the truth unto you. And saying that Paul witnesseth the same saying. 
i. Timot. two.  The mediator between god & men the man Christ jesus: if they do give credence to the scriptures: how or with what face dare they deny that thing/ which the scriptures done so manifestly express & pronunce? if they do not believe the scriptures: how may they for shame desire to be accounted & taken for Christian men? if they would seem to be philosophers: who ever once dreamt that/ that thing might be called a man which lacketh the form of man which form (I mean the soul) when it is present/ causeth one to be a man/ & when it goeth away caused that thing/ which was before a man/ than to lose the name of a man. Those men/ which have so wonderful mad opinions: they stand in danger themselves (and not unworthily) lest they may seem not to be men. Neither was the opinion/ which Apollinarius dreamed much wiser than these aforereherced/ which doth suffer a soul to be given to Christ: 
Apollinarius.  but so/ that he doth take from the said soul/ the mind or under standing/ for in quick plants there is a certain life: for else they should not grow/ neither should they else be said to die: when they do wither or dry up. And in brute beasts also there is a life and soul: for else they should have no feeling or perceiving. But mind or reason and understanding/ among all sensible creatures/ is only to man. This mind is the principal power of the soul/ by which it doth discern and judge every thing from other/ by which it doth join or knit together/ or else divide and depart things insunder: and by which it gathereth or concludeth one thing of another/ by argumentation and reasoning. But how may they for shame profess Christ to be a man: which do take away from him that thing/ by which man doth chiefly and principally dyffre from other beasts? DIS. Did than the mind of Christ/ by reasoning/ of things known gather and conclude/ such things/ as were unknown to him? MA. There was nothing unknown to Christ/ and yet as concerning the condition and state of nature: he had a reasonable soul. For not angels neither/ do understand by reasoning/ so as we do/ neither shall we ourselves understand in the general resurrection so as we do now. But perfection added to nature/ doth not take away the verity of nature (For else the bodies glorified should be no bodies) And yet is it none heresy or error to say/ that the soul of Christ began to know certain things/ which by the presence of the godhead it did afore perfyghtelye ●ee and perceive. I say began to know the same things otherwise/ after the manner of men/ not for that he knew them not before. But because the manner of his knowing now/ was sundry and diverse from the manner of his knowing before. 
johan. i.  He had seen Nathanael/ when he was under the Fig tree/ because he did know it more certainly/ than we do those things/ which we do see with our iyes. But afterwards when he saw him with his bodily eyes/ in deed he did not learn any new thing/ which he knew not before but he saw otherwise/ the same thing that he had seen before. 
Appollinarius.  Apollinarius addeth another mad opinion/ that the word did not take unto it flesh or body but that somewhat of the word was turned into flesh/ mysunderstonding the words of saint johan.  

johan. i.  ☞ Et verbum caro factum est (id est) and the word was made flesh/ that is to say after his false interpretation/ the word was changed into flesh: likewise as the air condensated and made thick or gross/ is turned into water/ and as the water raryfied/ and made fine and subtile/ is turned into air. But a man is not made of a countrefayte word turned into an human body: but man is made of a reasonable soul and a mortal body. if by the word they do understand the son of god: god as he is made of nothing: so can he not be turned into any thing/ nor any thing into it/ if we will speak properly. And if philosophers do deny/ that fiere may be turned into water which are both creatures: how much more against all reason is it/ a thing increated to be turned into a thing created? But you will say they make the word a creature: but a more excellent creature than all angels. But yet even between an angel and the body of man there is more difference: than is between fire and water. But this error conceived foolishly of the evangelists words: the words immediately following do refelle and confute. 
johan. i.  Et habitavit in nobis (that is to say) and he hath dwelled among us. For that thing is not said to be conversant in body/ which is transformed into body. But the body is well & aright called the dwelling place of the soul. And man is well and aright called the temple of god. 
Eutyches in greek is as much to say as happy/ which is no right name: for that unhappy & wretched heretic  And nowhitte wiser is the erroneous opinion of falsenamed Eutyches/ which did put in Christ to be but only one nature/ compost and made of divine and human nature hothe together. if he had said/ that one singular person had been uned of two natures/ and that even one person individuale (as the term of logicians is) some what he had been to be herd and believed/ for it is certain and undoubted/ that there was in christ/ two or also three sundry natures and distinct each of them from other. Man is composte and made of a soul and a body. But the divine nature/ because it is most single: it refuseth all names or words of composition. It uned or did knit itself into one hypostase or person/ by the means of the soul/ being joined: and cleaving to the body/ but it was not confused or mingled into the same nature. Nestorius whiles he doth diligently eschew 
Nestorius.  this lymekylle: he fell into the colekylne/ professing in Christ to be two perfect natures/ the nature of god/ and the nature of man: 
Proverb.  but he maketh than as many persons/ denying the word to have been uned and knit to man into one person: but only to have inhabited man by grace/ wherefore he gathereth and concludeth/ that in one Christ there is one person of man/ and another person of god/ and that Marie is not well called the mother of god/ but only the mother of man: all be it that the anngell in Luke's Gospel doth say to the virgin. 
Luce. i.   
☞ For that holy thing/ which shall be borne of thee: shall be called the son of god. For the unite of the parsonage/ causeth/ that by a certain idiomatum i communione of proprietes of speaking/ even those things/ which do not agree but only unto the human natu: re: may also be said aright of god: but only in the voices concrete.  
God was borne of a virgin/ but not the godhead. God suffered/ but not the godhead/ and Man is god/ but not the Nature of man is the godhead.  
But because there is none end of errouxes: I will make an end of this rehearsal/ and I fear/ lest I have allredye made the weary with rehercing so many errors. DISCIPLE. Uerylye I have pity on these heretics How be it yet there madness hath done me good: by reason of whom it is caused/ that both I do more clearly perceive and see the truth/ and also do more fastly believe it. MAG. The heretics are worthy no thank herefore but god is very greatly to be thanked/ whose goodness hath turned the malice and wickedness of other men/ unto his servants/ in to the lucre and increase of godliness. DIS. Why is not than the symbol or Crede made in the synod holden at Constantinople/ contented to say natus ex Maria virgine (id est) borne of the virgin Marry/ but addeth et homo factus est (that is to say) and was made man? MAGI. For they which would dispute any thing subtly of Christ/ although they be holden with diverse & sundry errors: yet in this one thing they do all agree/ that they do deny him to be man/ in as much as they do take from him some thing/ which if we have not: none of us should be called truly a very man. Therefore is this expressed. Et homo factus est (that is to say) And he was made man: that no man should come to baptism being infected with the poison of them. For else what man is so far without common judgement and reason/ that when he heareth say/ that the two Gracches were borne of Cornelia: will ask the question/ whether the two Gracches were men? DIS. Whereof come it than/ that these men were so marvelously blind? MAG. verily because they had liefer make search and dispute of the divine matters/ than simply to believe them. The scripture saith: that we shall have none understanding or perceiving/ except we will believe. But they would perceive and understand by the proud philosophy of the world/ afore that they would believe. Let here therefore be the end of this communication/ that after thou haste recorded these things with thyself in thy mind and haste given thanks to the divine spirit: thou mayst return the more cheerful and lusty/ to learn the residue that is behind.   

The fourth in struction.  
DISCIPLE. IT followeth. ☞ He suffered under Ponce pilate: was crucified dead & buried. M. Those men/ that give unto Christ an imaginary and fantastical body: the same men do say/ that all such things as it is red that Christ did suffer in his human nature/ he did nat suffer them in very deed: but only fantastically and apparently. But we/ which taught by god do believe/ that he was a very man: do also believe/ that he did suffer verily and matter in deed/ both in mind & in body/ and that he was verily crucified/ dead/ and buried. The death of a natural man is the separation of the soul from the body/ which separation when it is once made: all we do know/ what manner a thing the dead body is than: but the soul/ be cause it is immortal/ though the body be decayed and fallen away: yet hath it still being/ living with Christ (if it departed from the body with faith) and looking after the resurrection and rising again of her own body. D. What difference is there betewne an angel/ and a soul that is separated from the body? 
The differenc● between an angel, and a soul separated from the body.  M. verily this/ that a soul is in deed a mind: likewise as angels are/ but so created of nought/ when it is put into the body: that it is naturally apt to give life/ to govern/ and to move nat every manner body: but that body only/ to which it is spicially appointed and ordained by god. This difference is there between the death of Christ/ and the death of one of us: 
The difference between Christ's death and ours.  that our soul by the violence of sickness and disease/ or else thorough default and want of humours/ is driven out from our body. But our lord willingly laid from him his soul and life/ even likewise as he did wilfully come to the cross and passion. A token hereof and an evident argument is/ 
Math. xxvii.  that he gave up the ghost upon the cross immediately after a great and a strong cry. Ye moreover his own self also saith in the gospel of johan. 
johan. x.  ☞ Noman taketh away my life from me: but I do lay it from mine own self. D. But where was in the mean season the word or the second person of the godhead: which thou saidest to be so uned & knit to man: that both together made one person? was it in the soul departed from the body? or else was it in the dead body? M. Saint Augustine devotely did believe & suppose/ that the godhead was neither separate from the body neither from the soul/ but was psente with them both But it is bet not to enter into the cumber some maze of such manner questions: out of which it is hard to find any way to get out. Now we do teach only rudiments and principles: and not the most high points: we do cast a foundation or ground of our work: we do not finish and make it full perfighte/ for we do instruct a novice newly converted/ and not a divine: and to make an end/ we do inform a young soldier to faith & belief: not an old worn chaumpion to battle and fight. DISC. Why do we add these words passus est (that is to say) He suffered: seeing that the said words are not ●●ded of them in the old time? Doth he not suffer who so ever is crucified? MAG. It appeareth/ that this particle also was added against certain men/ which did imagine/ that the word did as it were swallow up the body/ that it took unto itself: and transfourming it after a certain manner into itself: did make it such a manner body that it could nat feel any pain or grief. They say/ that Galanus was the author of this opinion. 
Galanus.  But the scripture on every side speaketh openly against this. first isaiah the prophet saith. 
isaiah. liii●  ☞ He hath verily taken upon him our sicknesses/ and our sorrows and griefs he hath borne. And lest any man might find a cavillation and say/ that the prophecy is dark/ and that it might be/ that some other person is meant in the said prophecy than Christ: 
Actuum. viii.  Sayncte Luke in the viii chapter of the acts telleth/ how Philippe/ which being warned of the holy ghost had joined himself to the chariot of the gelded man: did by the information of the same spirit/ expound and declare this whole place/ to him/ of the passion of Christ. And holy and godly men do apply that unto the passion of Christ: which is red in the lamentations of Iheremie. 
Threnorum. i.  ☞ O all you that do pass by/ in the way: take heed and see whether there be sorrow or pain/ like unto my sorrow and pain. And in the gospel of Luke/ 
Luc. xxiiii.  our lord saith/ Ought nat Christ to have suffered these things: and so to enter into his glory? Also in the first epistle of Peter/ and the second chapter: it is written thus. Which when he suffered: did nat menace or threaten. Again in the same place. Christ hath suffered for us: leaving you an ensample/ that you should follow his steps. But how shall we follow him in suffering pains and griefs: if he himself suffered or felt no pain or grief at all? And saint Paul in the viii chapter to the Romans saith. If it so be that we do suffer together with him: that we may be glorified also with him. Sayncte Paul calleth here suffering together with him/ nat to have compassion and to be sorry for another man's evils/ or hurts/ and griefs: but according to the example of him/ to suffer and abide patiently the persecution of evil and wicked men. And that Christ suffered in soul also: even his own self doth witness saying. 
Math. xxvi.  My soul is heavy even unto the death. Add hereunto/ that our lord even all his life long did suffer many things for our sakes: being hungry/ being thirsty/ waxing weary and faint/ being reviled/ and despigh●uosly handled/ drivenout/ taken/ bound/ bespetted/ and buffeted. To these things/ and to other like: may this word passus est (id est) he suffered/ belong and be referred. D. Why doth the symbol or Crede so diligently express the kind and manner of his death? M. For the same consideration & skill/ for which it did express the name & the forename of pilate/ that is to wit for the more evidence of the history. D. Why would god redeem the world with the death of his own son: and that with such manner death? M. But do thou first make me answer to one thing. If any physician being excellently skilled in his faculty/ did take unto his cure a man/ that were sick of a perilous and deadly disease: & one/ that were nothing skilled in the craft at all/ would ask him the question why dost thou cure this man after this manner? Should he nat seem lewd/ and very worthily? How moche more lewd thing is it than to require an account or a cause of god: wherefore he would redeem the world after this manner? This thing thou must surely and steadfastly believe/ that nothing pleaseth god but that/ that is best/ whether it seem so to us/ or not seem so. DI. The foundation and groundewarke of my faith standeth fast and unshaken: but yet I suppose it is lawful/ religiously & with reverence to enquiere of these things. MAG. ye verily/ and lawful for us also to make answer/ but with the same religion and reverence. But these things do require a peculyare and proper treatise: how be it yet I will touch a few things/ as it were by the way. Death came into the world by an earthily man: it was convenient/ that the same should be taken away by an heavenly man. By unlawful pleasure/ crope in the death and destruction of mankind: by pains and dolors/ health and salvation was repaired. By a virgin deceived with the inspiration of the serpent/ came calamity and misery: by a virgin made great with child by the inspiration of the holy ghost/ came again wealth and felicity. And that god being offended and dysplesed/ is reconciled and pacified by the blood & slaughter of brute beasts/ not only the law of Moses did ꝑsuad it/ but also Abel even forth with in the very beginning of the world did offer of the first begotten of his sheep In so much that the very paynims also/ which never had knowledge of the very living god/ yet were persuaded & did believe surely/ that men's offences were cleansed and washed away with death and blood. In certain countries/ and among certain people it was a common manner and custom/ all the year long diligently to keep and nourish a man which had willingly and of his own accord offered himself to death/ & him in the mean season they did have in reverence and worship/ as an holy oblation and sacrifice dedicated to god. 
The manner of certain paynims.  And at the years end they did cast him into the see/ thinking & judging that by the death of that one man/ what so ever evils and misfortunes were towards the city: might be turned away and kept from it. And Codrus and Curtius/ & the two Decii are highly and studiously praised of authors: 
Ual. max. lib. v. titul●. vi. de pietate erga patriam.  which willingly gave themselves to death for the health and salvation of the common weal. it was convenient therefore and according/ that a true and an effectual host and sacrifice should be offered up/ not for the incolumite and preservation of one city ● or of one nation: but for the health and salvation of the hole world/ which might take away the other hosts and sacrifices of all men being either superstytyouse or else of small efficacy and strength. For so great was the charity of christ/ so great was his purity: that he being once offered up in sacrifice/ might and should suffice to abolish and take away all the sins of mankind: although there had been moo worlds than one. 
Levitici. vi.  For this dowtlesse was that very whole brent sacrifice/ which whole did burn and was on fiere with the love of mankind. 
Exodi xii  This was that most pure blood of the unspotted lamb/ which sprinkled on the posts/ put by the destroying angel. 
why Christ would die on a cross.  Now the kind and manner of death/ besides that it was most painful: it was also most vile & shameful manner of death that could be namely among the jews. to whom he was execrable and had in abomination: who so ever did hang on a tree It must needs be an exceeding great pain: which should for all men pay & buy out the everlasting pains: and that was an happy and blessed shame and dishonour: which had to all men opened the way to everlasting glory. Now is there nothing more execrable and audible to god: than is sin. This ignomyny & curse he did translate unto himself for a season: that he might purchase and obtain the blessing of god for us. It did also pertain and belong to the faith and credence of the history: that he should die condemned by open judgement/ and that he should give up the ghost a high upon the cross: lest onye man might else suspect and misdeem/ either that it was no very death: or else that another man had been put in Christ's stead. last of all/ it was convenient/ that he should die on high with his arms stretched out abroad which for his unspeakable charity did covet to embrace all men and willed all men to be saved/ likewise as he sygnyfienge the kind & manner of his death to his disciples/ said. 
joan. xi●.  When I shall be lifted up from earth: I will draw all things unto mine ownself. And I told the & gave the knowledge also here to fore/ that the lord came into the world not only to cleanse us/ from our sins: 
For what causes our lord came in to the worlie  but also both to show us the way by which we must come to eternal glory/ and also to give strength to our weakness by reason of which we are prone & ready to fall again into sins/ & also are to eble to bear either prosperity or adversity but with the one/ that is to wit with prosperity we are corrupted/ made wanton/ and proud/ and with the other we are dismayed/ mated/ and stricken into heaviness and despair. For who so ever with full faith and trust setteth his ties steadfastly upon Christ fastened on the cross: that person as he is afraid so oft in a certain manner to crucify Christ again/ as he doth commit those things/ for the washing away of which he suffered death: 
who so ever doth commit those sins/ from which christ died to make us free: doth after a certain manner crucify Christ again.  even so scarcely is there any man so feeble & weak minded/ but that he doth more patiently & with more quiet mind suffer the afflictions of this world/ when he doth consider & reckon in his mind/ how many things he hath suffered for us: which was free from all inflection of sin. And who can be found so ungentle & unkind/ that he will not love him again: which did so first love him/ and with so great benefyghtes provoke him to love again? Brefflye all the philosophy & wisdom: all the solace & comforth/ & all the strength of a christian mind is in the cross of Chrst. But the consideration of these matters belongeth not to this business: which we now purpose and have in hand. DIS. why would he hang in the mids between two thieves? MAG. To show/ that even to malefactors and sinful persons/ there is hope of salvation/ in the mids of their vere ponishementes: if they will beseech & desire sorrowfully the mercy of Christ. DI. Why would he not/ that his legs should be brokend? MAG. 
Num. ix.  Because it was so darkly prophesied before/ you shall break no bone of it. DI. ye but these things were not so done/ because it was prophesied and said before/ that they should be done after such manner: but therefore were they said before: because god had so eternally ordained and perfixed: that they should be done in such wise. MA. Thou dost very well & a right/ to think that there was nothing done in Christ without skill/ or by fortune and chance: but that all things were done by the decree & ordinance of eternal god. But yet the scripture doth otherwhiles speak after this manner. ut implerentur scripture (id est) that the scriptures should be fulfilled. 
How this conjunction ut is taken other while in the scripture.  But in this manner of speaking/ the conjunction ut id est that doth nat betoken the end and final cause: but that/ that followeth & cometh to pass/ and the proof of the thing. The scripture went before: the proof or performance did follow and came after. And it was very seemly and convenient/ that/ that most sacred and blessed body of Christ should have no manner fought or deformity/ that is to wit none unperfighte member/ lame/ or crooked/ likewise as it is believed/ that our bodies shall nat have in the general resurrection. To cause belief of his resurrection: the prints and tokens of the five wounds were sufficient/ which/ as it were certain precious stones/ do nat disfigure that blessed body: but do beautify and anorne it. And for the same purpose he would na● that his body should corrupt & putrefy in the grave. 
joannis xix  He died and gave up the ghost/ afore it came to the breaking of the legs/ and he rose again: afore that the dead body was corrupted. These things do so commend the dignity of him: that they do not let or hinder the verity of his nature. D Why would 
joannis xix  he be laid up into a new grave/ in which never any man had been laid as yet: and besides that cut or hewed out of the natural & strong roche of stone? 
why Christ would be buried in a new sepulchre.  MA. This thing did make partly for the dignity of Christ: and partly for the faith and credence of the history But in every one of these things are hid great mysteries/ which thou shalt than here: when thou hast laid away thine infauncie. 
i Cor. iii.  Now we do offer milk unto the as to an infaunte or young babe. D. saying that this history is confirmed & estableshed by so many arguments: have there been any men which did doubt of the troth? MA. The jews do grant & confess/ that jesus was crucified very matter in deed: 
The jews.  but they do deny/ that he was crucified for the salvation of the world. There have been also certain christian men/ which do profess/ that Christ did verily suffer in his humanity/ & that for the health of the world but the same did suppose raither than fastly affirm/ that likewise as he suffered in his body here upon earth for live men: even so his soul did suffer in hell for the soulis that were kept & held there/ & again that after his resurrection he was crucified or shall be crucified in the air for the spretes of the air. 
Basilides.  Basilides a man full of pity (god knoweth) doth deny/ that christ himself was fastened on the cross: 
Luce. xxiii.  but he saith that one Simon of Cyrene was hanged up in his stead/ which was compelled to be Christ's vicar in bearing of his cross. But if it were so/ that an other man was crucified in his stead: than did he himself neither die/ neither rise again/ neither did he redeem us with his own death. But these are but the dreams and fond fantasies of man's mind. The scripture doth most manifestly teach us/ that christ hath not suffered but ones for all & that he died upon the cross under Ponce Pilate/ & that he died not for any other creatures/ save only for the redemption of mankind. saint Paul saith plainly ☞ christ rising once from death: 
Rom. vi.  dieth no more death hath power no longer over him. And that he died as touching to sin: he died but ones for ever/ but as touching to that he liveth he liveth to god. Peter crieth 
i Petri. iii.  Christ died once for our sins. Thou hearest here expressly/ that he died ones.  
Thou hearest/ that he rose again/ and that he shall die no more/ and dost thou say that he died not himself: but that another man was brought in/ in his stead and was his vicar in suffering death: likewise as it is red in poets fables/ that in the ilonde called Aulis a white hind was conveyed in/ in the stead of Iphigenia which should have been slain in sacrifice? And doth another of you crucify his soul again in hell? And another again of you crucify whole Christ again/ in the air? Thou hearest the prince of Apostles crying openly 
i Petri. two.  Christ suffered for us and wilt thou o jew/ that his death doth/ not proufighte or avail onye man? Let us now proceed to other things. DIS. It followeth/ he went down to hell. MAG. This is the article/ which (as I said before) Cipriane saith not to be had in the Roman symbol/ no neither yet to be added in the churches of the east/ ye and moreover/ although the symbol of the synod holden at Nice/ or of the Synod holden at Constantinople/ is none other thing than a declaration of this symbol/ yet is there not there neither/ so much as any thing that is correspondent to this particle. Finally the very incō●innite & unhandsome joining or hanging together of the speech & oration/ is an evident argument/ that it is a parcel thrust in among the other articles/ by some other man. These words 
The article descendit ad inferna was no percelle of the Crede/ at the first making of it.  sepultus est (id est) was buried/ do belong to the body/ which laid asleep by death/ doth rise again/ that is/ doth as it were waken from sleep. But these words descendit ad inferos i he went down to hell/ they do refer unto the soul/ which neither was buried/ neither did rise again but being departed & sondried for a time/ shortly after returned again into the dead body. Whether saint Thomas of Aquine did add this particle I am somewhat in doubt. There is a certain suspicion/ that it should be added of some other man: at the least by this argument/ for that it is not in the meet place. For when he doth make the third article of the resurrection: he maketh the 4. article of the going down to hell: except peradventure he meant this/ that christ after that he was risen again from death to life/ went down in body and soul to hell. Another little work/ which goeth abroad bearing the title of saint Thomas upon the symbol doth interpret and declare the contrary here of/ and doth use also a contrary order/ for there the going down to hell goeth before the resurrection/ how be it this said opuscle/ although it be a clarkly and an holy work: yet it seemeth not to be the work of Thomas of Aquine. DI. Why was not this particle added or put to? 
why this article was lef● out.  ●A. Because the fathers of old time did with great religion and fear take heed and beware/ that they would not affirm any thing/ namely in the crede/ which were not expressed in the holy scriptures of both testaments. Now such manner articles are all the other: only this one excepted. DI. How than durst they/ that came after/ be so bold to add it? MA. Because they seemed to themselves/ that they had gathered this evidently enough of the holy scriptures diligently bolted and examined/ to the which they do add some reasons also/ not those verily moste strong and invincible: but yet not utterly unprobale They do allege and bring forth these authorities of the psalms. 
Psal. xxi.  Et in pulverem mortis deduxisti me i And thou hast brought me into the dust of death And 
Psal. xxix.  Que utilitas in sanguine meo dum descendo in corruptionem i what proufighte is there in my blood: whiles I do go down into corruption? And again Descendi in limun profundi et non est substantia. 
Psal. lxviii.  And that also. Domine eduxisti ab inferno anim●m meam saluasti me a des●endentibus in lacum (that is to say) Lord thou haste brought forth my soul from hell thou hast saved me from the number of them that go down into the pit. 
Psal. xv.  And that also Non derelinques animam meam in inferno i Thou shalt nat leave my soul in hell. 
Acts ii,  Which testimony/ Peter/ in the Acts/ doth teach to have been prophesied afore of Christ & not of David: 
Psal. lxxxvii.  so as the jews did interpret it. The allege also this text Eruiste animam meam ex inferno inferiori i Thou haste delivered my soul from the neither more hell. Again this text/ estimatus sum cum descendentibus in lacum/ factus sum sicut homo sine adiutorio/ inter mortos liber (id est) I was reputed among men going down into a pit. I was made as a man without help/ among dead men free and at liberty. Also that text of Ose● the prophet ☞ 
Os●e. xiii.  O mors ero mors tua et morsus tuus inferne (that is to say) O death I will be thy death/ and I shall be thy bit: o hell. They bring forth also of the gospel of Mathue the words of saint johan Baptist/ ☞ Arte thou he/ which shalt come? 
Math. ●●.  or shall we wait after another? for this speech some men do interpret of Chistes' going down to hell. They allege also that text of the Epistle o● Peter. Christ was mortified and killed in deed as touching to his flesh: 
i Pet. iii.  but was quickened in spirte/ in which spirit he went also & preached to the spirits that were in prison. They allege also of the xxiiii chapter of Ecclesiastici/ that which was spoken and said under the person of wisdom. ☞ Penetrabo inferiores parts terre/ et inspiciam omnes dormientes/ et illuminabo omnes sperantes in domino (id est) I shall enter into the lower parts of the earth: & I will look upon all them that sleep/ & I will lighten all them that hope and trust in the lord. And many other like places of scripture. But there is none of all these authorities/ that may constrain him/ that list to ihwar●e and find cavillations: to believe/ that the soul of Christ went down by itself personal●ye to hell/ or (as they call it) to lymbum. For the scripture doth oftentimes call death/ and the grave/ by ●his name inferos which same word is englished other while hell/ as for example in the xliiii chapter of Genesis. 
¶ what this word infery doth signify otherwhiles in the scripture.   
☞ Morietur et deducent famuli tu● canos eius cum dolore ad inferos (that is to say) He shall die and thy servants shall bring his hoar hears with sorrow to his grave. He called here the aged body of jacob: horeheares: and by this word inferos/ he meant the sepulture or grave. And this thing doth saint Cipriane in few words in a manner show/ when after that he had said before that this particle is not had neither in the churches of the west/ nor in the churches of the east/ he addeth afterwards these words.  
Uis tamen verbi videtur eadem esse in eo quod sepultus dicitur (that is too say) How be it there seemeth to be the same str●ngthe of the word: in that/ that he is said to have been buried. As who should say/ that descendere ad inferna/ were nought else: but to be buried in the grave/ which our lord speaking of his own burial called to be in the heart of the earth. In these testimonies which they allege of the scripture there are certain/ which are well near of no weight/ but there is none of them/ but either it is dark with the mist of allegory: or else it doth receive diverse and manifold interpretations. Neither are the reasons/ which they do bring: of much more weight. Among which one is plainly and utterly rejected and refused. DISC. which is that? MAG. Because original sin did not only bring the death of body/ but also the torment and pain of souls/ that by the reason of it they should want the vision and sight of gods face: therefore they do suppose it to be convenient and according/ that likewise as Christ by th● death of his body/ did abolish and take away bodily pain: even so by suffering in his soul/ he should take away the pain of the souls. DIS. Are we than at liberty/ whether we list/ to believe or not to believe this particle? MAG. if the universal church hath now received it: it is not lawful for the not to believe it. 
Nota.  It is sufficient for thee/ to profess that Christ did so descend ad inferos: as the scripture and the church doth think and mean. But yet as it is a point of Christian wisdom not to believe very lightly that thing for certain and undoubted/ which is not expressed in the holy scriptures: even so is it a point of Christian meekness not to refuse proudly and frowardly that thing/ which the religious contemplation of good and godly men hath taught/ either to the solace and comfort/ or else to the erudition of them that do believe/ of which sort are these things also. That the holy ghost took one of the most purest drops of blood out of the virgin Maries heart/ and laid it down into her matrice: and that hereof suddenly was made the perfect body of a man/ so small as is a little spider which is but even now cropen forth from the egg: But yet with all the membres full finished and perfect: and that in the same moment a soul was infused and put into it/ being even very than forthwith as perfect in all powers and qualities/ as it is mow in heaven/ likewise/ that they do teach/ that Christ by the reason of the complexion of his human body (which they will to have been in him far most subtile/ and so therefore of most quick and sharpefeling) did suffer more grievous and bitter pains than any man may possibly suffer/ the pain of them only excepted/ which are perpetually damned in hell. These things and such other like unto these/ let them be so heard as devout and holy contemplations of men concerning Christ: but not as articles of the faith. Many such manner things have certain men imagined also about this particle/ which we have showed to be an addytyon to the Crede/ telling what persons Christ did bring out from hell/ and whom he did leave there still/ and what things with what words he did speak to every one of the circles. But this is sufficient for us/ that he was once in flesh borne a very man/ that he did verily suffer passion/ that he hath verily died/ and been buried. And that he hath verily revived again/ the very same soul returned again into the own natural body. It followeth/ He rose again the third day/ unless christ had risen again: all hope of immortality had been quite and clean taken from us. But he rose again according to the scriptures/ for this hath the symble red in the mass/ added: likewise as the blessed Apostle Paul said.  

i. Cor● xv.  ☞ I have taught to you principally that which I received and learned of the lord that Christ hath died once for our sins according to the scriptures/ and that be hath been buried/ and that he hath risen again the third day according to the scriptures. But though the resurrection of our lord hath been shawwed before by so many figures of which our lord himself did expound and declare one/ that is to wit 
Math. xii. jone .v.  of jonas/ which was in the belly of a whal three days and iii nights/ and though it have been promised by so many oracles and prophecies of so many prophets/ and also so oftentimes showed before of Christ himself with evident words 
Luce. xviii.  nothing darkened with any mist of Trope or Allegory. And finally hath been confirmed with so many evident testimonies of the Apostles: 
Math. xx. Mar. x.  yet all this not withstanding/ there have not lacked some men which in very deed (as it is wont to be said in the proverb) in the very bright light of the son were blind and could not see. 
Cerinthus.  For Cerinthus said/ that Christ is not yet risen again but that he shall in time to come long hereafter/ rise again. Other some again did feign/ that christ himself is in deed risen again/ but yet that our bodies shall never revive nor rise again whom saint Paul doth openly confute/ gathering/ that it doth necessarily follow/ 
i Cor. xv.  If christ did not rise again: that neither shall we rise again and if we shall rise again: that Christ must needs than have risen again. For likewise as he did suffer for our sakes/ that we should be delivered by him from eternal death/ even so hath he also risen again for our sakes/ that by him we should get and obtain eternal life. 
i Cor. xv.  He rose being the first fruit of them that sleep. But he that is the first can not be alone/ neither will the heed leave or forsake his membres. Certain men following Valentine for their author/ do grant and confess the resurrection of the spirit and of the soul: 
Valentine.  but the resurrection of the bodies they do deny/ not withstanding/ that in Christ was showed the example and pattern of our resurrection. Now he rose again whole/ that is to say both in body and soul. But what should a man strive against them/ that do deny the evident scripture/ and agreeing with itself in so many places? For nothing hath been taught more diligently of the evangelists: than the arguments and proofs of the resurrection. And saint Paul doth not only confirm the resurrection in every place: but he doth also describe the manner of the resurrection to the corinthians/ and to the Thessalonianes. 
i Cor. xv. i. Thessa. iiii.  For as for the opinion of them/ that were called Chiliaste 
Chiliaste.  (which did dream/ that by the space of a thousand years/ after the rising again of our bodies/ we shall enjoy plentuosly in this world all such manner pleasures/ wherewith the bodily senses are delighted and pleased) it is not worthy to be called an opinion/ but raither a prodigious and a wonderful mad error. And as for all the cavillations which man's wit doth engender/ how or by what means the same body/ which hath been so many manner ways changed from one thing into another/ can be restored again the very same in number: these cavillations (I say) are shaken of and put away by faith and belief/ by which we do believe/ that he is god/ and that he is almighty/ which worketh all these things/ & that he is not subject under the laws of nature: which did create and make nature. And what marvel is it/ if he doth restore the body of that thing/ that is: which did first at the beginning make heaven and earth and angels all of nothing. And saying that we do daily see so many miracles in the works of nature/ as for example/ of a very little seed to rise a great strong tree: and of a gressehoper now being old/ by casting of his skin to fly forth a young one: & of a Eruoa (id est) cankerworm ready to die/ to lepeforthe a lusty and a swift Papilionem i butterfly: why should any thing seem unbelievable/ which/ god that is almighty doth work contrary to the laws and course of nature? It followeth/ he ascended into heaven/ and sitteth on the right hand of god the father. 
joan. iii.  Noman (saith saint johan) goeth up into heaven: save he which hath come down from heaven/ the son of man that is in heaven. The word or son of god came down from heaven/ not that he departed from the father or changed his place (for as much as the divine nature is so in every place that yet that notwithstanding it is contained in no place) but the same word/ which by dyspensation did come into the womb of the blessed virgin/ after that he had finished the mystery of our redemption: 
Actuum i  being than incarnate did in very deed ascend up into heaven/ withdrawing the sight of his body from his disciples/ and carrying or convayenge up the minds of them to heavenly things/ that they should give themselves meet vessels and apt to receive the spirit that was to come. Neither did he lay from himself the body: which he had taken unto him and leave it in the son/ so as wretched Salencus did fondly imagine. 
Salencus.  So he which as touching his divine nature: was always in the same glory with his father is now with his human nature also set in the glory of his father/ being made lord of all things which are in heaven and in earth. D. It seemeth not unreasonable/ nor unmet to assign or give unto Christ a right part or a left part/ as concerning his body. But in the father to imagine any such manner thing: it seemeth too come near and to be agreeing unto the error of the Anthropomorphites. MAG. To sit on the right hand of the father is spoken not without a trope or figure/ so that thou most understand by this manner of speaking/ that he is equal in honour/ and fellow in reigning with the father. 
what is meant when it is said/ that Christ sitteth on the father's right hand.  DISC. But why did they not rayther express this sentence and meaning by plain and proper or meet words/ saying/ he went up into heaven/ where he raygnethe equal to the father? MAGS. I have told the already/ that the scripture doth oftentimes shape and apply her language unto our affections. Now the creed doth here contrefait the word of the holy scripture/ for thus speaketh the holy ghost in the psalms of god the father & of Christ glorified. 
Psal. c.ix.  ☞ The lord said to my lord sit thou on my right hand. And our lord himself saith in the Gospel. 
Math. xxvi.  ☞ But yet for all that I say to you/ hereafter you shall see the son of man sitting on the right hand of god. Likewise Peter the Apostle speaking of Christ saith. 
i Pet. two.  ☞ which is sitting in heaven at the right hand of god. In like manner saint Paul writeth to the Ephesyanes'. 
Ephe. i.  ☞ According to the working of his mighty power/ which he wrought in Christ jesu/ setting him on his own right hand in heavenly things above all rule/ power might/ and dominations/ and above every name which is named not only in this world/ but also in the world to come. Moreover saint Steven in the Acts saw 
Actuum vii  the heavens open/ and jesus standing on the right hand of god. DISC. How did saint Steven see him stand: 
How Christ is said to sit and how to stand on the right hand of the father.  which in other places is said to sit? MAG. Here also know thou to be a trope. To sit is a point of one that resteth/ of one that reigneth and of a judge. To stand belongeth to one that succurreth or helpeth. He sitteth: which without care governeth all things. He standeth being ready to help all those that desire help of him. In that he is a judge: he is said to sit in that he is an advocate. He is said to stand 
i joan. two.  we have (saith saint Paul) an advocate in heaven. DIS. But Christ as concer●ynge his human nature is not equal to the father. MAG. How could that/ that is but a creature: be equal to the creator? But for cause of the unity of the person/ all those things are well and a right given to Christ: which are agreeing to him as touching his human nature/ so that we do use the names or vocables of the person/ or vocabulis suppositi/ as some other men do call it. DISC. In as much as 
Mat. xxviii.  Christ doth promise that himself will continue and abide with us unto the end of the world: 
Actuum i  why was he lifted up into heaven bodily in the sight of all his disciples? M. To this question doth the apostle make answer in the third chapter to the Colossians ☞ seek you those things that are above where Christ is sitting on the right hand of god. This sight was showed to the bodily eyes of them: to th'end that he would kindle and inflame our minds from earthily cares/ unto the desire of the heavenly life. 
whereof we be assured by Christ's passion & death.  Therefore that god hath for cause of our salvation sent his own son into this world/ and hath d●lyuered him unto the death of the cross: it maketh us certain and out of doubt/ that by him we are delivered from the kingdom of the devil/ and from the bond of sins. And in that he rose again: 
whereof by his resurrection.  ●here is given sure trust and hope to us that we shall revive again at that day/ which he hath willed to be unknown to us: even with the same bodies which we do now bear about. 
whereof by his ascension  And in that he hath ascended into heaven: he hath by an evident argument taught/ that we should nat seche true felicity here in this world/ but that we should use this world as it were a thorowefare/ 
i Cor. seven.  as though we did nat use it/ & that we should translate all our cares and thoughts unto that heavenly and eternal life. 
whereof by that he sitteth on the right hand of the father.  And in that he sitteth on the right hand of the father: it doth engender and cause in us a great securite/ so that we do nat fear any of all the displeasures or fearful things/ that are in the world/ for as much as we have so friendly and also so mighty an advocate in heaven. But lest this so great goodness of the lord might provoke us to sin the more boldly and more largely: it is added strayghte-wayes after. From thence shall he con● to judge the quick and the dead: that we should have understanding and knowledge/ that such persons ought there to look for a sharp sentence of the judge without any mercy or favour: which here have despised & would nat regard the goodness of the redeemer. The more that hath been given to us: 
Luce. xii.  so much the more shall be required of us/ and the straighter account shall we give. For he shall come than nat in the form and manner of a servant: but in the majesty of his father/ so as he himself speaketh evidently in the gospel of Mathue. 
Math. xxv.  ☞ when the son of man shall come in his majesty/ and all the angels with him: than shall he sit upon the seat of his majesty/ and all people's shall be gathered together afore him? There shall be made an evident and one everlasting separation and dissevering of the godly people/ 
Math. xiii.  from the wicked and ungodly people: when the trammell ne● shall be full drawn to the see bank. The same things doth Peter preach in the ten chapter of the Acts. This is he/ which is ordained of god the judge of the quick and of the dead. 
Actuum ten  He which here did suffer/ & was contented to be judged unjustly for our sakes: shall there judge the whole world/ and shall render or give to every man according to his works/ 

Math. xxv.  
joannes .v.   whether they be good/ or bad DIS. why would god/ that the day of judgement should be uncertain and unknown to all men? 
¶ why god would the day of general judgement & the day of every man's death to be unknown to us.  MAG. verily for the same cause/ for which he would that each one of us should be most certain of his own dying day: and yet for all that be uncertain of the same (for there is no man/ that doubteth/ that himself shall once die: but no man doth yet for all that know certainly/ when he shall die) to th'intent that we should every hour be ready to depart and die/ if god shall call us from hence. DIS. why is it added here the quick & the dead? 
what is meant in the Crede by the quick & the dead.  For how can dead bodies be judged? M. The symbol/ i as much as it is whole taken out of the scriptures: it doth very conveniently & accordingly counterfeit and express the words of the scripture. Certain men do interpret here by the quick godly persons/ and by the dead ungodly persons: but this interpretation is somewhat to far fetched. To the symbol which was ordained for simple persons: simple and plain things are meet and convenient. 
The dead.  It is more probable by the dead to understand those that have departed from their bodies afore the day of judgement (for as soon as they shall be revived & risen again: 
The quick.  they shall be judged) and by the quick/ those/ whom that day shall find living in body/ which persons certain men do believe/ that in the very taking up and passage into the air/ they shall die/ and forthwith live/ again. Other some again do think/ that they shall nat die: 
Two opinions concerning them/ which shall be living at the day of doom.  but yet that they shall be changed to immortality. Neither of these ii sentences or opinions doth the authority of the church reject or disallow/ albeit yet that opinion which thinketh/ that they/ which shall than be found living in body/ shall nat die/ but shall be translated to immortality: is more agreeing to the words of saint Paul in the xu chapter of the first epistle to the corinthians/ and in the four chapter of the first epistle to the Thessalonianes. But devout faith doth nat love contention. DI. what need any judgement to be made than: 
A notable question.  seeing that the souls forthwith after that they are departed from the body/ be judged already: so that either if they have departed fromhence being pure and clean/ they do go to the heavenly life/ or else if they do depart in bondage of sine/ they are drawn straight to hell. or else if they be defiled with any small spots/ they are borne into the cleansing fire of purgatory what so ever or what manner one so ever that fire of purgatory be? MA. 
Answer.  There were certain men/ which taught that neither the wicked spirits/ neither the wicked souls/ shall be given to eternal ponishementes and pains afore that last day of the world: 
It is an heresy condemned by the church, that no soul shall neither be in heaven, nor hell afore the day of do●e  neither that the souls of good and godly men shall enjoy the heavenly life afore the said day. But the opinion of these men the authority of the church hath rejected and disallowed. But this thing is provably believed that to the wicked spirits after that general judgement the torments and pains shall be augmented and increased: and that wicked men shall than fully suffer pains in soul & body both together/ likewise as also the felicity of good men shall than be full and ꝑfighte/ when they shall have received their body than being glorified: that the same body/ which they have had a minister of good works/ and a partner of afflictions/ the same they may have also a fellow & partner with them of reward and joy. D. If all the men & women which have been by the space of so many thousand years sins the creation of the world/ shall stand afore Christ's seat of judgement: I beseech you/ what court shall that be/ able to receive and contain so great a multitude: Or what time shall be sufficient to the discussing and examining of so many men's deeds? M. The scripture forsooth (as I have told the heretofore) doth attempre and shape her speech according to the affections of men/ applying herself to our dull & slow understanding: when she saith that 
Ro. xiiii.  all men shall be presented and brought forth unto the judgement seat of Christ. Likewise and after the same manner as it saith/ that ☞ some men shall be in danger of judgement/ 
Mar. v.  and other some in danger of a counsel and other again in danger of hell fire. And also when it saith/ that of every idle word an account is to be given at the day of judgement. 
Math. xii.  Again when it telleth/ what the judge shall say to them that shall stand on the right hand and what they shall answer to him again/ 
Math. xxv.  likewise what they shall answer/ or what shall be said to them/ which shall s●and on the left hand. The judgement of god/ is done far after another manner/ than the judgement of men is done. And yet shall it nat therefore nat be verily done: because it shall nat be done after the manner of men. This is very true that Christ shall appear in his body glorified unto all men/ to good men unto their solace and coumforthe/ to wicked men to their fear and discomforthe. For this thing do the angels expressly say in the acts/ 
Actuum i  which did appear forthwith after that our lord was ascended into heaven. This jesus which is taken up from you into heaven: even after the same manner shall he come/ as you have seen him going. He shall come even the very same/ he shall be seen in the shape of man/ but than shining with the glory of immortality. 
The general judgement shall be done in the twync●īg of an eye.  But all this business shall be done in a moment and as you would say in the twinkling of an eye. Neither shall there than need any long or diligent examination or trial: when all the secrets of men's hearts shall be open/ and when every man's own conscience shall condemn him. And the bodies being than changed to immortality shall not than (as they do now) occupy space of place/ as touching to the three manner dymensions/ that is to wit length/ breadth/ and depth: but innumerable bodies shall may than be contained in a very little space. Forels man's wit might greatly marvel how it may be/ that hell/ which they do provably put too be in the lowest parts of the earth: shall be able to receive so many bodies. DISC. why doth the choir/ in the Crede that they do sing: add here these words Cuius regni non erit finis (that is to say) of whose kingdom there shall be none end MAG. This particle was added out of the words of the angel/ which (as we do read in Luke 
Luce. i. ) spoke in this wise to the blessed virgin. ☞ And the lord god shall give too him the seatte of his father/ and he shall reign in the house of jacob for evermore. 
why in the Crede of the mass/ it is added. Cuius regni nō●rit finis.  And of his kingdom there shall be none end. And this particle was added and put to because of certain men/ which dreamt certain wonderful blasphemies of the periods and revolutions of years/ which Plato did put/ of which Origene took his eroure (if it be so/ that he did think that thing in very deed: 
Origenes.  which he hath recited & rehearsed/ rayther than affirmed with asseveration in his books) that is to wit/ that after certain thousands of years/ of fiends shall be made angels/ and of angels be made fiends. And that they which are damned in the fire of hell: shall once be delivered from their pains/ and being purged/ shall return again to felicity and bliss/ and finally that Christ shall be crucified again. And so that the kingdom/ which christ hath purchased and gotten too himself by his death: should once have an end. This is a more fond and foolish blasphemy than that it is worthy to be confuted. But yet because there were some among the Greeks/ which did somewhat easteme and regard this dream or trifling opinion: the churches of the east did add this particle. ☞ And of his kingdom there shall be none end.  
The kingdom of the devil is dissembled for a season: which even now also doth rebel & war against the kingdom of Christ. Likewise the reign of Antichrist shall last but a while/ but the kingdom of Christ/ after that it shall be cleansed and rid clean from all rebellion of the evil persons: it shall continue and endure for ever/ so as the Prophet Daniel hat evidently prophesied in the vii chapter. For after that he hath first described his coming with majesty/ and with many thousands of angels/ and by & by/ after hath described the dreadful judgement/ he addeth consequently these words.  
☞ And he hath given to him power: 
Dani. seven.  honour/ and kingdom/ and all people's/ and tribes/ and languages/ shall do service to him The power of him shallbe an eternal power: which shall not be taken away from him/ and his kingdom shallbe a kingdom/ which shall not be corrupted or destroyed/ thus farforth this Crede was sufficient: if the world had by simple faith holden and kept fast that/ which was taught them. But for as much as the perversity of heretics did bring in certain wicked heresies & erroniuse opinions of the third person/ which is the holy ghost: and because it seemed to have been somewhat to darkly spoken and to obscure signification to have been given of the dispensation of the church in this world: therefore was this part added/ which both doth more clearly and evidently challenge and maintain to the holy ghost the divine nature/ which he hath common to him with the father and the son: and also doth plainly and lyghtesomly express and declare/ what governance is in Christ's mystical body/ by the holy ghost/ it doth therefore repeat again the third person saying I believe in the holy ghost: that by the same words professing him in the third place/ it might declare the distinction of the iii persons as touching to their ꝓpreties & the egalyte & evenness of them as touching to their nature: like wise as no man doth believe with a chrsten belief/ no man doth set his most confidence and trust) in a creature/ but in the only god alone. He that ꝓfesseth himself to believe in the holy ghost: doubtless he professeth him to be god/ & that no● another god/ but the same god. 
erroneous opinions concerning the holy ghost.  Certain men have said that the holy ghost is not a substauce: but that he is nought else but the concitation or stirring of a godly mind. But this motion or stirring of our mind is in deed caused and cometh of the holy spirit: but it is not the very holy ghost self (likewise as imagination cometh of the soul/ but yet is it not the very soul self) For the said motion or stirring of the mind in us is an accident: but that thing that is god/ is neithered accident/ neither is it mingled to any accident. Other some again have said/ that the holy ghost is a creature added as a minister or servant to the son/ whom also they do make a creature. And these men do openly deny the holy ghost to be god. 
Mat. xxviii.  But our lord when in the form and manner of baptizing he doth join the father/ the son/ and the holy ghost: all iii together/ he doth not mengle or join a creature with the creator/ neither an accident with a substance/ but he hath expressed three persons all of one essence. But because the errors concernÿng the holy ghost have not very greatly troubled and encumbered or feebled the church of Rome/ but have most specially and chiefly raged among the Greeks: 
The errores concerning the holy ghost raged most in Grece lond●.  therefore hath the symbol which was made in the council holden at Constantinople/ added & put to/ certain words of the holy ghost/ calling him dominum lord and vivificatorem i quickener or maker alive. 
why the holy ghost is called lord  In that it doth call him lord: it doth make him equal to the son excluding the name of a minister or servant/ for there are not many lords/ for the son is not called lord of the holy ghost: but the lord of all things created/ which dominum or lordship is common to all iii persons. How be it this greek word Kyrios' is not always a word of dominion or lordship: 
Kyrios.  but otherwhiles it is a word betokening authority/ now is the holy ghost author of all those scriptures: which the church accounteth for divine scriptures and of which the au●horite is inviolable but because the father hath in the gospel testified & witnessed of the son. 
Math. iii.  This is my well-beloved son hearken to him/ giving to him/ most sovereign & high authority: lest any man should think or suppose that the authority of the holy spirit were less than the authority of the son/ they did add & put to/ Pneuma kyrion i the spirit the author/ & in that it doth call him vivificatorem i quickener or lyfegever: 

Et spumm dominum.  
whythe same ghost is called quickener   it doth again make him equal to the son & to the father/ for our lord saith in the gospel of johan. As the father doth raise quicken up/ and make alive those that are dead: 
joannis .v.  so doth the son also quicken & make alive whom he list. lest any man therefore should think/ that the holy ghost were here excluded: they added ●t vivificantem i & quickening or making alive. 
The difference between the speaking of the son & the speaking of the holy ghost & the difference between the qckening or raising up dead men of the one/ & of the other.  And likewise as this difference there is/ that the son hath spoken openly in flesh/ & the holy ghost hath spoken by the prophets & the same daily doth speak secretly by the church: even so did the son bodily raise up dead men being both the author & also the first fruit of resurrection: but the holy ghost by pardoning & forgiving sins/ doth spiritually quicken & make alive/ for sin is the death of the soul/ from which to revoke & call again any man/ is a greatt thing than it was to raise up Lazarus being four 
joannis xi  days dead out of his grave save only that all things are like much or equally easy to be done of god. But because this outward spiri● or breath is a thing inconstant/ wavering/ & unstable: lest any man should imagine any semblable and like thing of the holy ghost/ they called him Kyrion: that is to say: of substantial and strong inviolable authority. 
joan. xv.  And in the gospel of johan our lord himself calleth him the spirit of truth. Thus much as touching difference. 
Quickener.  Now on the other side because by the sending forth and receiving in again of breath or air by course/ we do live bodily: the holy ghost very conveniently and accordingly is called spiritus vivificator i a quickening spirit which doth give unto us/ causeth that we do live as touching the better part of us/ that is to wit the soul. Again because this breath or wind seemeth a certain cruel and unmerciful thing: when it doth raise or stir up waves in the see/ & when it doth cause the earth to shake or quake/ and when it tearethe trees insunder: they do give to the holy ghost goodness. DI. 
why he is called the holy spirit.  Why is he called holy? MA. For a difference from other spirits/ for we do read in the scriptures: that Saul had an evil spirit sent of the lord/ and that a lying spirit was in the mouth of the prophets. 
i. Regum. nineteen. and xvi  We read also of the spirit vertiginis: of the spirit of soothsayers/ of the spirit of gelosy/ we 
levit. xx. Actuum xvi  read these words/ spiritum pessimum i the most evil spirit/ the spirit of fornication/ 
Actuum. nineteen.  spiritum nequam i the wicked spirit/ the unclean spirit/ the spirit of this world/ the spirit of Satan/ & we read also the proud and high spirits of man/ as in the xvi chapter of the proverbs. Ante ruinam exaltabitur spiritus i Afore his decay and fall his spirit shall be lifted up in pride. 
what meruailouse changes the holy ghost worketh in man's soul.  From all these spirits is the holy ghost separated and dissevered/ which maketh men for proud and highmynded/ meek and mild/ which rideth and delivereth men from all company and fellowship of Satan/ which inspireth to m●n the very despising of this world/ which by faith purifieth and cleanseth the hearts of men/ which drivethe away all 
i Cor. xiii.  malice and wickedness/ which giveth true charity/ that is not misdeming neither 
i Cor. two.  thynket any evil/ which openeth the secreth mysteries of the scriptures which leadeth into every verity & troth. D. 
johan. xvi.  Are nat angels also called spiritus sancti id est holy spirits? MA. Yes verily/ and so are they in very deed. So also the spirit of man is well called holy: but there is but one spirit alone/ which is by nature holy/ and which of itself doth sanctify and make holy all things/ that are verily holy. 
Spiritus.  What so ever ●hynge is without body: by a general name is called spiritus a spirit or ghost. 
johan. iiii.  So is god in the gospel called a spirit which name is common to all the three persons as concerning the divine nature/ but when we do properly and specially mean & signify the third person: 
By what names the holy ghost is called in the scripture.  we do call him the holy spirit or ghost/ the spirit of god/ the spirit of Christ/ spiritum paracletum i the spirit that is comforter or advocate/ and the spirit of troth. And against them which denied that the prophets made their prophecies by the inspiration of the holy ghost/ but by a fanatical or mad and vain spirit: the Synod of Nice or of Constantinople hath added this particle Qui locutus est per prophetas (that is to say) which spoke by the prophets: that we should understand & have in knowledge/ that both testaments were ●aughte and given by one and the same spirit/ and that i● was none other spirit which spoke by the mouth of the holy prophets: than even the very self same 
Luce. iii.  which descended upon our lord in the likeness of a dough and in the likeness of fire came upon 
Actuum ii  the disciples/ and which even this day resteth between the breasts of the spousess the church. 
A notable question.  DI. Did the holy ghost take upon him the body in which he appeared: so as Christ took his body unto him? M. 
Answer.  No verily/ for Christ took an human body into the unite of parsonage: 
It was no. natural body that the holy ghost appeared in.  but the holy ghost did so take unto him a body/ as angels do oftentimes appear in the likeness of a man. Those are but bodies assumpte/ and nat natural bodies. The same synod did add these words also.  
☞ Qui cum patre et filio simul adoratur et conglorificatur i Which is worshipped and glorified together with the father and the son: to thentē●e that they might the more exclude the blasphemy of them/ which do make the holy ghost inferior to the son. For creatures are glorified & honoured: but with the father & the son nothing is honoured/ save only that/ that is god. Under god and for gods sake/ holy men also are honoured but with god/ nothing is honoured or glorified/ but that which is all one with him. And for the same purpose also is added this clause. ☞ Qui ex patre filioque procedit (that is to say) which proceedeth of the father and the son. For as the son is argued and proved to be of the same substance with the father/ because he is begotten of the father: even so is it concluded & gathered that the holy ghost also hath the same nature with them both/ for as much as he prosedeth & cometh forth of them both: how be it these words filioque i and of the son/ seemeth to have been added of the Latin men/ likewise as in the symbol of Atanasius: for as much as this particle neither is had in the Greek symbol/ which we had set afore the new testament in our second edition of it/ neither yet in any symbol which is recited in the canon law/ for I suppose it was not than yet received/ namely in the churches of the east/ that the holy ghost doth proceed from both/ neither was the confession & knowledging here of exacted of Christian men/ but it was sufficient to profess/ that he proceeded from the father/ and that he did continue and abide in the son/ as it is expressed in the life of saint Andru● the apostle. Nat for that they did deny him to proceed also from the son: but for that they durst nat fastly affirm this thing/ until that our lord did reveal and show it also unto them. For not every thing that is sent of any person/ doth forthwith proceed from the substance of him/ of whom it is sent. A temporal sending/ is one thing: and an eternal procession or coming forth/ is another thing. D. saying that the fathers with so many words did study and go about to exclude inequalite why did they nat breffly and expressly pronounce/ that the holy ghost did proceed being god of god: in as much as they have diligently expressed of the son/ that he is god of god/ light of light/ very god of very god? 
Deum de deo/ lu●●en de lumine/ deum verum de deo vero.  For so should all cavillations utterly have been excluded. M. To this/ I can nat tell what answer I should make/ save only/ that the marvelous religion and fear/ 
The religion & dread that the old fathers had to speak of divine things.  which the old fathers had to speak of the diu●ne matters/ and the wicked babbling and talkativenes of certain persons/ was the cause/ why they had liefer show and demonstrate by circumlocution the name of god/ than to express it: to then tent that both the godly minds should understand and perceive the mystery/ and wicked persons should nat be provoked to blasphemy. But that thing/ which that Synod did utter by circumlocution: sayncte Athanase doth expressly pronounce/ saying. ☞ The father is god/ the son is god/ the holy ghost is god. And yet are nat there three gods/ but there is but one god. D. Why do they attribute and assign to the holy ghost/ goodness and charity? 
why goodness & ●harite are attributed to the holy ghost.  M. Because unto goodness or benignity two things do belong/ that is to wit for gevenes of sins/ & giving of gifts: unto charity appertaineth conglutination or joining together. Likewise as the membres and limbs of our body/ do cleave together whole by the be●●fight of the spirit: even so the mystical body of Christ is joined and knit together by the holy ghost/ christ in the spirit of god did cast out devils. 
Luc. xi. Math. xii.  And he calleth the holy ghost the spirit of god. But by sin wicked spirits do reign in a man/ as our lord did manifestly teach in the parable ☞ of the spirit/ that was driven out/ which returned again into his empty house with seven spirits more wicked than himself. 
L●c. xi. Math. xii.  Therefore the good spirit is conveniently said/ by abolishing and putting away sins to drive out evil spirits. Which when it is done: it doth nat suffer the house to be empte or void/ but doth garnish and adorn it with diverse gifts or graces/ that the vices driven out should have none entrance in again. And therefore 
Math. xii●  that blasphemy which is committed against the holy ghost/ is said in the gospel to be irremissible/ and such as can nat be forgiven. For what hope of remission doth that man leave to himself: which doth provoke the author of remission & forgiveness? For charity (as saith say neat Peter) doth cover or hide the multitude of sins. 
i Petri. iii●.  And to that sinful woman/ of whom mention is made in the gospel/ many sins were forgiven/ because she loved moche. 
Luc. seven.  Beside this/ our lord giving authority to his apostles of forgeving sins/ breathed upon them saying. Take you the holy ghost. benignity or liberality is declared in this/ that the gifts which saint Paul rehearseth very many and diverse: 

joan. xx.  
Goodness or liberality.  
i Cor. xii. Rom. xii. i Cor. xii.   are called the benefightes of one spirit/ which distributeth at his own pleasure to every man/ according to the measure & quantity of his faith/ it is the manner of them that do triumph: to scatter & cast from a high place/ money or other gifts among the people. So likewise Christ after that he was ascended into heaven/ there to make a triumph: according to the prophecy of the Psalm writer He led captivity captive leding away with him those whom he had taken out from hell/ neither contented with this: 
Psal. lxiii. Ephesi. iiii.  he gave gifts to men left behind him in earth that is to wit/ the gifts of prophecy/ the gifts of tongis/ the gifts of knowledge the gifts of curing maladies or diseases/ the gifts of expulsions against poisons & wicked spiritis. briefly he gave the hole company of all virtues/ which gifts every one Christ hath distributed to his servants/ & daily doth distribute by his spirit. 
¶ what this word bonus doth signify otherwhiles.  For this word bonus i good to latin men doth sown and signify otherwhiles mild & gentle or merciful/ and otherwiles bountuose and liberal. therefore saint Paul provoking the Galathians from vengeance to humanity and gentleness/ doth in culke & oft repeat the name of the spirit saying. 
Galat. vi.  ☞ if we live in the spirit obretherens: let us walk also in the spirit if any man shall be prevented or taken in any sin: you that are spiritual instruct and amend him that is such one/ in the spirit of mildness. David saith. 
Psal. c. xlii.  ☞ Thy good spirit shall conduct and lead me in to the right land. And saint Paul saith. 
Rom. v.  The charity of god is spread or poured abroad in our hearts: by the holy spirit/ which is given to us. 
Rom. viii.  And writing to the Romans/ he calleth that the spirit of adoption/ by which we do cry father father. Like things doth he write to the Galathians 
Galat. iiii.  Because you are the sons of god: god hath sent the spirit of his son in our hearts crying father father These two words so●e and father are names of love/ which no man can truly pronounce and speak/ but by the be●efighte of the holy ghost: likewise as according to the testimony of saint Paul. 
1. Cor. xii.  Noman doth call jesus lord/ but in the holy ghost. Those men that have the spirit of this world: do falsely cry father father. They do falsely say to Christ lord lord/ whose spirit they do want. 
Rom. viii.  ☞ For who so ever hath not the spirit of Christ: that man is none of Christ's. And likewise as the holy ghost is that ineffable bond or knot: by which the three persons are inseparable joined among themselves each to other with eternal concord: even so the same spirit with an unlowseable bond doth join the spousess of Christ to her spouse/ and also doth couple and knit together all the members of Cristes' mystical body with a ꝑpetull bond of love among themselves/ every one with other. DIS. if the holy ghost doth proceed of the substance of god the father & of the son/ what doth let/ that he may not be called soon? MAGI. saint Cyprian/ hilary/ & Augustine/ thought it sufficient to answer/ in this wise to this question/ because the scripture doth call the second person soon/ and saith that he is begotten and borne of the father/ but it doth in no place say/ neither that the holy ghost is begotten or borne: neither doth it call him any where soon. This answer/ which so excellent men thought sufficient: it is convenient and meet forth to be contented withal/ if out of two fountains or springs one ryu●● did issue: that river might well be said to come forth or to be sent from both those said springs/ but yet should it be called the son of neither neither of them both. DIS. Is it sufficient than/ to believe this that you have taught me as touching to the holy ghost? MAG. No verily/ but you must also believe/ that this spirit which was afore said of the prophets/ and promised of Christ/ did on whitsunday come down upon the Apostles and Disciples so as saint Luke rehearseth: 
Actuum. two.  because of the wicked and blasphemous arrogance of certain persons/ which have not been afraid to say/ I am that comforter/ ☞ whom christ promised to you/ 
joan. xiiii.  for to lead you in to all verity and truth whether he were Maniche/ or whether he were Basillides/ or Montane/ or any other of those execrable names. DIS. 
Acts. two. Actuum. viii●  That/ which came down upon the disciples and which was given to them that were baptised/ by laying on of the Apostles hands/ whether was it the very substance of the holy ghost? 
A question notable.  or else was it some gift & efficacy of the holy ghost? 
Answer.  MAG. It is more provable & likely/ that the holy spirit/ which as touching to his divine nature filling all things doth continue and abide uncomprehended: was there after a certain special and peculiar manner/ under a visible sign/ as touching to the property of his person. But to intermeddle with these matters now at this time: is (as it is wont to be said in the proverb) to leap over the hedge/ & pass beyond the bounds. Thou haste now gotteu knowledge of the spirit/ that sanctifieth all things: now hearken somewhat of the church/ that is sanctified of the said spirit. DIS. if there have been a society and fellowship of all holy men from the beginning of the world/ and if that all godly men have had the holy ghost present with them why was there no name to this secret society afore the time of the law? For after the law given/ it was called the synagogue/ and after the Gospel given/ the name being changed/ it was called the church. MAG. what name it had afore the old law given: it is not evidently known of us/ but yet that it had some name: is very provable & likely/ saying that the thing was all one. Christ hath at all times known and acknowledged his spousess/ neither hath she at any time wanted the spirit of Christ. 
The church stood in a very few persons at the beginning.  But in the beginning likewise as few men had knowledge of the dystynction of the persons/ but they did profess one god (which speech doth comprehend secretly and closely three persons) and few men did know the person of the son/ and fewer did know the holy ghost: even so was this society or fellowship among a few persons/ and it was coarcted and contained within narrow meres or bounds/ even until the light of the gospel came. But after that Christ (the nature of man taken upon him) was conuersante among men/ & that after he had redeemed his spousess with his own death and had evidently joined her being made clean with his own blood/ unto himself/ and had evidently and abundantly poured forth his spirit/ & after that the grace of the gospel was plentuosly flown in/ not into one nation alone/ but into the whole world: the Apostles changed the name of the synagogue into the name of the church. And it is not to be doubted/ but that it was done by the suggestion & inspiration of the holy ghost. D. I long to here the cause hereof. M. Although there where no such difference in the wordis as there is: yet did the change of the nam● make for the glory of the gospel. 
why the Apostles changed the name of synagogue: into the name of the church or congregation  The name of synagogue was received & commonly used among all men for the congregation of the jews/ which professed the law of Moses now likewise as the law of Moses was hateful to all other nations: even so was the name of synagogue unpleasaunte & misliking to the cares of the gentiles, 
Mar. xvi. Luce. xxiiii. Actuum i  but the apostlis/ when they were commanded of our lord to pche the Gospel to every creature/ not only within the terms & limits of jewry & samary/ but even unto the uttermost partis of the world: & also being taught by the holy ghost/ did know/ that there should certain Jews afterwards springe up or rise/ which would face about to obscure & deface the grace of the gospel & the faith 
Actuum xu  in our lord jesus/ teaching that there was no hope of salvation to any man unless he were circumcised/ & so by this symbol & ●s it were/ by an earnest penny given did profess the hole law of Moses: the apostles I say therefore would declare/ that the ceremonies of the law from themseforth should be abolished & put away/ & would also declare the newness of grace/ by changing the old vocabules or names/ in the stead of the law calling the gospel/ that is to wit a glad tiding/ & in stead of synagogue now naming the church or congregation. 
The law.  For the law did thretten & menace punishment/ exacting of men by compulsion the observation or fulfilling of the commandments. 
The gospel.  The gospel by the grace of the spirit/ & by faith in Christ jesus/ without the works of the law/ doth promise eternal life/ now if the stiffness & froward stoburnesse of the Jews was so great/ it the apostlis were scarcely able w● much business to exclude their suꝑstition: how much more hard thing would it have been to do the same if in stead of the church the synagogue had been preached hearing still the old name they would have wend & supposed/ that there had in the thing also no whit at all been changed. D. Is there than also in the wordis some difference & diversity? 
Synagoga. Ecclesia.  MA. Both words/ that is to wit Synagoga and Ecclesia are Greek words and Synagoga is said of the greek verb synagein: which signifieth as much as cogere i drive together in one Ecclesia is said of the greek verb Ekkalein: 
Ecclesia.  which signifieth as much as evocare to call out or to call forth. The formore word therefore/ that is to wit synagoga is more meet and agreeing to the gross/ 
Synagoga.  carnal/ hard/ and stubborn rebellious nation of the Jews which with fear of punishment/ or with hope of ●arthely commodities: were kept in/ or holden back by the law as it were within hedges or rails/ that they should not run or fall into all wickedness and sin. And the latt●rmore word/ that is to wit Ecclesia is more meet and convenient to the Gentiles: 
Ecclesia. Church.  which did lightly and easily obey the gospel/ being alured by their ears/ which thing belongeth to men: & not drawn by the nostrils/ after the manner of bugles or other brute beasts.  
A flock of beasts is gathered together: but men are called forth into an assemble/ not to work according to the ceremonies of the law: 

Rom. x.  
The obedience of the gentiles.   but to give ear & hearken. For faith (as saith saint Paul) is by hearing. The Gentiles were called forth from dead idols/ to the living god/ from the darkness of ignorance/ to the light of the evangelical verity or truth: & they did obey and follow. 
The obstinacy of the jews.  The jews were likewise called out from ceremonies/ to true holiness/ from shadows/ to light/ from the letter/ to the spirit: and they did refuse to come. And therefore it is come to pass that among the Goths and Uandales the name of the lord is called on & worshipped: and on the other side the jews do contrary wise even until this day revile and blaspheme the worshipful name of jesus in their synagogues/ & do yet serve the letter/ and do resist the holy ghost. But where the spirit is: there is liberty. It belongeth to servants to be compelled: but it appertaineth to sons to be called forth wherefore saint Paul also is wont to name those that profess the grace of the gospel vocatos sanctos (that is to say) saints cal●led/ or saints by vocation and calling. DIS. What doth this word Sanctus properly/ declare and signify to latin men? 
The significations of this word sanctus holy.  MAGT. That thing is properly called Sanctum which it is not lawful to violate defile or break. As the laws/ & the walls/ & the yates of a city are therefore Sctam (id est) holy or inviolable: because they are public or common. And certain things are therefore sancta that is to say inviolate because they are sacred and dedicated to god/ wherefore that thing is called sanctum domino (id est) holy to the lord: which is sacred or dedicated to him. But the use of this word is otherwhiles translated to signify also cleanness & purity. Now the holy church is so inviolable and not able to be hurt: 
Math. xvi.  that (according to the saying of our lord) not the very yates of hell can prevail against it. For none other cause is it inviolable: but only because it is dedicated and sacred to Christ/ 
joan. x.  ☞ From whom no man is able to pluck away that/ which his father hath given him The church is also pure and clean: 
Ephe. v.  because Christ hath ☞ Purified he and mad her clean with his own blood that he would make her a spousess to himself having neither spot neither wrinkle. 
By Spots is betokened heresies and errors.  This word spot pertaineth properly to heretics/ which go about to defile & make fowl the pure verity: with sprinkling to of filthy errors. This word wrinkle appertaineth to them/ which in deed do believe right: 
wryncles' do signify vices and sydnes.  but yet do lead a life defiled with the filth of vices and sins. Wryncles' do betoken age. Such one verily is that old man/ which we have received of Adam/ and whom Paul doth bid us ☞ to do 
Ephe. iiii.  of/ and to lay from us with all the acts deeds that do belong to him/ that we might do on us the new man/ and being renewed in the senses of our mind/ we might follow the steps of Christ and walk in newness of life. 

Roma vi  
Christ is a delicate lover   Christ is a delicate and a dainty lover/ he can nat find in his heart to love the synagogue being wrincled with old ceremonies and with the love & exercise of the old law. Neither can he suffer or abide the churches of heretics being disfigured and made foul and evylfavoured with the lepry & diverse spots of false doctrines and errors. D. If the old saying be true/ that no man liveth faultless and without sin: where is than that spousess/ which in the canticles is praised/ and is said 

Cantic. iiii.  
Tota pulcra ●s amica m●a et macula uon est in t●.   to be all fair and beautiful and without all manner spot or wemme? MAGISTER. It is granted to very few men to live without the lighter/ or smaller vices or venial sins which by retchlessness and oversight do creep and steel upon the nature of man. But these small faughtes/ are rather small speckes: than great spots/ and likewise as they do daily spring or rise: even so be they daily washed away either with prayer/ or with deeds of almose/ or with the recompense a●d satisfaction of some good work/ & specially and principally with the receiving of the body of our lord/ but from great sins or deadly crimes/ they which have professed Christ/ both ought/ and also may abstain/ with the help and aid of the spirit of Christ. DIS. Do not they than/ which are defiled with great sins or crimes appertain & belong to holy church? MAG. They do belong/ and they do not belong. 
How great Sinners are of the church and how not.  In so much/ and as farreforthe as faith doth remain hole in them: they do belong to the church/ neither are they kept from the communion and partaking of the sacraments/ except it be so/ that for some evident enormity of crimes they be by the public and open judgement cut away from the company and fellowship of the church. 
what is the church in his most proper signification.  But because this word Ecclesia id est Church said in his most proper signification doth betoken the privy or secret society and fellowship of them that are predestinated to eternal life/ of the which company a great part liveth already with Christ/ and the other part that remaineth alive in this world is called for this intent and purpose/ that they should labour and endeavour themselffes unto most high and ꝑfyghte purity: therefore is it well said/ that the church hath no spot or wrinkle/ 
How the church hath neither spot n● wrinkle.  either by the figure synecdoche/ (that is to wit/ saying that of the whole/ which is verified of the part) or else for cause of the mark or end intended/ of which end the logicians also do confess and grant a denomination or name to be taken. But yet otherwhiles this word or name church is so dilated and stretched out so far: that it doth comprehend and contain as many as have received the sacrament of baptism/ whether they do live virtuously or other wise. Sometime the ministers or judges of the church are called the church/ to whom we ought to obey/ although they do openly and in sight live an evil life: as long as it is so/ that they do nat command or teach such things/ as are contrary to god's law/ and may nat stand with his commandments/ namely if there should follow more trouble and unquietness of the taking away to the common weal of such things/ than of the toll rating and suffering of them. There are also 
Psalm xxv  churches or congregations of wicked men/ which the spouse doth hate. But whosoever professeth the holy church: doth execrate and abjure all schismatical conspiration against the tranquillity of the ecclesiastical hierarchy/ likewise all conventicles & assemblies of heretics/ with whatsoever glorious title they ●o set themselves forth to the sale/ for they are innumerable: but the dove is but only one. 
Cantic. two.  D. In the old time the heretics also had churches/ in such state of things/ when every one of them doth cry ☞ christ is nat there/ but here is Christ: 
Marc. xiii.  by what mark or token may we discern and know that only dove of Christ from other? M. That/ which doth serve and go awry from the holy scriptures: is none of Christ's. D. But heretics do even with the very weapons of scripture oppugn and fight against the church. M. And no marvel of it/ for they do follow that disceiving spirit/ which did 
Mat. iii●●  assail and temple the lord himself also unto wickedness/ with the testimonies of scripture wrested & wrenched to a wrong sense/ but the false interpretation of scriptures is to be confuted and disproved and put by with the true interpretation and declaration of the same. D. In deed it was no mastery for Christ to do so: but it is nat likewise so easy a thing for us wretched men to do the same. M. It is nat a part belonging and fit for every man/ to fight or dispute with heretics: but it appertaineth only to them/ which are instructed and well appointed with that hole armour/ which the apostle Paul doth 
Ephe. vi.  in certain places otherwhiles rehearse & reckon up: but to thee/ and to such other as thou art/ it is sufficient to keep and hold fast by steadfast and sure belief those things/ which the church hath expressly & openly taught for things necessary unto salvation. D. What shall he do/ which hath received baptism/ and hath taken instruction of belief/ in the church or congregation of heretics? MAG. Let him not change the baptism/ which he hath received in the name of the father and the son and the holy ghost: but let him purge and cleanse his doctrine/ let him withdraw himself from unclean congregations or assemblies/ and let him reconcile himself to the holy church DI. But that is it/ which I desired to know of you by what token or mark the holy church may be discerned & known from other. MAG. 
How/ or by what tokens the true Catholic church may be known from other.  There are many conjectures & guesses by which gathered together in one it is easily and son perceived and espied where the dove is. The first is the authority of the old Synods/ namely approved & allowed by the perpetual & continual consent & agreement of so many sundry ages/ or times/ & of so many diverse nations/ next afther this is the authority of the interpreters or expositoures/ 
How the old holy expositors of the scripture are allowed of the church & how their works are to be red.  whom for their holiness the church hath canonised/ & whose books the same church hath apꝓued & allowed not so that it is not lawful in some points to dissent and disagree from them (for theirselves do sometimes disagree not only one of them from another/ but also do vary from their own selves) but that their books are to be red with reverence. And that which they do teach not rashly and undiscreetly to be rejected & refused. The same (I suppose) is to be thought and judged of the good & approved companies of divines/ whose continual labour & study is to find out/ and to bring forth to us the secret & hid truth/ out of the divine scriptures. thirdly the breadth or largeness is to be considered/ for never hath any heresy spread so large/ as hath the Catholic doctrine. last of all the manner of living is to be well advised/ & some what near looked on. DI. But heretics also have Christ much in their mouths/ and speak much of him. 
Manichees.  And also the Manicheis are reported and said to have been of wonderful abstinence & also continency/ the Ebionites do despise and set at nought riches. 
Ebionite. Psalliani or Euchite, Anthropomorphite.  The Psallianes do pray continually without ceasing. The Antropomorphites did live in desert/ & wilderness/ they were covered & clad in course hempen clothes they punished and kept under their flesh with fastyngis/ labours & slepynges on the bare ground when such manner men assembled and flocked together/ do ●rye here is Christ: 
Math. xxiiii.  should not a man (and not with good cause) as it were one standing in a place where many ways do meet/ doubt and be in a mamering/ which way he may take/ & whether he may go? MAG. ye moreover the very theatre of the gospel doth show unto the Phariseis worshipful 
Math. xxiii. Math. seven. Math. xxiii Math. vi.  with their Philateries set out at large made thin and bare with fastings/ making long prayers/ dealing forth their goods in almose to poor folks But these outward things/ though they have the appearance and likeness of godliness and virtue: yet are they oftentimes feigned for cause of some temporal and transitory profighte or commodity/ namely of lucre/ or glory & praise/ and that made me add here before/ that their life should be looked on some what near: which thing if any man will do/ he shall find & perceive/ that the same things are done in deed both of good men & also of evil men/ but after a diverse manner & a sundry fashion. 
The difference between the outward works of good men and of evil men, being all one in appearance.  Good and vertuose men in their abstinences and fasts are cheerful: the other sort are sad/ heavy/ & out of all cheer/ neither do vertuose men make their avaunce or boast of these things: but raither do keep these things secret/ neither do they advance and magnify these things as great and high things: but do make light of them/ and do ertenuate them/ neither do they despise & disdain other men/ which do not the same things: 
Godly & charitable men do judge all things to the best.  but they do benignly and charitably interpret & judge either that they would do greater things if the weyknesse feebleness of thyer body would give them leave: or else that they have their flesh less rebelliose to the spirit/ so that they have no need to tame it with such manner means: or else that they do with other good deeds offer to god a more pleasant sacrifice and oblation. The religion and holiness of godly men/ is simple: and without craft or deceit. The disciples of johan did fast: 
Luce. v. Math. ix.  but they did backbite the disciples of Christ & spoke evil of them: for that they did more seldom fast. 
Manichei.  The Manicheis did abstain & forbear from all manner beasts or sensible creatures: but they did dispraise & condemn the creature of god: & secretly & in corns did fill themselves with delicious meats both more dainty and also more costly. 
Phariseis. Math. vi. Math. xxiii,  The Pharyseis did pray: but they did it in the hedes of many ways/ where they might be most seen/ in their chaumbres/ either they did occupy themselves about tri●les/ or else did count and tell money.  

Psallianes.  The Psallianes did pray: but superstitiously/ and under this pretext or pretence they did live of other men's cost & charge/ & did not according to the doctrine of saint Paul) 
Ephe. iiii. i. Thessa. iiii. Acts. xx.  ☞ Labour with their own hands/ to get where of they might both find therselues their necessaries/ and also might give somewhat to poor folks. The Ebionites had nothing several or in proper/ and they were falsely called apostolici i followers of the apostles: 
Ebionite or Apostolici.  but they did condemn and dispraise other● that were possessioners/ and had aught of their own/ challenging proudly & presumptuosly to themselves the praise of godliness & true virtue or holiness: which standeth not in lands or in monay/ but in the affections. 

Holiness standeth in the affections.  
The very per fight holyne. of the Apostles.   They Apostlis did spend their owneselues whole and altogether/ to th'end that they might allure & bring very many unto Chrste neither could they by any injuries or displeasures be compelled and caused to lay away this affection to wards any man. They purposed not/ nor went about to do vengeance to any man: but when they were cast into prison/ they did sing psalms/ and gave thanks 
Acts. v.  to the lord/ when they were beaten with rods/ and being overwhelmed with stones/ they were glad and rejoiced 
Acts. seven.  praying for them/ of whom they did suffer all these things/ when they did raise up dead men/ when they did expulse 
Acts. v.  & drive out devils/ when they did with their shadow heal men/ that were sick & diseased: they never spoke one word of boasting or vain glory/ but professing themselves to be nought else but mortal men: 
Acts. xiii●.  they did ascribe & refer all the whole praise unto god. who so ever doth fulfil and show in very deed this charity/ and this patience continually with cheerfulness: 
Acts. iii.  that man bringeth forth such fruits/ whereby he may be discerned and known to be a good tree. 
Math. seven.  DIS. I here say/ that uneath there is any one of the old writers 
Math. xii.  or authors/ in whom there are not found some things dissonant & disagreeing from the rule of the catholic faith: why than that the church received and allowed their books? MAG. 
How the church hath allowed the books of the old fathers to be red  The church hath admitted and received their books not as canonycal scripture/ that is to say scripture of undoubted and sure authority not able to be disproved: but they are received as the commentaries and works of men being both learned and also good and vertuose/ neither 
Every manner error maketh not an heretics  doth every manner error make a man forthwith an heretic/ and in the old time those that did expone and declare the scripture/ were pardoned and hold excused/ if they did doubt of certain things/ of which it is not lawful to doubt any longer after the sentence of the church published and openly pronounced/ or else if they did interpretate and expone any thing in the scriptures/ otherwise than the authority of the church doth teach now. For neither were all the Greeks/ Heretics/ which did profess that the holy ghost did proceed/ & come forth from the father alone: nor no more peradventure was Origen 
Origen.  neither an heretic therefore because that of desire to search out the troth/ he did dispute whether the son and the holy ghost had all one/ and the same divine essence with the father/ or else were creatures more excellent than all other creatures. It was lawful also more than. CCC. years after the incarnation of Christ/ to doubt whether there were any cleansing fire or fire purgatory: which certain men did judge to be charity. But it is a very point of an heretic/ proudly and obstinately to rebel and strive against the evident verity or troth/ and which hath been taught with the public and common authority. DIS. The name of canonical scripture/ how many books doth it comprehend and contain? 
The books of the canonical scripture.  MAG. This thing hath saint Cipriane very plainly and briefly taught. first the hole scripture is divided into two parts/ that is to wit/ the old testament/ and the new. 

The books of the old testament.  
Genesis. Exodus. Leviticus. Numeri. Deuteronomium. joshua. judicum. Ruth. Regum. iiii.   In the old testament are accounted and reckoned the five books of Moses'/ that is to wit/ Genesis/ Exodus/ Leviticus/ Numeri/ Deuteronomium/ also the ii books of jesus Nave/ of judges/ and of Ruth. Besides these/ the four books of kings/ which the hebrews do make but only two books/ furthermore the book Paralipomenon 
Paralipome●●●●. / that is to say/ of things overhipped or left out/ which of the hebrews is called the book of Days or times. Than the ii first books of Esdre which the bebrues do reckon both/ but for one/ for the third & the four book of Esdre are accounted among the Apocriphe scriptures. 
Esdre. two.  next after these are the four principal or greater Prophets Esaias/ Iheremias/ Ezechiel/ and Daniel. 
isaiah/ Iheremie/ Ezechiel Daniel.  To these is added one book of the xii smaller Prophets. 
The xii smaller prophets job/ psalms ꝓuerbes/ Ecclesiastes/ Canticum canticorum.  Besides this one book of job/ & one book of the psalms iii books of Solomon/ that is to wit/ the book of proverbs/ Ecclesiastes and Canticum canticorum/ within this number/ the authority of old men did conclude the wolumes or books of the old testament being of truth whereof it was not lawful to doubt: but now the book also of Sapience 
Sapience.  is received into the use of the church (which certain men do judge to be the book of Philo a jew) and another book which is called Ecclesiasticus 
Ecclesiasticus  (which men do think to be the book of jesus the son of Sirach) there is received also the book of Toby/ and the book of judith/ and the book of Hester/ and the two books of the Machabeiss. 
Thobie/ judith/ Hester/ Machabeis.  There are received also the two Histories which are annexed to the book of Daniel/ that is to wit/ the history of Susanna/ and the history of Bel and the dragon/ which histories the hebrews had not: but saint Iherome witnesseth that himself did translate them out of the edition of Theodotio. But whether the church hath received these bokis with the same authority with the which they have received the other bokis aforerehersed: that knoweth the spirit of the church. Under the ●ytle and name of the new testament the chief and principal place have the four Gospels of Mathue/ Mark/ Luke/ and johan/ and with these the Acts of the Apostles. 

The books of the new testament.  
Mathue. Mark Luke johan/ Acts Epistles.  
Paul xiiii Peter. two James. i I●de. i. johan. iii. A●ocalipie.  
The hebrews ●ake but iii kind of scripture.  
Canonica.   next to these are the Epistles of the Apostles xiiii of sayn●e Paul's. Two of Peter's. One of james the Apostle. One of jude. Three of johan. And last of all in order is the Apocalypse of saint johan. The hebrews do divide all scripture into iii kinds or sorts. The canonical scripture/ they call that scripture/ which without any controversy or doubt was written by the inspiration of the holy ghost/ in which if any thing be found/ which seemeth at the first sight foolish/ unmeet/ and against reason: it is not lawful to judge that which is written/ but the mystery is religyously and devoutly to be searched forth/ and the dullness or slowness of our wit is to be found fought with all/ and not the scripture. 
Hagiographa.  Another sort of scripture they do call hagiographam/ as written by holy men of holy things. This manner scriptures they did so far forth esteem and regard: that they were in deed reverently red in the congregations or assemblies/ but not that the authority of them should constrain/ or compel in matters earnest and of weight. 
apocrypha.  Apocriphe scriptures they called such as it was lawful for every man to red at home/ according to his own mind and pleasure: but in open or comen assemblees they should not be recited or red/ nor any man be strained with the authority of them/ neither is every scripture forthwith canonical: which is red or sungen in the churches: and would god that it were among all men observed and kept/ which was decreed in the counsel holden at Carthago/ that nothing at all should be recited or red in the churches sa●e only the canonical scripture/ the interpretation and declaration/ whereof was done in the old time of priests and bishops by word of mouth. 
The decree made in the counsel of Carthage concerning what things should be red in the churches.  DISCIPLE. Now a days we are kept and put away from the reading of the holy scripture.  
MAGISTER.  
But this thing was in the old time a point of most great and highest religion and holiness. But the undyscretnes and presumption of the readers caused and brought to pass/ that it was needful to show a staff/ who so ever readeth the scriptures reverently/ honouring that thing/ which he doth not understand or attain the knowledge of. 
How the holy scriptures are to be red, and for what intent.  And who so ever is so much the more glad to learn of a cunning man/ for that he is somewhat prepared afore by reading and who so ever readeth/ not to the intent for to be armed/ and made ready to contention of striving/ but to take some what thereof/ whereby he may be instructed to live holily and virtuously/ that constitution striketh not him/ nor appertyneth any whit to such a reader/ which constitution was ordained & set against temerity and undiscrete presumption/ & not against the love and exercise of virtue and godliness. DIS. In as much as of both testaments there is all one & the same god the father/ the same christ/ the same holy ghost: why is the one called the new testament/ & the other the old testament? for divine or godly things know not of any age or elderlynesse. 
Why the one is called the old/ and the other the new testament  MAG. The godhead (as thou saist) knoweth neither oldness or age neither newness/ but it was expedient for us/ that certain points should be newed and changed in the exterior & outward things/ Christ consecrating breed and wine/ called it the new testament. 
Math. xxvi. what things are in the new law: changed from the old.  Now if thou do ask of me what things are newed or changed: I could reckon up very many things. first in stead of the shadows of the law: is succeeded and comen in place the evident & open verity/ and that thing/ which the law did promise by dark riddles and figures: hath been performed/ and showed forth to the bodily senses of men. 
two. Cor. iii.  The slaying letter hath been opened or disclosed: and the quickening spirit hath appeared. Furthermore the outward ceremonies have certain of them been utterly and clean taken away: and certain of them been changed into another more me●e and convenient thing. The judaical choice of meats is quite and clean taken away/ we may lawfully wear garments of lynsayewolsaye/ we 
duty. xxii.  may blow or till the ground 
duty. xxii.  with Ox & Ass/ because I will not rehearse other things innumerable. In stead of so many diverse kinds of hosts and sacrifices: we have but only one mystical host or sacrifice. In stead of the only temple of Iherusalem (for ●● was not lawful to make sacrifice onywhere else) we have a church spread through out the whole world/ in which 
Malach. i. i Timoth  is now offered a clean sacrifice/ & pure hands are lifted up in every place/ and in the stead of injurious & painful circumcision is brought in the easy bathe of babtyme. The Sabbote day is changed into the sunday. In the stead of Moses the servant of god is succeeded Christ the son of god. The grace of the spirit/ which before was dispensed and dealt unto a few persons/ and scracely: hath now been openly and plentuosly powered out upon all nations/ which are under the sky. Finally/ heaven/ which before was shut even to godly men also: is set open by the gospel. For these things & many other that are newed and changed: it is well called the new testament/ nat for that it is utterly another testament than was before: but for that it is otherwise given or taught. The jews: 
Jews of the old time, in the new testament christian men of these days, in the old testament  such of them as through hope of the heavenly life did live in the alacrite and cheerfulness of the spirit: were in the new testament. Again those men now a days/ which do measure and judge holiness by outward ceremonies/ and which do gape greedily after earthly things/ being cold in charity/ & hot to do vengeance: such persones (I say) do even yet cleave and continue still in the old testament/ for that they have not yet done of/ nor laid from themselves the old man. DIS. All these things hitherto for sooth are spoken of you very plainly and clearly. MA. We are comen now to the holy church/ in which we do worship the father/ the maker of all things/ the son/ the redeemer of the world/ and the holy ghost/ the sanctifier of all things. Let us continue and abide in this church. And in this church let us walk according to the spirit/ & not according to the flesh.  
☞ In this church let us war a good war and fight a good field: 
i. Timot. vi. two. Timo. iiii.  that we may come unto the wage and reward of the eternal life. But if thou think it best: let here be an end of this communication.   

¶ The fifth instruction.  
DISCIPLE. WHat meaneth it/ that to the church is annexed and added the communion of saints? MAG. This particle 
Sanctorum communionem.  Sanctorum communionem is not added in saint Cipriane neither in saint Augustine/ neither do they so much as by occasion make any mention of these words/ wherefore it is very likely/ that this particle hath been added of some man/ which went about to declare/ what thing was to be understonden by the holy church. 
Ecclesia.  Ecclesia/ that is to say/ the church/ is a society/ fellowship/ or company not of all manner men/ but of holy men or saints likewise as this word concio 
Concio.  to latin men doth signify and betoken an assembly or congregation/ not of what so ever manner men you list: but of the citizens all of one common weal/ assembled and gathered together in one to take counsel concerning the common profits. And as for the divines of later time/ among ●home some do interpret 
The divines of later time do diversly expound sanctorum communionem.  the holy church to be the society of men milytaunte and warring in earth under Christ their captain and 
The divines of later time do diversly expound sanctorum communionem.  the communion of saints to be the society of saints triumphing in heaven/ and other some again d●o expound by 
The divines of later time do diversly expound sanctorum communionem.  sanctorum communionem the suffrages of the church profitable and available to all men/ which are in the body of the church. Other some do expound it to signify the sacraments of the church/ which do not profit/ but only to those/ which do aggregate and join themselves to the church. Other some again do think by the name of 
Synaxis.  communion to be betokened the sacrament of the altar/ which of the Greeks is called Synaxis/ that is to say/ a conciliation or joining together/ for that by this mystery is figured and confirmed the most straight conjunction or joining together of the mystical body with the heed/ and such a mystical society or fellowship of all them that do truly profess the name of christ/ as is the natural society of all/ the membres/ among themselves each with other in the body of one and the same living sensible creature. Those divines I say which have imagined and devised these things in deed they do speak things that are true/ but verily in my iuggement they do not express that/ which is properly declared by these words: save only that in the name of holy church all these things are covertly and secretly comprehended. But this thing is true without controversy or doubt/ that there is no gifts in the catholic church: 
All graces ● gifts issuen from the heed Christ.  but they do come to it from the heed/ that is to wit christ/ although diverse membres have diverse offices and operations. DISCIPLE. There is not in all the world any thing that good is: but it doth come from Christ. MAGISTER. Troth it is/ but we do now speak of those things/ which by faith in Christ and by the sacraments of the church do give true holiness and virtue. For else god doth give many commodities and good gifts even to wicked men/ ye and to asses and oxen also.  
DISCIPLE. If they be not of the company or fellowship of the church/ which do live wickedly: and again we do not know surely of the most part of men/ whether they be good or evil: 
A notable question.  what manner a society is that of men/ which do not know each other? MAG. 
Answer.  Nor we do not know any of the angels/ although they do wait on us/ neither dost thou know thine own soul/ and yet of it is it long/ that thou dost live/ that thou dost move or styrrup and that thou haste wit and perceiving. Noman is compelled or constrained to know certainly/ whether this man o● that man be a live member of the church. It is sufficient to believe/ that in the earth there is such a certain society and fellowship of them/ that are predestinated to life/ which company Christ hath glued or joined together with his spirit/ whether they be among the indians/ or else among the Gaditanes/ or else among the Hyperboreanes/ or else among the people of africa. And it may be so/ that in the world there are some lands/ other Islands/ or else dry lands/ which are not yet found of mariners or geographers: in which for all that the Christian faith is strong & quick. To behold the secret parts of man's heart/ belongeth only to god/ by reason whereof it cometh to pass that the judgements of men very oftentimes are uncertain. DIS. Why than are certain men cast out from the churches? MAG. 

The judgements of men are uncertain.  
i Tim. v.   There are certain manifest and open crimes/ which (as Paul saith) do go afore unto judgement. Of these crimes men do judge/ as they may/ for the conservation of the public order. 
Nota.  And yet for all that it happeneth otherwhyses/ that the thief which is hanged on the gallows is faultless/ and that the judge which hath condemned him/ is worthy an halter/ and it may be also/ that the person/ that is excommunicated/ is in the fellowship and communion of the church/ and that he which did excommunicate him/ is cut away and departed from the church. Also it is possible/ that he/ which is drawn to the fire for an heretic/ is a very pleasant sacrifice to god/ and that they which brought him to the fire/ be worthy to be brent. DIS. What even than also/ when a man is excommunicated and cast out of the church/ for known and evident murthere or sacrileges MAG. ye verily/ for i● may be/ that afore that the bishop do throw forth the lightning or sentence of excommunication against the malefactor/ he be all ready by true contrition of heart/ returned again into the favour of almighty god. And yet this thing because it is unknown to men: doth not avail or help him any whit. but that he shall be kept from the entering in to the church. 
why god would it to be unknown to men/ who are predestinated and who not.  DIS. why would god have this in the mean season to be unknown who are verily good and predestinated to eternal life? MAG. Lest evil men despairing/ should sin more hayghnously: and that good men should live more warily and meekly. saying that there are even now so many and so great debates and strives: what manner a battle would be than/ if there were a manifest difference/ whereby the one sort might be known from the other● 
johan. xiii.  Our lord would not so much as utter or disclose and show to his other disciples/ who it was that should betray him. Now for asmuch as it is unknown/ whom god hath elected unto blessed immortality both they that do stand/ be careful lest they do fall/ and they that are fallen and do lie on the ground/ do labour and enforce themselves to rise and get up again. Finally those persons/ which are fervent & hot in charity: do study and give their mind to do good both to good men and evil men/ to those that are openly evil/ to the intent that they should wax wise again and amend/ to those of whom they doubt whether they be good or evil: to the end that they should be made better if they be good all ready. And albeit that charity doth here lose her office or work/ yet for all that doth she not lose her reward. DIS. which are those sacraments of the church/ of which you made mention incident lie and by the way/ not long ago? And what meaneth or signifieth this word sacrament: MA. 
what this word sacrament doth signify.  Those men which have spoken more exactly and perfitly/ do call sacramentum an oath/ or an obligation or bond confirmed & strengthened by the coming between of god or of religion. But our forefathers have applied & used the said word to signify that thing which the Greeks do call a mystery/ & thou mayst call it a religious or holy secret or privyte. D. Why is it called a secret or privyter MAG. Because the common sort of the people was secluded and kept a part from the meddling with those things. Albeit now a days many things are done openly/ as when the water of baptism is consecrated and hallowed. But these ceremonies and also the words wherewith they are done/ were hid and kept secret from the people/ and were taught among the bishops from one to another/ to the intent that men should have the sacraments in more reverence and worship. As soon as ever the bishop made ready and was aboutward to consecrate the breed and the wine: it was not lawful for any lay men to remain and abide within the grates or chauncelle. And a certain Pope of Rome/ when he had answered somewhat to a certain bishop (as I ween of England) demanding a certain question concerning the rites and ceremonies of the mysteries/ he durst not put in writing the words/ with which the oil is consecrated and hallowed/ lest peradventure if the letters had been taken by the way (which thing chanceth oftentimes) the secret might hap to have been uttered and disclosed. This cause in deed is some manner cause. But yet the more true & more allowed cause is this. For that in the sacraments/ by certain visible and sensible tokens and signs: there is infused an insensible grace correspondente and agreeing to the exterior and outward tokens and signs. DIS. How many sacraments be there of this sort and kind? M. Of the old fathers they are taught unto us to be vii in number/ 
The vii sacraments.  that is to wite/ matrimony or wedlock/ 
i. wedlock.  by which we are borne to this world. 
two. baptism.  baptism/ by which we are borne again to christ/ to which sacrament is joined. Penance/ 
three Penance.  which is as it were another baptism/ by which we are reconciled to god/ but not now freely and all out for nought/ neither are the wounds healed without stars. 
iiii. Confirmation.  Holy anointing/ by which the young christian soldier is confirmed and strengthened against the temptations of the devil with this sacrament were they wont to be fenced or armed/ which were of age inclining and leaning towards the jeopardy and pareyll of sinning/ that is to wite after they were seven years old. 
They were ● old times. seven. years old, afore they were confirmed.  A none after as waxing young men/ they were roborated and made strong unto great battles with the sacrament of the aultare 
v. sacrament of the aultre.  by which is quickened and stirred up in us the virtue and liveliness of faith/ and we are thorough the commemoration of that holy and blessed death/ enriched with plenteous grace: renewing in a mystical manner (as far forth as is lawful/ that only sacrifice/ by which we have obtained salvation. Again because in the time of death is the last wrestling: 
vi. Extreme ●●ction.  therefore is put to the extreme or last unction/ by which either the sick man may recover his health/ if it so please god/ or else he may with faith and good hope sleep in the lord/ with these/ as it were with rewards or gifts the large benignity and liberality of jesus doth in the mean season comfort/ and encourage and hearten his soldiers/ until the time that the battle or strife being fully ended/ they may be promoted to the stipend or wage of the heavenly life. 
seven. Holy order.  There resteth or remaineth behind holy order/ by which is given authority to bear holy offices/ & to minister holy things. This sacrament maketh for the dignity and also the tranquillity of the ecclesiastical hierarchy/ for it is seemly and according that in the christian common weal the ecclesiastical offices should not be assigned and appointed to any manner men/ what so ever they be/ but that certain able and meet persons therefore should be chosen and picked out to execute them/ neither can there be any concord/ where no man doth obey another/ but every man doth claim and challenge unto his own flesh authority to do what he list. 

Roma. xii.  
i Cor. xii.   For saint Paul among the gifts of the holy ghost/ doth reckon the gift of governance.  
DIS. what grace is given by every one of the sacraments? 

By the sacraments are graces given as is here particularly declared of each one of them. wedlock.  
Ephe. v.   MAG. If any man shall receive these sacraments so as they ought to be received in due manner: by the sacrament of matrimony/ the prayer of the pressed being put to/ is given the gift of the spirit/ by which the husband may love the wife with chaste love/ likewise as Christ loved the church/ and that the woman again of her part may love and reverence her husband as her lord/ for Christ's sake/ and that both of them may teach/ and bring up their children (if it please god to send them any) with very great diligence in the christian faith & virtuous life. 
baptism.  ☞ Of baptism it is no need to speak. There is no man but he knoweth that in that sacrament 
Rom. vi.  the old man doth perish/ all sin being utterly destroyed and killed/ whether you call it original or personal sin/ and that a new man doth rise being purged and cleansed from all spots of sins thorough faith in Christ jesu/ whom Paul calleth a new creature. 

Gala. vi.  
two. Cor. v.   It was meet and convenient/ that he which was once borne again in Christ/ and cleansed with the blood of Christ: should not return 

two. Pet. two.  
prover. xxvi   again in to the soil of mire and dirt: but for asmuch as in many men charity is cold and faith is faint the goodness of god hath granted the remedy of penance/ 
Penance.  of which we shall a none have occasion and meet place to speak. 
Confirmation.  And because young tender age is more inclining and ready to vice and unthriftiness than to virtue and godliness/ by holy confirmation that proclyvyte is minished and docilite or aptness unto virtue is increased and augmented/ that it should not be infected with vices/ afore that it doth plainly know/ what vice is. Furthermore/ because after the age of xvi years the devil doth lay all his ordinance/ and use all his engines against the soldier of Christ. first of fleshly lust/ of gluttony/ and other pleasures/ than afterwards of ambition and wrath. 
Sacrament● of the altar.  He is than oftentimes among refreshed with strong meat/ and with heavenly drink/ that he may be able with a strong and bold breast to receive all the assaults of the devil/ bearing Christ himself and his spirit in his breast. 
In the old time infants received the sacrament of the altar, forthwith after their baptism.  In the old time/ they gave the body and blood of the lord even unto young infant's/ forthwith after their baptism. That custom is changed/ and peradventure it were expedient/ that also the custom of certain regions were changed/ in which confirmation is given to infants. For asmuch as these two sacraments are not of absolute necessity/ so as baptism is. And therefore the mothers do well to make haste unto the sacrament of baptism: but those other two are given more conveniently in their meet time/ and they are given more profitably: if to the sacrament be added also some little admonition or counsel. 
Holy ordre  And to those which are chosen out to the mystical offices/ by the sacrament of order is augmented & increased the gift of the holy ghost/ to administer and execute worthily and accordingly the office assigned & put unto them. Likewise as we read/ that 
acts. xiii.  the hands of the Apostles were laid on Paul and Barnabas/ that they might go forth to the spreading abroad of the gospel. 
i. Timot. iiii.  And upon Timothe hands was put on by the priests/ as saint Paul wy●nesseth writing to him. This much to have touched somewhat by the way/ concerning the sacraments/ it is sufficient at this tyme. It followeth in the Crede. ☞ The remission or forgiveness of sins. Noman dare enter into the kings court being ragged and sprinkled with mire and dirt: much less than it is convenient that any man should enter into holy church/ being defiled with sins. And therefore forth with at the very threshold and first entry of the church is given a bath/ that he may enter in pure and clean/ which thing even in the old time was observed and kept by an outward rite and ceremony/ for the sexton of the church standing afore the church door/ did sprinkle and cast holy water upon them that entered in to the church. And the old doctoures do refer this article unto the grace of baptism/ by which all sins are freely forgiven. And in the Crede which is sungen at mass/ there is mention made of baptism and none at all of penance 
Confit●or ●num baptisma in remissionem peccat●rum.  I knowledge and confess one baptism in to the forgiveness of sins. In the symbol of Athanasius there is no mention made neither of baptism neither of penance/ for (as I have told the before) he doth nat expone this part of the symbol. The divines of more late time do very well under the name of baptism comprehend also penance/ which should scarcely have found any place or have been received in the church/ if sayncte ☞ Paul had nat commanded/ 
i Cor. v.  that he which had married his father's wife/ should be delivered to Satan/ 
two. Corio. two.  and anon after had commanded the same again to be received into the grace & company of holy men. Among the people of Africa there was granted but only ones returning again into the church: 
The manner used in the churches of Africa.  lest the severity and sharpness of the ecclesiastical disciply●e & order/ might ware faint. And by the space of certain hundredth years/ those that were fallen into any grievous or heinous crime: were cast out/ and kept from entering into the church/ neither were they received in again but by open confession/ and also sharp & long satisfaction and penance. Afterwards because of the frowardness of rich men/ which had liefer stir and raise up a schism or division/ than to submit themselves to the church/ the remedy of penance was tempered and modified by the bishops/ so that now the pressed only should here that thing/ which before all the people was wont to here/ which pressed also should remedy and heal the wounds with far more mild and gentle medicines. This mildness was not only ordained to be used for cause of the imbecillite and weakness of men/ but also for the custody of simple and innocent persons/ to whom is is expedient not to know the names of many vices. DIS. Have there been none errors risen about this article? MAG. 

Pelagius.  
iovinianus.   Pelagius and Jovinian did teach that infants needed not to be baptised/ for that (as they thought) infants had no spot of sin which might be washed away/ for they said that original sin was in none/ save only in Adam and Eve/ but that all other men and women were borne pure and clean from all manner sin/ and therefore that in them baptism was nothing else/ but● an honourable sign and token/ by which they might be received into the adoption of sons/ and might be commended to the affections and minds of christian men. But the erroneous opinion of these twain the church doth refuse and condemn/ following the saying of Christ in the third chapiter of johan/ 
joannis iii  unless a man be borne again by water & the holy ghost/ he can not enter in the kingdom of god. And saint Paul in the third chapter to the Romans. 
Roma. iii.  All men have sinned: and do need the glory of god. Among the people of afric there sprung up certain/ which did not receive them into the communion & fellowship of the church/ which had been baptised of heretics/ unless that they were baptised again of the catholyqs. And this doctrine also hath the church rejected and condemned/ and hath taught/ according to the saying of saint Paul/ 
Ephe. iiii.  that there is but one baptism/ whereof any manner man may be a minister/ all be it that he be an heretic or an evil man/ so that according to the mind of the church he do baptize by the invocation and calling on of the holy trinity/ how be it yet where as is no necessity to the contrary/ it is conu●nient and according/ that baptism be given by a pressed or by deacones and it is a more sure way to wash again those which have been baptised of heathen men or of jews/ but with this exception/ if thou be not duly and in right manner baptized I do baptise thee? In the same africa (which according to the proverb of the Greeks/ always bringeth forth some new monster) 
Donatiani.  sprung up the Donatianes'/ which boasted that in all churches the grace of baptism was failed/ save only in the church and congregation of themselves/ & therefore they preached openly/ that baptism did nothing avail any man/ except it were received again among them. But the church according to the 
johon i  testimony of john baptist/ upon whom thou shalt see the holy ghost lighting & abiding upon him/ this is he which baptyzed● hath taught that man is no●●e other thing than the minister of baptism/ & that it is Christ/ which is the true author of baptism the virtue and strength whereof is of the blood of Christ & the capacity & aptness to receive it is by faith/ & that neither can it be corrupted through fault of the minister/ which god doth give by faith/ neither can that grace be consumed/ for as much as it is in finite/ & sufficient enough to abolish & put away all the sins of the world/ although there were. x. worlds far more filthy & sinful than this. A fore this there were the Selencianes/ which did not receive the water of baptism: 
Selenciani.  but only the baptism of the spirit. And there were some also/ which did put to/ & did use the baptism of fire: because that in the third of Matheu john baptist doth say. 
Math. iii.  He shall baptise you in spirit & fire: where as by the spirit he doth understand & mean the privy or 
The spirit.  secret grace of faith/ which only the holy ghost doth infuse or power into m●nes soul/ & 
Fyere.  by fire he understandeth charity/ without which faith is dead. Of all other the Jews were first/ which 
The jews.  falsely taught that baptism & faith are not sufficient to the obtaining of health & salvation uhles circumcision were put to/ whose error was condemned of the Apostles selves/ and specially of Paul: 
Actuum xu Gala. v.  so that now there is no need of any confutation 

Novatus  
Montanus.   thereof/ Novatus and Montanus did not receive into the company and fellowship of the church those persons/ which after their baptism had dyshonested and made heavy the church with some heinous and manifest crime/ not (as I ween) for that they did take away from such manner men all hope of salvation/ but that they might bereave them the honour of the fellowship or company/ to the putting of other men in fear of doing the like/ which thing sayn●t Augustine doth witness and record evidently of those persons/ which after being once reconciled to the church by penance/ had fallen again into the same/ or else into like crime & trespass. Man may shit to man the doors of the church: but heaven no man may shit but only god. So in the old time those persons/ which being priests or deacons/ had committed an evident and manifest crime/ were put out of the clergy without any hope of coming in again. The same thing was done to the bishops. But this severity or sharpness of correction also was mitigated of them that came after. Concerning confession and satisfaction both there hath been great strife in times passed/ and also now these days is renewed again. 
Nota  But I do think and judge it both most surest way/ and also most meet to the saving and keeping of the common concord/ with simple obedience to follow that thing/ which the authority of the church hath taught us/ that is to say according to the proverb of the Brekes/ to bow and lean towards the better side: and to abstain and forbear from such things/ whereof thou dost stand in doubt. Now resteth and is behind the last part of the Symbol or creed. The rising again of the flesh. Here thou hearest the ending of the world/ when 
Math. xiii. Math. xxv.  good men shallbe dissevered and sundered from evil men/ so that the wicked and ungodly persons shall 
Apo. xxi.  have no hope to have an end ones of their pain and torments/ neither the good and godly persons shall have any sorrow or grief/ no nor yet have any fear of evil/ 
Roma. viii.  when also the very creature which doth now mourn with us/ shalbt delivered and set free from all manner incommodytes or displeasures. 
How all things shall ●e new after the resurrection.  All things than shallbe new/ not by changing of their substance: but by the reason that their quality shallbe changed. 
Flesh.  By the name of flesh here in this particle is understanded and mente the body of man/ by 
Rising again.  rising again is mente reviving and waring live again. All the articles of the Crede in very deed are to be held and kept by fast and stable belief: 
The article of resurrection of all other, is most firmly to be believed.  but this article most specially of all other is firmly to be believed/ which doth bring most chiefly solace & comfort to good & vertuose men being in tribulation and adversity here in this world/ and also on the other said again doth put wicked men most in fear and dread/ which else would fall without measure or end into all manner abominations and sins/ if after this life both good men and bad/ should not be the one rewarded/ the other punished accordingly to their deservings. This is the foundation and ground of all our whole faith/ which ought to be most strong and stable/ which if it be lose and unstable: all other things well near are believed in vain. Let the wretched Sadduce●s therefore go their way/ 
Sadduce●.  which in so much do not believe the rising again of the bodies: that they do neither 

Math. xxii.  
Actuum. xxii●   believe that there are angels/ no nor yet any spiritis/ as who should say/ that there were nothing verily being in the nature of things/ but only that/ which is open and perceyveable to the bodily senses/ from which senses nothing is more far away/ than is the very godhead. Far well they also which do profess/ that the souls shall rise or revive again/ but the bodies in no wise: where as in very deed the soul (in as much as it is immortal) can no more revive and beware alive again: than it can die. But they do call it the resurrection of souls: when they shall be called forth to bliss/ out of the secret places/ in which (after their mad dreams) they had for a certain time and season lain hid. Far well they also/ which do deny/ that this self same body/ which we do bear about with us shall revive and live again/ but do say that to every man shall be given another body much more excellent and better than this is. But we shall not be the same mē● if we shall not receive again the same bodies. And I pray you what need is it to create new bodies: when god by his almighty power is able to restore these same bodies/ to most perfectly clarite and brightness/ and also to blessed immortality? not changing the substance of the body: but changing the qualities of the body into much better? 
Chiliaste  Far well also the Chiliastes/ which of the revelation of saint john misconstrued and wrong understanded/ did dream/ that we shall once revive and live again/ and that by the space of a thousand years/ we shall use and enjoy plentuosly all the delicies and voluptes of this world. But we giving credence to the words of blessed job. 
job. nineteen.  And I shallbe coumpased again round about with mine own skin/ and in mine own flesh I shall see my god/ whom even I mine own self shall see and not another person and also herkening and believing sayn●t Paul/ which wrote in this wise. ☞ He that hath raised up jesus: 
Roma. viii.  shall raise up us also with Iesu. We (I say) upon the fast credence and belief of these aforereherced authorities/ do reckon ourself most sure and out of doubt/ that all men shall revive and live again in the end of the world/ with the same bodies/ which they do bear about in earth/ and that they shall none otherwise rise again/ than Christ himself did rise again/ which shall con●forme and make like our bodies to his own body glorified. The immortality of the bodies/ shallbe common both to good men and bad men. But to the wicked persons/ immortality shall bring or cause everlasting torments/ and to the good and godly persons/ it shall bring or cause eternal joy and bliss. How be it yet it ought rayther & more truly to be called the eternal death of wicked men: than the immortality of them. And therefore that particle everlasting life (which certain persons have added and put to out of the mass crede) appertaineth only to the good & godly men/ where as the word of resurrection doth equally appertain both to the good and to the bad. How be it yet this word resurrection also is so used otherwiles: 
How this word resurrection is taken other whiles in the scriptures.  that it doth appertain only to good men/ as for example when our lord saith in the gospel of john/ I 
johan. xi.  am resurrection and life. And Paul likewise seldom doth use this word any where/ but in the good part. And our lord maketh a distinction and difference of resurrections in the .v. chapter of john: saying. And those/ which have done good works: shall come forth unto the resurrection of life. 
johon. v.  And those/ that have done evil works/ unto the resurrection of judgement/ for judgement here he calleth condemnation. This thing is more expressly said and spoken in the symbol of Athanasius. At whose coming all men must rise again with their own bodies/ and shall render and give account or reckoning of their own deeds. And those which have wrought well/ shall go into eternal life/ & those that have wrought evil: shall go into eternal fire. So also saith Paul in the vi chapter to the Romans. 
Roma. vi.  The wage or heir of sin/ is death/ but eternal life is the benefit and gift of god by Christ jesus our lord. He added here eternal or ever lasting/ because that likewise as unto those that are damned/ there shall be no hope of release/ so on the other part again the godly persons shall have no manner fear/ lest their felicity and joy might be at any time either ended/ or else minished the pleasantness and joyfulness/ whereof shall greatly be augmented and increased by that communion and fellowship of all holy men. For charity/ which never falleth away: 
i Cor. ●iii.  shall there be most fervent and hot. Now charity is no less glad of other men's wealth and well-doing: than of her own. Neither is there any cause/ why we do need here to imagine pleasures of the body which do stand in meat/ drink/ or the fleshly company of man & woman for there shallbe than none use or profit of these things/ but the bodies shallbe spiritual/ in which we shall live as the angels of god done. 
Mat. xxii.  Now the felicity of angels is to see the face of the father which is in heaven. And our lord saith the same in the gospel of john. 
Io. xvii.  This is the everlasting life/ that they may know the alone/ which are the very god: and jesus Christ/ whom thou hast sent. That knowledge beginneth here by faith. And there it shallbe finished and made full & perfit/ when we shall behold & see the glory of him/ his face being clearly showed & discovered. DIS. Are these things sufficient to the purchasing & obtaining of salvation: MAG. For the obtaining & getting of baptism/ these things are sufficient to a lay man for to believe: but also that are learned & somewhat grown in age/ ●ught to believe all things/ that are expressed in the holy scriptures/ or which are of the said scriptures evidently gathered or concluded/ besides this what so ever thing the catholic church hath with universal and continual consent approved and allowed/ which church/ if it have ordained or decreed any thing after such fashion: it was probable and very likely/ that either it was begun of the Apostles/ and so hath continued as it were given by hand from the elders to the youngers/ or else it was brought forth to us out of the privy and secret storehouse of the scriptures/ or else it hath been showed and put in their minds by the inspiration of the holy ghost accordingly as the state of times did require. And as touching to contentious and dark doctrine or opinions: in all such things it shall be sufficient for the and such as thou art to profess with this ware and wise circumspection. Concerning these things/ I believe as the church believeth. This is a more sure way and more far from all danger: than boldly to affirm that thing/ where of thou art in doubt/ or which thou dost not perceive or understand. DIS. But in extreme jeopardy/ whether it is 
A notable question  sufficient to keep and hold fast the belief in heart and mind/ or else are we bound also to profess with our mouth? MAG. 
Answer.  To this point sayncte Paul shall make answer to the for me.  
☞ With the heart (saith he) we believe unto ryghtuosnes: 
Roma. x.  and with the mouth confession is made unto health and salvation. And our lord himself threateneth in the gospel/ 
Math. x. Mar. viii.  that he will not be acknown of him for his soldier afore his father: who so ever shall have been afraid or ashamed to profess him afore men. But it is one thing not to profess/ and another thing to deny. where there is no hope of fruit or good to be done/ and yet the jeopardy is very great: it is not necessary or requisite that thou sholdeste utter or bewray thyself in such wise/ as we do read that certain men have unprovoked and uncalled/ even of their own accord run forth into the market/ that they might be slain and put to death with other Christian men/ or ●ls that they have raged against the solemn festivytes of Pagans/ not for the intent that they would bring any man to Christ: but to th'end that after they were slain of them/ they might be accounted and reckoned among martyrs/ Christ did licence or grant to his apostles no manner violent defence of themselves/ against wicked men: but he only gave them leave to flee. 
Acts. xii. Acts. ix.  Peter fled out of prison/ Paul fled out of Damask being let down by a basket of the walls. But so often times/ as the thing shall come to such an exigent or pinch/ that the name of our lord jesus is to be glorified both among good men and bad men/ the christian/ and the heathen: than ought we all the enticements or pleasures/ & eke the fears and displeasures of the world utterly despised & set at nought) cheerfully and boldly to profess that/ which the church hath taught. 
Elcesaite.  The doctrine and opinion of the Elcesaites is refused and condemned/ which taught/ that in the time of persecution/ men might lawfully deny Christ with words: so that they kept still the syncerite of the faith in their heart and mind/ which saying if it were true/ than did Peter the Apostle in vain weep so many tears/ for that he being troubled with fear of death/ had denied his lord and master thrice: 
Math. x●vi.  when he had not yet so much spiritual knowledge of him/ as the light of the gospel hath opened unto us. 
Tertullia●●  Tertullian again to much leaning and inclining to the contrary part/ doth not so much as grant leave to flee in persecution/ saying that than to flee/ is a kind of denying Christ. And his saying in certain circumstances may be true/ but doubtless they do less offend/ which stricken with worldly fear do deny Christ only with their mouths: than do they/ which for temporal profits sake/ do forsake their captain christ/ whose sworn soldiers they became in baptism both with heart and also with tongue. DIS. When torments are threatened more grievous and painful than any death: what shall than the frailty of man do? MAG. 
what is to be done in the great storms of persecution.  Our lord himself hath prescribed a form and hath set us an example/ when that exceeding fear/ irksomeness/ & agony shall come so sore upon us: we shall acknowledge the weyknesse of our ouwe might & strength & wholly mistrusting our own power and aid/ we shall cast ourselves flat upon the ground/ and with great confidence and trust shall with weeping/ desire and call for the help of the divine power/ nothing considering how grievous or how cruel the things be/ that are menaced or threatened to us/ or how frail our condition and state is: but considering and remembering/ how mighty/ and how merciful the lord is/ under whose defence and governance we do fight/ which is not deaf when he is called on with faith & trust/ but either doth deliver from evils/ or else doth add and increase strength to us/ that we may strongly and manfully endure and suffer. 
Faith is invincible in all manner battle.  For faith is a thing verily invincible in all kinds of battles/ for there do not lack battles and strives even among christian men also/ to such persons/ as do study & labonre to live godly in jesus Christ. 
two. Timo. iii.  Now who so ever done exercise themselves daily in these lighter & smalle● conflicts or skirmyshes: are at that battle found unafrayde/ wherefore it is convenient and meet/ that the chiefest ● principal study of a christian soldier be/ to quicken or stir up/ and also to increase daily the vigor and liveliness of faith. 
A christian soldier should principally study to quick & increase this faith.  DIS. By what means may one attain this? 
The means whereby he may do it.  M. The first point is that/ which the lordr doth teach.  
☞ Ask & you shall have. But that the prayer may not be idle: 
Prayer.  let almose help/ not only outward almose/ which refresheth & comforteth the body but also spiritual almose: 
almose both corporal and spiritual.  by monishing lovingly him that is out of the right way/ by teaching gently him that is unlearned/ by mercifully forgiving him that hath offended or hurt the. 

Hearing oft sermons  
Reading of holy writ.  
Remembrance of Christ's death.   To these add also often hearing of sermons/ and holy reading/ sometime the one/ sometime the other/ by course/ often calling to remembrance of the death of our lord/ namely when thou haste received his body & blood/ finally often commemoration & rehearsal of those men & women/ which in torments 

Remembrance of saints.  
i Timo. i.   & diverse kinds of death/ have fought a good battle or field for Christ sake by these nouryshementes the spark of faith is nourished/ quickened/ & increased. D. Good sir/ I do give thanks to the spirit of Christ/ which by the instrument of your tongue/ hath vouchsafed to teach me so marvelous philosophy and wisdom: except there be yet any whit more remaining behind. MAG. There remaineth not much behind that I may teach: but peradventure there resteth behind somewhat whereof I may admonish thee/ if thou be not yet waxed weary/ how be it this thing have I done all ready heretofore/ by the way. DIS. I verily by hearing a little and a little do wax more thrusty and desirous to here. MAG. Than that that resteth behind: we shall put to/ at our next coming together.   

The vi instruction.  
DISCIPLE. I Am comen again now/ looking and longing for the last mess of this most delicate and sweet feast. MA. This resteth or remaineth behind to confirm each thing contaytayned in the Crede/ with diverse testimonies of both testaments. For there is nothing taught herein/ which was not many thousand years ago diversly shadowed by the figures of the law of Moses'/ and also showed or told before by the oracles of the prophets/ ye and certain things also were evidently expressed. As for example/ that there are not many god's/ and that of one god this world was created/ for who so ever even afore the law given/ did live virtuously & godly/ did worship only one god the creature of all the world. 

Math. xi.  
Prophecy ended in johan baptist.   Now the gift of prophecy resteth & ceased in johon baptist/ as in the joining together of both laws/ whose fortune it was/ that whom other prophets as it were through a mist did show a far of for to come: him he showed present/ pointing him with his finger. But of all prophets the most sure and undoubtedly true prophet was our lord to his own self/ fulfilling with his deeds/ & declaring that which was shadowed by the obscure sayings and figures of of the old law/ among the people/ in parables/ and among his disciples sometime covertly sometime openly. His divine nature he showed with works and deeds/ rayther than expressed it with words. And who should ever have understand/ that by the brazen serpent/ which was hanged up on a stake was shadowed and figured Christ crucified: 
Numeri. xxi.  if our lord himself had not vouchsafed to expound & declare it? 
johan. iii. johan. two.  That saying of his louse you a sondre this temple/ and within iii days I will raise it again/ was not understanden not of his own disciples: until after his resurrection. Moreover who would have deemed/ that 
jone ii  jonas which was devoured of a whale/ & was cast forth again alive on the third day did prefigure the burial & the resurrection of Christ. 
Math. xii.  And when the time of his death drew somewhat near: he gave his disciples openly monition and knowledge afore/ that he should be delivered to the Gentiles/ to be mocked/ & nailed on a cross: 
Math. xx.  but he comforteth the same again/ promising/ that he would rise again on the third day. 
johan. xxvi.  So likewise afore his death/ he told them somewhat darkly of his ascension: but after his resurrection he told them again of the same more evidently. 
Luce. xxiiii.  In like manner he told them before 
Math. xiii. Luce. xiii.  that the mustard sede/ that is to say/ the faith of the gospel/ from very small beginnings should be spread abroad through out the whole world/ & also showed them before/ 
johan. xv. & xvi.  that should chance & betide the preachers of the gospel. 
Math. xxi.  This thing also he told them before that the religion of the jews should be taken away and destroyed/ and the religion of the gospel translated/ & conveyed to the Gentiles the jews still continuing & remaining in their dark blindness/ until that at meet & conu●nient time (according to the prophecy of saint Paul) 
Roma xi  ☞ of the jews & Geutiles should be made one fold under the only hedepapastour Christ. 
johan. x.  Neither did he so much as hide this from them that the church should in time afterward to come be assailed with diverse heresies: 
Math. xxiiii.  but not overthrown/ what need me to make many words: saying that all things hitherto have so chanced & comen to pass/ as they were prophesied & foresaid/ to doubt now than any whit of the last judgement/ and of the rewards of good men and of wicked men/ seemeth to be a point of extreme blindness/ we do give credence to a divyner or sothesayer/ if he have told us iii or four times before the truth as it hath after followed: and to him that in so many things and so unbelievable after the judgement of man/ hath all ways been found true of his sayings/ shall we not now give credence in one thing that is behind? But this part/ for as much as it belongeth to the jews and Pagans more than to christian men and hath also been diligently written & taught of Tertullian and Cyprian: at this time I will pass over it/ being content as it were with a finger to have showed and pointed to the fountains/ out of which thou mayst draw up these things/ if it please the. Now resteth behind the admonition and counsel/ that we may live well and a right according to the right faith. 

Faith is of a fire nature always doing.  
A similitude.   Faith is a thing of a fiery nature/ where so ever it is/ it is not idle/ but likewise as in a laumpe the oil feedeth and nourisheth the flame/ lest it be quenched and go out/ so do the works of charity feed & nourish faith/ that it do not fail or die. 
faith bryngethe forth good works and is nourished again of them.  Faith gendereth and bringeth forth good works/ but they again of their part do nourish their parent or mother. And therefore did the light fail and go out in the laumpes of the foolish virgins: because there wanted the oil of good works. 
Math. xxv.  And all be it the rule & form of good living is wont to be fet out of all the books of holy scripture/ yet for all that in this symbol or Crede/ how so ever short it is/ there is contained the hole philosophy of living well & virtuously/ neither is there any virtue/ unto which it doth not instruct us/ neither is there any vice/ against which it doth not arm or fence the mind of man. 

In this short Crede is contained the whole philosophy of living well ● virtuously.  
i Pet. v.   For the devil walketh about through the fold of the church/ as it were a roaring lion seeking whom he might devour/ whom saint Peter biddeth us resist being strong and bold/ not with confidence and trust of works or of our own strength: but in faith. DIS. you have armed me with faith: now you do charitably/ when you teach a young soldier to use his armour. MAG. Our lord himself taught us/ that all the precepts of the law are summaryly & generally contained in this one. 
Matth. xxii.   
☞ Thou shalt love thy lord god with all thine heart/ with all thy soul/ and with all thy powers: and thy neighbour as thine own self. But no man can love god above all things: except that he do believe/ that there is nothing more beautiful or fairer/ nothing better/ nothing more true/ nothing more amiable or lovely/ than he. For who so ever believeth that any other thing belsyde him/ is either better/ or else equal to him: that man doth not believe that he is god. He therefore that hath cast himself whole upon god: can love nothing/ but that which he doth love for god's sake/ neither can flare anyething/ but that which he feareth for god's sake. And even forthwith with this beginning * Credo in deum. I believe in god: are cut away/ or at the least wise are mitigated & assuaged all the desires of the flesh: to any of which if thou dost obey/ despising and not regarding the commandments of god/ it is evident & plain/ that thou makest to thyself another god/ what so ever thing this is that thou preferreste afore god. 
Math. vi. Luce. xiiii.  Our lord when he doth call god/ & mammon or riches/ two lords contrary the one the other: he doth as it were compare & match two gods together/ & sayncte Paul calleth covetousness/ that is to say love & desire of money/ idolatry. 
Ephe. v.  The same Paul noteth & rebuketh them/ that are given to lucre of money & to the pleasures or profy●es of the body with a slanderous report/ whose belie (saith he) is their god. 
Philip. iii.  The same again writing to the Corinthians calleth the devil/ the god of this world/ nor for that he is in very deed a god or a lord: but for that he is both a lord & a god to them/ which despising the very lord god do give them●selues to him into servitute & bondage. And that/ which hath been said of avarice & the desire of money or riches: the same is to be thought & judged of all vices/ namely capitale & deadly. 
Apostasy.  Apostasy/ that is to say forsaking or going away/ is a slanderous & a rebukeful word among christian men/ and not without a cause doubtless (for if among them/ which are nought else but men/ the name of a rebel or a run away or traitor be abominable: how much more shame & rebuke is it/ willingly without cause/ to go away from such a capitain to whom we are bounden with so many sacraments/ with so many gifts/ so many bonds/ not unto his better/ or to his equal or pere/ but from the best captain of all/ to the very worst of al● & the ears of all christian men well near do abhor the name of Apostata/ but would god the mind of them did likewise abhor and hate the thing self. 
Three manner of ordinance wherewith the devil goeth about to overthrow and vaynqueshe us.  Now the devil for the most part fighteth against us/ & goeth about to overcome us/ with three manner engines or ordinance/ that is to wit/ ignorance/ hope of commodities ● and fear of the contraries. But pure faith (as it hath been said heretofore) putteth away all darkness or blindness of the mind/ but neither flattering hope doth beguile/ neither gastfull fear doth cause him to shrink/ or move a fo●e from his good purpose: which hath set all his whole trust in god. 
Faith and sure trust in god: putteth by all manner t●mtations.  How sore doth it vex and trouble some men's minds the love and desire to know things after to come● One man wisheth or desireth long life/ and hateth death/ he counseleth with astronomers and calkers of men's nativities. But he that doth verily believe and trust in god/ being careless and without fear/ saith with saint Paul. 
Philip. i.  To me Christ is life: and death is advantage. Another man hath a ship freighted or laden with costly merchandise/ he asketh counsel of astronomers: but the godly man saith. God send this brage to be prosperous and lucky ● if he shall judge it to be expedient for me: if not: that which he shall give me for this damage and loss: is better than all wares Another man is pained and oppressed with sickness: and sendeth for an enchanter: the vertuose man saith. He is my lord/ he is my father/ let him scourge me even as it shall please himself: so that he will acknowledge me for one of his sons: and inheritors of eternal felicity. Breflye that man feareth but smally/ what so ever fearful thing is in this life/ which doth truly fear him/ that may when he is offended and displeased 
Math. x.  send both body and soul into hellfyre. He doth but lightly and smally hope for the commodities of this world: which doth consider and remember/ that god after this transitory and brief life doth promise life eternal. And who is so mad/ that he will despise or proudly disdain any man: if he do consider that himself whole is less in comparison unto that unspeakable majesty of god than is a gnat in comparison to an elephant? Or how can he despise that man as vile: whom christ no foolish merchant/ hath vouchsafed to ransom & buy again with his own blood? If it be a gay and an excellent thing/ to have the benevolence and favour of a prince: this is the prince of princes. If it be a dangerous thing to run into the displeasure & wrath of a king: this is the king of kings and lord of all lords. 
Apo. nineteen.  Many men are sad and heavy: for that they are comen of a low & a poor stock or kindred: but faith comforteth them again/ telling them/ that those men are truly noble & gentlemen: whom god doth acknowledge for his sons and heirs/ & of whom he is glad to be called father. Other again are made proud & hyghmynded by the reason of their noble & worshipful ancestors: but faith showeth them that there is one common father of all men/ afore whom there is no difference between a prince & a page/ between a poor man & a rich man/ between a bond man & a free man. The more that every man is for vertuose living accepted & in favour with him: the more noble: the more mighty: & the more rich he is. This only lord doth Christ show unto us: whom we should worthily fear. This only father he doth show to us: whom we should love/ whom without any resistance & giving many words again we should obey/ whom as sons/ not bastard/ or going out of kind/ we should counterfeit and follow. Be you (saith Christ) perfit/ likewise as your heavenly father is perfit/ 
Math. v.  which causeth his son to rise upon both good and bad folk: & sendeth down rain both upon the ryghtuose & unrighteous Those men that have abundance and plenty of the commodities of this world/ as riches: honours: nobility: power: beaulty: & such other things: which are wont to cause the mind to swell and ware proud: to them their pride is anon turned into fear/ if they do consider to what lord they are debtors for all these things: in whose hands & power it lieth when so ever he list to take away from unkind persons; what so ever thing he hath given to kind persons: & to whom they do know that accounts must be given of every particular thing/ and of whom they may here forthwith these words * why or whereof art thou proud/ thou that art nought/ but earth a●d asches?  
Why art thou so jolly/ and makest thou it so gay with other birds feathers? Why darest thou despise thy neighbour as a vile caitiff: which hath the same father/ and the same lord/ that thyself haste? Why dost thou disdain him as a bondman: saying that he is redeemed and bought with the same price/ for which thyself was ransomed? Why settest thou light by him and despisest him as poor/ of whom the father hath care and mind/ which is the lord of all things? Were they poor men: to whom the Apostle writeth. 
i Cor. iii.  All things are yours/ & you are Christ's own Why dost thou set him at nought as poor which is ascribed and called to the inheritance of the eternal life: as well as thyself/ yea and which peradventure shall in this point be preferred/ & have pre-eminence afore thee? For in the gospel it is said against rich men/ of the poor men/ 
Luc●. xvi.  that they may receive you into their everlasting tabernacles or dwelling places. He whom thou keepest under as a bondman/ is thy fellow servant. He whom thou despisest as vile borne/ is thy brother/ he whom thou regardest not/ as being poor and frendeles: hath angels minystring and doing service to him. Thou being proud of the palace/ dost mock and scorn the vile & homely cottage of the poor man: but for that poor man/ the common father of you both/ hath builded the palace of the whole world/ for his cause do the starts shine/ for his cause do the celestial spheres or circles move and turn round/ for his cause doth the earth bring forth her fruits/ as well as for the. After this manner hath one & the same faith caused and brought to pass/ that neither the prosperity of this world can cause us to be wanton and proud: neither ●●uersite can make us to despair. And who so ever doth believe/ that there is a god governing all things: that man believeth that he is more present to each one of us/ than any man is present to himself/ and that he doth more exactly and perfitly see and behold the secret corners of our heart/ than we do at none days see any body being set afore our eyes: How than can it be/ but that man/ whether he be in darkness: or else in light/ or whether he be alone/ or else with many in company/ shall with much dread and much reverence so order his works & deeds/ lest there might be any thing/ that should offend and displease the eyes of his father/ and lord/ and also his judge? 
The whole world/ is the temple of god.  This whole world is the temple of god/ in which he sitteth as heed and ruler. If than it be so/ that we are ashamed in a temple of s●one to do any thing unhonest or unseemly/ with how much more reverence and dread ought we to occupy ourself in this temple? There are diverse and sundry darts and weapons/ wherewith that tyrant the devil goeth about to wound us: but against them all this only shield is sufficient: * Credo in deum. I believe in god. If he do strike at the with the dart of pride: 
Pride.  cast forth against him the shield I believe in god/ which how greatly he doth hate proud minds/ he hath declared in Lucifer. If he doth prick the with wrath to vengeance: make answer 
wrath.  I believe in god/ which hath reserved and kept to himself the authority and right of doing vengeance saying. 
Rom. xii. duty. xxxii. Envy.  vengeance or punishment is mine/ and I will requite/ If envy doth bren thy mind: say ☞ I believe in god/ which distributeth his gifts to every man as he list himself/ why should I envy my brother and fellow servant the liberality & bounty of our common father and lord? How much more right and reason is it that I should give thanks to my father and lord for two causes? both for that he hath given so many things to me above my deserving/ and also for that he doth give these things to me by my brother/ for what so ever thing is given to any one of the membres/ that same thing is both the vantage/ and also the anourament of the whole body. 
Avarice.  If avarice doth tempt and provoke the to deceit and ravin or extorsion saying/ on less thou dost make haste to gather goods by hook or crook/ by right or wrong, thou shalt be oppressed with poverty in thine age/ thy children shall beg: make answer/ I will not do it for 
Math. vi● Lucc. xii.  I believe and trust in god that he the which feedeth the sparrows/ which clotheth and covereth the lilies of the fields: shall not suffer his own soldier to starve and petyshe for hunger. 
gluttony.  If concupiscence shall provoke the to excess and superfluite of meat or drink and such other: say/ god forbid that I should do this/ ☞ for I trust or believe in god/ whose lyberalite and bounty hath granted me these things/ not to gluttony and intemperance: but to sober and measurable use/ what so ever part hereof is bestowed upon the fullfylling and satisfying of concupiscence: it is theft/ it is ravin/ yea moreover it is sacrilege/ it is idolatry/ what so ever remained above my necessaries it was the goods of poor men/ it was due to the members of Christ/ and that it is bestowed on drunkenness and surfeyte: is in the contempt & dishonour of god offered in sacrifice to devils. If fleshly lust doth provoke the to fornication and adultery: 
Lechery.  refuse and defy it: saying. ☞ I believe in god the father/ to whose eyes these things are displesaunte. I will never do so lewedly that for so little a pleasure I will les● the inheritance of the heavenly joys/ & the security and quietness of a good and clear conscience. He is a foolish merchant/ which will allow such manner exchange. If I would be ashamed to commit any such sin/ if my earthly father were present to look on me: how much more ought I to fear the eyes & sight of that heavenly father? Now if we do come to Christ/ which hath more familiarly set forth afore us the ensample of vertuose & godly life: what part is there of the Christian philosophy/ which we may not sufficiently learn hereof? who would not be kindled to the love of virginity and chastity: when he heareth that Christ was borne of a virgin/ which also in his own body hath commended virginity to us? Who would not be ashamed to defile wedlock with adulteries/ or in wedlock to serve the fleshly lust: when he considereth and calleth to mind the wedlock of Mary and joseph more chaste than all virginity? 
The high dignity of the nature of man.  Besides this/ when he shall consider and think/ that so much honour hath been given to the nature of man/ that it hath been received to the company and fellowship of the divine person in Christ/ and that it doth sit on the right hand of the father: should he not be afraid to cast down himself to beastly pleasures of gluttony & lechery? The angels do acknowledge and do worship the mystery/ as sayncte Peter doth witness in the first chapter of the first epistle. And therefore in the xix chapter of the Apocalypse/ when S. johan fell down on his knese to worship the angel: the angel forbade him saying. See that thou do not so/ I am thy fellow servant/ and of thy brothern having the testimony of jesus/ but afore the incarnation of Christ/ the same was not said likewise to Abraham or to Daniel: when they worshipped an angel. In as much than as angels do confess and acknowledge the dignity of the nature of man: how unworthy and how vilaynouse a deed is it/ to defowle it with the most vile filth of vices and sins? Why do we not rayther hearken to saint Peter exhorting us in this wise. 
two. Pet. i.  By whom he hath given to us precious and most great promises/ that by reason hereof we should be made parttakers of the divine nature: if that we will flee from the corruption/ that is in the world through concupiscence and lust. Furthermore he that with pure & whole faith doth profess him to be lord & owner: how dare he be bold to steal any part of himself from him/ & give it to the devil/ in as much as he is whole his own/ to whom he dedicated & gave himself whole in baptism? He that professeth him to be jesus: why doth he seche for salvation or health of any other thing/ than of him? He that professeth Christ moste soveraing king & priest: with what face doth he despise & make light of his laws? with what face doth he suffer that blessed and honourable sacrifice to be offered for himself in vain: which Christ would to be fruitful & healthful to all men? The son of god for thy love was made man/ to the intent that he would make the of a man a god/ & doist thou in despite of him make thyself of a man a creature more vile & worse than any brute beast? Beside this/ what other thing is all the life/ the death/ & the resurrection of Christ than a most pure and clear mirror or glass of the evangelical philosophy. 
The life of Christ is the mirror of all virtues. Obedience.  Obedience is highly commended & praised/ & not without good cause: this without exception is first & principally due to god. Christ was obedient to his father even unto death/ & that the death of the cross. 
Philip. i●.  Next after god it is due to the parentꝭ. 
Luce. two.  He was made obedient & subject to them: when he was not perceived & understonden of them. Some obedience also is due to them that bear any common office/ although they be evil men: he did not withdraw himself from judgement/ but 
Math. xxvi.  when Caiphas demanded a question of him/ requiring answer thereof in god's behalf: he made answer/ and certain answers 
johan. xviii. and xix Luce. xxiii.  he made also to Pilate. Herode he did not greatly regard to answer/ for asmuch as he did not there bear any common office or authority/ but did only for his pleasure & minds sake go about to have gotten some miracle wrought of him. 
Math. iiii.  Satan the tempter he did reject in all points 
Luce. iiii.  of the unclean spirits he did not so much as suffer to be praised. It is a great virtue to despise human and worldly glory: 
Despising of praise & vain glory.  he although he was god yet bare the person/ and played the part of a servant or bondman in earth/ 
johan. vi.  when a kingdom was offered to him he refused it/ the glory of his doctrine & of his miracles he referred whole to his father. The virtue of charity is to hurt no man/ and to do good to all men. 
charity.  All his doctrine/ his doing of miracles all together/ to be short/ his whole life/ was nought else but benefycencie & well doing towardis all men: he never sought those things that were for his own profit or pleasure: but he spent his own self whole/ upon the profit of other men. This was that only whole bren● sacrifice and most pleasant and acceptable to god. How fervent a saying of charity was that when he said. ☞ I am come to send fire into the earth and what else do I will or desire than that it should be kindled and burn? 
Luce. xii.  I have a baptism wherewith I must be baptised: and how am I troubled and vexed in my mind to have it finished & brought to an end? 
Iohn xu  No man (saith he) hath greater charity or love than to spend his life for his friends: he not only spent his life/ but also suffered the ignominy and shame of the cross/ and that for his enemies also/ with his last words 
Luce. xxiii.  praying for them/ by whom he was put on the cross/ & with whose blasphemous words he was scorned & reviled/ even in the time of his painful suffering. And yet for all that did not the lord say untruly/ for when he said * no man hath greater charity he spoke of the charity and love that is in man. There are told and recited in books/ raither than are believed certain examples of excellent love and friendship that hath been between men as of one friend that hath put himself in daungyer and jeopardy of his life for another friend/ but the charity and love that Christ had/ passeth all manner charity of men/ for that was an heavenly: and not an earthly fire/ which the holy ghost did kindle and not natural affection: and are not we ashamed to be called Christian men/ which not only do spend our life for the saving of our friends: but also for a small profit or advantage/ with disceytes'/ lies/ & periuryes/ do beguile our neighbour/ with violence do spoil & rob him/ with false accusations do bring him into danger of his life? 
Despising of riches.  Covetousness or love of richesse is a common vice/ as the contempt and despising of riches is an excellent and a singular virtue. But who was more naked and more poor in this world: than he/ which had not where 
Math. viii. Math. xxii.  he might so much as rest and lay down his heed? which knew not the coin of the emperor? (I speak as touching his manhood) whose clothes (which spoil was only 
johan. nineteen.  left) was distributed and parted among the soldiers? I do not say these things/ for that men should seche for painful and grievous poverty: but for tha● it is a shame and a fowl thing to him that hath professed christ/ to take poverty so unpatiently/ that he should cry out and call himself therefore many times a wretch and a caitiff. Why sholdeste thou be ashamed of poverty/ which is common to the with Christ the lord of all things? Or why doth any man less esteem or regard his neighbour for povertyes sake/ and doth not rayther worship in him the likeness of the lord? Wrath or desire of vengeance is a tyrannical affection. It is an hard thing to will well to him/ which hath minished thy substance/ which hath gone about to take away thy good name or thy life. But this thing shall be made more easy to thee/ 
Patience.  if thou have respect and do look unto that pure unspotted lamb/ which was so railed on with so many reviling words/ so many ways laid in wait for/ to make short/ was bound/ bespytted/ buffeted/ & vexed with all manner mocks & scorns/ & hanged on a cross between ii thieves: & yet neither with any word neither with any countenance or sign ever gave any signification or betokening of an angry mind/ neither spoke any other thing than words of most fervent charity and mildness. 
Christ after his resurrection appeared only to his disciples and friends  After his resurrection also he appeared only to his disciples and friends/ to the intent that he would both take away their heaviness/ and also confirm and establish their faith/ he showed himself to none of the other/ upbraiding and casting in their teeth the purposes and enforcements of their wicked minds disapoynting and saying. I am he/ whom you have wrongfully condemned/ whom you have reviled/ whom you have coveted in such wise to be destroyed/ that there should not remain so much as any sign or token of an honest remembrance. I am now alive in spite of all your teeths. But what did he? He charged & commanded his apostles/ that even to those same/ of whom he had been cruelly and ungodly handled/ they should preach the grace of the gospel/ that is to say/ by faith in Christ free forgiveness of all sins/ and everlasting life in the world to come. This life bringeth with it many griefs and incommodities. If we do suffer them patiently for the lords sake: 
To suffer with Christ.  we do suffer together with him/ but much more/ if we do suffer affliction unworthily for righteousness and virtue. If we do practise this daily/ that the desires of the flesh may without rebellion obey the spirit/ we do learn to die with Christ. 
To die with Christ.  If being departed from this world/ not so much in body as in affection/ we do come at that perfection/ we are buried together with Christ. 
To be buried with christ  If by baptism from dead works (that I may use Paul's words) we being once cleansed from all spots do walk from hence forward in newness of life/ not only not rolling again into the mire/ from which we were made clean/ but also hasting to perfection by all degrees of virtues/ 
To ascend with Christ.  than do we rise again with Christ/ which raised from death doth/ no more die/ when by these means daily in us the contempt and despising of earthly things doth increase/ and therewith also doth increase the desire of the heavenly life/ than do we with him ascend into heaven/ with the feet of our bodies treading on the earth/ but with the affections and desires of the heart being conversant in heaven/ in such wise ordering all our thoughts/ & after such manner tempering and disposing all our deeds & works/ as though we did live in the sight & presence of god/ & in the company of all saints/ as in very deed we do. Now are we come to the holy ghost/ which after the doctrine of saint Paul/ is the geste and inhabiter of godly minds/ which hath consecrated for a temple unto his ownself That man/ that doth believe this: how is it possible/ that he should not be afraid to pollute the temple of god? (for it is polluted even with unclean thoughts: also although the deed be away) and such an amiable and lovely tenant or geste driven out/ to make of the temple of god a stable or lodging of the devil? 
without concord there is no holiness, nor felicity.  Christian concord is greatly commended/ without which there is no religion or holiness/ no felicity or wealth. Of this concord haste thou a perfit example in the father/ the son/ and the holy ghosten Another example next to it/ haste thou in the name of the church: which is knit together with so many bonds/ having but one god/ one father all one laws/ one baptism/ all one the same sacraments/ the same spirit/ and waiting & looking after all one/ and the same inheritance. In this church if any man continue: although he have fallen/ he hath many of whom he may be helped up again ● neither can he lightly miscarry or perish/ having so many thousands of intercessoures praying for him. Those sheep that keep themselves within the walls or compass of the fold: are in less danger of the wolf. But because here in this world we have continual strife & battle with our adversary: we must walk warily & wisely according to the laws prescribed & set o● our captain & lord/ to the observing & keeping of which/ for as much as our imbecillite & weakness is nothing sufficient of itself/ we must with continual prayer beseech & desire heavenly help/ which is ready to all men/ if a man do ask & desire it fervently: if continually/ if with a trembling & a reverent faith & trust. To both these we shall be more meet/ first if we do refer all that belongeth to us unto god/ as the fountain and author. secondarily if we do accustom and wont ourselves to have respect not to the particular persons/ but to the whole universal company or congregation of the church. If we will do the former of these two things/ in all prosperous things/ and such as come to pass according to our minds/ we shall give thanks to god/ and if any adversity shall chance us (whiles we do take it patiently/ as a thing sen●e of god/ either to amend us/ or else to try & prove us) the outward evil or grief shall be turned to us into very good or profit I shall give the an evident example. Thy corn cometh up prosperously in the fields/ here the pagan will praise his own policy and labour/ he will praise the temperate and sesonable wether of that summer. But a christian man/ likewise as if he had received all these things of the hand of god/ he giveth thanks to his bountuose father/ which with so great largeness and liberality doth provide for his sons & servants. And if any good thing be given or done to us by men/ we shall acknowledge the goodness of the lord/ which hath given to this man that he is both willing/ and also able to do it. Again if any grief or displeasure and hurt have chanced to us by men/ and as we do think of wreck or vengeance/ it doth come to our mind and remembrance/ it is better to suffer this injury patiently/ lest if he be provoked he do me greater hurt or displeasure/ he may being my friend recompense me this harm & damage with much increase and advantage: peradventure we do so deserve some praise of worldly wisdom/ but no praise at all of godliness/ but if we do think thus to ourselves/ the lord doth by this man's malice scourge me/ for his love I will suffer this vexation what so ever it be: by this mean both shall we be less angry with our neighbour: and also we shall be made more ready to the amendment of our life/ than to revenging of the injury done to us. briefly worldly and carnal affections or desires shall have the less tyranny in us/ the violence of which is wont to pluck us and carry us away from the observation and fulfilling of god's laws/ to sinful and wretched deeds. Our mind is therefore to be accustomed and wont/ that in all things/ whether it be prosperity or adversity: it may forthwith set her eyes fas●e towards god. next thing to this is/ that in our mind we do consider and behold the universal church/ as one body under one head Christ. By this mean it shall be brought to pass/ that both we shall be the less grieved with our harms & incommodities/ if we shall call to remembrance & reckon/ that we do suffer them for many and with many. And also we shall rejoice more of other men's good fortune and wealth/ than of our own/ neither shall we have envy at any man: if we shall consider/ that it is our own/ what so ever good thing the fellowship or company of the church hath. Finally god shall here our prayers the more gladly and willingly: if we shall not every man do properly and severally his own business/ but shall ask and desire common profit and furthraunce to his honour and glory. For charity is the thing/ that is most acceptable & pleasant to god 
i Cor. xiii.  but she doth not seche those things that are her own: but those things that are jesus Christ's/ now the church is the body of Christ. By this mean shall it come to pass/ that our lord being delighted with thy charity/ shall give the even the same thing which thou wouldest have desired properly & particularly for thine own self/ more largely and plentuosly/ than if thou hadst asked it only for thyself. This consideration if it shall be turned by often use and custom into an habit: it shall so enlarge and comfort our mind/ that it shall not be offended with every manner thing/ neither shall it stand still at small offences/ neither when it should do a benefit shall it nyggardly count and reckon/ he is a french man: and I am an almaigne he is a vile rascall: and I am a noble man/ he said this or that not long ago by me: but shall cheerfully and gladly give a benefit/ as to the member of Christ/ as to one that is christian/ as to one that is a man. DISCIPLE. If it should not be any pain or grief to you: I would very gladly learn this also of you/ which are the principal and chief laws/ according to which (as unto the rule or line) a man ought to direct and order his works/ and also which is the best sourme and manner of praying. 
The ten commandments of the law  MAG. The ten precepts of god's law are known to every man/ neither can any man teach any better precepts than those which god himself hath given or taught/ neither can there any better form and manner of prayer be prescribed than that which our lord himself hath vouchsafed to prescribe & teach/ for the son knoweth best/ with what form and manner of prayer his father most specially is delighted and pleased. DIS. But those precepts and commandments were given by Moses to the jews. Now our lord hath delivered us from that law. MAG. God forbid it my dear son/ the whole law is owers/ and agreeth with the gospel/ save that we do now profess & knowledge that thing to be done & fulfilled/ which they did look for afterward to come/ and also save that the same thing which was spoken and put forth to them as being rude & beginner's/ in riddles and dark figures to us is said & spoken in a more plain and clear manner. Only certain outward ceremonies are partly put quite and clean away/ and partly are changed and applied to the evangelicall virtue and holiness. But as for the other precepts or commandments: the gospel doth none otherwise deliver and make us free from them/ save that by the reason that charity is augmented in us/ we do those things willingly and gladly of our own accord/ which the common sort and most part of the jews did for fear of pain or punishment/ for else what a liberty (I beseech you) should that be: if we might forswear ourselves/ do adultery/ or commit theft? Did Christ therefore come into the world/ that we should have liberty to sin unpunished? No verily/ but that we should not sin at all/ as being borne again into him/ which knoweth no whit of sin/ we do honour and worship the same god whom the jews did honour: all be it as touching to the rites or ceremonies and manner of immolations and sacrifices/ we do worship him after another fashion. And the fountain of all the commandments is that first/ that is to say the greatest of all: ☞ to love god with all our heart/ and our neighbour as our ownself/ for this speech doth summarily and briefly comprehend all the precepts of living/ & who so ever doth want these two points/ although he doth perform & fulfil that thing/ which the words of the law do prescribe and command and though he doth avoid and estewe that/ which the law doth forbid: yet for all that doth he not observe and fulfil the law/ as for example/ if a man doth not kill his enemy/ not for that he doth not owe him evil will/ but for that he doth fear the punishment threatened by the law: this man is a manqueller afore god. But that man/ whom in the heat of anger/ the love of god and of his neighbour doth revoke and call back from doing mischief/ & which thinketh thus to himself/ god forbid that for cause of any man being enemy to me. I should fall out from the friendship and love of god/ & hurt my neighbour to whom although he be an evil man/ yet I ought to will well for god's sake/ to whom it is most pleasa●●te and acceptable/ if for an injury and displeasure/ we do a good turn again/ neither forceth it to me/ though man doth make but evil recompense to me for my benefits/ I have a trusty a●d a sure faithful debtor/ to whom I lend this stock to have increase/ he will pay me again with inestimable lucre or gains: that man (I say) that thus doth think only hath observed & fulfilled the commandment of the law. D. Now I long to here those ten laws written with the finger of god. MA. They are recited in the xx. chapter of Exodi/ neither do they need any declaration (for the words of a law ought to be plain and clear) & if any thing in them doth need or require an interpreter or expositor: there are very many men/ which have done this already sufficiently. Only I shall in few words admonish a●d give warning/ that every one of these precepts doth stretch further/ and are extended more largely/ namely among christian men: than the common sort and the most part of men doth judge or think. The first precept therefore is this. 
The first commandment.  ☞ Thou shalt not have any strange gods in my sight/ thou shalt not make the any graven image/ nor any manner similitude/ or likeness/ which is in the firmament above/ and which is in the earth beneath/ neither of those things which are in the waters under the earth. This precept agreeth with the first article of the Crede: so that it needeth not here to make many words/ and I have allredye told thee/ that this precept is violated and broken/ not only of them/ which do worship the son/ the moon/ and the stars/ or else a man/ a serpent/ an ox/ or a kowe/ or a dog/ or else do worship the images of these rehearsed things/ or else offends in stead of god: but also to idolatry do incline & appertain all curious arts and crafts/ 
All curious arts appertain to idolatry.  of divyning and sothesaying/ of juggling/ of doing cures by charms or withcraft in which although there be none express conspiration with devils or wicked spirits yet nevertheless is there some secret dealing with them/ and so therefore a secret denying of god. If thou desirest an evident argument and token hereof/ it is ready and not to seche/ when the inchauntoure goeth about to take out of thy body the heed of a dart or of an a-row/ say this with good faith to thyself/ if this thing be done with the will and pleasure of god/ I pray god it may do me help or ease/ if not/ I had liefer suffer the wound of my body/ than the wickedness of my mind: thou shalt see the inchauntour to labour all in vain. Neither is it unknown to me what they are wont to lay for themselves/ which do set great store by the art called magia naturalis/ and which do greatly esteem and regard the judicial astronomy. It belongeth to the christian religion and holiness/ to flee even from those things also/ which have the apparel and danger/ or else the appearance of impiety or misbelief. That man refuseth and forsaketh all these things/ who so ever he be/ that truly professing one very god hath abjured all false gods. Nor we ought not so much as to receive any benefit of any man/ which is given with the offending and displeasing of god. To make short. Every crime appertaineth to idolatry. 
Every crime is a spice of idolatry.  He that for his wives pleasure hath offended god: hath renayed god/ and hath honoured his wife for a goddess. He that for the kings pleasure doth spoil wards and fatherless children that never deserved it/ or which doth commit any other like crime: he doth honour the prince in stead of god/ let them flatter and deceive themselves as much as they list/ let them rehearse this precept every day a thousand times professing god with their mouths: yet Paul crieth against them/ saying: they deny god with their deeds or works. 
Tite. i.  DIS. Why are they not than punished as idolaters? MA. Because partly the frailty and weakness belonging to the nature of man doth excuse them/ and partly the great multitude of them that do offend: but especially because it is a very hard thing for us to judge of the mind of man. 
Nota.  But who so ever all their life time of a set purpose do go about to get riches by right or wrong/ by hook or by croak/ do hunt after pleasures/ laying a part both the dread and also the love of god: let them know and understand surely/ that they are no whit better than thy are/ which do burn frankyn sense in the honour of jupiter/ or which do slay a lamb in sacrifice to Venus'/ or else a got in the honour of the god Bacchus. DIS. sith in the same commandment images are with so great diligence for boden to be made: 
Of images in the churches.  how fortuneth it that now a days the churches of christendom are full of images. MAG. The people of the jews was very gross and marvelously inclining and ready to the superstition of the Gentiles: so that scantly they did believe any thing to be/ which they did not see with their eyes: and therefore the law with so many words feared them keeping them far away from the most parylouse and daungerful pit or dyche. Now after that all paynnymrye is by the light of the gospel extinct and destroyed: there is not the same jeopardy and danger that was than: and if any point of superstition doth remain still in the minds of certain unlearned men/ it may easily be put away by good admonition and holy doctrine. until saint Hieronymes time there were holy and devout men (and so were they taken and allowed) which did not suffer any image to be in the churches/ neither painted/ nor graven/ neither woven/ no not so much as of christ/ (as I trow/ because of the Anthropomorphites:) but by little and little the use of images hath cropen in/ into the churches. And peradventure it should not be very unseemly or unfitting/ if in those places/ in which god is solemnly and commonly honoured/ none images at all were set/ beside the image of Christ crucified. 
Of painting what profit doth come: if it be aptly & conveniently used.  But ye● painting/ if it be meetly and conveniently used and put to/ besides the honest pleasure that it bringeth or causeth/ it doth also help very much to remembrance/ and to the understanding of the history/ wherefore it was said not unwisely nor unproprely of one/ I wot not how/ but painting is to unlearned men the same thing/ 
Pictures are the books of unlearned men  that books are to learned men/ ye moreover even a learned man also doth otherwiles in painting see more/ than he doth in books or writing/ and is more vehemently moved or stirred to affections: as we should be more moved and stirred/ if we did see Christ hanging on the cross/ than if we did read/ that he was crucified. And painting setteth the thing forth to the eye/ as far forth as is possible and performeth that evidency/ making the thing manifest: which many men with crafty speech and narration do covet to attain/ and yet can not/ but the life of Christ and of the apostles/ namely that which is showed and written in the canonical scriptures: should do very well to be set in alleys or yles/ in the porches/ and in cloystres. For such manner images do put into our minds certain holy and godly thoughts: even when we are occupied about other things. And likewise as of the old fathers it was very well constituted and ordained/ that nothing should be recited or read in the churches beside the canonical scripture/ so were it convenient/ and would do very well/ if in holy places there were nothing set forth in picture or carving which is not had in the holy scriptures. Last of all/ 
Exodi xxv  Moses' by the commandment of god/ did set in the tabernacle two cherubims of gold/ in the highest parts of the Propitiatory. 
three Reg. vi●.  And in the vessels of the temple which Solomon did build: there were graven images of oxen/ of lions/ and of the cherubims. Again in the third chapter of the second book of Paralipomenon/ the cherubims are graven on the walls. In the mitre of the bishop/ was the image of the moan: 
Exodi. xxvii●  in his garment/ the images and similitudes of rome's granates. It is not likely therefore/ that to the Jews was utterly foreboden all kinds & sorts of images: but it was forfended them that they should have images after the manner of the paynims/ that is to say/ which should be set forth to be adorned and worshipped. The book of Deuteronomium as it were expounding and declaring this same when it doth rehearse this precept/ it addeth. 
duty. v.  ☞ Non adorab●s ea neque coals: thou shalt not honour nor worship them. And for the same purpose and intent was added in the twenty chapter of Exodi these words coram me i in my sight/ or presence/ or afore me. That image is set in the sight of god: which is made equal to god for nothing/ that wanteth reason: 
Adoratio  is apt to receive adoration/ that is to say outward veneration & worship/ nor cultum/ that is to wit/ inward veneration and honour. 
Cultus  A christian man/ if he doth bow his heed to the image of Christ crucified/ he knoweth that none honour is due to the wood or tree/ but through the occasion of the image he doth worship that thing/ which the image doth represent. Now if any man for the love of Christ doth love the image of Christ/ in so much that he doth otherwiles kiss it/ & doth lay it up in a clean place (so that superstition be away) I do suppose that this affection & devotion is not unpleasant to god. For else when we do in the church kiss the gospel book we do not worship the parchment/ or the gold/ or the ivory/ but we do worship the doctrine of Christ. And peradventure it shall not be unprofitable/ if the bishops/ every one of them in his own diocese/ do ordain & decree concerning this matter according to the present vt●lite of their flock/ but yet so/ that it be done without disturbance/ sedition & injury/ for that there should be images in the churches/ there is not so much as even any constitution made by man/ that doth command it. 
Nota.  And as it is a more easy thing & sooner brought about/ even so it is also a more surer way & further from leoperdye/ to put out all images from the churches/ than to obtain or bring about/ that neither measure shall be passed in them/ nor superstition mingled or put to in the using of them. Now although the mind be pure from all superstition/ yet it is not without the appearance of superstition/ when one that maketh his prayers/ doth kneel or fall down flat afore a treen image/ and hath his eyes fast set and looking upon it/ speaketh to it/ giveth kisses to it/ nor doth never pray at all/ but afore an image. This will I add moreover who so ever doth feign and imagine to themselves god to be another manner one/ than he is: 
To imagine god to be another manner one/ than he is in very deed: is idolatry.  they do contrary wise to this precept worship images of their own making. The jews have none images in their temples: but they have in their minds most fowl idols/ whiles they do imagine the father to be without a son/ when in very deed he hath a son/ whiles they do imagine him to be alone when he hath in his fellowship the son/ and the holy ghost. They do not therefore worship & honour god/ so as they do boast & make avaunt that they do: but in the stead of god they do worship an idol: which they have framed and made to themselves in their own minds. Thus much to have said for cause of example/ let it suffice at this time/ the residue thou shalt guess of thine ownself. But for as much as the dignity of that most high and sovereign majesty requireth this/ that not only thou shouldst have a marvelous good opinion of it in thy mind/ nor only that thou shouldest abstain from the worshipping of idols/ but also that thou shouldst not dishonour it among men/ so much as with any unreverent or unfitting word it is therefore added. 
The second precept.  ☞ Thou shalt not take the name of god in vain/ for customable usage of light words/ doth by little and little mynishe in the minds both of the speakers and also of the hearers/ the reverence that is due to god. But such was the manner of the Gentiles or paynims/ which in every thing well near/ were it never so trysting and foolish/ ye or else never so filthy and rybaldouse communication: used oftentimes to repeat these words by jupiter Edepoll/ Ecastor/ Medius/ Fidius: and would god that there were no christian men now a days/ which of a lewd and ungracious custom/ at every third word do put to an other/ by god/ by god's death/ namely when they play at dice or cards/ or else when being well wet they do make sacrifice to the god Bacchus/ we do read that certain emperors of the Romans/ although they were paynims/ did command those men to be chastened with whips which had sworn per genium principis. And among the jews the name of god was had in so great reverence and honour: that they did write that mystical and privy name/ which they do call tetragrammaton/ with letters not to be expressed or pronounced: but let this be given to the gross minds of the jews (for god is as much innominable: as he is mymaginable and invisible) it belongeth to the evangelical holiness/ never to name god or Christ/ or the holy ghost/ without great cause or unreverently: lest the words or communications be turned and do go into affections/ and affections be turned & do go into operations and deeds. This thing is to be noted and marked/ that he did not say/ thou shalt not name god: but he said thou shalt not take the name of god. For that thing is taken: which he applied and put to some use/ and that thing is taken in vain and undiscreetly: which is taken to a profane and a vile use/ as when a man sweareth by god in a matter of small weight or valour/ for those men that do swear/ to the intent that by the reason of their oath they might the sooner and more easily deceive/ or which do swear by the reason of drunkenness/ or wrath/ or for their pleasure: those men (I say) are very near to blasphemy. At the least wise let us give that reverence to god the prince and lord of all creatures/ which the french men 
The manner of franch men.  do give to their king/ which do never name their king/ but putting to words of good luck/ and touching their bonette. Let us therefore/ when we do name god/ or christ/ either bow our knees/ or do of our caps/ or if it be so/ that we may do neither of these ii at the least wise with some little bowing of the head/ and with some countenance let us show outwardly some token of reverence. DISCIPLE. By this communication of yours four doubts 
iiii. doubts.  do prick and trouble my mind The first is/ because this precept seemeth to belong unto the love of our neighbour/ in as much as we are forbidden by this name to beguile or deceive our neighbour. The second is/ for that by this second precept that thing seemeth to be permitted/ which by the first commandment was foreboden: for the name of god is a creature and like to an image.  
The third is/ because the same thing seemeth to be foreboden by this precept/ which was foreboden by the first precept/ for no man doth wytiyngly forswear himself by god/ which hath good opinion and judgeth well of god/ for either he judgeth that god doth not know the minds of men/ or else that he is not offended with sins. The fourth is/ that they/ which do now a days swear/ for the most part do seem to violate and break this commandment: for (according to the saying of the wise preacher) in worldly things pertaining to men is vanity of vanites/ and all is but vanity. 
Ecclesiastes i  In these things therefore it should never be lawful to swear. MAG. 
Answer to the first doubt  To make the answer in few words to every one of these things. The iii first precepts are in a certain manner one/ and do chiefly appertain to Latriam which is the greatest & highest worship/ which is due to god only/ as unto him that is best of all/ and whose highness doth not receive the fellowship of any creature. But as far forth as the contempt and despising of god doth redound to the hurt of the neighbour: so far forth this precept doth also appertain to the love of our neighbour/ likewise as also every injury done against our neighbour doth appertain to the contumelte and dishonour of god/ for as much as in him is/ that man doth hurt god/ which setting at nought his commandment/ doth hurt his neighbour/ but he is more near to blasphemy/ which doth beguile his neighbour/ swearing by the name of god: than he is that deceiveth him with simple and plain words without an oath/ for he abuseth to his own lewd affection and desire/ both the honour of god's name: and also the religion and devotion of his neighbour/ which by reason of the name of god being put to/ doth believe him upon his oath/ and would not have believed him without an oath. To the second doubt I make this answer. 
To the second.  The name of god spoken or pronounced of man/ is a creature/ neither to that word is the knee bowed: but to him whom that voice or word doth signify and betoken. Now it is nothing like of an image/ for there is no peril lest the voice or word of a man should be worshipped: but in images there is no jeopardy/ because certain philosophers have taught that likewise as into a body being aptly made of nature/ a soul doth enter: even so into an image properly and cunningly made devils or wicked spirits do enter in. And it is necessary that god by some sign or token be declared and signified/ for and unto which use the speech of man was chiefly and principally instituted and ordained. 
To the third doubt.  To the third doubt this answer take thou/ that (after my mind) those men/ which done swear in their drunkenness/ or in their anger/ or which for the intent to deceive or to hurt/ done wittingly for swear theyrselues: are rayther breakers of the first precept and commandment/ than of the second/ for such manner persons (as thou dost say) either do not believe that god is/ or else they do believe that he is dull and foolish/ that he doth not know what men done/ or else they beleven/ that he is sleepy and reckless/ that he doth not care what they done/ or that he is evil/ so that he doth favour vices/ or else unrighteous/ that he doth not ponyshe naughtiness. But those persons/ which either of custom/ or else without great cause/ do wilfully swear/ they do sin & trespass against this second commandment. And that I may answer somewhat also unto the fourth doubt. 
To the. iii●● doubt.  Our lord among his advertisements and counsels of perfection putteth this also/ that we should utterly abstain from swearing any manner oath. 
Math. v.  The same thing hath seemed best to certain approved doctoures of the church. But with what colour the custom may be excused of them/ that now every where done swear well near in every matter or business/ let other men look/ but verily me seemeth that an oath can scantly be excused/ but either by necessity/ or else by the gravity and wayghtynesse of the matter. By often oaths/ we do learn to forswear ourselves & to make false oaths. I can not tell whether any man do swear well/ which sweareth willingly. 
Nota.  S Paul doth swear/ but not for a cloak or garment/ nor for money/ but for the honour and glory of the gospel. How be it yet I will not say/ that every custom or rashness of swearing is deadly sin/ but doubtless it is very cousin a●d near to sin/ and it is no good trusting to this dangerous waterbanke.  
Therefore the more sure way is to follow the counsel of our lord/ and of sayncte James. 
The third commandment  The third precept hath diverse respects/ for it appertaineth to the honouring of god/ prescribing & appointing every vii day/ in which man should altogether/ that is to say/ both in mind and body give himself to the works belonging to the honour of god/ which is called Latria/ that is to wit/ to hymns/ to prayers/ to holy doctrine/ to sacrifices/ and to almose deeds/ and to other exercises & passetymes/ which do quicken and stir up faith and love towards god: lest any man might excuse himself/ and say that he had no leisure for his necessary occupations & businesses/ to gather his mind to those things/ which are appertaining to devotion and honouring of god. It appertaineth also to humanity and gentleness towards our neighbour/ for so great was both the unmercifulness & also the covetousness of the Jews in the old time (and even so is it now a days of some christian men (a lack the more pity it is) that they would grant no recreation or rest at all from labour/ to their bondmen/ to their handmaids and to their hired labourers or servants being aliens and strangers. And this cause doth not the law dissemble or hide/ when it addeth in the .v. chapter of Deuteronomium 
duty. v.  Remember that thyself also hast been bond & haste served in Egypte/ and that thy lord god hath brought the out from thence: to th'end that the remembrance of god's mildness and gentleness should be an example to them of humanity and gentleness to ve used towards their neighbour. For like cause was the jubilee instituted/ that is to say/ the year of lyber●tie and freedom/ every seventh year. 
The Iubile● duty. xv.  And as for that which is added in the .v. chapter of Deuteronomium of the ox also and ●●e ass/ either it was set against the unsatiable covetousness of certain men/ which/ when it is not lawful for themselves to exercise any servile work yet do let forth their beasts to other men/ upon the sabot day/ for lucre of money/ or else is it an hyperbole or excess added to the intent/ that we should be removed further away feom inhumanite and unmercifulness towards men/ sith we are bidden to spare even our beasts also/ for this unmercifulness or cruelty toward brute beasts/ is a degree and step to unmercifulness and cruelty towards those men/ that are subjects unto us/ for the ox & the ass also done us service. And as for this saying of Paul. 
●. Cor. x.  ☞ Hath god any care or mind of oxen? He meaneth not by it that god hath no care at all of oxen (for as much as according to the witness of our lords 
Math. x.  ownself in the gospel/ there doth not so much as a little sparrow fall to the ground without him) but he denieth that god's only and chief care is of oxen/ for likewise as he hath created the helping beasts for man's cause/ even so doth he care and provide for them/ for man's cause. ●IS. What is a servile work? MAG. For 
what work is called ser●yle.  sooth all manner outward work/ which is wont to be exercised for cause of lucre and getting of money/ as husbondrie/ carpentry/ buying and selling/ and such other like. DISCIPLE. Why is that forbode/ that is an holy work? MAG. 
For what intent the bodily labour is foreboden to be used on the sabbote day.  This outward work is not forbode as being vicious and naughty/ but therefore is it prohibited/ that the work which is of itself good/ should give place to that work which is best/ and to that work/ for whose 
For what work man was created chief.  cause man was principally and chiefly created and made/ that is to wite/ that he should know/ should worship/ should honour/ and should love god above all things. DIS. May not god be honoured but by bodily rest and abstaining from labour? MAG. 
Nota.  yes verily/ he both may and ought to be honoured also in the mids of our labours. But uneath may a man lift up his mind towards god/ so as is meet & according that he should do/ except he be free from such manner labours/ which both do consume & spend away the time/ and also done challenge to themselves a great part of the ●ynde/ and done call away from the be●●tie and comeliness of the open & commun● assemble. Therefore this law was chiefly & principally given to weak men & of gross mind/ to the intent that by outward rest of the body they should learn to have their mind also idle & at rest from all troublous affections & desires/ that is to wite/ from hatred/ from wrath/ from ambition & desire of honour or promotion/ from all fleshly lust/ & such other carnal affections. They therefore that did so rest on the sabot days/ y they spend those days either in sleep/ or in trifling tales/ or in sluggeshnes or idleness: they did in no wise observe & fulfil this commandment/ for as much as they did not that thing/ for whose cause this precept was given. And therefore the law speaketh thus. Remember thou/ that thou do sanctify the day of rest/ for to sanctify: is to spend in holy works/ and not to profane or pollute it with any operations unseemly or unmeet for god. DIS. Why was the vii day appointed to this? MAG. The law itself hath expressed the cause/ saying. 
Sabbatum.  ☞ The seventh day is the sabbote of thy lord god. Now sabbaton in the Hebrew tongue/ is as much to say/ as rest. This same thing was more plainly spoken in the xxxi chapter of Erodi. In six days the lord made heaven & earth and in the vii day he ceased or rested from all work/ Do not here imagine a frame or building wrought and finished with the labour of vi days/ and than the master workman being weary on the sixth day to have recreated & refreshed himself of his weariness in the seventh day with rest and idleness. 
The intent of the whole book of Genesis.  The whole mystical scripture of Genesis intendeth this/ that the jews should remember/ that this world was created & made of god/ not to th'end that we should rest in those things which are of this world: but that we by the things created/ having knowledge of the creator & maker/ should according to his example rest from the love of visible things/ & by faith and innocency of life (which is the true peace and rest of the mind) make haste unto that eternal rest. Thou hearest here after a certain manner three sundry sabbots. 
Three man●● sabbotes.  The first was the sabbote of god alone/ without us. The second sabbote is owers by his beneficence and goodness/ but unperfect here in this life. The third sabbote is perfit in the world to come. Besides this he would/ that the unkind and forgetful people should have in remembrance the mercy of god/ by which they had been delivered from the most hard and cruel servitude of Pharaoh/ which figure doth also teach us/ that we should have in memory/ that we have been redeemed by the blood of the unspotted lamb from the most fowl tyranny of the devil: lest thorough unkindness we do fall again into greater bondage and thraldom. DIS. you said once that the law of Moses/ as concerning ceremonies/ was abrogated and taken away. But this commandment for the most part seemeth to appertain to the kind or sort of ceremonies. MAG. I said that certain ceremonies were abrogated/ but not all/ for it is not abrogated to pray unto god kneeling on our knees neither is fasting nor sermons abrogated/ & I said that certain were changed and applied to the evangelical holiness and honouring of god/ of which sort is the observation and keeping of the sabbote day. 
why the vii day was changed into the viii day.  DIS. Why than is the vii day turned to us into the viii day? MAG. verily it is credible/ that it was done by the authority of the Apostles. The day was changed/ lest if we had agreed with the jews in this point/ we might seem to agree with them in the residue also/ likewise 
Chrysostome  as Chrysostome (and yet not he alone) doth with marvelous diligence and affection fear away christian men from fasting upon the same days/ on whi●h the jews did commonly & customably fast. DIS. Than was not the vii day without great skill & for great consideration changed into the viii 
why more in to the viii day/ than into the ten or xii or any other day.  day rayther than into the ten or into the xii. day? MAG. Thou sayest very well. For god after a certain manner hath twice created or made the world/ and man in it/ for first he created it of nought/ doubtless by his son. 
God after a certain manner hath made the world twice.  Secondarily by the same son being incarnate/ he restored that which was perished and forlorn. There he is said to have rested from the work of creation. Here Christ resting from the works of dispensation whiles he resteth with his body in the grave: he doth as it were abrogate and put away the judaical observing of the sabbote day/ and whiles he riseth again immortal early in the break of the viii day/ he commended to us the evangelical sabbote. And therefore is this day called dies dominicus i the day of the lord/ and in it doth the quyere in the church sing. ☞ Hic dies quem fecit dominus id est. 
Psal. C.xvii.  This is the day/ which the lord hath made/ and it is called Dies Pasche i the day of passing over/ by the very name putting us in remembrance of the old figure. 
Exodi. ●ii.  ☞ The Jews/ after that they had been refreshed and fed with a lamb/ they passed over the red see. We being refreshed and wed with the blood of Christ/ do go to the heavenly land. 
Exodi. xii.  The blood of a lamb sprinkled on the sides of the door/ saved them from the destroying angel/ the blood of Christ hath delivered us from the tyranny of sin. DIS. These things forsooth done marvelously well agree together in every point. But is it enough/ if a man do worship and honour god on the sundays? MAG. 
To godly men every day is sunday and after what manner.  To those that are verily virtuous and godly/ every day is sunday/ or the lords day/ not for that he doth always abstain from outward labours or works/ but for that he doth every day/ as oft as he hath opportunity/ oftentimes lift up his mind towards god/ stirring up faith/ provoking charity/ kendling hope/ praising him with hymns: desiring some wholesome thing of him/ gyvenge thanks to him for all things. But likewise as it is a point of godliness to practise this thing daily/ so is it an exceeding great and an horrible offence/ not to do it on the sundays when the institution and ordinance of Christ and of the apostles/ and the common assemble and coming together of the christian people/ besides this to holy reading/ the preaching of the word of god/ and holy and devout ceremonies instituted of good holy father's/ done provoke and call us hereunto. DIS. 
whether they do sin deadly: that work on the sundays.  Do they than sin deadly: which done any work on the holidays? MAG. ye forsooth that they do/ except either great necessity/ or else great utility do excuse them: which thing our lord himself hath evidently taught us in the gospel/ when he excuseth his disciples/ 
Math. xii.  for that they did pluck the ●ares of corn on the sabbotedaye/ and allegeth the Levites/ which wrought in the temple on the sabbotedayes/ and when he layeth against the phariseis finding 
Math. xii.  fault that he did heal men on the sabbotedaye/ layeth against them (I say) that theirselves did on the sabboteday lead their ox to the water/ and if their ass were fallen into a ditch/ they would not let to draw him out even on the sobboteday. 
Mar. two.  Finally when he pronounced that man was not made for cause of the sabboteday/ but that the sabbotday was instituted and ordained for man's cause/ so that thou mayst perceive and understand that this precept is not of that sort that it ought never to give place unto charity. 

The keeping of the holy day must otherwiles give place to charity.  
Levitici xvi   DISCIPLE. How doth this agree/ that it should be called the day of rest: when we do read otherwiles/ in that day shall you punish and vex your souls? MAG. This song was sungen to the jews/ to whom it belongeth to weep/ because they have not the spouse. 
Math. ix.  The christian men have a far other song/ which exhorten each other saying. 
Psal. C.xvii  Exultemus et letemur in ca: let us rejoice and be merry in this day. In the old time in many congregations they fasted on the saturdays/ to th'end that they might come with more clean minds unto the celebrite of the sunday or the lords day. Now if it be so that any man yet be of judaical affections/ let him by confession and penance punish his soul/ that being reconciled to god/ he may with a quiet or restefull mind use and enjoy the joys of the day. For hereof is it called in the common tongue of the germans soendach/ 
Soendache hath his na●̄ of reconciling.  not of the son/ as certain men done interpret/ but of reconciling/ that if in the other wekedayes any spot or filth of sin be gathered by the reason of worldly business and occupations/ he should either on the saturday in the eventide/ or else on sunday in the morning/ reconcile himself/ and make an onement with god/ and furthermore that if he be at variance and debate with any man/ he should cast it clean out of his mind/ that both being pure from hatred/ and also being quiet from all sin/ he may enter in to the temple of the lord. Those men therefore/ which according to the saying of our lord.  
☞ Learn you of me/ 
Math. x●.  for I am mild and lowly in heart/ and you shall find rest to your soul's/ 
i Pet. two.  as it were children newly borne have laid away all malice/ and being above all worldly things/ be with all their mind carried up unto the contemplation of that everlasting rest/ those men I say only do feel and perceive how great a felicity/ and a thing of how great joy/ and of how great quietness it is/ to celebrate and keep the evangelical sabbotedaye/ 
what it is to keep the evangelical sabbote.  that is to wite after the imitation and following of our lords burial/ to express and counterfeit his resurrection/ for this is the very sa●●bote of god/ for the world hath certain sabbotes/ that is to say certain reste● or quietnesses outwardly/ but inwardly it hath labours far more servile/ th●● the hebrews did suffer/ 
Exodi i  when they dy● serve the Egyptianes' in carrying daub● and brick. DIS. These things for● sooth have you spoken & declared plainly and evidently enough/ for my capacity. MAG. The greatest wickedness of all is that/ which is done and committed directly and immediately against god. next unto it is that by which god is offended in that we do hurt our neygh●boure. God is to be honoured and loved for himself: and man for god's sake. next after god the chief honour is due to our parent's/ by whom god hath given to us the benefit of life by whose care and diligence he hath fostered and brought us up/ where else we should have perished/ by whom he hath instructed and taught us unto the knowledge of god the highest and sovereign father of all men/ and hath advanced us unto the love of him. 
The four commandment.  Therefore he saith. Honour thy father and thy mother/ that thou mayst be longlyved upon the land which thy lord god shall give to the. 

what is meaned by honour otherwiles.  
Cicero .v. tusculanarun questionum   This word honos in the Latin tongue doth oftentimes signify reward: as in that saying of the comedy. Hic tibi ab ●●lo habitus est honos i This reward is given to the of him/ & in that saying honos alit arts i reward nourisheth arts or sciences. Therefore service and kindness toward our parents is a certain recompensation of the costs/ and of the pains and labours/ which they have bestowed upon us in our infancy and young age/ whiles the mother suffereth & abideth the irksomeness of bearing us in her womb/ of travailing in the birth of us/ and the labours of giving suck and nourishing us/ and also of the long cares/ which the father doth suffer in minystring and finding to us all costs and charges/ and doing his uttermost diligence to provide that his children may be taught and instructed to the true faith and godly living. Now it happeneth oftentimes that the father and mother either sore broken & feebled with age/ or else by some other casualte and chance fallen into poverty and misery: do need again anotherwhyle the help & aid of their children. Here in this case we are mo●● bound unto our parents. The Greeks do call this recompensation of lou● and kindness to our parent's/ an●ipela●●gosin: 
Antipelargosis.  because the birds called in th● Greek pelargi/ in the Latin cicon●e● are said to bear on their backs/ an● to feed & cherish their parents being feeble & faint for age. And among th● Gentiles/ Aeneas is commended: 
Aeneas.  which took his father Anchises up on his owns shoulders/ & carried him out from the city being all on a fire. 
●ale max. li. v. Tit. de pietate erga parents.  Among the same Gentiles/ the young woman also hath not been without praise: which nourished her mother privily with her own paps/ 
Pietas.  wherefore to the love of god & to the love of our parent's/ is given one common name in the Latin/ that is to wite pietas. 
what this word pietas doth properly signify.  For pietas properly is called the affection or love towards god and towards our parent's/ & towards our country/ which is as it were a common parent of many men/ likewise as god is the father of all men. To make recompense to those persons/ by whom either we have received/ or recovered our life: is a point belonging to piety or natural love. To do a good turn to them/ which have afore done good to us: is a point of kindness. 
great honour/ love/ & thank is o● duty to be given to our masters and teachers  And to our masters or teachers also we own excellent & singular love and honour/ because that likewise as of our parents it is long that we live/ even so of our teachers it is long that we live well/ and likewise as we may thank our parent's/ and are debtors to them for the life of our body/ even so may we thank our teachers/ and are debtors to them for the life of our mind. We are borne brutish and beastly (for what else can we make of it) by teaching and information we are made men. Very much honour therefore is due to those parents: which have given unto us all these things together. DIS. What if both the mother do refuse the irksomeness of giving her children suck: and neither father nor mother doth teach and nurture them to good manners/ but do use their children/ as if they were bond slaves/ and do require obedience and service of them/ to honest deeds.  
MAGISTER. The less that they have been beneficial and have done the office of parents to their children: the less honour is due to them/ and yet for all that they also are to be obeyed and pleased for god's sake (according to that saying of the tragedy. If thou● were not my father?) except peradventure they do command or appoint things to be done/ which are displeasant to almighty god/ for than it is meet and according to say unto them/ ☞ we ought to obey god rather than men. 
Actuum .v.  Now that which hath been said of the parents: appertaineth also to all those/ which are joined to us by nearness of blood/ or which have done those benefits to us/ which natural and loving parents are wont to do to their own children/ 
Nota.  for to have begotten the body is the least part of the offices belonging to parents. It doth no doubt of it/ be come us to be beneficial towards all men: but yet there is an order to be used in doing of benefits. 
There is an order in doing benefits.  next after our father and mother/ as every one is next of blood to us/ so is he first to be helped and relieved/ lest our liberality being consumed and spent upon other fremmed persons/ we have not wherewith to succurre & help our own kinsfolk. Saint Paul pronounceth that 
i Timo. v.  woman to be worse than an infidel which taketh no care nor provydethe for her own household/ not for that it is a more grievous sin not to have mind and care of our kinsfolk/ than it is/ not to give credence to the gospel: but for that such a manner woman doth not so much as that benefit to her kinsfolk which even the very heathen women are wont to do to those that are of their kynne● all be it that the faith and religion of the 

The religion of the gospel doth not abrogate/ but doth make perfit the affections of nature.  
Marci. seven.   gospel doth not abrogate or put away the natural affections: but doth make them full and perfit. And in the gospel our lord doth disallow them/ which caring no whit for their fathers and mothers did give their goods in offerings into the treasure of the temple. I will add this moreover. This precept doth not only appertain to fathers & mothers: but also it appertaineth to bishops/ to teacher's/ & to officers and rulers/ which after a certain manner done bear the room and stead of parents/ for to whom so ever honour is commanded to be given: they are again even by the same commandment bidden to do those benefits and works/ unto which great thank and honour is due. And therefore saint Paul in the vi chapter of his Epistle to the ephesians/ & in other places repeating this precept & commandment: doth pu● both parties in remembrance of their office & duty. 
Ephe. vi.  And you fathers (saith he● do not provoke your children to anger 〈◊〉 wrath/ but bring them up in the instruc●tion & the correction or the chastisement of the lord/ when he forbiddeth the children to be moved or stirred unto wrath: he doth exclude lordly rule or governance/ & when he addeth in the correption or chastisement of the lord: he doth commend mild & gentle teaching & information to virtuous & godly living that we should be such manner once towards them that are under our rule & governance: as the lord hath been towardis us/ for with what face/ & how for shame they do complain of their children/ that they are not thryftie & vertuose: when their own selves have taught them & brought them up to riot/ wantonness/ & unthriftiness? D. Are than all those longelyved/ which done lovingly honour & succurre their parents? M. This thing hath s. Paul noted & marked out/ that to this first precept is added a reward even in this life also/ but it was needful to speak in such wise to the gross & carnal Jews which like infants or babes were to be alured & enticed to works of virtue & godliness with the promise & hope of temporal commodities. They being hardly & cruelly handled in Egypte & also being wearied with long iornayes through the deserts & wyldrenesses/ were marvelous greedy & desirous to come ones into the land of promission flowing with milk & honey: & therefore it was added that it may be well with thee/ 
Deutero. v.  & that thou maysthe long lived upon the land which the lord shall give to the. And it is very likely/ that many persons of that people to whom that law was given/ did never come to the land that was promised to them/ which yet for all that had used due honour & love toward their parents. But those men which done spiritually judge spiritual things do not look for the reward of virtue & keeping of gods precept here in this world: but they wait after their reward in that land of living people/ for it can not be well with him/ that liveth evil & ungraciously/ & this life although it be continued & ꝓlonged even unto extreme age: yet is it not for all that a life of long time/ but rather a moment and a point of time/ if it be compared to that everlasting life. 
who hath been verily long living.  That man hath lived a long season/ who so ever hath with well doing here/ deserved the eternal life/ and who so ever being brought to an end in short season/ hath fulfilled many times/ how be it even in this life also god oftentimes doth pay the reward of loving obedience and honour used towards the parents/ it is some part of reward/ a honest fame or name. For even the common sort and most part of heathen folk also doth hate and abhor them/ which do not regard their progenitors/ and which done cast them into heaviness and discomfort. And it is commonly seen to come pass that as every man hath used and behaved himself towards his father and mother/ even so do his children use and demean theyrselues towards him/ neither is there any greater or more grievous calamity/ that may happen to a man: than to have wicked and unnatural or unkind children. And unkyndues deserveth/ that the thing/ which a man hath received undeseruing he shall lose and forego again not willing. we are debtors for our life to our progemtoures and parents/ towards whom if we be kind: it is right and reason/ that we should long enjoy that/ which we have taken or received. And yet are not those men deceived of the thing here promised them/ to whom it chanceth not to live long here in this world. For either this thing is given/ which is here promised according to the letter/ or else some thing much more excellent and better than it/ for that man doth not deceive & break promise/ which promising glass doth give a precious stone. By these four precepts we are warned and taught/ that we should be kind towards them that have done us good/ & also that we should do good unto them/ towards whom we do after a certain manner represent the person of god. Now to repress the gross malice of the jews/ those things are expressly forbidden/ by which one man hurteth another man. 
The .v. precept.  Of all injuries the most heinous and grievous is manslaughter/ how be it in the name of manslaughter are contained and under stonded all affections or passions/ by which we do go towards manslaughter/ of the which the first grece or step is wrat ●conceyued in the mind/ & hatred. 
what wrath is.  wrath is a sorrow or grief desiring greatly wroke or vengeance. 
Hatred.  Ha●tred is old rooted wrath/ an affection or passion at every occasion ready to hurt. wrath is the more vehement passion or grief as being of a fresh raw wound: but hatred is the more incurable of the two. 
Envy.  Envy is worse than they both/ which doth interpret & judge another man's felicity and wealth to be her own injury & hurt. The next degree or step is wrath breaking out into a voice or sound of indignation/ which voice our lord in the gospel calleth Racha. 
Math. v. Racha.  The third degree is grief breaking out into a manifest & open railing or reviling word: as when we say. Thou sole/ Among men/ that man is accused of manslaughter/ which hath taken away the life from his neighbour. Afore god/ he is a man queller: who so ever ha●eth his neighbour/ that is to say/ beareth evil will towards him/ & would him harm/ for we are angry or miscontented even with those persons also/ to whom we own benevolence & good will: not to the intent that we would hurt them/ but that we might amend them: & we do hate in a man not that thing which god hath made: but that thing which he himself hath made. The false accuser & the pykequarel in stead of a sword/ of a dart/ & of poison useth his tongue to kill men with al. The covetous man/ whiles he doth not succurre & relieve his needy & hungry neighbour: killeth him with famen/ for he doubtless doth kill: 
He killeth that may save & will not.  whosoever doth not save/ when he may save. Peradventure his neighbour doth not die: what thā● yet as much as in him is: which did not help him in his necessity/ & when he was in jeopardy: he is killed & dead. witches do kill men with enchantments. The backbiter & slaunderour driveth men to death/ it forceth not/ how or by what means one taketh away his neighbours life. where so ever is a froward & malicious mind to hurt/ there is manslaughter. women which with medicines provoke casting of their child afore the due time: done commit infant slaughter Those persons which with slaundrouse books done rail on any man/ apparing his good fame: done kill & slay with their pen. D. If it be no manner way lawful to kill or slay/ what shall we say of wars/ & of open judgements? M. In lawful & rightful iudgementis/ it is the law self that killeth/ & not the judge. Now the law is of god/ which commandeth one member to be taken away for the health and sau● guard of the whole body/ but yet sur●geones and leches do not fall to cut●tyng/ as long as there is by any other way hope to recover health/ 
A similitude between a judge or a prince & a surgeon.  so likewise it belongeth to a christian judge or prince and ruler/ not to come unto the ponys●shement of death/ except he have fyrst● assayed all other ways/ and when non● otherway will help be compelled thereunto. 
A notable sentence.  He that judgeth corruptelye/ o● which mysuseth the laws applyeng● them and making them serve to his own private hatred or aduauntage● although the malefactor be worthy death/ yet doth the judge commit manslaughter. 
Of war.  As touching war/ wha● shall I say? would god that all men did so abhor wars/ as though it were parrycidye there to kill any man/ in as much as every christian man is brother to other. But in a battle rightfully be gone and lawfully made/ the la doth kill/ and not man. 
Nota.  But the prince/ which beginneth war not of nece●site/no● for the love and favour of the commun● weal/ but for his own private affections/ he doth commit so many mu●●dres or manslaughters/ as there be men that either done die in that battle/ or else driven to starve for hunger. Add this moreover/ who so ever either for hatred/ or for hope of pray/ doth run to battle/ although he doth slay no body/ yet is he a manqueller/ for there wanted not will: but there wanted to the will power or occasion. DIS. 

A notable question.  
Answer.   what if a private person bearing none office/ doth kill one that invadeth him/ in his own defence? MAG. If sure and undoubted death be threatened him/ and there be no way to avoid or escape: I would counsel him/ that is a per●yte man hardly to desire and call for help of god/ which is oftentimes more nearer at hand/ than we do believe/ seeing tha● we do read/ that even a dragon being wakened with the cry of him of whom she had in times afore passed been fed and nourished/ hath run unto him/ & delivered him from thieves. 
Nota.  In this case if he had liefer to be killed/ than to kill: I would judge that he hath done the office and duty of a christian man. But to that/ that it might be lawful for a man to save his own life/ by killing of his adversary/ that ●ls would slay him: many things are required/ whi●che to pursue and speak of here/ it is no point of our present purpose. DIS● what say you of them that fordone theyrselues? M A. If they be not men● they do not commit manslaughter. I except only such disease of the mind/ which taketh away reason and all judgement. DIS. what of them which done either kill themselves/ or shorten their own life with fastings/ watchings/ cold/ nakedness/ & such other ponyshynges of the body? MAG. If hypocrisy be joined thereto: they are manquellers. If their mind be pure: their offence is the lighter/ namely i● they do exceed measure/ for desire to help their neighbour. For charity excuseth many things. 
charity excuseth many things.  The most heinous and cruel injury against our neighbour is manslaughter. next to it is adultery/ 
The vi. commandment.  for as unto the husband there is no thing joined more near/ nor more dearly beloved/ than is his lawful wife: so is there none injury more intolerable/ than the defiling of his wife by adultery. And all be it that adulterare in the Latin tongue/ and likewise mo●cheuein in the Greek tongue/ is a word general to all manner of corrupting (for both he is said/ adulterare monet am/ which corrupteth the coin/ and also they are said adulterare verbumde●/ which done handle the word of god not sincerely but with corrupt mind & affection) yet for all that the more often and common use hath applied this word to the breaking and violating of wedlock/ by the unlawful fleshly dealing of man and woman together. Neither done they say anusse/ which do think by this commandment to be foreboden all manner unlawful use of fleshly pleasure/ of which sort are incest/ both outward and spiritual/ buggery/ fleshly meddling with spirits or brute beasts/ all vnclennes●e or pollution/ finally single fornication/ which is so the lightest and smallest offence in this kind: 

Single for●●cation is other whiles by reason of the circumstances more grievous offence: than adultery.  
The husband may commit adultery with his own wife.   that yet otherwiles by the reason of the circumstances/ it is made more great and grievous offence than adultery/ ye more over even in lawful matrimony also is committed adultery if they do unmeasurably serve their fleshly appetite and lust/ or if they deal together after such fashion/ that of that act there be no hope of child to be begotten.  

spiritual adultery.  They add also hereunto spiritual adultery/ which is committed in every deadly sin/ but most specially in apostasy/ when any man goeth away from the worshipping of very god/ unto the honouring of the devils/ whereof we have spoken in the first precept. Now consider me the convenient and comely order. 
The convensent order of the commandments.  The iii first precepts done appertain to god: than whom nothing is better/ or more to be loved. The four precept appertaineth to the parents/ to whom most honour is due next after god. The .v. appertaineth to the life and body/ which is the dearest and best beloved possession/ that every man hath. The sixth precept concernyth the wife/ which is one flesh with her husband. The vii appertaineth to the out ward goods/ but yet without which we can not live/ wherefore he that spoileth or robbeth a poor man of his necessaries: as much as in him is/ he taketh away his life from him/ for of those did a certain heathen poet say very truly/ 
Hesiodus.  that money is the life unto silly wretched men. 
Furtum in Latin/ theft in English: are general words and common to many things.  And the name of theft/ which in Latin is called furtum/ is a general word unto them/ that stealeth out of the common treasure-house/ which are called peculatores/ and unto them that commit sacrilege/ by taking away hallowed or holy things/ to them that stealen away other men's sheep or cattle/ which in the Latin tongue are called Abigei/ unto those that stealen away other means servants or children which are called plagiarn/ unto rovers on the see/ & those that rob men by violence/ and after a certain form of battle/ which are called pirate and predones/ and to them that done privily take away other men's goods/ and these kinds of theft are known to every man: but these that followen are in deed more close & secret/ but yet as mysthevouse and as sinful as the other because I will not say more mischievous and more sinful. DIS. which be those? MAG. 
Points of theft/ but not so named.  He that defraudeth his hired servant of his due reward/ in deed he is not called a thief/ but he is a thief in very deed. 
Nota.  He that borroweth any thing/ or receiveth any thing delivered to him of trust/ to keep or keepeth it with such mind and purpose/ that if he might/ he would never restore it: he is no less a thief/ than is he which breaketh up another man's cofres/ and so taketh away another man's goods. Likewise the workman/ which either doth not perform that which he hath promised/ or which is ten days of fynishing that thing/ which he might have finished and made an end of in .v. days: if he doth take his whole reward he is a thief. As for such persons/ which by craft done appayre and worsen the commun● coin: what needeth it to speak of them? Or what needeth it to speak of deceivers/ which done sell counterfeit stones in stead of very natural precious stones/ or which with some other like disobeyed done beggar their neighbour? Or what of merchant men/ which do sell their wares not for so much as they ought/ but as dear as they can? They call it lucre or gains: but in very deed it is theft. The same thing is to be said of them/ that done engross & buy up any kind of wares whole into their own hands to th'end that they may sell it as they list. Neither can it excuse taverners or wynesellers and carters/ because it is gone into a common custom/ that they do sell water mingled with brimstone/ or lee in stead of wine. Neither are millers/ bakers/ and tailors/ which done either steal/ or corrupt and stroy another man's thing/ therefore no thieves: because it is a thing customably done of very many men. Certain men do join hereunto clerks and priests/ which done rece●●● and take the stipends and renies of ●●e church: and do not far about to do those things/ for which such livings were instituted and ordained. Or else such as take the fruits and profits of a benefice: and have no minds to be priests. briefly it is theft/ what so ever thou shalt be compelled to restore/ if thou be of ability and power/ for he is a thief also/ which robbeth any man of his good name/ and also who so ever with craft and sub●elte doth corrupt the simple mind of a young damosel. There resteth behind three precepts/ of which the first restraineth and holdeth back the tongue/ the other two the concupiscence and lust or desire of the mind/ & they are rather declarations of certain of them that are heretofore rehearsed: 
The viii commandment.  than new precepts/ for if he that hurteth his neighbour with false witness/ doth it for love of lucre and advantage: it appertaineth than to the seven. precept of theft. If he doth it for hatred/ than appertaineth it to the .v. precept of manslaughter. Now so great was the grossness of that people of the jews/ that they did believe/ that there was no manslaughter/ but that which was done with an iron weapon or a staff/ and yet is the tongue more noisome and hurtful than any weapon of iron and steel. 
The tongue is more noisome than any weapon.  Neither is it much amiss or against reason/ likewise as under the name of of manslaughter is comprehended all manner hurting of the neighbour: even so under the name and title of false witness all manner hurt & damage to be contained/ which we do to our neighbour by the mean of our tongue/ but Moses did put a notable & a great example/ for false witness doth comprehend also perjury/ for in the old time both the judges were sworn that did examine and take knowledge of any matter/ and the witnesses also were sworn/ that made answer. And he doth no less kill a man/ which oppresseth an innocent person with false witness: than doth he that sleeth with a sword. Neither is he any whit less a robber or a thief/ which putteth his neighbour from his goods by corrupt judgement or false witness: than is he/ that spoileth him by open robbery. The mind and purpose is all one. The will is all one/ only the instrument is changed. Upon this rock done all those strike their ship which either by back biting or flattering/ or by crafty counsels/ or else by corrupt doctrine/ done hurt his neighbour/ which things the more that they are contrary unto Christian charity: by so much they do come nearer unto deadly sin. 
The ix and the ten precept Exodi twenty  The other two preceptis are put jointly both together. In Exodi in this wise.  
☞ Thou shalt not desire the house of thy neighbour/ neither shalt thou desire his wife/ nor his servant/ nor his handmaid/ nor his ox/ nor his ass/ nor any of all the things that are his. In Deuterono. they are put in this wise. Thou shalt not desire the wife of thy neighbour/ not his house/ not his land/ not his bondman not his handmaid/ not his ox/ not his ass/ nor any of all the things that do belong to him/ If thou do separate & depart the concupiscence & desire of the wife/ from the concupiscence of the other possessions: than shall they be two commandments/ of the which the foremore appertaineth to adultery/ the lattermore unto theft. D. What needeth these two commandments? Doth not he that forbid the an evil deed: in so doing forbid also an evil will & an evil desire? MA. This thing was done because of the rudeness & grossness of that people/ which because there was no penalty set or appointed by the law unto a lewd and ungracious desire: would else have believed/ that that thing had been no sin afore god which is unpunished among men/ not for that it is no sin: but for that man's thought is movable & oft turning/ & the deed may be proved/ but the will is known only to god. 
why the desire of perjury & of murder were not expressly forbidden.  D. But why was not concupiscence or desire expressly mentioned and spoken of in the precept or commandment that forbiddeth perjury and manslaughter? MA. There are some men that do make answer in this wise/ that the affection & the desire of fleshly pleasure/ & the desire of having/ that is to say/ lechery & covetousness are more inwardly rooted in all men by nature: than are the desire of perjury and manslaughter/ for from these we do abhor rather unless it be so/ that a violent desire & passion doth oppress the judgement of nature. But the nation of the jews was more inclined to vengeance than unto fleshly lust/ & therefore it was permitted them to give a letter of divorcement. 
duty. xxiiii.  But as me seemeth (that I may say my mind without any man's grief or displeasure) Concupiscence 
How concupiscence is taken in these ii precepts.  here in this place doth not so much signify what so ever manner desire of another man's wife or of another man's possession/ as it doth betoken the enforcement or endeavour & going about to do an evil deed (Likewise as we are said in the Latin tongue appetere aliquem insidus/ not for that we have hurt him/ but for that by worky●ge trains and lying in wayet/ we have gone about to hurt him) but that gross people would have judged it to be no sin/ the attempting of adultery/ & the going about to do theft/ unless it were also brought to pass/ and done in very deed/ for ●ls not every desire is straightways sin/ as for example/ if a man do desire to wed a woman to his wife/ if it should chance her husband to decease/ or if ● man did covet and desire another man's possession to be made his own/ by gift or by purchase. Neither is every theft punished with death/ neither every endevourment and attempting of adultery/ for men are not punished/ except they be taken in the deed doing. But manslaughter committed is punished with death/ and the attempting of it/ or the going about to do it/ draweth a man into danger and peril of judgement. For this cause is concupiscence expressly forbyden in those things/ in which the only attempting is not punished. Here I do see certain men to have laboured about this that he might reduce all precepts either bidding or forbidding any thing to be done unto these ten commayndementes afore reher●ced/ and they do refer every one of the kinds of deadly sins (which are accounted vii in number) to some one of these precepts/ but with diligence verily more busy than earnest. For after this manner there is made a confusion & mengling together of all the precepts all are comprehended under one precept and otherwiles again one and the same are comprehended under diverse preceptis. Besides this seeing that these laws were given to the uplandyshe & rude unlearned people (and a law ought to be plain/ clear/ and open) how could the jews suspect or dame/ that under the name of adultery is forbyden all manner stupre and fornication/ though it be never so single? or else that under the title and name of manslaughter is forfended all manner malice or evil will? 
Nota.  It is therefore after my mind the more simple and plain way/ to say/ that these ten commandments were given to the intractable and sturdy people/ as first rudiments or principles/ that they should not fall into all vices and sins/ but that from these first principles and beginnings they should profit and go forward unto the other preceptis which are innumerable both in the law/ and also in the prophets/ and also in the proverbs of Solomon/ until they might come unto the evangelical perfection/ whereof certain both examples & also counsels and commandments are contained also even in the books of the old testament. And therefore our lord● the best interpreter and expositor o● the law/ answereth to the young man in this wise. If thou wyl● enter unto life: 
Math. nineteen.  observe thou and keep the commaū●dementes/ showing that the ten commandments of the law are the beginning and first entering in unto godliness/ but not perfit religion and holiness. But for as much as thou in this communication playest the part of one that is ignorant and an infaunt: it is right and reason that thou be content in the mean season with these rudiments and first instructions. 
The pater noster.  There resteth now behind prayer/ whereof the best form and manner is that/ which our lord himself hath prescribed and taught to us. 
Math. viii.  And likewise as Peter when he did professed Christ to be the son of the living god/ spoke in the name of all the apostles: 
Math. xvi.  even so he that doth say the creed/ doth pronounce and speak it in the voice of the whole church For it is one and the same faith or believe of all christian men. Likewise who so ever maketh his prayer according to the form and manner taught of our lord: he doth pray in the voice of the whole church. This thing is very well showed and betokened by those pronownes. Nobis/ nos et nostra i ws/ we● and owers. 
Prayer with out faith & charity: is vain & unfruitful.  And prayer is unfruitful and in vain: if faith and charity be not present. Faith giveth boldness & trust. 
faith.  charity giveth heat and fervour/ for who so ever doubteth or distrusteth: 
charity.  doth not believe him that said/ what so ever thing you shall ask of my father in my name: he will give it you. And who so ever is without charity: that man prayeth faintly/ and he prayeth more for himself/ than for other men. But as there is but one spirit of all the sons of god so do they all pray with one voice for each one particular person/ and each particular person prayeth for all the whole multitude/ calling upon their heavenly father/ to whom they are by Christ new borne again/ that his name might be glorified and honoured thorough out the whole world/ that all men might rejoice and boast of their common father/ and no man of himself/ that the tyranny of sin being expulsed: his spirit might reign in that likewise as in that heavenly city there is no rebellion against god: even so in this city or commonalty labouring and enforcing itself unto the similitude and likeness of it/ and being ordained and appointed to the inheritance of it/ all operations and works may be disposed and ordered according to the will and pleasure of that most high and sovereign father and ruler/ in which particle and perceyll is showed both the reward and also an example/ for who so ever doth in earth repress & subdue his own will/ and doth obey the will of god/ goeth straight way to the heavenly life/ where is no strife or battle at all/ nor any rebellion. And the children done in the mean season here in this life (which is a continual war far) desire none other wages or vittayl than that their captain will give unto them the meat and nourishment or food both of the mind and of the body/ that they may be strong and able to do their offices and duties stoutly and manfully. They do not desire honours not riches/ not pleasures of this world/ not treasures/ they do only desire things necessary ●o the life of the body/ & to the health and safeguard of the soul/ for these things are comprehended under the name of daily breed. 
The. v.  And to the end that there might be full and perfit concord both between the father & sons/ and also between the brethren selves one with another of them/ they do pray and desire/ that he will forgive the human trespasses/ without which men do not live in this world/ which thing they are not willing to obtain except theyrselues/ by forgyvenge each other the offences and trespasses committed among them/ shall have provoked the mercy and gentleness of their father towards themselves/ for it is against all right & reason to desire that god being offended and displeased should forgive man/ if one man being much less and more slightly offended/ will not forgive another man. 
The. vi. and vii  Finally and last of all/ whiles they do consider and remember how benign a lord they have and how loving a father which hath given his own only begotten son unto the death to th'end that he might ransom and deliver them from the tyranny of the devil/ they do pray that they may not by his sufferance be brought again into the power of that wicked fiend/ and so be drawn into temptation that they should deserve to be disherited of their good father. DIS. Who do they not desire everlasting life? 
why in the pater noster/ there is not desired everlasting life.  MA. Because it belongeth to good soldiers/ only to do the offices and businesses/ which their captain hath commanded and appointed them: taking no thought or care for their reward/ and it is the property of good children to labour and endeavour theyrselues hereunto only/ that they may have their father well contented & favourable and loving to them: taking no manner care for their inheritance namely saying when that they have such manner a father/ than whom there is none more tych/ none more good and liberal/ none more true of promiss. Of the Pa●er noster I will make no longer process at this tyme. 
That paraphrase upon the pater noster is translated into english by one of M. Mo●● daughters.  There are commentaries and expositions upon it made by right holy and well learned men ready and i'the to come by and specially of sayncte Cyprian If thou will take the labourꝭ to read the paraphrase which I made upon it many years ago: thou shalt together both pray/ and also in praying learn the form & manner of praying/ at the least wise this profit thou shalt attain and get thereby (except I be beguiled) that thou mayst come somewhat the more instruct and prepared unto the reading of those commentaries & books/ which I spoke of before.   
☞ Thus endeth the dialogue/ called the instruction of the christian faith made by the most famous Clerk M. Erasmus of Roterdame. ☜   

¶ Imprinted at London in Fleetstreet: by me Robert Redman/ dwelling at the sign of the George/ next to Saint Dunston's church.  
CUM PRIVILEGIO REGALI.