we shoulde neuer be in feare of any thynge for in asmuch as we be assured that God hath al in hys hande and that he is alwayes so doing that nothyng can be done neither in heauen nor in earth wythout hys councel ordinaunce and that there is no creature that can do any thing not so much as to make tof al a leafe from a tre or to make an hed hear whyt or black without his wil. And hauyng leaue Math. x Math. v of him beyng suer of the other part that nether he wylleth or doth any thynge but it is good and ther is nothynge good but he willeth it what ought we then to feare Is ther any creature that may noy vs Phi. In that it Genes i doeth appeare that we be al hypocrites and that we do not beleue God to be the father almyghtie Seing we be so fearfull Nathanaell When I do consyder well these thynges it doeth seeme vnto me that they whiche do praye vnto the angelles or holy sayntes Inuocation of sayntes or put their truste in any creature whatsoeuer it be hath not truly that fayeth whyche thou confessist Philip. They be as farre of as from the heaueÌ„ vnto the earth For if they dyd beleue that God were their father as they do confesse hym wyth their mouthe thei shoulde rather haue their recourse hope and refuge in hym then in any other Nathanaell But they saye they haue their recourse vnto hym and put in hym their truste But they do it the better to obteyne hys fauoure fearynge leste because of their synnes he wyll not heare them Wherefore thei do truste that when thei do ioyne the saintes wyth hym that they shall be soner succoured And that they shall be soner exalted or lyfte vp by their intercession Philip. What other thynge is thys then to denie that he is God nor oure father Nathanaell Wherefore Phi. If he be God father almightie we muste not doubte but he maye do all what he wyll as wel in heaueÌ„ as in earth for he hath the power and if we doubt not in his power no more oughte we not to mistruste in hys wyll hys wisdome and goodnes If then we beleue that he is oure God father not carnal mortal and weake lacking power but almighty eternal in whoÌ„ may or do we trust that maye better or soner healpe vs then he whyche is allmyghtye who shall haue more affection to do it then he that is oure father who can do it better or in time for vs most requisite then he whyche is the fountayne and sprynge of all power wysdome and goodnes Natha Thy reasons be so open and manifeste that none can say agayuste them by the whiche I do clarly knowe that al they which haue recourse and confidence and do make prayer or inuocation vnto anye other but to God be hypocrites lyers when they wyth mouthe do saye the prayer of oure Lorde Iesus Christe thys crede callynge God their father whyche they do not beleue seyng they denye hym by theyr workes the whyche do opeÌ„ and beare witnes what is in theyr hertes Phy. They be suche as the prophet speaketh of they drawe nere vnto God wyth theyr lyppes honour hym wyth theyr mouthes but theyr hertes be verie farre from hym Natha All thys is well expounded but tell me yet further wherfore thou putteste to thinges goynge before creator of heauen earth Phy. For to declare that he is the author the begynnynge and the originall of all thynges whyche he hathe all made and hath not bene made as the Goddes of the panymes which they haue taken and chosen amongest men haue not made one so exceleÌ„t a work as the artificers whyche be mortall men and can do nothynge of theÌ„ selues excepte they haue the matter and the instrumentes propre and conueniente for the purpose but he hath made all of nothynge wythout healpe councel or assistence of anye maner creature by hym selfe hys eternall worde as all the scriptures do gyue cleare testimonie and principally Moyses whyche doeth largly discryue the historie Psal Cxiii Esai iiii Gene. i. ii of the makynge of the worlde thys addition then doeth not onelye deliuer vs from the errour of the Epicures whyche denye the prouidence of God but also from that of the peripatticiens and other made philosophers whyche haue holden and affirmed that the worlde was eternall and that it was not created whych is a doctrine to tuâ—â—ie vpsedown al the order of God al religion and al goodnes furthermore thys worde admonisheth vs howe we oughte to learne to knowe God Gods creatures be hys Images by hys caeatures and to beholde hym in theÌ„ seynge that he is inuisible and incomprehensible in hys essence and maiestie for all thys presente worlde is as a shope in the whyche God this souerayne workmaster dothe open This worlde is the shop temple of God set abrode hys workes to the ende that by the same the worker be knowen Thys world is also a churche or a temple in the whyche there is not so lytle a creature but it is an Image of his creatour a mirrour or glasse to shewe and manifeste hym vnto vs wherefore it doeth followe that they whyche wyl represente God by Image made wyth handes of men do hym greate wronge and do not well vnderstande thys article for what similitude hath the worke of manne wyth the worke of God Or whych shal better represeÌ„t the great workeman hys owne workes or the workes of men whyche be nothynge lyke or in comparison to hys excepte we wyl compare in liynge and vnstablenes Natha I do well vnderstand all thys but seynge that he is father and creatour of al thynges wherefore calleste thou him onelye creatour of heauen and earth Phy. Bicause that those two creatures which be the most excellente and manifest vnto man do conprehend all the other whyche be in them comprised or that be neighbour or nerer vnto theyr nature Nathanaell What wylte thou vnderstande Diuers significations of the firmameÌ„t by the heauen Phyl. As the heauen is taken in diuers significations in the holy scriptures so I do vnderstande diuers thynges accordynge to the significations whyche be to him appropried Nathanoell What be those significations Phy. The fyrste and moste vulgar and commune signification is when we vnderstande the firmamente whyche couereth all and the speres celestiall in the whyche bee conteyned as well the sterres as the plannettes for to serue vnto man Natha Signifieth it anye more Phy. Thys name is also vsurped very The troue of God often for the ayre and for the regions nere the celestial speres bicause they do approch more nere vnto hys nature and that they bee elementes more pure Natha Is ther any more or other signification Phy. Forasmuche also as man can not sufficientlye distriue the maiestie of God but by humayne thynges and ther is no fayrer more noble
dampned vnhappye which be dead in vnbeleue when they haue felt that they were depriued of the merite of his death and passion and of the grace and saluation whyche he brought vnto hys elected when they felte the yre malediction curse of God agrauated and augmented alwaye more and more vpon them but he is discended vnto hys elected when that by hys diuine vertue he hathe made them to fele the vertue and efficatie of the death whyche he suffered for them and the fruite of hys passion wherefore I do conclude that they whych do beleue that there is a Limbo for the litle childreÌ„ that be dead borne and a purgatorye other then the bloud of Iesus for to purge the soules of the fayethfull departed do not beleue that Iesus Christe discended into hell and that hys vertu should be of such efficatie that it might come and exteÌ„d vnto the dead to theyr saluation for if they did perfectly beleue that they would haue no further care for the dead but would leaue them in the haÌ„des of Iesu christe whych is sauioure of the lyttle and greate of the lyuyng and deade and woulde not thinke that the dead had any more nede of them Na We haue taried inoughe vpoÌ„ this article but in dede it was necessarie to make it somthyng more cleare for the matter was verye darke but thou hast now so wel opened it that I am satisfied wherefore let vs come vnto thys article folowynge whych sayeth The thyrde daye he rose from the dead What is the sence The resurrection of that article Phy. The same whyche we haue all readye towched speakynge of the sepulchre of Iesus Christe and of the sygne of Ionas Natha Hath he abidden thre dayes and thre nightes in the earth as Ionas dyd in the bealye of the whale Phi. It was not neadful that he shuld be in the sepulchre thre nyghtes holly it was inoughe that he did rise agayne the thyrd day after he was dead as he hath done in dede Nathanaell Was that the thyrde daye when he did aryse Phy. Yea trulye for the daye that he did giue Math. xxvii Marc. xv Luke xxiii Iohn xvi Math. xxviii Iohn xx vp the spirite whych was the euenyng of the nyght before the Iewes Ester he was buried and that was the fyrste daye of the morrowe whyche was the daye of the feaste he was all the daye in the sepulchre Then vpon the daye foloweynge in the breake of the day verye tymelye he dyd aryse and that was the thyrde day as it doeth appeare by the Euangelistes Na. Wherfore is this article put to Phy. Bycause that all the other coulde lyttle serue vs wythout thys Natha Howe so Phy. Bycause that if Iesus Christe had not risen it shoulde haue bene an euident testimonie that death had vaynquished hym that hell shoulde haue swalowed hym as it byd the chyldren of Adam Then if he had bene vainquished and had not ouercome vaynquished i. Cor. xv and gotten the victorye he had not satisfied for vs but we shoulde haue bidden stil in our synnes and in death Natha The resurrection of Iesus Christe is then a certayne testimonie of hys vertue and a sure trust hope that we shal aryse agayne wyth hym Phyli That is the cause wherfore we beleue his resurrectioÌ„ wherefore he would testifie Math. xxviii Marc. xvi Luke xxiii Iohn xix oy so many sygnes apparitions beyng after hys resurrection xl dayes conuersaâ—nte wyth hys disciples shewynge hym selfe vnto theÌ„ in drinkinge eatinge speakinge and sufferyng to touch hys bodye and hys woundes the more plainly and assuredly to proue vnto theÌ„ the resurrection of hys bodye Natha We haue then inough of oure resurrection in hys but wherefore do we saye yet more He is gone vp into heauen when is he gone vp and in what fourme and maner 〈◊〉 asceÌ„tioÌ„ 〈◊〉 Math. xxviii Phylype Fortye dayes after hys resurrection when he hadde well approued hys saâ—â—ed resurrection he dyd brynge hys disciples vnto Marc. xvi the mountaygne of Oliues and froÌ„thense dyd mounte and go vp visiblye before them whyche dyd beholde hym goynge vp vnto a cloude dyd come betwexte hym and them whyche dyd cause them to loose the syghte of hym They had also the testimonie of the Angelles sayinge that he was goone vp into heauen Nathanaell Into what heaueÌ„ vnderstandest thou that he is goone vp for thou haste shew tâ— in the first article that ther be diuers maners Ephe. iiii of heauens Phylype The Apostle doeth saye that he is goone vp aboue all heauenes for to fulfyll and accomplyshe all thynges wherfore I do vnderstand that he is gone vp into the celestiall Timo. vi glory hygher then the visible heauen and hygher then all creatures into the inaccessible lyghte where is the habitation and seate of God out of all and all maner of corruption and mortalitie Nathanaell In what sence ought we then proprelye to vnderstand this ascention Phylype I vnderstande by the same that he hath taken hys corporall presence from here Iohn xvi beneth as he hadde before sayed vnto hys disciples and that he is goone vp verylye in bodye aboue all heauenes into the glorye maiesty of God his father as it shal be more declared anoue when we shall saye He is set downe vpon the ryght hande of God the father almyghty The ryghte hand of God Nath. What vnderstaÌ„deste thou by the right hand of God Phy. I do not vnderstand that God the father is set in a feate or throne that is visible and materiall as a terrenal kynge And Iesus Christ in another by hym as his sonne or as one of hys princes Natha Howe then Phy. It is a similitude taken of humaine thynges for to gyue vs to vnderstande that as a kyng or a prynce doeth make sitte down by hym and on hys ryght hande him whom he wyll moste honour and vnto the which he wyll gyue moste power and authoritie euen so we vnderstande by these wordes that Iesus Christe is set vp aboue all creatures and that he hathe power as well in heauen as in earth and doeth raygne wyth the father hauynge Math. xxviii equall power Lordship Natha And what doeth it serue vs to beleue knowe al these thynges and in howe many wayes maye we vse theÌ„ to oure furtheraunce and profitte Phyly In diuers but to the ende I maye the better shew the by ordre bycause there be manye goodlye poyntes worthy to be towched lett vs here make an ende of thys parte and in the other nexte we shall not treate of anye other matter but of thys whyche thou haste now set forth nor shal not declare any othere article before I shall haue declared vnto the what fruites thou maiest beare of these thynges whereof we haue spoken at thys presente and howe these thynges may be vsed and applied to oure profit Natha That wyll be a day that I hope
should be a newe God whiche had some beginnynge the whyche is a thinge repugnaunt vnto the nature of God Natha But mai not God do what so euer he wyll in asmuche as the diuinitie of Iesus Christe can not be seperated from hys humanitie is not hys bodye in all places wher his diuinitie is Phy. Nothinge is impossible vnto God and albeit he may do al yet neuertheles his power is aswayes conioyned wyth hys wisdome and vseth it not disordinatly but alwayes in suche sorte that hys worckes be not confused but that hys creature abideth alwayes a creature gyuing him suche propreties as he will and yet foloweth it not that the diuinitie and humanitie of oure Lorde Iesus Christe be so inseperable that hys humanitie fulfilleth the heauen and the earth as hys diuinitie doeth for my body and my spirite be conioyned togyther and yet it foloweth not therefore that my bodye shoulde be in all places where my spirite maye be for my spirite maye be rauished euen vp into heauen and yet my bodye neuertheles shal be in the earth or and if thou loueste better the cōparison of Saynt Austen God dwelleth in vs by hys holy spirite and yet neuertheles we be not in all places and enerye where where God is albeit he dwelleth in Iesus Christe otherwyse then in vs but thys ioyninge togither or comunction of two natures doeth not take from the natures theyr propreties Natha But is there no difference betwen the bodies glorified and the mortall and corruptible bodies Phy. Yes verye greate and I denye not but The glorious body of chirst that the gloriousse bodie of Iesus Christe is now farre other then it was before his death and resurrectiō yet hathe he not for all that chaūged his body but hath alwaies kept the same he had before hathe not chaunged his substaūce except that he hath put of the qualities of imperfectiōs miseres which he toke for vs is immortal glorious or otherwise he shoulde not be trulie rysen nor we shoulde not call the resurrection resurrection excepte that same propre bodie and that same propre flesh whych is fallen by death were rysen vp agayne nor shoulde not receyue lyfe by the same so myght it be rather called mutation or chaunging thē resurrectiō thē to dispute subtellye curiouslye of the properties of the bodye glorified of the place where the bodye of Iesus Christe is shoulde be a thynge not onelye vnseamynge but also vnworthye of the simplicitie and of the euangelicall doctriue we ought to contēt our selues to knowe Luke xxiiii Iohn xxi that Iesus Christe is in the celestiall glorye and that he hath a verie true body such as he shewed it vnto hys disciples hauyng fleshe bones and that it is not chaunged into spirite but doeth holde alwayes the properties of a verye true bodye suche as appertayneth vnto a verye and true glorified bodye whyche not wythstādynge it hath put of al humaine infirmities yet followeth it not for all that that it is in al places nor in diuers or manye places al at one tyme instante We oughte to beleue that he is in heauen sette vpon the ryghte hande of God hys father where as Act. vii saynte Stephan dyd see hym For to dispute and diffine what is thys heauen that ryght hande of God is here no neade but is more sure to putte it of and leaue oure disputation vnto the tyme we came there and maye se it by experience and that we maye vse suche diligence to folowe Iesus Christe in the tyme we be in thys lyfe that we may come thether and beholde hym Natha And if it be thus as thou sayest howe can we make it agree wyth that whyche the priestes make vs beleue that the body of Iesu Christ is in the hoste betwene theyr handes The corporal presence or in the pixkes euen as greate and large as he was vpō the crosse Phy. They whyche beleue that beleue not that he is sette vpon the ryghte hand of God And shall come frō thense to iudge the quicke and the dead Natha Wherefore not Maye he not as well come downe and goe vp by the vertue of the sacramentall wordes as he is goue vp Phy. To what purpose or what neade is it that he should come downe descend or ascende seing he fulfilled all by hys vertue and power If it were neadful that hys bodie should be presented vnto vs carnallye wherefore is not he taried wyth vs or wherefore is he not returned to be cōuersaunte as he was before with hys disciples wherefore did he saye vnto his disciples It is expediente for yo◠that I depart for excepte I depart that conforter shall not come If the corporal presēce he Iesu christ dyd wyth holde the hertes of the Apostles here in this lowe earth and dyd hyndre them to knowe hym spirituallye howe shoulde he haue wylled vs to sette oure spirites to seeke hym in almorsell of breade in the handes of a synner or in a pixce or boxe hathe he not sayed he woulde be prayed vnto of them whiche shoulde honoure and seeke hym in spirite and in trueth and that suche be the true honorers and howe shall wee honoure hym in spirite trueth if we goe aboute to seeke and honoure hym in visible and corruptible thynges and Ihon. iiii in houses made wyth the handes of menne and to muse vpon a morsell of breade or vpō a pyxe or boxe howe maye thys agree wyth that whyche Saynte Paule commaundeth vs sayinge If ye be rysen agayne wyth Iesus Christe seeke not the thynges whyche be Colo. iii. on the earth but those that be aboue wher Iesus Christe is vpon the ryght hande of God the father or wherefore do the priestes synge in theyr masses Sursum corda haue your hertes on hye and wherfore do the other answer We haue thē to God Why wyll they rote them here in thys lowe earth and holde them in the Imagination of corporall and carnall presence rather then to learne them to know Iesus Christe spirituallye makynge theim to fele the fruite of hys bitter death passiō For thys cause hath he instituted hys holye Institucion of the supper supper not for to make vs seke a corporal presence but for to represent hym self vnto vs by these visible sygnes for to learne vs by the same to go vp into heauen to hym for he wyl not that we drawe hym from heauen by wordes as coniurars and enchaunters but will drawe vs vnto hym self by hys holy spiritte and wylleth that oure hertes be lyfted by vnto hym and that we there be traunslated and traunsported by hys vertue to receiue repast nouryshmente of hys fleshe of hys bloud wherefore it is no neade that he shoulde descend or go vp for if he myght not communicate hys fleshe and hys bloude vnto vs other wyse then by hys corporall and carnall presence and wythout descendynge
thys accorde cometh thys greate discorde that is amonge men for The rote of â—issencion aâ—onge men bycause that all woulde haue it and do not care howe so they maye obteyne it one takeyng one way meanes an other taketh an other waye cleane contrarye wherefore it is impossible that one shoulde not de wronge Iniurye to an other and frome thense doeth sprynge no small enuious hatredes enmites and dissentions Na. The thynge is euen as thou sayest Phy. Admytte that a man hadde obteyned all thys myght he therefore thynke hym selfe very happy Nata None can be truli takeÌ„ for happi in this mortal life which is altogither ful of miseries and in the which the moste ryche be the moste miserable wreched for they haue more thought care trouble and anoyaunces and be in more greater dangers theÌ„ any other it is most ofteÌ„ sene that that whyche they haue is no more theyrs theÌ„ that whyche they haue not for bycause them selues most often eyther dare not or can not vse them but let vs take the case that they should receyue certayne coÌ„modities of them in thys lyfe Yet be they assured that all theyr ryches shall fayle them at theyr neade and greatest necessitie for they shall not beare them wyth them nor yet shal they deliuer theÌ„ from death nor frome the Iudgmente of God but shall leaue them to suche as shall neuer run them thanke but shall brynge them vnto ruyne shall haue as moche payne and miserie in the spendynge as they had in the gatherynge Phy. That thou haste sayed is verye coÌ„mon and cleare but I do consydre an other thynge that is that man for all these thynges hathe not here so muche occasion to glorye in hym selfe or to thynke hym selfe verye happye as The beastes are more happie theÌ„ carnal men the bruite beastes for they haue all thys better then man and haue mo voluptuous pleasures in thys worlde then he if we do esteme voluptuous pleasures the carnall pleasures of thys world the philosophors estemed hym ryche whyche was contente Then accordynge to thys diffinition the beastes be rycher then men for they be contente wyth that they haue But man is neuer contente no thoughe he had the heauen and the earth to what purpose serueth hym then hys golde and syluer the beastes haue none nor care not for it nor yet haue no nede of it And if we muste esteme hym ryche happye that hathe abundaunce we muste gyue that honor vnto the earth the whyche hath more then all men in the worlde And to the whyche they muste come to begge it makynge it courtlye courtelye wyth longe trauayle and greate diligence in tyllage who then oughte to be estemed mooste ryche The earth that gyueth all or the men that receiue of hyr Nathanaell He that gyueth is more happy and ryche theÌ„ he that taketh for the one apperteyneth vnto greate prynces and Lordes and the other vnto wreches and fylbelyes But nowe adayes we haue no regarde vnto that rule but do esteme it more happy to take then to gyue And therefore they be estemed moste riche and happy that most receiueth of the earth Phy. And yet by thys rekeninge shall the beastes be rycher then men for take the mooste ryches that thou wylt gyue vnto him meddowes pastours and vines Castels houses and palaces and al that hys herte can desyre What hath he yet more then the beastes For if thou wylte saye lodgynges they haue all theyr repayres some to Caues other to busshes other to theyr â—eastes where they take all slepe and reste in muche more quietnes theÌ„ men and muche better contented then menne be wyth theyr habitations And it we muste speake of landes and possessions the beastes haue it without limities or borders for they haue the hylles valeis forestes plaines the ayre waters at theyr commaundemeÌ„te wyth lesse trouble payne and laboure then man for thoughe man haue greate medowes yet easeth he no hey and thoughe he haue greate fyldes and viniyardes yet can he eate but hys fylle and can haue but hys lyfe no more then the beastes of the fylde whyche surmounteth manne in felicitie in asmuche as they get theyr lynynges wyth more corporall pleasures If we shall come to apparell there is no comparison for of necessitie the Beastes muste clothe men whych should be all naked excepte they dyd borowe theyr apparell of them and dyd clothe them silues wyth theyr skynes heare and woolles there is no difference but that menne haue more trauayle to clothe them selues bycause they be not contente wyth the gyftes and worckes of nature as the beastes be but wyll be disguysed counterfayte newes by theyr artes and occupations but not wythout greate sweate And wheÌ„ they haue done al that they caÌ„ possible do yet can they not exceade or surmounte the workes of nature that be in the beastes and floures in the fylde for there is neyther courtyer nor ladye nor damsell that is better paynted nor so well dressed or appareled as a rose a lylye or as the lest flower that the earth bringeth forthe nor as the marternes Ostriges Pecokes other suche like Beastes and foules and yet do they muche glorye when they maye be decked and trimned wyth theyr heare skinnes and fethers Nathanaell Yea and yet bye them verye deare Phy Thou maist theÌ„ wel know what is the miserie of man euen in the the same wherein he doeth esteme hys moste greatest felicitie to lye Thou mayest also vnderstande how that of thys euyll opinion doth sprynge so many other the whyche do put suche troubles betwen men and doth bring them in such franiseis that they can not holde them selues with in the limites of nature but do rather worse then the brute beastes and yet wyth all theyr trauayle can not haue so muche reste and voluptuous pleasures as they Wherefore I do conclude that if man were not borne vnto other Beatitude and Felicitie then doeth lye in riches and worldly pleasures that he were in far worsse condition then the brute beastes and that he shoulde be much more happy to be a swyne a snayle a fyshe a byrde or some other kynde of beastes then to be a man Nata I am of thyne opinion and am muche abashed that the christians do not well know and considre thys and howe that they runne so madde after these goodes of the earth and worldely lustes seynge that the panymes and heathen euen by the naturall lyghte geuen them of God haue well knowen haue condemned the Epicures whyche put the soueraine goodnesse of man in voluptuousnes Phy. And yet they whyche dyd condemne the Epicures albeit they hadde a better opinion then they yet coulde not they them selues Epicures fynde the pathe and ryghte waye for to come vnto thys soueraine goodnes vnto the whyche they dyd pretende to conducte and leade other for some of them dyd Iudge that thys souerayne goodnes
more excellente more hyghe nor more magnificall creature that doeth appeare vnto the eye of man and bicause also that God declareth better hys maiestie and power of heauen Esa lxiiii Ierem. xvil then of any other place the heauen is taken for the throue the seate the glorye and maiestie of God and for the place wher rayneth the blessed and happye wyth hym Nathanaell Whan thou sayest then that he is Creatour of heauen what doest thou comprehende accordyng to hys fyrst significatioÌ„ Phylype The celestial bodies the sunne the moone and all the sterres and planettes conteyned in the same Natha What profiteth it to knowe and beleue all that Phy. To kepe me from Idolatrie to the end I should not honour the sunne 4. King xiiii the moune and the sterres whych be called in the scripture the celestiall armye as the phylosophers and olde Idolatouros haue done and to the ende also that I shoulde not gyne fayth vnto the plannettes and folish sayinges and supersticious prognostications of the astronomers and that I shoulde not feare the sygnes of heaueÌ„ as the prophete admonisheth vs and that I do not honour theÌ„ seynge they Iari x. be creaturs to serue me not I to serue them but to knowe by them theyr creatour whych doeth conducte and gouern them whom onlye we muste feare honoure adour Natha What vnderstandeste thou more by the seconde signification Phy. The elementes of the ayre and fyre and all thynges engendred in them as inpressions cometes thundres lyghtenynges hayles cloudes windes tempestes raynes dewes snowe and other lyke wyth those that be conuersaunte in the ayre as the foules and al steynge thyngâ—s whiche for that cause be called byrdes of the heauen Natha what fruite maye we take of thys Phy. verye greate for we be assured that al these thynges be in the power of oure father whych is the creatour and that they be al created for oure weale and not for oure hurte perdition and after we do learne by the same to feare loue him onelye not to feare nor loue nothynge but in and for hym and further we be deliuered from the errour of them whyche haue theyr recours vnto the holye Idolatrie towarde the sayntes sayntes for to obtayne fayre wether and to haue rayne or for to dryue awaye the windes and tempestes or for to haue plentye dâ—yue awaye scarsitie and lacke for to gyue helth and deliuer from pestilence and sickenes that rayneth amonge men for it is an Idolatrie a blasphemie whyche greatly dispeaseth god reprouyng the Israelites greatlye by his prophetes Osee ii x. whyche dyd gyue the honoure vnto theyr Idolles for the benifites whyche they had receyued of God as thoughe they receyued them of theyr straunge Goddes Natha And what thynkest thou of them that wene that the magissiens Inchaunters and Sorcerers do moue the tempestes and make the hayles and other lyke evâ—lles Phy. I wyll not denye that the euyle and vnhappye spirites haue greate power nor that they may not meddle them selues among the tempestes to do the more anoyaunce vnto meÌ„ Ephe. ii for the holye Apostle hym selfe doeth attribute vnto them greate power in the ayre but neuertheles al theyr power is alwayes limited that they can do no more then God doth permite as we do se it clearlye in the exemple of Iob. And he doeth not permit vnto theÌ„ but asmuche as he doeth knowe to be expediente for to exercise the patieÌ„ce of hys seruants or asmuche as oure synnes and vnfaythfulnes doeth merite and deserue to be chastised punished Towchynge the sorcerers it is a greate abuse to thynke that they maye make the hayle and moue the elementes the vertue and efficatie of Sathan is greate ynoughe to trouble theyr vnderstandinges in asmuche as they haue forsaken God to make and men to beleue suche thynges saye that they haue done that whyche they haue but done by the onelye permission of God or els is done naturally by hys diuine ordinaunce Natha We oughte not then to feare anye other but the one onlye God if we feare him there is neyther Deuyll nor sorcerer that can â—oye vs they shal not feare vs more then we them Phy. I am very glade that thou felest so well the vertue and fruite of thys fayeth Nathanaell Thou haste alreadye gyuen me manie goodly doctrines in fewe wordes but tell me yet what thou vnderstandeste by the Inuisible thynges laste signification of heauen whiche thou hast towched Phylype All thynges inuisible and spiritual as Angelles soulles and blessed and happye Psal xiii Math. xviii Hebre. i. spirites whyche all be creatures subiectes vnto God to serue at hys wyll wherfore we do learne to holde our selues alwayes vnto him onelye whyche is the maister and to take the other as the seruantes of God and of his elected Nathanaell And what vnderstaÌ„deste thou by the earth Phy. The earthlye elemente and the foote or The earth waters loweste of all worldelye thynges And the sea lykewyse beynge neare vnto it and al lakes pondes fountaynes ryuers and all waters and all that is conteyned in these elementes and all that doeth receyue lyfe and norishmeÌ„t that is to saye menne beastes and all foules fishes and all that hath lyuyng soule togither wyth the plantes trees herbes and al fruites which be created for their nourishmeÌ„tes The metalles mines stones all other thinges whych the earth and the water bryngeth forthe for the vse of men and beastes Nata Thys same ought wel also to nourish i. Petre. v. oure fayeth and truste in God and teach vs to whome we oughte to gyue the honoure of these thynges of whome to demaunde them Benefites of God towâ—â—d men and to whome to gyue thankes for them Phylype We be verye blynde and vnprouided of witte and vnderstandynge if we haue oure recourse and put oure truste in anye other then in the onelye God and if we knowe Gene. i. ii not hys greate prouidence wysdome goodnes whyche he doeth vse towarde vs and the mynde and care that he hath ouer vs howe tenderlye and fatherlye he doeth intreate vâ— For before he had created man he would prepare hys lodgynge the whiche he dyd adorne and garnishe wyth all beautye and rychesse and hath put him in this world as in a moste delectable paleis hathe constitute hym maister Psal viii Hebre. ii Lorde ouer all hys creatures the which he hath prouided in suche abundaunce and so manye sortes that it is impossible to comprehend them nor to desyre more Natha Trulye if we considre diligently this largenes and goodnes of God the whych he doth vse towardes vs and the honour which he hath done vnto man we shal haue to marueile and to crie and saie O Lorde our God howe admirable is thy name in the vniuersal earth And what is it of man that thou haste mynd of him what is it of the
sonne of maÌ„ that thou shewest to him so greate benefites as to visit take the care charg of him Thou haste made hym litle lesse then the Angelles thou haste almoste made him as a God thou haste crowned hym wyth honour and glorye and haste constitute hym ouer the workes of thy handes The synne ingratitude of man Phy. It is impossible inough to coÌ„sidre this But man hauing bene lifted vp of God into suche honour woulde neither vnderstand nor Psal xlviii know it Wherfore he hath bene made like vnto mares brute beastes But yet more ingrat and vnthankefull misknowynge and miserable for the oxe knoweth hys maister and the asse hys maisters cribbe but man wyll not Esaie i. knowe God hys creatour of whom he receiueth and holdeth boeth bodie and soule and goodes Is not thys a greate errour that the oxe and the asse whych be beastes so vile and of litle vnderstandynge shoulde gyue more honour and obeysaunce vnto man of whom they receiue but onely theyr pasture and that man shoulde haue so litle respecte vnto God of whom he hath receyued and doeth receiue euerye daye so manye and infinite benifites Rom. iiii Natha I am greatly ashamed when I thinke of it and can not tell howe we shoulde be so hardye as to lyfte vp oure eyes to heauen how the earth may beare so greate misknowlegynge ingratitude and vnthankefullnesse For I do considre when we woulde outragiouslye rebuke anye man as an Infidele and an enemy of God we cal hym dogge as we often do the Iewes and turkes And yet neuertheles we do al thynges worsse then dogges MeÌ„ more vnthankeful theÌ„ Dogges For if a dogge haue bene brought vp in a house he wyl alwayes knowe hys maister and followe hym and is in all thynges true and faythful vnto hym And though he beate him yet wil he come alwayes agayne neuer forsake him But manne albeit that almghty God neuer ceaseth to drawe hym vnto hym by hys manifolde benefites yet he of the contrarie part is euer turnynge him selfe from him draweeth bakwarde suche is hys weakenes corrupted nature miserable condition in the fleshe wythout kepinge vnto hym other trueth promise or fidelitie But doeth dishonour hym in all the wayes that he can Phylype In hearing the speke I do remeÌ„bre altorie that I haue hearde told of a poore shepherde Ther were two cardinals that went togither to the councell of constaunce as they rode by the waye they mette a pore shepherde verye tenderâ—ye weapyng The one of them passed on the way wythout carynge any thyng of him The other beynge more pitifull did stay his horsâ—e taried and asked the shepherd wherfore he wepte so sorâ— who answered hym I wepe for the greate shame that I haue for the misknowlegynge Ingratitude and vnthankfulnes towardes God For I do beholde here a toode whyche is a verye foule vile beaste whiche hathe monished me of my greate misknowledge that so hath blinded my vnderstaÌ„ding that I had neuer the though nor remembraunce to giue thankes vnto my god which hath made formed me a maÌ„ and not a toode as he might right wel haue don if it had pleased him Nata I assure the that this coÌ„sideratioÌ„ and answer is wel worthye of memorie And this same pore shepherd may wel arise at the day of IudgmeÌ„t for to coÌ„deÌ„ne vs of our great vnkyndnes and ingratitude For if we had neuer receiued other benifite of God theÌ„ that he hath made vs men hath gyuen vs forme humain reason yet could we neuer reknowledge thanke him inough for it Phy. Thou sayest trueth But he hath done muche more The restorynge and redemption of man for as he hath created man vnto his Image likenes and al thynges for him by Iesu christ his sonne euen so woulde he by the same hys sonne raise vp repayre againe maÌ„ after hys fall and restore all thinges with him aswel in heauen as in earth in the whych he hathe no les declared his power wisdome goodnes then in the creatioÌ„ of the worlde for the one of these workes is no les then the other doeth not appertaine but vnto one onlye workemaÌ„ Natha And therefore desyre I greately in asmuch as we haue gone thorowe the first article haue sufficientlie treated of the creatioÌ„ of the prouidence of God towarde his creatures that we shoulde come vnto the secoÌ„de parte in the whiche thou hast promised me to expounde vnto me the misterie and the historie of the redemption of mankynde made by oure Lorde Iesus Christe Phy. I am well contente that we enter into it And to followe it bi particulars but bycause there is manye greate secretes and goodlye poyntes well worthye to be noted vnderstanded and kepte in memorye myne aduice is to put of the reste tyl a nother tyme for we haue alreadie treated of mattier inoughe for out tyme. And it is better to take a lytle and a litle at once then by ouer manie wordes and of to muche doctrine to traueile the vnderstandynge whyche doeth require alwayes some reste recreation And also to learne againe and the better to examyne and thynke vpon that whiche he hathe heard Natha Albeit that thys doeth serue me for a greate recreation yet neuertheles I am of thyne accorde vpon the condition we departed before Phylipe So do I meane God be with the. Natha That same good God haue the alwayes in hys holye kepynge ¶ Thys thyrde dyaloge and the other nexte followynge conteyne the seconde parte of the crede which is of the sonne of God in whyche shall be spoken of hys diuinitie and of hys humanitie of hys Incarnation and of the misterie of the redemption of mankinde and sheweth howe we ought to considre vnderstaÌ„d the historie of our Lord Iesu Christ to applye it vnto oure profite PHylyp Haue I not kept my promise Nathanael Nathanaell I do se it well I was in mind to haue come vnto the for to haue kept the from thys laboure but thou haste bene more diligent then I. Wherfore I do well perceiue that thou takest no lesse pleasure to teach then I do to learne Wherfore I pray the bicause we haue great matters to treate of in thys seconde parte that we begyn be tyme to the ende we lose or lacke no tyme. Phylipe I desyre non other thinge neuertheles bycause that peraduenture we myghte be ouer shorte in case we shoulde go thorowe al the pointes conteyned in this second parte at once and it shoulde be verie harde for to retayne in memory so much at once Wherfore it semeth vnto me to be more expediente to deuide it in foure in the fyrste we shall speake of the diuinitie humanitie of Iesus Christe and of hys offices In the second of his incarnation And of that he hathe done for vs durynge the tyme of hys infirmitie and vnto hys death and glorification In the
StephaÌ„ which did expouÌ„de this place to the Iewes did shew theÌ„ how it did agre beloÌ„ge to Iesu Christ Iesu christ him selfe in the sinagog of Nazareth shewed bi workes bi wordes by the testimonie of the Prophet Esai howe that he was anoynted wyth the holye Gooste to open preache the Luke iiii Esai i. Math. xi gospell vnto the pore deliueraunce vnto the prisoners and the yere of grace Natha It is then good reason to attribute vnto hym the office of a prophete seynge he is not onelye a prophet but a prynce of the prophetes Phy. There is yet wel other causes He hath The differeÌ„ce betwen christ and the prophetes not onelye exercised the office of predication as Moyses and the other prophetes but hath consummate all prophecie fulfylled al that the prophetes had before spokeÌ„ therfore saied he that the lawe and the prophetes dyd laste vnto the commynge of Iohn baptiste and that more is he hathe not onelye opened and Math. xi pronounced vnto men the lawe and wyll of god as the other prophetes but hath Imprinted it in the hertes and gyuen the holy Goste Ieremi xxxi Hebre. viiii Iohn xiiii xv xvi Math. iii. and bi the same the vertue and efficatie both to vnderstande and to perfourme wythout the which the ministratioÌ„ or misterie of al the other caÌ„ be but the dead letter Nata And what profit cometh vnto me to know thys Phy. Fyrst thou arte assured of the wyll of God and knowest which is the assured certayne doctrine of saluatioÌ„ vnto the whiche thou oughteste to holde the and after thou mayst learne by this what thou oughtest to iudg of al doctrine howe thou maist oughtest to reiecte the traditions of men For if Iesus Christ be the true prophete the whych onely the father wil to be herde it doeth folowe then that he hath Deut. xviii Math xvii taughte vs all that is necessarie vnto saluation and that we haue no neade of anye other doctrine but of hys and that we neade not to loke nor abyde for any other prophecie nor reuelation but that whyche by hym vnto vs is reueyled opened but ought to hold Iudge all other doctrines beynge contrarie to be deuellishe doctrines Natha Seynge it is so it doeth seme vnto me that we maye well conclude that they be not true christianes nor do not beleue that Iesus Christe is that greate and soueraygue true prophete whyche do saye that he nor hys Apostles haue not spoken taught that whych is necessarie for the doctrine of the church but that we muste haue recourse vnto councelles tradions and humayne doctrines Phy. There is nothynge more certayne and I am verye glade that thou vnderstandeste the matter so well for suche people denye Iesus to be Christe seynge they robbe or take from hym the offices for the whiche he is called Christe though with theyr mouthes they confesse hym to be Christe and euen as they do hym iniuey in takynge from him hys propheticall office euen so do they vnto hym as towchynge hys kyngdome hys priesthode whyche be the other two offices whych be also coÌ„prised signified in the name of Christe Natha In asmuche then as we haue spoken of the fyrste let vs come vnto the other what sayest thou of hys kyngdome Phy. That it is not carnal â—or of this worlde Christes kingdome Iohn xviii as he did wytnes before Pilate that is to saye a caducte traâ—nsitorie and mortall ministerie after the maner of terrenall kyngdomes as the Iewes 〈◊〉 for and thought but spirituall eternall and immortall as the Angell declarynâ—e hys conception hadde before sayed wherefore he administreth â—aygneth and gouerneth by hys holy spirite and the cepter of Luke i. hys worde Natha Wee muste not then vnderstande to raygne here in thys lowe earth in voluptuousnes and carnal trihumphâ—s as the Iewes dyd vnderstande seynge that the kyngdome of Christe is spiritual Phy. It is conueniente and necessarie that the citizens and subiectes of thys kyngdome be as the kynge fightinge with a spiritual armonie against the flesh the Iohn xvi world synne death SathaÌ„ hel â—he which he alreadye hathe vayuquished ouercome Nathana Wherfore is it that by the vnction hys kyngedome and hys propheticall and Aâ—â—â—â—tynge of Christe priestlye office be Signified Phylype For to declare that he is the true kynge prophete and the Soueraygne sacrifice maker whyche was figured by the kynges and prophetes of Israell and by the sacrificers of the Leuites whyche hath perfourmed and accommpleshed that whyche they neuer could do Nata What was that whych they coulde not do Phy. The kynges beynge mortall and synners as wel as theyr subiectes coulde not deliuer theyr people from the tyranye and violence of synne Death Sathan and hell nor lykewyse the priestes by all theyr sacrificies as Iesus onelie hath done by hys and by his vertue and power Natha Our Lorde Iesus Christe hath he bene anoynted as the kinges prophetes and aunciente Sacrificers as Dauid by Samnell and Aaron and hys chyldreÌ„ by Moâ—ses Phy. Those were anointed with oyle mynglyd wyth diuers precious odours swete thinges for to declare that it was thei which God had elected ordemed vnto that office but Iesus was anointed wyth the holie gost which was figured by the same vnctioÌ„ as doth appeare by Esai the testimonie of S. Iohn for he hathe the spirite wythout measure Natha If Iesus christ be god as I Esai lx i. Iohn iii. do beleue it how hath he giueÌ„ vnto him the holy gost seing that he doeth promise and gyue it to other Phylype Accordynge to hys diuine nature he doeth not receyue it for it is in hys almyghty power but in asmuch as he hathe bene made man he hathe receyued thys vnction to the ende that in him we myght be all partakers of that vnction for the whyche The name of Christians we be called christians Natha It is not theÌ„ bicause of the creme that is giuen vnto vs in oure baptisme that we be called christians or for the oyle that the prestes do brynge vnto the sycke in their extreme vnction Phy. The christiaÌ„s do know neither creme nor Iewishe oyntmente materiall and corruptible for theyr saluation but that only of the holye Goste of the whyche we muste all by Iesus Christe be anoynted and baptised as Saynt Iohn doeth wytnes Nathana Seynge we be partakers of the vnction of Christe of the whych we beare the name we Math. iii. be then kynges prophetes and offerers of sacrifices as he is Phy. So doeth Saynte Peter call vs and geueth that honoure vnto all true christians I Petre. ii woulde if it were Goddes wyll that we vnderstode well all that whyche is signified by the name whyche we beare the whych in Antioche was gyuen vnto the disciples of Iesus Act. xiii Christ Nata In what maner be we kings what is oure