coulde not be but in hym that was fullye endued wyth the gooddes of fortune of the bodye and of the soule whyche to fynde in anye one man it were verye harde And by thys doctrine the prophettes Thre kyndes of godnesse Apostles and true childreÌ„ of God should not be verye happye and blessed and the doctrine of Iesu Christ should not be true which doth pronounce happy and blessed the poore in spirite the aflicted and persecuted for ryghtuousnes sake and they whyche haue honger thriste and whych wepe and morne Na. Therefore there be other that haue put Math. v. Luke vi the souerayne goodnes of man in vertu Phy. Those haue well perceyued and felte the inconueniences whych I haue before touched but for all that they coulde not hytt the whytte for they dyd neuer well vnderstand what was the true vertu that might leade vnto that soueraigne goodnesse and wyth great paine did they onely atteine vnto the shadow and coulde not fynde the verye ryghte waye The soueraine goodnesse of men to leade them for they dyd alwaye leaue a maÌ„ vnto hym selfe the whyche can in no wyse fynde that same soueraygne goodnes except he go out of hym selfe Natha where wylte thou then that he shall seke it Phylippe Out of hym selfe and of al creatures Nata Thou wilt theÌ„ that he go seke it in God Phyly In whom shoulde he fynde it but in him in whoÌ„ not only it is but is him selfe that same soueraygne goodnes for thou doest knowe well that man is infasiable and that he can neuer be contente and satisfied excepte he haue all And thoughe he had the heauen and the earth the sea and all that is conteyned in them yet shoulde he not be satisfied and fylled For he should not therby haue al for he can not haue al except he haue God to whoÌ„ al thinges perteyne and be hys owne in the whyche onely he may be satisfied and perfecte accordynge to the testimonie of the prophete saying then Psal xvi shal I be filled wheÌ„ thy glorye appeareth for without hym what maye we fynde but vnhappines synne Death malediction daÌ„nation hell Nata I beleue that nowe thou hast hyt the whyte but the hardeste is yet to do for it doth not suffice to know vnto what plac ende we ought to go nor yet in what hauen or port we desire to arriue excepte we knowe the meane waie to come vnto it wherefore I desire muche that if thou knowe it that thou wilt teache it me Phy. It is necessarie that he knowe it that should teach it vnto other and there is none that can knowe it but he that hath bene there and gone the Iorney Natha There is theÌ„ no liuynge man that can know it Phy. And therfore muste we haue recourse The waye to come to soueraynge goodnes vnto God whyche wyll gyue vs a guide to leade vs and hathe all readye gyuen vs one whyche can neuer go out of the waye that is Iesus Christe hys sunne oure Soueraygne maister whyche is come downe from heauen for to learne vs the waye and brynge vs thither Mat. xxiii xi for as he hym selfe wytnesseth that none can ascend vp into heauen but he that is come Iohn iii. Iohn ix Iohn i. The lader of Iacob Gene. xxviii down from heauen namely the sonne of maÌ„ that is in heauen none can come vnto my father but bâ—me I am the gate the dore the wai the trueth and the lyte he is the true ladder that Iacob sawe standynge vpon the earth reached vp to heauen The angelles of God goinge vp downe vpoÌ„ it and the Lord god leaninge vpon it but for to make vs the waie shorter playner more esie he hath brought Deut. iii. Rom. i. vs the heauens with hym selfe and that same soueraygne goodnes in suche sorte that we nede not to pas the seas nor the mountaines nor to go any longe waye or Iorney to come vnto it neade not to go out of oure selues Ephe. iiii Colo. iii. Math. iii. Luke xvii but of oure olde adam for the kyngdome of heaueÌ„ is at hande and the kingdome of God is within vs we haue the worde neare vs in our mouthes if we can know it Na. How â—heÌ„ Phy. The maister whyche is descended from heauen and that souerayne doctor whych the celestiall father hath sente vnto vs doth teach vs thys scieÌ„ce in two wordes sayinge Thys is the lyfe euerlastynge That they do knowledge the one onely true God and hym whoÌ„e he hath sente Iesus Christe Na. Then wylte â—noledge of God then by that conclud that the souerayne goodnes of manne and his true felicitie and beatitude and the meane to vnite and knyte all meÌ„ in one selfe herte and one verye wyll is to knowe God by Iesus Christe hys sonne Phy. Thou concludest verye well Nata If there neede none other thynge at the leste all the christians should be verye happie for they do all knowe God and Iesus Christe theyr Sauiour but it is neuertheles maruayle that there is so lyttle vnitie amonge them seynge they haue all that knoweledge Phy. If they had that knoweledge wythout doubt thei should be al of one accord should be verye happye and blessed but there be very fewe that hath that knowledge as it shuld be had Nata Is there theÌ„ ii sortes to know God Phy. Euen as there is two sortes to beleue Two sortes to knowe and beleue God For to beleue in God and knowe God cometh all to one Saynte Iames doeth saye that the Deuyles beleue and tremble before the maiestie of God But they beleue not in â—mes ii suche sorte as the faythfull children of God do They beleue there is a God and do feare hym but not as the good chylde feareth hys father but as an euyl doer 〈…〉 Iudge Notwithstandynge also they do beleue ther is one God yet beleue they not God is their God that is to saye that he is theyr Sauioure and father readye benigne fauorable and mercifull and that he wyll shewe vnto them hys grace and mercy thorow his sonne Iesus Christe for so is the nature of God hys propre office And he that knoweth hym not so knoweth hym not to be hys God but doeth hold him as a cruel tyraunte the which he doeth more feare then loue for we can not knowe him to be other without Iesu Christ because that the euil coÌ„scieÌ„ce which doth fele it selfe culpable of hys Iudgmâ—t causeth him so to repute hym wherefore it is impossible that any shoulde haue the true knowledge of God suche as is required to come vnto thys soueraygne goodnes but he that hathe hym in coÌ„templation not in hym selfe nor in him The true knowledg of God to be coÌ„sidered barely in his maiestie nor in anye other habite then in this humaine fleshe whyche he hath put on by hys soone Iesus Christe in the whyche he hathe declared
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
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
and i. Cor. i. Ephe. ii Gala. ii The rote of â—â— good workes Iohn v. Rom. xi maketh vs partakers of hys obeydience and ryghtuousnes so that it serueth nother more nor lesse then if it were oure owne propre Inasmuche then as Iesus Christe is in vs and we in hym that hys rightuousnes is ours and liueth in vs and dwelleth in oure hertes by fayeth and by hys holye spirite it is very certayne that that fayth can not be idle without bryngynge forthe good fruite seyng theÌ„ that he is the true vyne and good olyue tree vpon the whyche we be planted and graffed it is impossible but the fruite which we beare or bryng forth and the worke whyche we do shoulde not be to hym acceptable because of the good rote out of the whyche they spryng and bicause the celestiall father reknowledgeth the worke of hys sonne in vs for whose loue he doeth beare the imperfection whyche abydeth al wayes in oure fleshe durynge thys mortal life but it is cleane coÌ„trarie of the Infidels and reproued whyche can not be acceptable vnto God nor no workes that they can do bycause they be wythout Iesus Christe without whoÌ„ non caÌ„ be beloued of the father Nathana I do vnderstande nowe the cause whye the holye scripture doeth attribute the Iustification of man vnto fayeth and giue it so great prayses and who so euer vnderstode thys poynte as thou haste declared it should haue no occasion to be so much offended with thys doctrine as some be for they saye when the Iustification of fayeth is preached wythout Sclaunder oâ— Iustification by fayth the workes of the lawe that they wyll abolish and put awaye good workes Phylype They vnderstande verye euyl but that sclaunder doeth come of the doctryne of the Sophysters and hypocrites whyche hath learned menne to put the wayne before the oxeÌ„ as the prouerbe goeth to builde without fundation wherefore when they shoulde be reformed and otherwyse taught they do find it a newe and strange doctrine bycause they haue bene norished in suche a contrarye way Natha Tell me thys some thyng more clearlye The tre can not beare good fruite except Math. xii it be fyrste a good tre And therfore the good fruite doeth not make the tre good but the good tree makethe the fruite good but they wyll haue the fruite before the tre and wyll make the tre good by the fruite which is impossible Natha Thou speakest yet somthyng darkely Phy. Thou shalt haue it more clearlye They wyll haue rightuousnes in a man before it be in hym and wyll that he doeth workes of Iustice and ryghtuousnes and by the same to be Iustified But howe shal he do the workes of Iustice excepte he hym selfe be fyrste iuste and that can he not be but by the Iustice and ryghtuousnes of Iesus Christe and that can not he obteine but by fayth wherfore wyth good ryght is the honour of Iustification gyuen vnto fayth seynge that she is the rote and fundation of the same and of all good workes the whiche proceadeth of the same rote Nata I vnderstaÌ„d this now welynoughe but in as muche as fayeth hath such vertue declare vnto me what fayeth is Phy. Fayeth is a certayne and assured knowledge and a fyrme perswation and truste of the loue and mercy of God towardes vs for the loue of Iesus Christe hys sonne Natha A manne whych wyll haue thys faieth whole and perfitte what is he bounde to beleue Phylip. Al that is conteyned in the holye scriptures but The summe of fayth because that thys doctrine of fayeth is ample and large it is drawen into a briefe and shorte summe for the healpe sucoure of the weakenes and infirmitie of the humaine vnderstandynge and the memorie of the pore and simple people Natha What vnderstandest thou by that shorte summe is it the crede of the Apostles Phy. It is the verye same Nathana Wherfore is it called the Crede of the Apostles Phy. Bycause it is a short summe of the doctrine Apostolyke and a whole some conteynynge in fewe wordes the principal poyntes and articles of the fayth and christian religion Natha I desyre muche that thou woldest declare it vnto me poynte by poynte for it doeth not suffice to can saye it by herte and confesse it wyth the mouthe speakynge as the pies wyth out vnderstandynge what we do saye Phy. It is verye certayne that the confessioÌ„ of the mouth profiteth litle except it procede of faith froÌ„ the herte Nata That vnderstand I well and therfore do I desyre to haue a more playne vnderstandynge for howe can I perfectly beleue that which is coÌ„teined therin without the vnderstaÌ„ding of it for it is not possible that in those fewe wordes shoulde be comprehended al the apostolyke doctrine but it conteyneth greate matters and many goodly poyntes worthy to be well expounded and opened Phylype Thou takeste it not a misse and seynge the good desyre that thou haste I am verye well contente to satisfie the same but nowe I haue no conueniente leysure for it caÌ„ not be so shortely done wherefore thou shalte haue a litle patience vnto anone when I shall haue a more conueniente leysure the better to satisfie thy desyre Nata That is very resonable reasoÌ„ doeth require that I which would be taughte take the tyme whyche seameth to the moste mete but if thou â—arye longe I will come put the in remembraunce Phy. Thou shalt do well and fare thou wel to oure nexte meatynge God conducte and brynge the agayne shortlye ⧠In thys seconde dialoge is declared the fyrste parte of the Crede of the Apostles in the whyche is spoken of the trinitie and vnitie of God and pryncipallye of the father and of the proprietie vnto hym distributed and of the creation of all thynges and what fruite we oughte to beare NAthanaell I trust thou hast not forgotten the promise thou made vnto me therfore I am come to put the in remembraunce Phy. If thou haddeste not come I determined to haue come to the but thou hast preuented me Natha The greate desire that I haue to here vnderstaÌ„de the thinges that we haue communed of togither hath enflamed and steared me forward Phy. If thou haue a greate desire to heare I haue no lesse to expounde and confarre wyth the for what communication maye we deuise more honest and profitable or for better recreation then to common of oure fayth religioÌ„ and of the goodnes mercie of God toward vs. Natha There is no doubte and therfore I praye the begyn to enter into the matter Phy. The better to reduce al thinge by ordre recite firste the Crede to the ende that wyth freshe memorye we maye well considre that whyche it doeth conteyne in generall and after we shal expound it by particulers Nathanaell I beleue in God the father almyghtye maker of heauen and earth And in Iesu Christ hys onely sonne our Lord
which was coÌ„ceiued by the holie goste borne of the virgin marie suffred vnder ponce pilate was crucâ—fied dead buried desceÌ„ded into hel the thyrd day he rose againe froÌ„ death he asceÌ„ded into heaueÌ„ sitteth on the right haÌ„d of God the father almighty from thense he shal come to Iudge the quycke and the deade I beleue in the holye Gost the holy Catholike church the communion of sayntes the forgyuenes of synnes The resurrection of the bodye and the lyfe euerlastynge AmeÌ„ Phy. The better to deuide these matters for the healpe of the memory we wil deuide the crede al generally in foure principal partes thei of the .iiii. partes that shal be most tedious loÌ„ge we mai deuide wher it shal seme vnto vs most mete for the playner vnderstandyng and the better to kepe all thynges in memorie And in the first shal be spoken of God in generall of the person of the father of the creation of all thynges In the seconde of Iesus Christ our Lord and of oure redemption In the thyrde of the holye Goste In the fourthe of the churche of the thynges vnto hyr apperteyning Nata Thys ordre shal be very good let vs therfore come vnto the fyrste parte what vnderstandest thou wheÌ„ thou saiest I beleue Phy. That I do put my whole confidence truste hope What it is to bâ—â—â—ue to hym in whom I beleue trustynge in hym wyth all my herte abydynge and lokinge to receyue of hym onely ayde succour saluatioÌ„ lyfe and al good thynges Natha Thou doeste Psal xiiii then confesse that thou trusteste al whollâ— in hym and in none other Phy. It is so for it is tru that who so euer trusteth in him shal not be deceuyed nor confounded and I say I beleue because that none other can beleue for me Natha It semeth bi thy words that thou wylt affyrme that faith doth not serue but to him that hath it that it profiteth not to another but vnto hym whose it is Phy. I denye In what the fayth of other may profitte not but the fayth of other may serue for prayer vnto God for me for my conuercion and my sinnes and for to presente me vnto hym aske of hym my saluation as we haue example in the sicke of the palseye but if I haue not fayth also in my selfe I can not receyue it Natha What sayest thou then of theÌ„ whiche forseth not to vnderstand and knowe the doctrine of fayth but doeth suffice them to saye I beleue in the holye mother church I beleue that whych the holye churche beleueth albeit they knowe not what she beleueth and doth truste more in the fayth of other then in theyr owne Phy. The prophet hath learned me to speake and fele otherwise when he hath sayd the Iuste shall lyue by hys fayeth wherefore I do conclude that euen as I can not lyue by the soule and life an other but of mine owne that also my soule can not lyue by the fayeth of other but by hys own faith whych giueth hym lyfe as the soule to the bodye Natha Seynge then that the faith doth vinifie man it muste then be lyuelye and that the fayeth whyche is deade is no fayeth Phy. Yes it is fayth as a deade man is a man wythout hauynge lyfe mouynge nor felynge wythout whych thynges man can not be man but a deade carion or els it is fayeth as a paynted fyre is a fyre wythout heate clearnes or light whyche be thynges impossible and contrary to theyr nature Natha They their whyche doeth saye they beleue wythout knoweynge what they do beleue and seâ—tel them selues at all aueÌ„ture vpon the fayth of other haue not the ryght fayeth Phy. What fayth may that be whyche hath no fundation nor ground vpon The fundation of fayeth the promises of God beynge ignoraunt of theÌ„ for the tru faieth hath for his ground fundation the promise of God and his word wythout the whiche it can not be fayth Natha What is it then Phy. If thou wylte call it fayth and abuse the worde we may cal it fayned paynted historicall or deade faieth For faith can we not rightlye call it in suche sorte as the holye scripture doeth take and vnderstand the worde fayeth wherefore if thou wilt cal it by more propre names thou maiste call it fantasie or foleish opinion or els temerite and presumption Natha I am inoughe satisfied in thys poynte tell me then nowe what is that God in whoÌ„e thou beleuest for I haue determined thus to examine the point by poynte not as an inquirar of thy fayeth to examine thy fayth and thy conscience but for to learne and to be taught of the. Phy. Thou demaundeste of me a thynge the whyche no vnderstanding can comprehend nor any tong open accordynge to hys dignitie Nathanaell Wherefore theÌ„ callest thou hym God if ther be no tongue that can setforth his name Phy The name of God It is very certaine that mani names be attributed vnto him of al people tonges natioÌ„s but there is none that maye perfectlye diffine and declare hys hature hys essence hys dignitie vertue and maiestie Natha To what purpose serueth then those names Phy. For to healpe and succoure the humayne infirmitie vnto the whyche muste be set forth and described suche thynges as it may comprehend and knowe for hys saluation Natha Seyng ther is no name in heaueÌ„ nor in the earth worthy nor sufficient vnto hys maiestie at the lest declare vnto me what thou vnderstandest by the name whyche thou gyuest vnto hym and other lyke Phylype I vnderstande not a creature mortall visible and corruptible but a spirite whyche is not created but eternall wythout What god is Iohn iiii Esaie â—l xx Psal xv ende or beginnynge a maiestie essence diuinite power wisdoÌ„ goodnes mirable infinit a soueraine goodnes hauing all in him selfe hauynge no neade of anye maner of thynge beynge sufficiente vnto hym selfe and to all creatures of the whyche he is onelye the author creatour gouernour coÌ„seruator Natha Wherefore doest that call hym likewyse father almyghtye Phy The better to declare and open that whyche I haue sayed Nata The name of father howe is it semiâ—g or appropried vnto God Phy. It is semynge vnto hym for dyuers causes and reasons the firste for asmuche as Wherfore god is called father Ephe. i. he is father of oure Lorde Iesus Christe And after bycause that he is author of all thynges and of the whyche deffendeth all fatherheade as well in heauen as in earth and singularlye bycause that he is of a moste fatherly affectioÌ„ toward hys elected vnto whoÌ„ he doeth shewe hym selfe as a moste louynge father toward hys chyldren and doeth holde and take them for hys for the loue he beareth vnto Iesus Christe hys natural sonne Natha Expounde me al these poyntes by perticulers and tell me fyrste howe he is father of oure Lorde Iesus Christe and howe Iesus Christe is the
fynd that might do and accomplishe that whyche that of Iesus Christ might not And if al they which haue bene offered according to the law might neuer sanctifie and make cleane the synners notwythstandynge they were ordeyned and commaunded of god but hath bene necessarie that Iesus Christe the soueraygne bishope hygh prieste according to the ordre of Melchiledecke should come offre his propre body Psal Cx. bloude in sacrifice for the redemption of our soules what may we hope of theÌ„ whyche the priestes do at thâ—se dayes in theyr masses of the whyche they haue no commaundemente of God Natha I donot wel vnderstand to what purpose thou speakest this Phylype Thou oughtest to vnderstand that the priestes do glory that in theyr masses they offre vnto God sacrifices for the redemption of oure soules and do auaunce them selues that that sacrifice which they offre is the propre bodie and bloude of Iesus Christe and if it so be theÌ„ Iesus Christ is no more the christ that is to saye the anoynted of God and the eternal priest after the ordre of Melchisedech but they be it theÌ„ selues seynge they attribute vnto them selues the office whych onely vnto hym apperteyneth and is propre vnto the Christe of God for it is not in the power of anye person to offre the sacrifice of reconsiliation Sacrifice of redemption and of redemption and to sacrifice Iesus Christe but vnto hym selfe whyche is the Christe of God whyche is offered hym selfe by the eternall spirite Natha Howe agreeth this then the priestes synge the Crede in theyr Masse and confesse in the same that they beleue in Iesus Christ but if it be as thou sayeste they do all cleane contrarye to that whyche they synge and denye by worckes Iesus Christe to be the very Christe the whyche they confesse wyth theyr mouthes Phylype There is nothynge more true and not they onelye but also all they that gyue fayeth vnto theyr doctrine and that haue recourse vnto theyr sacrifices and Masses for the remission of theyr synnes whether it be for the lyuynge or for the dead Nathana They be then christians wythout Christe Phylype They be not christians wythout Christ for a Christe they haue but wythout the true Christ they be Nata They haue theÌ„ a false Christ Phylype That is true and yet not contente wyth one but haue as manye as they haue priestes whych do cal them selues Chrystes attributynge vnto them selues onelye that whyche the prophete dyd vnderstande of all Psal Cv. the people of God sayinge touche not my Christes or myne anoynted they maye well be Christes but of the numbre of them of the whyche Christe dyd prophesye saying there Math xiiii shal come mani false prophets false christes Natha I woulde not haue thought that that onelye name of Christe hadde comprehended so manye thynges and had drawen such consequence after it I knowe well nowe by experience that manye do saye theyr crede whych vnderstande nothynge and do all contrarie lye them selues Phy. Thou mayste Iudge thy selfe and ther fore it is neadful that al these poyntes be wel diffined to be clearly vnderstande Natha It semeth me that thys poynte is wel inoughe diffined and largely Inoughe declared for thys tyme wherefore lette vs passe ouer forward Wherfore saiest thou his onlye sonne or hys sonne vnited it doeth seeme that thou wylt denye by thys particuler exclusiue that ther is no sonne of God but Iesus christ Phy. I do not denye but that all the elected be the chyldren of God but there is but one that is to saye Iesus whyche is hys true and natural chyld as we haue before expounded Natha How be we theÌ„ chyldren of god Phy. By adoption and not by nature Nathanaell What doest thou call adoption Phy. I call adoption when one doeth take a chylde whyche is not hys owne propre child procreate of hys owne bodie for hys own propre legitimate chylde geuinge vnto him al rightes titles as though he were trulie naturallie his childe not as thoughe he were bounde vnto it but doeth it of hys owne free goodnes and of the loue that he beareth vnto hym and euen so be we sonnes of God by Iesus Christe in whom God doeth loue vs adopte chose and receiue vs for hys chyldren therfore is the spirite of God called the spirite Rom. viii of adoption Natha Wherefore gyueste thou yet vnto hym thys title callynge hym oure Lorde Phy. Bycause he hath bought vs that we Cor. vi be hys and his subiectes and seruauntes and that full power is gyuen hym as well in heauen as in earth and that he is kynge prince Math ii xiii and Lorde of all creatures and the onely gouernour and maister the head of his church hathe power to gyue lawes ordinaunces Colo. i. ii vnto men for theyr saluation vnto the which all men muste be subiectes Natha I vnderstande wel nowe the sence of thys article and the principall poyntes whyche it doeth conteyne let vs therfore folowe the rest Phy. In asmuche as we haue determined to deuide thys parte as I dyd set it forthe in the begynnynge it shal be good as semeth me to make here oure fyrst reste diuision after let vs entre into the matter of the incarnation of Iesus Christe as I haue promised the. Natha I am of accorde in al that thou wylte albeit that me thynketh the tyme not longe that I am ready of myne own parte to heare al the daye longe if it were not to thine nuer greate payne and werines notwytstandinge I do not beleue by all that I caÌ„ perceyue that thys laboure and payne to be greuous vnto the but rather that thou doest it hauyng more regarde vnto me then vnto thy selfe for thou knoweste well that I am to small and little a vessell to receyue at once so muche of thys diuine licoure lyuelye water poured forth of the fountayne of the worde of God Phy. I woulde it were the pleasure of God that I myght fynde manye suche vessels that were so receiuable of thys worde of lyfe nor I do not this bycause I mistrust thy capacitie but to the ende that both the one and the other of vs may the better gather and sauour this breade of life which here is ministered to vs. Natha Thy reason is verye good lette vs therefore boeth go aboute our other busines that we may returne agayne the more fresh wyth the better courage In thys nexte dialoge shall be set forth the historie of Iesus Christe from the tyme of hys conception vnto hys ascention and shal entreate of the misterie of hys Incarnation and of oure redemption Nathanaell THou wouldest not beleue Phyllype how long I haue thoughte the time sens oure departynge for I haue taken so greate a taste and sauoure in that I haue herde of the heretofore that I thought I shoulde neuer se the time Inoughe to
heare of the the reste for the more I herken vnto the the greater pleasure I do take and the more I eate of thys meate whyche thou doeste minister vnto me the more I am hungrie Phylype Such is the nature of the chyldâ—en of God and of hys worde also whyche is so pleasaunte vnto the soule and conscience that of the greate pleasure they take in it they can neuer be satisfied and fylled Seyng therfore that thou arte in so good appetite to the ende I make the no longer langoure lette vs returne vnto oure matter and aske me questions as thou haste begone Natha It doeth followe after thys fyrste article that we haue begone and treated of oure The conception Iesu christ Timo. iii. Gene. xxii Iohn i. Lorde Iesus Christe that he was conceyued by the holy Gost borne of the virgin Marie What vnderstaÌ„dest thou bi these wordes Phylype I confesse that Iesus Christ is trulye and verye man in the whyche God hathe bene opened shewed in the flesh accordynge to the promises made vnto Abraham and Dauid and accordynge to that whyche the Prophetes had before sayed Nath. In this coÌ„ceptioÌ„ wherin god this eternall diuine worde hath bene made fleshe hathe it bene turned and conuerted from the diuine substaunce into humain flesh Phylype That shoulde be a greate absurditie but in takynge the humayne flesh he hath vuited the diuine nature wyth oure humaine nature man wyth God the heauen wyth the earth wythout conuertynge the diuinitie into fleshe nor yet flesh into deitie wythout coÌ„foundynge or minglynge the one wyth the other but conioynyng two natures wythout conuertion confusion or of anye maner of permutation in the person of oure Lord Iesus Christ being very god of the diuine substauÌ„ce very manne of oure flesh bloud and bones Nathana There is then two natures in oure Lordes Iesus Christe the one diuine and the other humayne Phy. Otherwyse shoulde he The deuine humayne nature in Iesus Christe not be Christe and the sauiour of men Natha Wherfore Phy. Bycause that if he were not God he should not haue power to saue if he had not bene maÌ„ he had not borne oure infirmities synnes and langoures nor we shoulde not haue suche assuraunce of the remission of oure synnes excepte oure fleshe in hym had borne it Natha What nede was it that he was made man Phy. For to confound Sathan hys aduersarie and the better to open the greate vertue and power of God hys charite inestimable loue toward meÌ„ Natha How hath SataÌ„ bene confounded by the humanitie of Iesus i. Cor. i. Christ Phy. In that that SathaÌ„ had thought by the in firmitie of the flesh to haue destroied the worke of God God by the same weake flesh woulde restore that whyche was loste declaryng therby that his weaknes is stronger then all the power of SathaÌ„ of al men and yet is there other reasons Nathanaell What be they Phylipe In as muche as the worlde coulde not knowe God by the wisdome of the same he woulde by the foleishnes of the crosse saue the beleuers Nathanaell What is that for to saye Phy. That in asmuche as men coulde not knowe God in hys greatenes and wisdome and by the creation of all thynges he woulde by thys meane beynge nearer vnto oure humaine infirmitie whyche the wise meÌ„ of thys world did esteme but for follye or folyshnes gyue saluation vnto his Natha And was there no other meane more propre and conueniente Phy. It pleased hym to chose electe thys as moste conueniente Nathanael Wherefore Phy. Bycause that consideringe the humayne infirmitie and fraylues of oure corrupte nature it was not possible better to declare hys goodnes charite and mercye towardes men nor no waye to giue hym greater consolation and assuraunce of hys saluation Natha Make me wel to vnderstand this Phy. Man was by hys sinne condemned vnto death maledictioÌ„ eternal daÌ„natioÌ„ and had theÌ„ nede to be boughte againe deliuered or els he muste haue bene lost Na. I do coÌ„fesse it Phy. Then for to be bought and deliuered it muste neades be that some one muste haue satisfied for hym and payed his raunsome Natha And myght not that haue bene doue but by Iesus Christe Phylype No. Natha Wherefore Phy Bycause that all men were in one selfe necessitie subiection and bondage so that there was none that coulde satifie for hym selfe wherefore they had all neede of an other to paye that raunsome Nathana But seynge that God is all mercifull myght he not haue pardoned man without anye maner of satisfaction Phylype He myght do all that pleased hym but he would so declare hys Iustice wyth hys mercye for as he is mercifull so is he also Iuste Nathanaell Howe hathe he by that meane declared hys Iustice mercie Phy. In that that wher A solution worthye to be noted of al meÌ„ man had sinned the iustice of god did remaine that he were punished of the other part his mercie did moue him to haue pitie of him to take hym to hys mercie Nathanaell These be two thynges whyche seme verye repugnaunte and contrarie Phy. And therefore the Lorde hath satisfied his iustice in punishynge the synne of man in his sonne Iesus Christe which hath suffered the death borne the Ice and furie and maledictioÌ„ of God whiche maÌ„ Gala iii by his synne had merited deserued Natha And if he had punished man mighte not man also haue satisfied Phy. No for in asmuch as all men were synners and subiectes vnto the cursse and malediction of the lawe the which malediction and vengeaunce of God had vtterly destroied consumed and brought hym downe into hell for it is so terrible heauye that no man myght haue borne it no not the Angels theÌ„ selues Natha Yet hathe it not for al that coÌ„sumed brought down Iesu Christ Phylip. No for seynge that he was wythout sinne or spotte the death synne hell nor SataÌ„ the prince of the world could do nothing against him Natha And how hath he satisfied by his death Phi. In that that he was not detter beholdynge nor bounde yet neuertheles hath paied as a detter in that that he hath satisfied vnto the Iustice of god wherfore seynge that he not being by anie maner of meanes detter nor bouÌ„de yet hath paied satisfied his satisfactioÌ„ of the which he him selfe had no nede had serued for them that beleue for the which he hath answered and fully satisfied Natha That is then the cause wherefore he hath taken the humayne fleshe Phy. Yea certaynlye for in asmuch as it must neades haue bene that the fleshe whyche had synned al meÌ„ also should make satisfactioÌ„ that none could nor might do it but the sonne of God nor the sonne of God in his diuinitie coulde not suffre nor die therefore hath he taken hys bodye lyke vnto ours by the which he hath redemed vs and hathe borne oure infirmities Natha
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 moste miserable of all meÌ„ should reuerse al the euaÌ„gelical preachyng whych shoulde also be faulse â—ame if it were otherwyse Natha What vnderstandeste thou then by the resurrectioÌ„ of the flesh Phy. I vnderstaÌ„de that euerie one shall aryse trulie in hys propre body that the same bodye the same flesh which shal haue slepte shal haue bene corrupted and coÌ„sumed in the earth vnto powdre shal be fullie restored agayne coÌ„ioyned wyth his soule after she shall haue put of al infirmitie corruptioÌ„ for to be lyke vnto the glorious bodie of Iesus Natha How maye it be done that the bodye whyche Ihon. xix hath be turned into pondre earth should be restored into greater dignitie then euer iâ— was to be immortal Phi. We may not aske how that may be done which god hathe promised for that is most sure he that hath made maÌ„ of nothing is he not stronge inoughe to restore him againe we se euerie daye the experieÌ„ce of this in the corne wheÌ„ it is sowen it semeth to be loste doeth corrupt in the earth but after it coÌ„meth forth much fayrer and fruitful Nathanaell Then when a man is put in the earth accordynge to the ordinaunce of God he is sowen as the wheate in the earth and abideth the time ordeined of god at the which tyme he doeth aryse come forth of the earth is all togyther perfecte Phy. Euen so it is for as the wheate bicause of the sproute that he doeth beare doeth take agayne and is reuined euen so the fayethfull whyche dye and go to reste wyth the sproute of Iesus Christe whyche is the spirite of god is raised againe by the self same spirite which raysed vp Iesu Christe from the dead Nathanaell There ryseth none then but the true christians Phylyp All shall aryse both good and euyll Natha But in asmuche as the vnfaythful de parte not from thys worlde wyth the sproute or spryng of Christe howe be they partakers of his resurrection Phy. They are not partakers of hys resurrection seynge they ryse in condemnatioÌ„ for to go vnto the second death but as they be dead wyth the sproute of SathaÌ„ whiche is mortal euen so shal they aryse for to be punished eternally with hym Nath. Ther is theÌ„ a life eternal and a death eternal Phi. We must not doubt the one is comuneto the good the othere vnto the reproued and therefore do we conclude the articles of oure faith by the eternal lyfe whyche is the ende coÌ„suÌ„mation of al thynges Natha Dyd it not suffise to say I beleue the resurrectioÌ„ Wherfore put we to Of the flesh Or wherfore say we not aswel the resurrection of the bodye as of the fleshe Phy. We say fyrst The resurrection for to declare that the same selfe man whyche dyd fal by death shal arise and be raysed and to the ende that none should thynke that the resurrection shal be only of the soule wythout the bodye in the immortalitie of the same as the philosophers haue thought or that the same propre bodyes whiche we haue should not aryse agayne but should be chauÌ„ged into other or should be coÌ„uerted into spirite we do say notabli the resurrection of the flesh for to declare that the selfe same body and the selfe same flesh whych we haue borne frome the wombe of oure mother shall arise in glory in incorruption immortalitie Nathan And dyd it not suffice to confesse the resurrection of the flesh wythout put tynge to of the eternal life Is it not al one Phy. We declare by that that we do not rise for to dye agayne as they dyd whyche were raysed agayne miraculously by Iesu Christ by the Apostles and prophetes but shal arise into a lyfe farre differing froÌ„ this which shall be immortall and perdurable for euer for we shal be out of all miseries and shal be no more subiectes to pouertie hungre thyrste sickenes death sinne nor hell but shal be lyke vnto Math. xxii the Angels of God wyth the whyche we The fode of eternal lyfe shall raygne eternally Natha Thys shall be then a lyfe wythout eatyng or drinkynge Phy. No but the meat that we shall eate and the pleasures that we shall haue shall not be suche as Mahumite doeth promise to them that kepe hys lawes but al shall be sateled satisfied of the tre bread of life of the goodnes and glorye of God for of meates and other i. Cor. xv corruptible thinges there shal be no nede wheÌ„ the cause for the which we vse them shal be taken away that is to saye wheÌ„ that death shall be abolished and that oure corruption mortalitie shall be turned into incorruption immortalitie and that the laste enemye synne death Sathan and hell shall be ouerthroweÌ„ and that God shal be all in all Natha Seynge the euyl and reproued shall as well aryse as the fayethfull and that there is as well an eternall death for them as a life eternal for the faythfull Wherefore makeste thou no mention but of the one and speakeste no worde of the other Phy. Bycause the fayethfull haue nothynge adoe wyth the vnfayethful And therefore do we leaue aparte and do not touch in this sum of oure fayeth but that whyche serueth vnto the consolation of the elected for to shewe vnto theÌ„ the goodes that be gyuen theÌ„ of God Nathana In what maner may we vse thys article to oure profit Phylype It doth teach The soueraigne goodnes of man vs that whyche we haue all readye treated in the begynnynge of oure matter that is to say in what doeth lye the Soueraygne goodnes and the felisitie of manne wee maye well by thys knowe that we muste not seeke it in thys earth nor in thys presente lyfe and if we well vnderstande this we shall also knowe that al thys mortall lyfe is but a pilgrimage that we muste not seeke here anye permanente citie or dwelling nor to rote our hertes in these Hebr. xiii corruptible thynges but to seke an other and to repute oure selues as straungers in thys worlde accordynge to the exemple of the holye patriarkes Thys fayeth also teacheth vs not to be discoraged thoughe we fele our selues ouerwhelmed wyth so manye euiles in the meane time whyleste oure lyfe is as yet hydden in Iesus Christe and that we can not as yet fullye fele Colo. iii. the fruite nor the grace that God hathe done to vs in him and for to redres vs in hope and to susteyne and suffer by patience vnto suche tyme that Iesus Christe shal be reueiled from heauen and that we shall haue full reioysyng of the glorie and felicitie that wee abyde and looke for Nathanaell Thou haste so well satisfied me in all thinges that I can aske nor require any more but to gyue the thankes for the payne thou haste taken wyth me and yelde graces thankes vnto God whoe hathe doone vs so muche good To whom I praye that it wyll please hym so well to imprinte in oure hertes thys fayeth of the whyche we haue so muche spoken that it may haue efficatie in vs by charitie in suche sorte that the Image of Iesus Christe may be sene in vs to shyue And that by hym wee may come vnto the same soueraigne goodnes eternal beatitude vnto the which we be borne called Phylip. God giue vs that grace as I hope he wil do vnto whoÌ„ I also pray to haue the alwais in his keping Natha So be it of the FINIS Imprinted at London by Iohn Day and Wyllyam Seâ—es dwellynge in Sepulchres Parish at the signe of the Resurrection a litle aboue Holbourne Londuite Cum gratia priuilegio ad imprimendum solum