A Christian instruction, containing the law and the Gospel Also a summary of the…

M. I do well understand all that.

M. I do well vnderstand all that.

P. There is also a third manner whereby one thing may be before an other.

P. There is also a third maner whereby one thing may be before an other.

M. What is it?

M. I cannot well understand what thou sayest unto me, unless thou declare it more ⟨p. 213⟩plainly unto me by example.

M. I cannot well vnderstand what thou sayst vnto me, vnlesse thou declare it more ⟨p. 213⟩plainly vnto me by example.

P. One is before two, for so much as two cannot be, but one must be first, seeing that two are but a double, to wit, twice one. But one may very well be without two.

P. One is before two, for somuch as two cannot be, but one must be firste, séeing that two are but a double, to witte, twice one. But one may very well be without two.

M. Thou wilt not say yet that the father is before the son and before the holy Ghost in such a manner?

M. Thou wilte not say yet that the father is before the sonne and before the holy Ghoste in such a manner?

P. No. For the Father cannot be without the son, and the holy Ghost, as the son and the holy Ghost cannot be without the father.

P. No. For the Father cannot be without the sonne, and the holy Ghost, as the sonne and the holy Ghost cannot be without the father.

M. Show me then in what other sort the father is before the son, and the father and the son before the holy Ghost.

M. Shewe me then in what other sorte the father is before the sonne, and the father and the sonne before the holy Ghoste.

P. Thou must fourthly note, concerning things that be equal of time, of dignity, and of nature, that forasmuch as a man cannot consider and comprehend them all at one time or instant, we do consider them the one after the other, and we place the one before the other, even as we comprehend and dispose them in our understanding. And even so, that which we first consider and comprehend, or that which first is showed unto us, is first in order in respect of us, albeit that it be equal to the others, of time, of dignity, ⟨p. 214⟩and of nature.

P. Thou must fourthly note, concerning thinges that be equall of time, of dignitie, and of nature, that for asmuch as a man cannot consider and comprehend them all at one time or instante, we do consider them the one after the other, and we place the one before the other, euen as we comprehende and dispose them in our vnderstanding. And euen so, that whiche wée firste consider and comprehende, or that which firste is shewed vnto vs, is firste in order in respecte of vs, albeit that it be equall to the others, of time, of dignitie, ⟨p. 214⟩and of nature.

M. In so doing that which we place first or last, is neither first nor last in it self, but only in our understanding and in regard of the same, which because of his weakness, is enforced to depart that which is joined together, and to divide that which cannot in it self be separate, to the end that he may the better comprehend by parts that which he cannot wholly at a time comprehend.

M. In so doing that whiche we place firste or laste, is neyther firste nor last in it selfe, but only in our vnderstanding and in regarde of the same, whiche bycause of hys weakenesse, is enforced to departe that whiche is ioyned togither, and to deuide that which cannot in it selfe be separate, to the ende that hée may the better comprehende by partes that whiche he cannot wholly at a time comprehende.

P. Thou sayest very well.

Matthew. Is it then thy meaning, that in this sort we please the Father as the first in the divine essence, and the son as the second, and the holy Ghost as the third, albeit that all these three divine persons be in one very essence and equal in all and by all, both in time, in dignity, and in nature, and in all things which belong to the nature of God?

Mathevv. Is it then thy meaning, that in this sorte we please the Father as the first in the diuine essence, and the sonne as the second, and the holy Ghost as the thirde, albeit that all these thrée diuine persons be in one very essence and equall in all and by all, both in time, in dignitie, and in nature, and in all things which belong to the nature of God?

P. We may very well take it so. But there is yet a fifth manner, which is also very agreeable to the point upon the which we are, the which hath a certain agreement with that before cited.

P. We maye very well take it so. But there is yet a fyfte manner, whiche is also very agréeable to the pointe vppon the whiche wée are, the which hath a certaine agréement with that before cited.

Matthew. Which is it.

Mathevv. Whiche is it.

Peter. It is among the things that are in such sort of one very nature, that ⟨p. 215⟩the one cannot be without the other, and yet for all that the one is as the spring of the other, and the other as a dependence of the same.

Peter. It is among the thinges that are in suche sorte of one very nature, that ⟨p. 215⟩the one cannot be withoute the other, and yet for all that the one is as the spring of the other, and the other as a dependaunce of the same.