A verie familiare fruiteful exposition of the .xii. Articles of the christian faieth conteined in the coÌ„mune crede called the Apostles Crede made in dialoges wherein thou moiste learne al thinges necessarie to be beleued â–ª Compiled bi Peter viret a frenche man translated in to englishe Peter Viret vnto the faithful reader grace and peace frome oure Lord Iesus Christe ABoute thre or foure yeres past at the desyre of certaine good persones I had enterprysed to wryte a certaine familiar exposicioÌ„ vpoÌ„ the crede of the Apostles conteynynge the articles of the fayth and christian religion And vpon the prayer of our Lord Iesus Christe And lykewyse vpon the commaundementes whyche be the summe of all the lawe of God folowynge thys purpose I have already begone to write vpoÌ„ the crede and that for diuers causes for notwythstandynge that diuers men of knowledge haue alredie traueled aboute thys mattier as well in the laten as in the frenche yet neuertheles I do considre that the darkenes of erroure and ignoraunce hath bene so great vpon the earth that it is verie harde and dificulte vnto the poore blynde and ignoraunte to compreheÌ„de the trueth of God and knowe the darknes in the whiche they haue bene and yet be althought that they which desy2re to aduauÌ„ce the glorie of God do infourme them selues by all meanes to drawe them vnto the vnderstandynge and knoweledge of hys worde Yet I do see euerye daye we confesse all with the mougth one selfe fayth and religion and neuertheles the greatest parte of them which wylbe holden for christians denie by theyr workes that whyche they confesse with their mouthes for thys cause haue I ryghte wyllyngly taken the payue to declare sumthinge more largli and familiarly the crede of the Apostles then other haue done whyche haue wrytten before me for to shewe by lyuely reasons vnto the supersticious christians and Idolatours howe they do and beleue all contrarie to the fayth whyche wyth theyr mouthes they confesse to the ende they may learne to beleue wyth the hert that which they confesse wyth theyr mouthes and that the Lorde wyth good ryght do not reproue theÌ„ of that the whych he did accuse the hypocrites which were amonge the olde people of Israell sayynge these people honour me wyth theyr lippes draw nere vnto me with their mouthes but theyr hertes be very farre from me and therfore do they honour me in vaine teaching the doctrines and coâ—maundementes of men And to avoyde thys reproue I haue wyllynglye geuen occasion the better to considre the sence and vnderstandynge of the wordes of thys confession and by the same to shewe the errours and abuses by the which the christianitie is al corrupted to be pourged made clean because that they wil not or caÌ„ not take the leysure to reade the holy scriptures or els haue not the vnderstandynge to comprehend them I haue wyllyngly shewed vnto the simple and ignoraunte people that if they haddenone other scripture but the confession of the fayth the whyche they do vse euerye daye in theyr crede they haue inoughe to make theÌ„ inexcusable before God to learne to knowe the errours and false opinions in the whiche they haue be holdeÌ„ in case they dyd well vnderstand that whyche they do confesse These be the principall causes that hath moued me to make thys trectise the whych hath lyne loÌ„ge time among my writinges because I did abide to haue had leisure to haue made an ende of the reste the whyche I was wyllynge to haue set forthe in thys same treatise Neuertheles in asmuche as thys is all ready finished and that ther is so moche tyme gotteÌ„ it doth seme vnto me not to be euyl to set forwarde that whyche dyd serue to no purpose in my studye for to edifie enstructe alwaies more and more the pore ignorauntes vnto the whyche I haue moste principall regarde if I shal know that my laboure and thys maner of procedynge may profitte vnto any I shall when it shall please God to gyue me tyme oportunitie proceade and set forth the rest ¶ In this fyrst dialoge is shewed how the Soueraigne goodnes felicitie of maÌ„ lieth in the knowledge of God in the IustificatioÌ„ by the faith in Iesu christ ¶ The names of the two speakers ⧠Phylype ⧠Nathanaell PHyllype I can not inoughe maruayle when I do considre the nature and condition of men Nathanael Wherefore saiest thou that Phylip Because that I do se that all meÌ„ haue one desire one selfe will and mind yet neuertheles there is nothynge more contrarie then the desyres and wylles of menne after suche sorte that wyth greate difficultie may be found two that be of one selfe accord Nathanaell Howe can that be possible to be founde amonge men as thou doest saye for thou haste holden me two argumeÌ„tes the Contrarietie and vnitie of humayne affections whiche be coÌ„trarye and repungnaunt the one to the other for howe can menne be all of one selfe wyll and of a contrary wyll and all of one accord being al in discorde Phy. I thynke thou doest not doubte of the diuersitie coÌ„trarietie of affectioÌ„s willes humayne opinioÌ„s for ther is nothyng more euidente wherfore it suffiseth me to shewe vnto the the vnitie of the desyres and wylles that is betwen them Natha When thou haste proued me that I shal holde the other for all togyther proued for the daylye experience doeth beare wytnes hereof Phy. I wyl that thy selfe be Iudge of the cause wherfore I do aske the if there be anye man vpon the earth whyche doeth not desyre and hath not a greate wyll to be ryche The coÌ„mune desire of almâ— to come to honour to lyue in pleasure reste and to be verie happy Natha in that there is no doubte Phy. Myne entente is alredy proued for thou doeste se the vnitie of the hertes that is betweâ— them Natha It is true but from whense then commeth that contrarietie or howe can that procede of that vnitie Phy. Al the faute doth come of this that although al do pretende vnto one selfe ende neuertheles they can not learne the cunnynge nor the waye to come vnto it Natha Thou wylte then saye that the wyll is in all men but the power and the meane doth fayle them Phy. We se the thynge at oure eye Natha And what is the cause Phy. The hardnes and ignoraunce of the humayne vnderstaÌ„dynge for one estemeth him rich veri happy that hath great treasures of gold siluer perles precious Mens opinions of the souerning goodnes stones that hath his garners houses sellers wel filled which hath goodli clothing may be veri sumptuous poÌ„piously appareled which is possessor of great coÌ„treys laÌ„des lordshipes Na. There is nothyng in al the world that meÌ„ esteme so much as that whych thou speakest of And that after suche sorte that euerye one woulde haue that Phy. And therfore of
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
thou lyue and dye in hyr when thou knowest not where she is Phy. Although I can not perceiue nor know al that be coÌ„prised in it yet neuertheles I haue certayne sygnes by the whyche I know am assured what she is Nathanaell What be those sygnes Phy. In all places coÌ„panies Syngnes to knowe the church by â— where as the worde of God is purelye opened receyued the sacrameÌ„tes of Iesu Christ obserued and kept I am certaine that there is of the shepe of Iesus Christe of the elected or otherwyse hys voyce should not be opened nor yet receyued Natha Thou wylt then saye that the worde of god the sacrameÌ„tes of Iesu Christ be indubitable signes of the same but manie speak of Iesus Christe and make semblant to heare hys worde whych be hypocrites beleue not in hym as Iudas was and suche â—yke And coÌ„trariewyse there be many vnknoweÌ„ which be estemed vnhappy damned yet haue faith shall atteyne to the kyngdome of heauen be fore them that shewe greate apparant as Iesus Christe dyd saye the harlottes publicaÌ„s Math. xxii shoulde obteigne it before the scribes phariseis Phy. Therefore haue I sayed that thys churche is inuisible vnknowen vnto me not bicause we se not with the bodily eyes the meÌ„ whyche be of it but because that man can not se the hertes nor can not deserue nor knowe whether the man that he seeth beleueth or no Ephe. ii how holie soeuer he seme nor none caÌ„ know it but the onlie God which gyueth the fayth knoweth the herte that receyueth it Nathan Thou art then ofteÌ„ begiled thinking that the church is wher the gospel is preached the in stitutioÌ„ of Iesus obserued seing that they that be ther do such thyngs may be such as Iudas Act. i. v. viii SimoÌ„ magus Ananias Saphira weâ— Phylip. Albeit that suche hypocrites maye be mingled in greate numbre amonge the faithful which be alwayes the lytle flocke yet neuertheles it is certayne that amonge them be some of Christes shepe for els God woulde not permit nor suffer that the preciouse pearles and margarites of hys holye Gospell shoulde be caste before dogges swine only Natha What if the wolues swine and dogs call theim selues shepe and in stede of the gospell sette forthe theyr owne dreames and humayne traditious howe causte thou knowe deserue the churche â— Cor. xii Phy. The Lorde hathe lefte vs hys holye scriptures for to iudge and deserue by the analogie of the fayeth and the rule of charitie whether the spirites be of God or not whether the spirit in the which I beleue do raigne the whyche is gyuen vnto the elected for to iudge all thynges for the spirituall man iudgeth all thynges and is iudged of no man Thâ— roman churche Natha And is not the romayne churche that holie catholyke church which thou beleueste and must be folowed Phy. If the romayne churche do abyde and perseuer in the apostolyke doctrine I wyl reknowledge hyr a churche of Iesus Christ inasmuche as she declareth hir selfe to be the spouse of Iesus Christe in obeying vnto him as vnto hyr heade and for to lyue vndre hys lawes and ordinaunces but yet maye I not take it for thys vniuersal church of the which we haue spoken for she can be but a meÌ„bre of that churche no more then other congregations and other christian churches that be abrode in the uniuersall world seperated both in places and bodies and yet ioyned in spirite and soule makynge all togyther one vniuersall churche Nathan But is not the Romayne church the heade of all the other vnto the whyche all the other oughte to obeye as subiectes Phy. If she be head she is no more theÌ„ nother spouse nor membre of hys body suche as the faythfull ought to be if she wyll haue dominion gyue lawes vnto other she is no more a churche of Iesus but is the churche of Antechriste whyche attributeth vnto hyr self the office appertayninge vnto Christe for the office of the churche is not to gyue lawes vnto hyr but receiue them of hym and to make hyr selfe subiecte vndre the same Natha The churche then whych wyll exarcise power ouer the other gyue theim other lawes then the Gospell of Iesu is no churche of Christe bycause hys spirite reygneth not ther but to what purpose serueth it to beleue the vniuersal churche Phy. Without that article al the reste goyng before shoulde serue me for nothyng For all that we haue sayed of God that we beleue of the father of the sonne and of the holye Goste hath regarde vnto thys churche without the whyche all oure faith should be vaine for in this crede we do not considre what god is in hym selfe but what he is towardes vs whyche be hys churche and by what meanes he hath willed hyr to be deliuered conserued ruled gouerned wherefore al that we haue treated here before pretendeth to thys end for we muste nedes haue layed thys fundatioÌ„ to buylde after thereupon thys edifice wythout the whythe the fundation shoulde profitte vs in nothynge if we were not surelye builded there vpon Nathana I vnderstande well that thou haste sayed of the vniuersall churche but I desyre yet much to knowe what thou vnderstandest by the communion of sayntes Phy. I vnderstande here no other thyng but that whyche I haue alreadye sayed that is to saye the holye vniuersall churche but this we put to the better to declare the vnite that is amoÌ„ge the faithful for as in one towne in one coÌ„mon wealth in one coÌ„munaltie coÌ„munioÌ„ amoÌ„ge the inhabitauÌ„ces citizens membres that be within it so likewise in the churche of Iesu christ ther is one vnite aliauÌ„ce burgelie brotherhede whyche after such sort conioyneth the bodie with hys head Iesus Christe all the membres the one wyth the other that they haue no goods that is not coÌ„mune amoÌ„g theÌ„ nor that the one doth not coÌ„municate vnto the other for Iesu Christ coÌ„municateth al his goodes to his membres al the goodes that he doth coÌ„municate to his churche returneth or coÌ„meth to euerie one of his meÌ„bres in perticuler euerye one receyueth his parte as the meÌ„bres the which the head doth coÌ„municate vnto them as the soule whyche is shed thorowe all the bodye giueth life vnto all the meÌ„bres of the same Nath. It is then no small benifite to be in the churche of Iesus Christe-nor no smal euil to be out of that churche Phy. It is with theÌ„ that be without as wyth the braunche that is cut of the vine or as the bowgh or twigge cut of the tre the which froÌ„ theÌ„se forth can haue nother nourishmente nor life but must neades drie away is good for nothing but to be cast in the fyre Na. They which be excommunicate be they out of thys coÌ„munioÌ„ Phylip. The word of
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
hidden and therfore I am not nowe abashede thoughe the worde of God seeme follye vnto carnal men whyche can not Iudge spirituallye nor be receiuable of so hygh a doctrine the which surmounteth and passeth all mennes vnderstandynge But is there yet anye other scripture whyche hathe signified thys same crosse of Iesus Deâ— xxvii Gala. iii Phy. There is lykewise wryten in the lawe Vnhappy or accursed be he that is hanged on the tree and bicause that we were mooste vnhappy and accurssed by our sinnes he would beare that cursse and malediction hangynge vpoÌ„ the tree of the crosse for to deliuer vs and to make vs partakers of the blessing and benediction promised in the seede of Abraham whyche is oure Lord Iesus Christe And furthermore Gene. xxii Esai lv Psal xxii Luke xxiii it muste neades haue bene that he should so haue bene humiliated beneth or vndre all men and that he shoulde be the opprobrie the laste or the leste of all men and reputed as a worme and not as a man he must also haue bene hanged amonge theues and reputed amonge sinners fastened vnto a tre and appoynted and ordeyned vnto all hynde of vituperie sclaunder and outrage according to the prophecie principally of Dauid Esai Nathanaell I beleue well by thys that there was a greate prouidence of God in all these thynges for the tyme the place the persones and all the doynges whyche be wryten in the hystorie of hys death and passion agree merâ—eylouslye well wyth that whyche the Prophetes hadde before sayed but in asmuche as thou hast expounded vnto me the cause wher fore we do make meÌ„tioÌ„ that he was crucified tell me also for what purpose doeth it serue to put to that he is dead The death of Iesus Phylype The moore playnlye to wytnes that he was not onelye tormented and sette aboute wyth the doloures and cruel tormentes of death but accordynge to hys humayne nature is trulye and verilye deade as manne Math. xxvii Luke xxiii Iohn xix wythout anye maner of cauteill or doubte And tooke his ende vpon the crosse and gaue vp hys humayne spirite the whyche he dyd recommende vnto his father for in hys death doeth lye the pryncipall poynte of oure saluation for in asmuche as it was necessarye that he shoulde dye for oure synnes if he had not been trulye and very lye deade we should be yet subiectes vnto eternall Deathe and damnation Nathanaell For what cause do we make meÌ„ciÌ„on of hys Sepulchre sayinge that he was buried Phyly For the more greater confirmation of hys death and to signifie the misterie of Ionas The sepulcre of Christ The signe of Ionas Iohn ii Math. xii in hym accomplished as he hym selfe did opeÌ„ly declare vnto the Iewes Natha What sygue was that Phy. As Ionas was caste into the sea for to appeise the rage and tempeste whyche was moued by the Ire of God and was receyued by the whale abydynge thre dayes and three nightes in the deepe rage of the sea within the bealy of the whale the thyrd daye was caste vp vpon the shore alyue wythout anye hurte or damage Euen so was it necessarie that Iesus Christe was caste into the deepe and botome of death whych had thought to haue swallowed hym vp for to appease the Ire of God and that he should be in the bealie of the earth as Ionas was in the bealy of the whale and that he shoulde rise the thyrde daye as anon shall be sayed Natha Beholde here is a goodlye misterie and well opened wheÌ„ it is examined nearly Phylip. Yea certaynlye for who woulde euer haue thought or beleued that Ionas beynge so in the deape should haue escaped the death that our Lord Iesus Christ in death shoulde haue founde vs lyfe and that after such a coÌ„fucioÌ„ vpoÌ„ the crosse hauyng bene caste down eueÌ„ vnto the gates of hell which had thought to haue deuoured him he was raysed vp into suche glorye power and maiestie and that by hys death the furie of God was abated pacified as the tempeste of the sea and quietnes was geueÌ„ vnto men and the peace made betwen God and them Nathanaell Had he not wel inoughe risen againe wythout beynge buried Phylyp Yes well inough if he had woulde but he woulde thus accomplishe thys misterie and gyue a more euidente and irreprouable signe of hys resurrection Natha Towchinge what Phy. Towchinge that that he was buried by two Math. xxvii Luke xxiii Iohn xix honeste persons Nichodemus and Iosephe of Aromathia by the wyl and consent of Pilate whyche did deliuer vnto them the body and they dyd honestly burye it in a tombe all newe cut out of stone wherin neuer none before had bene put To the end that none might aledg that some other lyuyng had bene there hidden to counterfayte hys resurrection or that some other dead before hym were risen and not he or that he was not risen again by hys owne power and vertue but rather by the vertue of some other holye person which myghte haue bene there before buried as he that did ryse agayne when he was caste into the Sepulchre of Elizee or that he had towched 4. Kings xiii hys bodye Natha And what doth signifie the article folowing which sayth He is desceÌ„ded into hell Phy. That is a poynte whych hath not bene of aunciente in the crede as it doeth appeare Discendynge of Christ into helles by the same whyche Saynt Ciprian doth vse but hathe bene sence put to for the declaration of the thynges goynge before Natha How sayest thou that thys hath bene putte to Hathe not the Apostles made thys Crede euerye one of them puttynge to hys article vnto the numbre of xii as it is coÌ„monlye taken Phy. Wee reade not in the holye scriptures nor in anye hystorye worthye of fayeth that the apostles haue so broughte the christian fayeth into xii articles nor that euerye one of them hathe put to hys parte in anye suche maner Natha Is not there xii articles of the fayeth Phy. The fayth is single and one and accordynge to the declaration that we make we maye comprehend it in moo or in fewer articles wherefore if is all one to accompte xii or moo or lesse so that it be wel declared and vnderstande Natha Wherefore do we cal those xii articles the crede of the Apostles if the apostles made them not Phy. We maye well say the Apostles made them in asmuch as they haue opende the doctrine wholy comprised in the same coÌ„teinyng the summe of the apostolyke christian faieth the whyche they haue preached as that which we also oughte to beleue as it hath alreadye bene saied Nata How so euer it be I pray the let vs com vnto the declaratioÌ„ of this matter Phy. We must firste knowe what hell is and then it shall be easie to vnderstand howe he is discended Natha What callest thou hel theÌ„ Phylyp It is in thys necessarie