I can not inoughe maruayle when I do considre the nature and condition of men .

Wherefore saiest thou that ?

Because that I do se that all men 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 .

Howe can that be possible to be founde amonge men as thou doest saye ? for thou haste holden me two argumentes the Contrarietie and vnitie of humayne affections . whiche be contrarye 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 .

I thynke thou doest not doubte of the diuersitie & contrarietie of affections willes & humayne opinions , 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 .

When thou haste proued me that , I shal holde the other for all togyther proued , for the daylye experience doeth beare wytnes hereof .

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 commune desire of alm● to come to honour to lyue in pleasure & reste and to be verie happy .

in that there is no doubte .

Myne entente is alredy proued for thou doeste se the vnitie of the hertes that is betwe● them .

It is true but from whense then commeth that contrarietie : or howe can that procede of that vnitie ?

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 .

Thou wylte then saye that the wyll is in all men , but the power and the meane doth fayle them .

We se the thynge at oure eye .

And what is the cause .

The hardnes and ignoraunce of the humayne vnderstandynge 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 & pompiously appareled which is possessor of great contreys landes & lordshipes ,

There is nothyng in al the world that men esteme so much as that whych thou speakest of . And that after suche sorte that euerye one woulde haue that .

And therfore of thys accorde cometh thys greate discorde that is amonge men for The rote of ●issencion a●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 .

The thynge is euen as thou sayest .

Admytte that a man hadde obteyned all thys , myght he therefore thynke hym selfe very happy .

None can be truli taken 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 than any other , & it is most often sene that , that whyche they haue , is no more theyrs , than 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 commodities 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 them 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 .

That thou haste sayed is verye common 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 than 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 .

He that gyueth is more happy and ryche than 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 .

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 ●eastes , where they take all slepe and reste in muche more quietnes than 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 commaundemente , 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 when they haue done al that they can 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 .

Yea and yet bye them verye deare .

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 .

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 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 children 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 .

Therefore there be other that haue put Math. v. Luke . vi . the souerayne goodnes of man in vertu .

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 man vnto hym selfe , the whyche can in no wyse fynde that same soueraygne goodnes , except he go out of hym selfe .

where wylte thou then that he shall seke it .

Out of hym selfe and of al creatures .

Thou wilt then that he go seke it in God .

In whom shoulde he fynde it but in him , in whom 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 whom 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 when thy glorye appeareth for without hym what maye we fynde , but vnhappines , synne , Death , malediction , damnation & hell .

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 .

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 .

There is then no liuynge man that can know it ,

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 man that is in heauen , none can come vnto my father but b●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 vpon 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 heauen 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 .

How then

The maister whyche is descended from heauen , and that souerayne doctor whych the celestiall father hath sente vnto vs doth teach vs thys science in two wordes sayinge . Thys is the lyfe euerlastynge . That they do knowledge the one onely true God , and hym whome he hath sente Iesus Christe .

Then wylte ●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 men in one selfe herte , and one verye wyll is to knowe God by Iesus Christe hys sonne .

Thou concludest verye well .

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 .

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 .

Is there them . ii . sortes , to know God ?

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 ●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 conscience which doth fele it selfe culpable of hys Iudgm●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 contemplation , not in hym selfe nor in him The true knowledg of God to be considered 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 hys goodnes , loue , mercie , and tauoure , towards man , and it is not possible that he that knoweth hym otherwise shoulde loue hym , if he loue him not , he can not willingly honour him ●or yet promp●lye and redelye obey hym bycause the knowledge that he hath is to muche vnperfecte , for this is the true knowledg that doeth moue and enduce man to honour hym .

And what is the true waye and maner to honour God , wyll he that we offre vnto hym , breade , wyne , candels , or money , calues , sheepe , rammes , or other suche lyke thynges ?

That were a greate blasphemie & sacrilege to haue suche an opinion of God as to thynke that he whych hath made all thynges of whose hande we receyue all , whyche is immortall , incorruptible , and in hym selfe whole and perfecte , should neade or take pleasure i. Timo. ii . in these corruptible thynges whyche he hath giuen vs for the sustinaunce of our pore mortall bodyes .

Howe wylt thou then that man shall psal. Cxxxv. Gene. i. Psal. xv serue God ? And wyth what offering wil he that we present him ?

God which hath made the sun , the moone , and the sters , what neede hath he of our light , he which onely is rich and perfect , what nede hath he of our rychesse , the which he him selfe hath gyuen vnto vs , is he as a litle chylde , whych must be appeased wyth an apple , or as a mortall or corruptilbe man taking pleasure in caducte and transitorie thynges as men do ?

What is it then that man may giue vnto him ?

He requireth not that man shoulde gyue hym any thyng , but that he shoulde receiue of hym for the nature of God is ) which our soueraine Lord is ) not to take but for to gyue , & do good vnto all .

Wherewith shall man then serue him .

He can do no other seruice vnto God , then doeth the pore begger , blind , soore , lame , and lazer , and beynge all togyther vnprofitable , askinge hys almes at the gate of a kynge , or as an euyl doer , thefe , traytour , and robber , askynge hys pardon .

Manne then hath no greate occasion to glorye in hys owne merittes .

And yet lesse .

Can man do nothynge els ?

He neyther can nor may do that without the grace of god and his holy spirite do leade and conducte him to the ende he shoulde haue no matter wherein to glorye , but in God onely .

That is not verye vneasye to do , nor ther is no man vnto whome it shoulde not be easye ynoughe to serue hym , seynge we muste but aske and begge .

It is more harde then it seme the for albeit that the wordes seme verye playne and easy , neuertheles they comprehende great thynges , the whych surmounte the humayne power

Expound me then those thynges .

Fyrst they do conteyne the inuoucation , & callyng vpon the name of God , which is the moste greateste and moste singuler honour that we can do vnto him .

What is there more .

We can not vnderstand this inuocation wythout fayth for it is wrytten , who so euer calleth vpon the name of the Lorde shal be saued . But howe shall he call vpon hym , in whom he hath not beleued , it doeth then followe , that man can not call vpon God ryghtly wythout trusteyng in him , & be fully assured of his goodnes & good wyll towardes hym ,

That is verye certayne .

Then as thys same truste in God incite the and enduce the Gyuynge of thankes . man to call vpon hys name , and praye vnto hym in al necessities , euen so of the other parte doth it moue and enduce by the same to gyue thankes for all the benifites whyche he receyueth of hym , knowlegynge that all goodnes proceadeth of him , and that without hym man is nothynge . Here is then an other parte of the inuocation and callynge vpon the name of God the whyche conteyneth the obeysaunce or obeydience , whyche we owe vnto hys holy wyll , whyche is a maner of action of graces or geuyng of thankes , for from whence doth procede suche obeysaunce , and all the good workes whyche the fayethfull can do in the honour of God , then from the loue whyche he doth beare vnto him , and it can not be loue without the knowledg of him that is beloued this loue then proceadeth of the knowledge the whyche he hath of God , & of hys graces and benefites whych doth incite vs patiently to put our truste al wholly in hym to abide & looke for al at hys hand and to serue and honoure hym in all that we maye know● to be pleasynge and acceptable vnto hym .

True seruing of God lieth in fayth By all that I can comprehende and vnderstand al the seruice of God then lyeth in fayth

She is the fundation and sprynge for wythout hyr it is impossible to please God , & so can oure workes not please God , excepte Hebr. xi . that fyrste we be pleasaunte and agreable vnto hym , for he doeth not accepte the worke bicause of it selfe , but bicause of the persone ●hat doeth present it , and it is not vnto hym acceptable , but as the persone is vnto hym acceptable .

He hathe then a respecte and is an acceptor of persones , & yet it semeth that the holy scripture saieth the contrarie .

That whiche I do say is not contrarie vnto the places whch thou so vnderstandest , but thou shouldest vnderstande that amonges the sonnes of men there is none , whyche of hym selfe is acceptable Rom. ii● . Act. x. vnto the celestial father , but only he of whom he hath saied . This is my welbeloued sonne in whome I am well pleased . Seynge then that he onelye is pleasaunte , vnto hym it is not to be thought , that anye worck● Math. xiii . can please hym , but that whyche is done by hym , for if we hated any persone he could do nothynge that mighte please vs , and of the contrarye parte if we loued hym , he could do nothyng that might displease vs but we would take all that he dyd in good parte , if we wyll then please our celestiall father , we must neither off●e our selues , nor none other thynge to hym , before we haue made appoyntmente wyth h●m , and he receiued vs into hys grace fauour & loue , & that can we not obteine except we take awaye the cause whyche hath put the hate and dissention betwen vs and hym that is to saye , the synne whyche can not be defaced Esaie . iiii . Iustification Act. xv . Rom. vi . xii . i Cor. xii . Ephe. v. Iohn . vi . xii . and taken awaye , but by the meane of Iesus Christe . And therefore it is necessarie for vs to go vnto hym to be purged and made cleane , and the meane to obteine thys by him is the fayeth by the whyche our hert●s be purified and we Iustified , that is to say absolued , and declared and pronounced Iuste before the iudgemente of God , bycause that by the same fayeth we be vnite and conioyned wyth Iesus Christe beynge all membres of hys bodye , vnto the whyche hys membres he doeth communicate all hys goodes , and i. Cor. i. Ephe. ii . Gala. ii . The rote of ●● 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 them 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 contrarie 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 whom non can be beloued of the father .

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 o● Iustification by fayth . the workes of the lawe , that they wyll abolish and put awaye good workes .

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 oxen , ( 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 .

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 .

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 .

I vnderstand this now welynoughe , but in as muche as fayeth hath such vertue , declare vnto me what fayeth is .

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 .

A manne whych wyll haue thys faieth whole and perfitte , what is he bounde to beleue .

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 .

What vnderstandest thou by that shorte summe , is it the crede of the Apostles ?

It is the verye same .

Wherfore is it called the Crede of the Apostles .

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 .

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 .

It is verye certayne that the confession of the mouth profiteth litle except it procede of faith from the herte .

That vnderstand I well , and therfore do I desyre to haue a more playne vnderstandynge , for howe can I perfectly beleue that which is conteined therin without the understanding 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 .

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 can 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 .

That is very resonable , & reason doeth require that I which would be taughte take the tyme whyche seameth to the moste mete , but if thou ●arye longe I will come & put the in remembraunce .

Thou shalt do well , and fare thou wel to oure nexte meatynge , God conducte and brynge the agayne shortlye .