Exposition of the Apostles Creed, Dialogue 2
❧ 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 vntounto 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 vntounto me, & therfore I am come to put the in remembraunce.
Phy.
If thou haddeſte not come I determined to hauehave come to the, but thou haſt preuented me.
Natha.
The greate deſire that I hauehave to here & vnderſtāde the thinges that we hauehave communed of togither, hath enflamed and ſteared me forward.
Phy.
If thou hauehave a greate deſire to heare. I hauehave 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 & religiō and of the goodnes & merciemercy of God toward vsus.
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 onelyonly ſonne our Lord, which was cōceiued by the holie goſte, borne of the virgin marie, ſuffred vnderunder ponce pilate, was cruc…fied, dead, buried, & deſcēded into hel, the thyrd day he roſe againe frō death, he aſcēded into heauē, & ſitteth on the right hād 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. Amē.
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 ſhalbe moſt tedious & lōge we mai deuide wher it ſhal ſeme vntounto vsus moſt mete for the playner vnderſtandyng, and the better to kepe all thynges in memorie. And in the firſt ſhalbe 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 vntounto hyr apperteyning.
Nata.
Thys ordre ſhalbe very good, let vsus therfore come vntounto the fyrſte parte, what vnderſtandeſt thou whē thou ſaieſt I beleue.
Phy.
That I do put my whole confidence truſte & hope What it is to b…ue.to hym, in whom I beleue, truſtynge in hym wyth all my herte, abydynge and lokinge to receyue of hym onelyonly, ayde, ſuccour, ſaluatiō, lyfe, and al good thynges.
Natha.
Thou doeſte Pſal. xiiii.then confeſſe that thou truſteſte al wholl… 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 vntounto hym whoſe it is.
Phy.
I denye In what the fayth of other may profittenot but the fayth of other may ſerue for prayer vntounto God for me for my conuercion and my ſinnes, and for to preſente me vntounto hym & aſke of hym my ſaluation, as we hauehave example in the ſicke of the palſeye, but if I hauehave not fayth alſo in my ſelfe, I can not receyue it.
Natha.
What ſayeſt thou then of thē 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 ſe…tel them ſelues at all auēture vponupon the fayth of other, hauehave not the ryght fayeth.
Phy.
What fayth may that be, whyche hath no fundation, nor ground vponupon The fundation of fayeththe promiſes of God, beynge ignoraunt of thē, 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 whōe thou beleueſt, for I hauehave 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 thē calleſt thou hym God, if ther be no tongue that can ſetforth his name.
Phy
The name of GodIt is very certaine that mani names be attributed vntounto him of al people, tonges & natiōs 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, vntounto 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 heauē nor in the earth worthy nor ſufficient vntounto hys maieſtie, at the leſt declare vntounto me what thou vnderſtandeſt by the name whyche thou gyueſt vntounto 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 …l. xx, Pſal. xv.ende or beginnynge, a maieſtie, eſſence, diuinite, power, wiſdō, goodnes, mirable & infinit a ſoueraine goodnes hauing all in him ſelfe, hauynge no neade of anye maner of thynge beynge ſufficiente vntounto hym ſelfe, and to all creatures, of the whyche he is onelye the author, creatour, gouernour, cōſeruator.
Natha.
Wherefore doeſt that call hym likewyſe father almyghtye.
Phy?
The better to declare and open that whyche I hauehave ſayed.
Nata.
The name of father howe is it ſemi…g or appropried vntounto God.
Phy.
It is ſemynge vntounto 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 affectiō toward hys elected, vntounto whō he doeth ſhewe hym ſelfe as a moſte louynge father toward hys chyldren, and doeth holde and take them for hys, for the louelove he beareth vntounto 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 ſone of God
Phy.
This place ſhoulde be better intreated in his place in the ſeconde parte of the crede in the whych Ieſus Chriſte is clearlye called the ſonne of God, but in as muche as thou requireſt now the expoſition of it, I am content to ſatiſfye thy deſyre for the matters be after ſuche ſorte conioyned togyther that it is verye harde to ſeperate them, and it is almoſte all one to declare it here in the fyrſte parte, and in the ſeconde, ſo that whyche ſhall be here towchede hath no neade to be here reſited, but ſhal ſerue for the one & the other, & if there be any more in this matter to be opened for to obteine the more vnderſtandinge, we may paſſe the more lyghtlie ouer, and neede not to tarye ſo longe vponupon it, for there ſhalbe mough of other matters to be treated of. And for to anſwer vntounto thy queſtion Ieſus Chriſte is the ſonne of The eternall generation of Ieſus Chriſte Iohn. i.God, accordynge to hys diuinitie, bycauſe that he is begotten of the father eternallye, & is one ſelfe eſſence and ſubſtaunce wyth hym, and accordynge to hys humanitie, foraſmuch as wythout ſeede of corruptible, man & ſynne he was conceiued in the wombe of the virgin by the operation of the holye Goſte.
Natha.
Thou openeſt vntounto me ſecreted, very darke and harde to be vnderſtande, for if Ieſus Chriſte be God, howe can he be begottē Deu. vi. Pſal. xvi. Rom. i.of the father, & howe is it poſſible that God ſhoulde beget God, ſeynge he is not but one immutable and incorruptible,
Phylipe.
I do well confeſſe that theſe miſteries ſurmounteth oure vnderſtandynge, and be incomprehenſible vntounto the humayne fragilitie, & therefore be they called miſteries that is to ſay ſecretes hidden and darke, but we may not conceiue here a carnall opinion, vnworthy of the maieſtie of God by theſe wordes as thoughe we ſpake of mortall men.
Natha.
Wherfore ſpake we ſo then?
Phy.
Becauſe that for lache of words & more proper and meete vocables, The manour of ſpeakynge of the ſcripture.we becōſtrained to borowe theſe of the common language of men, to thende that by humayne and eaſy ſimilitudes we may declare the thynges celeſtiall and deuine whyche do excede the capacitie of oure rude vnderſtandynge whiche can not cōprehende any higher lāguage.
Natha.
What ſimilitude and compariſon hath the begettynge or generation of the ſonne of God wyth that of the carual father, and of his ſonne.
Phy.
We muſt fyrſt in thys conſideration and application caſt away and reiecte all abſurde, ſtraunge and carnall cogitations, & thoughtes. And we muſte not here dreame of ſuche begettynge or generation, as the poetes attribute vntounto their Gods.
Na.
Opē vntounto me that ſimilitude as thou vnderſtandeſt it.
Phy.
Euen as the chylde is begotten of the father, & of his proper ſubſtance vntounto his Image and lykenes of ſuche ſubſtance Ieremi. xxxii. Colloſ. i. Hebre. i Ihon. xiiii.and nature, as he is, and doth take his name of him, being called man, as he is: euē ſo Ieſus Chriſte is trulie called God, beinge the Image of the father, of his ſubſtance and nature, repreſentynge the father as the true and naturall chylde, after ſuche ſorte, that he that ſeeth the ſonne, ſeeth the father.
Natha.
There is then generation & corruption in the diuine nature.
Phy.
In this there is a great difference betwene the generation of God, & of mē. And we muſt not ſtretehe the ſimilitude & compariſon to make it anſwer to al pointes, & to applie it in all thinges wyth the humayne generation.
Na.
Howe muſte we then vnderſtande this?
Phy.
Māengēdreth his childe of corruptible ſeed, becauſe he is corruptible. And of neceſſitie the father muſt be before the child But in God it is al otherwiſe.
Na.
Shew me the difference.
Phy.
It is not poſſible for me to cōprehende this, nor vntounto any creature liuing, nor to cā open that whiche I do vnderſtande, feele & beleue herein. But I ſhal aſſay to make the thing ſumthing more open by humaine ſimilitudes: albeit there is no cōpariſon of the creature vntounto the creatour.
Na.
I deſire much to hauehave a more cleare vnderſtandinge of this place, of the which many do ſpeake wythout vnderſtanding it.
Phy.
There is no creature whiche doeth not repreſent his creatoure, and Creatures Images of the creator.the worde & vertue of the ſame, by the which all thynges be made. Wherfore we wyll take the ſunne, whiche is a cleare Image, and manifeſt vntounto all men, for to make vsus thys the more eaſie, folowing the example of the auncient wryters, whyche hauehave wyllyngly vſed thys compariſon.
Nathana.
The thynge A ſimilitude of the ſunne.pleaſeth me veri well. Folowe thy purpoſe.
Philippe.
As the ſunne caſteth hys beames, whych be engendre… … forthe of him by the which he ſyghteth, is … …nifeſt vntounto men, he gyueth clearnes and ſyght vponupon the earth, he doeth noriſhe and vinifie all thynges, & yet neuer was nor neuer ſhall be without the ſame his beames, albeit they be engē dered Hebr. ii. Colo. i. Ephe. i.of hym, nor they wythout hym lykewyſe. Euen ſo Ieſus Chriſte is the beames, ſplendor, glorye, and Image of the father, after ſuche ſorte begotten of him, that neuer the father hath bene wythout hym, nor he wythout the father, and by hym w…ſe and knowe the father, as we know the ſonne by hys beames, by him the father doeth illuminate, ſaue noriſhe, and vinifie vsus, and by the holye goſt proceadynge of hym, and of the ſonne, as the heate and vertue of the ſunne.
Natha.
Notwythſtandynge that no ſimilitude nor compariſon can be hygh inough, propre nor worthye, to diſcriue ſuche a maieſtie, neuertheles thys ſame doeth not ſeeme verye vnpropre?
Phy.
But we muſt alwaies vnderſtād that in god ther is neither accidēt norqualitie, but al that is in him is god & thing moſt ſubſtācial & conuement vntounto hys nature, and diuine eſſence, in the whyche we hauehave to conſidre the father whyche is as the roote originall the fountayne beginnynge, and the fyrſte cauſe of all, and after hys ſonne whych is his worde and hys eternal wiſdome, not that we ſhoulde vnderſtāde tha…; … Chriſt ſhould be only … …orde ſpoken in the a…re, whyche Iohn. i. Prouer. viii.vaniſheth and ſodaynly is gone, or wryten in any corruptible boke or ſtorye. But bycauſe that man doth gyue knowlege of that, which is in hys herte and opē hys thoughtes by his worde, whyche is the Image of hys vnderſtā dynge and mynde for to repreſente and open the ſame vntounto other: the ſcripture alſo doeth call Ieſus Chriſte the eternall worde of God bycauſe that by hym God doeth open hym ſelfe vntounto men, as we do open and make manifeſte oure hertes by oure wordes. But thys worde is not a voice or ſounde, or a corporall or corruptible thynge, whyche may periſhe in God, as it is in vsus, but doeth abyde alwayes in God, and is ſubſtancial, and of ſuche a nature as he whyche hathe begotten hym is, he is alſo the holye Goſte, whiche is hys vertue and power, and is after ſuche ſorte extended ouer all the worlde, and ſhede forthe vponupon all thynges that yet he doth not leaue nor is ſeperated but doeth abyde alwayes in hym ſelfe which doth fulfil the heauen and in the earth.
Natha.
Euen ſo do I vnderſtande but let vsus come vntounto the other reaſon, wherfor thou calleſt How God is father of all creatures.him father.
Phy.
Becauſe that as the ſonne doth take his being, his begining his life, his noriſhment, and all that he hath of his father beinge alſo afterwarde brought vp & gouerned of hym: euen ſo al creatures take their beinge and conſeruation of God, whyche by his prouidence and fatherly goodnes doeth conducte and gouerne, nouriſhe & vpholde all the creatures, whiche by his ineſtimable power he hath created, and ſpeciallye Man, for whom he hath created al thynges, and whom he hath adopted and choſen for his chyldren and heires by Ieſus Chriſte oure Lorde.
Na.
Doth it not ſuffice to call hym creatour of al thynges
Phy.
The name of the father doeth beare and conteyne muche more For al be it, that God is creatour of al thynges, yet doth he not cal hym ſelfe father of al creatures, but of mā. And not of al men generally, as of his choſen and elected. For he doeth not call hym ſelfe properly father of al men. Of the which he is creatoure: but of them onelyonly, whyche he hath elected, loued, boughte and ſaued in his ſonne Ieſus Chriſt, whyche he doth holde for his chyldren and gyueth vntounto thē his immortal inheritance. As the father maketh his ſōne his heyre, whyche he doth not vntounto the reproued and euyll. Yet neuertheleſſe he doth nouriſhe, keepe and defende them, as he doeth the beaſtes and other creatures. And that principally for two reaſons. The fyrſte is the better to declar hys ineſtimable goodnes, which is ſo greate, that there is no creature, what ſoeuer it be, howe vyle abiecte and lytle ſo euer it can be vntounto the whyche he woulde not the ſame hys goodnes ſhould extende, and ſhuld feele of it. Yea, euen hys enemies whyche do blaſpheme hym, of the whyche neuertheleſſe taketh he yet the care and charges, purſuyng and folowynge them wyth hys fauourable goodneſſe, for to ouercome the malice of their hertes.
The other reaſon is becauſe of hys elected, vntounto the whyche he maketh all thynges to ſerue. And for the whyche he doeth vpholde all other creatures, and doeth ſpare euen the euyl, to the ende his chyldren ſhoulde hauehave no hurte, nor periſhe wyth them. But he hath an other maner of care of hys elected and choſen, and hath called them vntounto a more greater bleſſynge and benediction, then vntounto that whyche is commune vntounto vsus wyth the brute beaſtes. And therefore wyll he not onelie be called and holden of vsus, as oure creatoure: but alſo for father to the ende that we maye be aſſured that not onelie we holde Math. v. i. Timo. iiii.oure lyfe and byrth of hym, but alſo that he hath a ſinguler louelove towardes vsus, and more then a fatherlie affection, whyche neuer doth forgette, forſake, refuſe, nor reiecte hys chyldren, but hathe a perpetnall care for to keepe and ſaue, for to healpe and ſuccoure them in all theyr neceſſities and in all daungers and peryles.
Natha.
Accordynge to thyne expoſition the name of father attributed vntounto God doeth not onelye comprehende the creation, but alſo The prouidence of Godhys prouidence, and the infinite goodnes whyche is in hym, of the which doeth folowe that they whyche denye the prouidence of God makynge hym careles takynge frome hym the thought, care, and charg of hys creatures, beleueth hym not to be a father.
Phy.
They beleue not God, to be God, but do make hym more in humayne & cruell, then the pore queane that came to Solomōs iudgmente, yea then the Dogges, wolues, Lions, and all other wylde beaſtes.
Natha.
Howe ſo
Phi.
The pore queane hath care for hyr childe beyng moued of pity and cōpaſſiō towarde it the wylde beaſtes noriſhe and defende theyr litle yonge ons, & take ſuch care and thought for thē, that many times ther ſuffere them ſelues to be ſlayne to ſaue them, and ſhall God then forget the worke of hys owne makynge and not care for hys owne propre chyldrene, which he doth more louelove thē euer any mother loued hirs, wher ſhould be thē that ſoueraign goodnes, what God or father ſhoulde he be if he ſhoulde forſake hys chyldren after they were borne, and ſuffre thē to periſh, the true chriſtians knoweth no ſuche God, but doeth leaue hym to the Epicures.
Natha.
Certaynely we be maruelouſly blynded if we can not cōſidre that, but wherefore putteſt thou to it almyghtye.
Phy.
For to Eſaie. xl. xlix.ſhew that he differeth far from our carnal fathers which cā do nothing of them ſelues, but he may do al that he wil both in heauē and in earth.
Natha.
And to what purpoſe doeth it ſerue vsus to knowe that he is almightye.
Phy.
That knowledge doeth beare & bringe a greate aſſuraunce into oure conſciences for beyng aſſured that he is oure father that hath adopted and choſen vsus by hys ſonne Ieſus Chriſt, we nede not doubt of hys good wyll and fatherlye affection, towarde vsus, ſeynge then that we be aſſured of hys good wyll, we neade not feare but that he wyll put it in execution, ſeynge he is almyghtye and hathe the power.
Natha.
It is very hard and difficile for a mā to do anye thynge excepte he hauehave theſe two thynges togyther that is to ſaye, the wil and the power, for the wyll wythout the power what can it profitte and to what purpoſe ſhal the power be enployed if the wyl be not ther.
Phylype.
And therfore when we call hym father, we cōfes alredi the aſſurāce that we hauehave of hys wyll towarde vsus, and to the ende we ſhoulde abyde, and knowe that hys wyll is not vayne wythout puttynge anye thyng in affecte we attribute vntounto hym almyghtye, the whych thynges do teach vsus that he is not as a mortal man, whyche often woulde and can not. Or like vntounto a tyraunt, or ſome rych man of power, whych might do much, if he would but his wyll not anſwerynge or agreing vntounto his power.
Nathanaell.
It foloweth then of that whych thou ſayſt, that God doth not keepe hys power in hym ſelfe, as the couetous man or vſurar doeth his ryches in hys treaſurie or coffers wythout diſtributinge any to any man. But doth continually exerſice hys power and goodnes amonge hys creatures.
Phi.
So would I hauehave ſayed, & that al creatures be vntounto hym ſubiectes & at his diſpoſition. And doeth cōducte & gouerne them as it pleaſeth hym. And none cā hinder hym.
Nathanaell.
Seinge it is ſo thou mayeſt well Pſal. viii Ephe. i. Hebre. ii. Pſal. Cxiiiſaye, that, that knowledge doth brynge great reſte vntounto our conſciences. For if we could ſo ſirmelie beleue thys wyth oure hertes, as we do eaſelie confeſſe it wyth oure mouthes, 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. vof 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 vsus?
Phi.
In that it Geneſ. idoeth 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 vntounto me, that they whiche do praye vntounto 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 heauē vntounto the earth. For if they dyd beleue that God were their father, as they do confeſſe hym wyth their mouthe, thei ſhoulde rather hauehave their recourſe, hope and refuge, in hym then in any other.
Nathanaell.
But they ſaye they hauehave their recourſe vntounto 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 heauē 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 whō may or do we truſt, that maye better or ſoner healpe vsus, then he whyche is allmyghtye, who ſhall hauehave more affection to do it then he that is oure father, who can do it better or in time for vsus 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 hauehave recourſe and confidence, and do make prayer or inuocation vntounto 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 opē and beare witnes, what is in theyr hertes
Phy.
They be ſuche as the prophet ſpeaketh of, they drawe nere vntounto 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 hauehave taken and choſen amongeſt men, & hauehave not made one ſo excelēt a work as the artificers, whyche be mortall men, and can do nothynge of thē ſelues, excepte they hauehave 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 vsus from the errour of the Epicures whyche denye the prouidence of God, but alſo from that of the peripatticiens, and other made philoſophers, whyche hauehave holden and affirmed that the worlde was eternall, and that it was not created, whych is a doctrine to tu…ie vpſedown al the order of God, al religion, and al goodnes, & furthermore thys worde admoniſheth vsus howe we oughte to learne to knowe God Gods creatures be hys Imagesby hys caeatures and to beholde hym in thē 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 vntounto vsus, 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 repreſēt 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 vntounto man, do conprehend all the other whyche be in them compriſed or that be neighbour or nerer vntounto theyr nature
Nathanaell.
What wylte thou vnderſtande Diuers ſignifications of the firmamētby 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 vntounto 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 vntounto 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, more excellente, more hyghe, nor more magnificall creature, that doeth appeare vntounto 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 ſignificatiō
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 hauehave done, and to the ende alſo that I ſhoulde not gyne fayth vntounto the plannettes and foliſh ſayinges and ſuperſticious prognoſtications of the aſtronomers, and that I ſhoulde not feare the ſygnes of heauē, as the prophete admoniſheth vsus, and that I do not honour thē, 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 thyng…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 & louelove him onelye, & not to feare nor louelove nothynge but in and for hym, and further we be deliuered from the errour of them whyche hauehave theyr recours vntounto the holye Idolatrie towarde the ſayntes.ſayntes, for to obtayne fayre wether, and to hauehave rayne, or for to dryue awaye the windes and tempeſtes, or for to hauehave plentye & d…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 vntounto 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 ev…lles?
Phy.
I wyll not denye that the euyle and vnhappye ſpirites hauehave greate power, nor that they may not meddle them ſelues among the tempeſtes to do the more anoyaunce vntounto mē Ephe. ii.for the holye Apoſtle hym ſelfe doeth attribute vntounto 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 vntounto thē but aſmuche as he doeth knowe to be expediente for to exerciſe the patiēce 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 hauehave forſaken God, to make and men to beleue ſuche thynges, & ſaye that they hauehave done that whyche they hauehave, 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 …oye vsus, & they ſhal not feare vsus 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 thyngeslaſte 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 vntounto God to ſerue at hys wyll, wherfore we do learne to holde our ſelues alwayes vntounto him onelye whyche is the maiſter and to take the other, as the ſeruantes of God, and of his elected.
Nathanaell.
And what vnderſtādeſte 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 vntounto 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 noriſhmēt 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 nouriſhmētes. 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 vsus to whome we oughte to gyue the honoure of theſe thynges, of whome to demaunde them, Benefites of God tow…d men.and to whome to gyue thankes for them.
Phylype.
We be verye blynde, and vnprouided of witte and vnderſtandynge, if we hauehave 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 vsus, and the mynde and care that he hath ouer vsus, & howe tenderlye, and fatherlye he doeth intreate v…. 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 vsus, and the honour which he hath done vntounto man: we ſhal hauehave 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 mā that thou ſheweſt to him ſo greate benefites, as to viſit & take ye 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 cōſidre 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 vntounto 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 vntounto man, of whom they receiue but onelyonly theyr paſture, and that man ſhoulde hauehave ſo litle reſpecte vntounto 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. Mē more vnthankeful thē Dogges.For if a dogge hauehave bene brought vp in a houſe, he wyl alwayes knowe hys maiſter and followe hym, and is in all thynges true and faythful vntounto 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 vntounto 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 vntounto hym other trueth, promiſe, or fidelitie. But doeth diſhonour hym in all the wayes that he can.
Phylype.
In hearing the ſpeke, I do remēbre altorie that I hauehave 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 tender…ye weapyng. The one of them paſſed on the way wythout carynge any thyng of him The other beynge more pitifull did ſtay his horſ…e, taried and aſked the ſhepherd wherfore he wepte ſo ſor…, who anſwered hym, I wepe for the greate ſhame that I hauehave 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 vnderſtā ding, that I had neuer the though nor remembraunce to giuegive thankes vntounto my god which hath made & formed me a mā, and not a toode as he might right wel hauehave don if it had pleaſed him.
Nata.
I aſſure the that this cōſideratiō and anſwer is wel worthye of memorie. And this ſame pore ſhepherd may wel ariſe at the day of Iudgmēt for to cōdēne vsus of our great vnkyndnes, and ingratitude. For if we had neuer receiued other benifite of God thē that he hath made vsus men, & hath gyuen vsus 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 vntounto 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 mā 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 creatiō of the worlde, for the one of theſe workes is no les then the other, & doeth not appertaine but vntounto one onlye workemā.
Natha.
And therefore deſyre I greately in aſmuch as we hauehave gone thorowe the firſt article, & hauehave ſufficientlie treated of the creatiō & of the prouidence of God towarde his creatures, that we ſhoulde come vntounto the ſecōde parte, in the whiche thou haſt promiſed me to expounde vntounto 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 hauehave 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 vponupon that whiche he hathe heard.
Natha.
Albeit that, thys doeth ſerue me for a greate recreation: yet neuertheles I am of thyne accorde, vponupon the condition we departed before.
Phylipe.
So do I meane, God be with the.
Natha.
That ſame good God hauehave the alwayes in hys holye kepynge.