do promisse them heauen But what maner of proceading is thys for whan the conscience doeth feele it selfe loden wyth the burthen of hys sinnes the eyes open and seeth hym selfe personally before the iudgment of God whyche can receiue nothynge but that whych is iuste perfecte what consolation maye the conscience receyue of hys worckes the whyche at that tyme she shall knowe to be al vnperfecte and be nothynge but synne and vnworthye to be presēted before the maiestie of God what terrour and feare ought she to haue when she seeth that horryble mouthe of hell wyde open readye to swalowe hyr except she haue other ayde and succoures then of hyr selfe yea and if she haue not truste and confidence that she is deliuered and saued not by hyr owne rightuousnes but by that of Iesus Christe or if she be so blynded that she haue some truste of hyr workes and leaue vpon the same and not the promises of God and the grace in Iesus Christe what maye come of hyr but fall into the depe pytte of hell seyng the forsaketh Iesus Christe and hys satisfaction toward god whyche can not be ioyned or haue anye place wyth oure satisfaction whyche of it selfe is nothynge Natha There be which doe comfort them of a better sorte shewynge them the miseries of thys presente lyfe and howe that death is vnto them the ende of al euiles and an entrie vnto reste and the begynnynge of felicite Phylype That same semeth to haue some coloure and to be mete to bringe consolation but the phylosophers haue done s◠muche theyr bokes doe conteigne no lesse but there muste be an other consolation for to appease the conscience pressed wyth the iudgmente of God the whych is not found but in the christian doctrine and in the death and resurrectiō of Iesus christ for valiantly to entre into the battell of death boldly to present hym selfe before the iudgmente of God there is no better waye or meane then for to dispayre of hys own vertue power to put hys onlye trust hope in Iesus Christe to condemne hym selfe and all hys workes to iudge thē worthye of eternall death dampnation and to present him selfe before God in the onlye cōfidēce that he hath in Iesus Christe beyng assured of hys saluation by the onelye fauoure grace and mercie of the same Nata I beleue well that thys is the beste of all other that there is none other for trulye thou haste opened vnto me a goodly shope full of all maner of medicines againste al maner of sikenesses aduersities boeth of soule and bodie in the which I am determined to fetch all the medicines whych shal be necessarie for my saluation Phy. It there cam a poticarie or phisitian which would promise medicines and remedies for to heale all sikenesses and for to kepe a mā alwaies in health ther is none but would runne to hym yea and bestowe al hys gooddes to bye that health howe poore so euer he were what desyre oughte wee then to haue and to runne vnto Iesus Christe whiche is the soueraigne true medicine which healeth not onelye the bodyes but also the soules from al infirmities sikenesses and doth not onelye keepe theim in healthe durynge thys mortall lyfe but that more is it doeth keepe theim frome euer diynge and maketh menne immortall and to lyue eternallie which none Iohn iii. vi other medicine can do And that wee myghte the better loue hys medicines and that he myghte the better insite vs the better to come vnto hym he doeth Esai i. ii lv gyue the vnto vs frely without demaūdinge other golde or syluer and therefore we be verye miserable to forsake hym for to haue recourse vnto the popes priestes and monkes whyche so dearlye sell theyr medicines vnto vs the whyche can in nowise profit vs but rather venim and poysen our soules and consciences Natha I intende neuer frome hence forthe to haue recourse to other but to hym and to the ende I maye the better knowe hym I praye the let vs come vnto the article folowinge the whyche alreadye hathe bene expounded for by that thou haste taught me thys daye thou haste inough opened the vnderstandynge for to learne me to knowe how I ought to practise all the christian doctrine and howe to vse it to my profitte Phy. I wyll also doe that whyche thou desireste but to kepe the ordre wee haue begon holdē hitherto we may of thys mattier make here a stoppe and so go forwarde wyth that that foloweth as we haue done before And we haue also commoned lōge mongh for one Nathanaell I shall alwayes agre to all that thou wylte ⧠In thys dialogue shall be spoken of the second comminge of Iesus Christe of the nature of hys gloriouse bodye of hys laste iudgmente Phylype VVe haue all readie treated largly of the historie and misterie of oure redemption and that whyche doeth concerne the fyrste commynge of oure Lord Iesus Christ in the fleshe the causes of the same what he hath done for vs and the fruites we oughte to abyde and loke for There resteth now to speake of hys secōdcōmynge in the whyche he shall appeare not in humilitie and infirmitie as he dyd at the fyrste but in glorye and maiestie not for to open and pronounce the grace and mercye of God vnto sinners as he hath done before but for to glorifie wyth hym selfe them whyche receyued hys grace and mercie in the tyme that he presēted and offered it vnto them and for to condemne iudge them whych woulde not knoweledge hym for theyr sauiour And for to reenter into the matter resite that which foloweth Natha There foloweth after that whych we haue sayed That he is set vpon the ryghte hande of God and from thense shall come to The second commynge of Christe iudge the quike and the deade I do fyrste demaunde of the if the bodye of Iesus Christe glorified be in some certrine place or whether it be in diuers places or in al places Phy. It ought to suffice vs to knowe beleue that whyche we haue al readye sayed of hys ascention and of hys seate vpon the ryghte hande of God I denye not but Iesus Christ is in al places by his diuinitie and by his holie How Christ is in al places spirite in asmuche as he is God but in asmuche as he is trulie man hys bodie can not be a true and verie bodie without occupiyng some place To be in al places as hys diuinitie is it can not be of hys nature for nothyng can be ouer all but God wherfore if hys bodye were ouer all and in all places it shoulde folowe necessarilie that it shoulde be God If it weare God it shoulde then not be a bodye but a spirite and Iesus Christe should not be verie God and verye man but God onelye and the body which he did take in the wombe of the virgyn
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
should be moste miserable of all meÌ„ should reuerse al the euaÌ„gelical preachyng whych shoulde also be faulse â—ame if it were otherwyse Natha What vnderstandeste thou then by the resurrectioÌ„ of the flesh Phy. I vnderstaÌ„de that euerie one shall aryse trulie in hys propre body that the same bodye the same flesh which shal haue slepte shal haue bene corrupted and coÌ„sumed in the earth vnto powdre shal be fullie restored agayne coÌ„ioyned wyth his soule after she shall haue put of al infirmitie corruptioÌ„ for to be lyke vnto the glorious bodie of Iesus Natha How maye it be done that the bodye whyche Ihon. xix hath be turned into pondre earth should be restored into greater dignitie then euer iâ— was to be immortal Phi. We may not aske how that may be done which god hathe promised for that is most sure he that hath made maÌ„ of nothing is he not stronge inoughe to restore him againe we se euerie daye the experieÌ„ce of this in the corne wheÌ„ it is sowen it semeth to be loste doeth corrupt in the earth but after it coÌ„meth forth much fayrer and fruitful Nathanaell Then when a man is put in the earth accordynge to the ordinaunce of God he is sowen as the wheate in the earth and abideth the time ordeined of god at the which tyme he doeth aryse come forth of the earth is all togyther perfecte Phy. Euen so it is for as the wheate bicause of the sproute that he doeth beare doeth take agayne and is reuined euen so the fayethfull whyche dye and go to reste wyth the sproute of Iesus Christe whyche is the spirite of god is raised againe by the self same spirite which raysed vp Iesu Christe from the dead Nathanaell There ryseth none then but the true christians Phylyp All shall aryse both good and euyll Natha But in asmuche as the vnfaythful de parte not from thys worlde wyth the sproute or spryng of Christe howe be they partakers of his resurrection Phy. They are not partakers of hys resurrection seynge they ryse in condemnatioÌ„ for to go vnto the second death but as they be dead wyth the sproute of SathaÌ„ whiche is mortal euen so shal they aryse for to be punished eternally with hym Nath. Ther is theÌ„ a life eternal and a death eternal Phi. We must not doubt the one is comuneto the good the othere vnto the reproued and therefore do we conclude the articles of oure faith by the eternal lyfe whyche is the ende coÌ„suÌ„mation of al thynges Natha Dyd it not suffise to say I beleue the resurrectioÌ„ Wherfore put we to Of the flesh Or wherfore say we not aswel the resurrection of the bodye as of the fleshe Phy. We say fyrst The resurrection for to declare that the same selfe man whyche dyd fal by death shal arise and be raysed and to the ende that none should thynke that the resurrection shal be only of the soule wythout the bodye in the immortalitie of the same as the philosophers haue thought or that the same propre bodyes whiche we haue should not aryse agayne but should be chauÌ„ged into other or should be coÌ„uerted into spirite we do say notabli the resurrection of the flesh for to declare that the selfe same body and the selfe same flesh whych we haue borne frome the wombe of oure mother shall arise in glory in incorruption immortalitie Nathan And dyd it not suffice to confesse the resurrection of the flesh wythout put tynge to of the eternal life Is it not al one Phy. We declare by that that we do not rise for to dye agayne as they dyd whyche were raysed agayne miraculously by Iesu Christ by the Apostles and prophetes but shal arise into a lyfe farre differing froÌ„ this which shall be immortall and perdurable for euer for we shal be out of all miseries and shal be no more subiectes to pouertie hungre thyrste sickenes death sinne nor hell but shal be lyke vnto Math. xxii the Angels of God wyth the whyche we The fode of eternal lyfe shall raygne eternally Natha Thys shall be then a lyfe wythout eatyng or drinkynge Phy. No but the meat that we shall eate and the pleasures that we shall haue shall not be suche as Mahumite doeth promise to them that kepe hys lawes but al shall be sateled satisfied of the tre bread of life of the goodnes and glorye of God for of meates and other i. Cor. xv corruptible thinges there shal be no nede wheÌ„ the cause for the which we vse them shal be taken away that is to saye wheÌ„ that death shall be abolished and that oure corruption mortalitie shall be turned into incorruption immortalitie and that the laste enemye synne death Sathan and hell shall be ouerthroweÌ„ and that God shal be all in all Natha Seynge the euyl and reproued shall as well aryse as the fayethfull and that there is as well an eternall death for them as a life eternal for the faythfull Wherefore makeste thou no mention but of the one and speakeste no worde of the other Phy. Bycause the fayethfull haue nothynge adoe wyth the vnfayethful And therefore do we leaue aparte and do not touch in this sum of oure fayeth but that whyche serueth vnto the consolation of the elected for to shewe vnto theÌ„ the goodes that be gyuen theÌ„ of God Nathana In what maner may we vse thys article to oure profit Phylype It doth teach The soueraigne goodnes of man vs that whyche we haue all readye treated in the begynnynge of oure matter that is to say in what doeth lye the Soueraygne goodnes and the felisitie of manne wee maye well by thys knowe that we muste not seeke it in thys earth nor in thys presente lyfe and if we well vnderstande this we shall also knowe that al thys mortall lyfe is but a pilgrimage that we muste not seeke here anye permanente citie or dwelling nor to rote our hertes in these Hebr. xiii corruptible thynges but to seke an other and to repute oure selues as straungers in thys worlde accordynge to the exemple of the holye patriarkes Thys fayeth also teacheth vs not to be discoraged thoughe we fele our selues ouerwhelmed wyth so manye euiles in the meane time whyleste oure lyfe is as yet hydden in Iesus Christe and that we can not as yet fullye fele Colo. iii. the fruite nor the grace that God hathe done to vs in him and for to redres vs in hope and to susteyne and suffer by patience vnto suche tyme that Iesus Christe shal be reueiled from heauen and that we shall haue full reioysyng of the glorie and felicitie that wee abyde and looke for Nathanaell Thou haste so well satisfied me in all thinges that I can aske nor require any more but to gyue the thankes for the payne thou haste taken wyth me and yelde graces thankes vnto God whoe hathe doone vs so muche good To whom I praye that it wyll please hym so well to imprinte in oure hertes thys fayeth of the whyche we haue so muche spoken that it may haue efficatie in vs by charitie in suche sorte that the Image of Iesus Christe may be sene in vs to shyue And that by hym wee may come vnto the same soueraigne goodnes eternal beatitude vnto the which we be borne called Phylip. God giue vs that grace as I hope he wil do vnto whoÌ„ I also pray to haue the alwais in his keping Natha So be it of the FINIS Imprinted at London by Iohn Day and Wyllyam Seâ—es dwellynge in Sepulchres Parish at the signe of the Resurrection a litle aboue Holbourne Londuite Cum gratia priuilegio ad imprimendum solum
coulde not be but in hym that was fullye endued wyth the gooddes of fortune of the bodye and of the soule whyche to fynde in anye one man it were verye harde And by thys doctrine the prophettes Thre kyndes of godnesse Apostles and true childreÌ„ of God should not be verye happye and blessed and the doctrine of Iesu Christ should not be true which doth pronounce happy and blessed the poore in spirite the aflicted and persecuted for ryghtuousnes sake and they whyche haue honger thriste and whych wepe and morne Na. Therefore there be other that haue put Math. v. Luke vi the souerayne goodnes of man in vertu Phy. Those haue well perceyued and felte the inconueniences whych I haue before touched but for all that they coulde not hytt the whytte for they dyd neuer well vnderstand what was the true vertu that might leade vnto that soueraigne goodnesse and wyth great paine did they onely atteine vnto the shadow and coulde not fynde the verye ryghte waye The soueraine goodnesse of men to leade them for they dyd alwaye leaue a maÌ„ vnto hym selfe the whyche can in no wyse fynde that same soueraygne goodnes except he go out of hym selfe Natha where wylte thou then that he shall seke it Phylippe Out of hym selfe and of al creatures Nata Thou wilt theÌ„ that he go seke it in God Phyly In whom shoulde he fynde it but in him in whoÌ„ not only it is but is him selfe that same soueraygne goodnes for thou doest knowe well that man is infasiable and that he can neuer be contente and satisfied excepte he haue all And thoughe he had the heauen and the earth the sea and all that is conteyned in them yet shoulde he not be satisfied and fylled For he should not therby haue al for he can not haue al except he haue God to whoÌ„ al thinges perteyne and be hys owne in the whyche onely he may be satisfied and perfecte accordynge to the testimonie of the prophete saying then Psal xvi shal I be filled wheÌ„ thy glorye appeareth for without hym what maye we fynde but vnhappines synne Death malediction daÌ„nation hell Nata I beleue that nowe thou hast hyt the whyte but the hardeste is yet to do for it doth not suffice to know vnto what plac ende we ought to go nor yet in what hauen or port we desire to arriue excepte we knowe the meane waie to come vnto it wherefore I desire muche that if thou knowe it that thou wilt teache it me Phy. It is necessarie that he knowe it that should teach it vnto other and there is none that can knowe it but he that hath bene there and gone the Iorney Natha There is theÌ„ no liuynge man that can know it Phy. And therfore muste we haue recourse The waye to come to soueraynge goodnes vnto God whyche wyll gyue vs a guide to leade vs and hathe all readye gyuen vs one whyche can neuer go out of the waye that is Iesus Christe hys sunne oure Soueraygne maister whyche is come downe from heauen for to learne vs the waye and brynge vs thither Mat. xxiii xi for as he hym selfe wytnesseth that none can ascend vp into heauen but he that is come Iohn iii. Iohn ix Iohn i. The lader of Iacob Gene. xxviii down from heauen namely the sonne of maÌ„ that is in heauen none can come vnto my father but bâ—me I am the gate the dore the wai the trueth and the lyte he is the true ladder that Iacob sawe standynge vpon the earth reached vp to heauen The angelles of God goinge vp downe vpoÌ„ it and the Lord god leaninge vpon it but for to make vs the waie shorter playner more esie he hath brought Deut. iii. Rom. i. vs the heauens with hym selfe and that same soueraygne goodnes in suche sorte that we nede not to pas the seas nor the mountaines nor to go any longe waye or Iorney to come vnto it neade not to go out of oure selues Ephe. iiii Colo. iii. Math. iii. Luke xvii but of oure olde adam for the kyngdome of heaueÌ„ is at hande and the kingdome of God is within vs we haue the worde neare vs in our mouthes if we can know it Na. How â—heÌ„ Phy. The maister whyche is descended from heauen and that souerayne doctor whych the celestiall father hath sente vnto vs doth teach vs thys scieÌ„ce in two wordes sayinge Thys is the lyfe euerlastynge That they do knowledge the one onely true God and hym whoÌ„e he hath sente Iesus Christe Na. Then wylte â—noledge of God then by that conclud that the souerayne goodnes of manne and his true felicitie and beatitude and the meane to vnite and knyte all meÌ„ in one selfe herte and one verye wyll is to knowe God by Iesus Christe hys sonne Phy. Thou concludest verye well Nata If there neede none other thynge at the leste all the christians should be verye happie for they do all knowe God and Iesus Christe theyr Sauiour but it is neuertheles maruayle that there is so lyttle vnitie amonge them seynge they haue all that knoweledge Phy. If they had that knoweledge wythout doubt thei should be al of one accord should be verye happye and blessed but there be very fewe that hath that knowledge as it shuld be had Nata Is there theÌ„ ii sortes to know God Phy. Euen as there is two sortes to beleue Two sortes to knowe and beleue God For to beleue in God and knowe God cometh all to one Saynte Iames doeth saye that the Deuyles beleue and tremble before the maiestie of God But they beleue not in â—mes ii suche sorte as the faythfull children of God do They beleue there is a God and do feare hym but not as the good chylde feareth hys father but as an euyl doer 〈…〉 Iudge Notwithstandynge also they do beleue ther is one God yet beleue they not God is their God that is to saye that he is theyr Sauioure and father readye benigne fauorable and mercifull and that he wyll shewe vnto them hys grace and mercy thorow his sonne Iesus Christe for so is the nature of God hys propre office And he that knoweth hym not so knoweth hym not to be hys God but doeth hold him as a cruel tyraunte the which he doeth more feare then loue for we can not knowe him to be other without Iesu Christ because that the euil coÌ„scieÌ„ce which doth fele it selfe culpable of hys Iudgmâ—t causeth him so to repute hym wherefore it is impossible that any shoulde haue the true knowledge of God suche as is required to come vnto thys soueraygne goodnes but he that hathe hym in coÌ„templation not in hym selfe nor in him The true knowledg of God to be coÌ„sidered barely in his maiestie nor in anye other habite then in this humaine fleshe whyche he hath put on by hys soone Iesus Christe in the whyche he hathe declared
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
sonne of maÌ„ that thou shewest to him so greate benefites as to visit take the care charg of him Thou haste made hym litle lesse then the Angelles thou haste almoste made him as a God thou haste crowned hym wyth honour and glorye and haste constitute hym ouer the workes of thy handes The synne ingratitude of man Phy. It is impossible inough to coÌ„sidre this But man hauing bene lifted vp of God into suche honour woulde neither vnderstand nor Psal xlviii know it Wherfore he hath bene made like vnto mares brute beastes But yet more ingrat and vnthankefull misknowynge and miserable for the oxe knoweth hys maister and the asse hys maisters cribbe but man wyll not Esaie i. knowe God hys creatour of whom he receiueth and holdeth boeth bodie and soule and goodes Is not thys a greate errour that the oxe and the asse whych be beastes so vile and of litle vnderstandynge shoulde gyue more honour and obeysaunce vnto man of whom they receiue but onely theyr pasture and that man shoulde haue so litle respecte vnto God of whom he hath receyued and doeth receiue euerye daye so manye and infinite benifites Rom. iiii Natha I am greatly ashamed when I thinke of it and can not tell howe we shoulde be so hardye as to lyfte vp oure eyes to heauen how the earth may beare so greate misknowlegynge ingratitude and vnthankefullnesse For I do considre when we woulde outragiouslye rebuke anye man as an Infidele and an enemy of God we cal hym dogge as we often do the Iewes and turkes And yet neuertheles we do al thynges worsse then dogges MeÌ„ more vnthankeful theÌ„ Dogges For if a dogge haue bene brought vp in a house he wyl alwayes knowe hys maister and followe hym and is in all thynges true and faythful vnto hym And though he beate him yet wil he come alwayes agayne neuer forsake him But manne albeit that almghty God neuer ceaseth to drawe hym vnto hym by hys manifolde benefites yet he of the contrarie part is euer turnynge him selfe from him draweeth bakwarde suche is hys weakenes corrupted nature miserable condition in the fleshe wythout kepinge vnto hym other trueth promise or fidelitie But doeth dishonour hym in all the wayes that he can Phylype In hearing the speke I do remeÌ„bre altorie that I haue hearde told of a poore shepherde Ther were two cardinals that went togither to the councell of constaunce as they rode by the waye they mette a pore shepherde verye tenderâ—ye weapyng The one of them passed on the way wythout carynge any thyng of him The other beynge more pitifull did stay his horsâ—e taried and asked the shepherd wherfore he wepte so sorâ— who answered hym I wepe for the greate shame that I haue for the misknowlegynge Ingratitude and vnthankfulnes towardes God For I do beholde here a toode whyche is a verye foule vile beaste whiche hathe monished me of my greate misknowledge that so hath blinded my vnderstaÌ„ding that I had neuer the though nor remembraunce to giue thankes vnto my god which hath made formed me a maÌ„ and not a toode as he might right wel haue don if it had pleased him Nata I assure the that this coÌ„sideratioÌ„ and answer is wel worthye of memorie And this same pore shepherd may wel arise at the day of IudgmeÌ„t for to coÌ„deÌ„ne vs of our great vnkyndnes and ingratitude For if we had neuer receiued other benifite of God theÌ„ that he hath made vs men hath gyuen vs forme humain reason yet could we neuer reknowledge thanke him inough for it Phy. Thou sayest trueth But he hath done muche more The restorynge and redemption of man for as he hath created man vnto his Image likenes and al thynges for him by Iesu christ his sonne euen so woulde he by the same hys sonne raise vp repayre againe maÌ„ after hys fall and restore all thinges with him aswel in heauen as in earth in the whych he hathe no les declared his power wisdome goodnes then in the creatioÌ„ of the worlde for the one of these workes is no les then the other doeth not appertaine but vnto one onlye workemaÌ„ Natha And therefore desyre I greately in asmuch as we haue gone thorowe the first article haue sufficientlie treated of the creatioÌ„ of the prouidence of God towarde his creatures that we shoulde come vnto the secoÌ„de parte in the whiche thou hast promised me to expounde vnto me the misterie and the historie of the redemption of mankynde made by oure Lorde Iesus Christe Phy. I am well contente that we enter into it And to followe it bi particulars but bycause there is manye greate secretes and goodlye poyntes well worthye to be noted vnderstanded and kepte in memorye myne aduice is to put of the reste tyl a nother tyme for we haue alreadie treated of mattier inoughe for out tyme. And it is better to take a lytle and a litle at once then by ouer manie wordes and of to muche doctrine to traueile the vnderstandynge whyche doeth require alwayes some reste recreation And also to learne againe and the better to examyne and thynke vpon that whiche he hathe heard Natha Albeit that thys doeth serue me for a greate recreation yet neuertheles I am of thyne accorde vpon the condition we departed before Phylipe So do I meane God be with the. Natha That same good God haue the alwayes in hys holye kepynge ¶ Thys thyrde dyaloge and the other nexte followynge conteyne the seconde parte of the crede which is of the sonne of God in whyche shall be spoken of hys diuinitie and of hys humanitie of hys Incarnation and of the misterie of the redemption of mankinde and sheweth howe we ought to considre vnderstaÌ„d the historie of our Lord Iesu Christ to applye it vnto oure profite PHylyp Haue I not kept my promise Nathanael Nathanaell I do se it well I was in mind to haue come vnto the for to haue kept the from thys laboure but thou haste bene more diligent then I. Wherfore I do well perceiue that thou takest no lesse pleasure to teach then I do to learne Wherfore I pray the bicause we haue great matters to treate of in thys seconde parte that we begyn be tyme to the ende we lose or lacke no tyme. Phylipe I desyre non other thinge neuertheles bycause that peraduenture we myghte be ouer shorte in case we shoulde go thorowe al the pointes conteyned in this second parte at once and it shoulde be verie harde for to retayne in memory so much at once Wherfore it semeth vnto me to be more expediente to deuide it in foure in the fyrste we shall speake of the diuinitie humanitie of Iesus Christe and of hys offices In the second of his incarnation And of that he hathe done for vs durynge the tyme of hys infirmitie and vnto hys death and glorification In the
kyngdome seynge we be so pore and miserable Phylype We be kynges in asmuch as we be fre by Iesu Christ the which hath made vs fre deliuered vs from al our enemies the whych he hath made subiecte vn Iohn viii to vs and hath made vs Lordes of the heauen and earth for to raygne wyth hym receiuing vs as hys brethren into the communioÌ„ of his Ephe. i. inheritaunce and of hys kyngdome Natha Howe hath he made all subiecte vnto vs seynge we be yet subiecte vnto synne and haue so muche vnhappynes and haue yet so manye enemies that we can not enioye that whych God hath gyuen vs. Phy. Notwithstandynge that synne and the deuell do make vs war that it doeth vnto vs that we haue neede of many thynges yet neuertheles ther is nothynge neyther in heauen nor in earth that may anoye or damne vs nor there is nothynge whyche shall not be subiecte vnto vs to serue vnto oure saluation and be turned to oure benifite for all thynges be ours and we be Christes and Christe is Goddes and all thynges happen and be turned to the profitte of the elected Natha I vnderstand now this point expounde vnto me nowe howe we be prophetes and priestes Phy. In asmuche as he hath geuen vnto vs hys holy spirite for to leade vs into the know How christiaÌ„ men be prophetes Iohn xiiii xiâ— xvi ledge of all trueth and hath opened vnto vs by the same the wyl of God his father there is no doubte but we be all prophetes that the leste of the fayethfull may not speake and open more clearelye and hyghlye the misteries of Iesus Christe and declare more largly his death resurrectioÌ„ theÌ„ the greatest prophet which was before his comming in the whych is well fulfilled accomplished that whyche Ioel. ii Act. ii S. Peter alledgeth of Ioel sayinge I shal shede forthe my spirite vpon you and your sonnes and daughters shal prophecie but yet not wythstandynge that all be prophetes as conceruynge the knowledge of God yet neuertheles it doeth not followe that it is or shoulde be laweful to al or euery man to take the office of a prophet in the churche and christian assembles but onely for them whych be called of God and chosen and elected by his churche vnto that office for to opeÌ„ and declare hys worde and minister hys sacramentes albeit that it is euerye one of oure offices to do the office of a prephet in our houses towards oure families and also our neighboures wheÌ„ occasion is gyuen vnto vs but that muste be so done and in such sorte that the ordre which God hath put in hys churche be not violated nor conuerted or coÌ„founded Natha There resteth now no more but of our priesthod Phy. We be priestes and true sacrificers in Christian priesthod Rom. xii asmuche as by the spirite of Iesus Christ we offre oure bodies hertes soules vnto God as a quicke liuely holy spiritual and acceptable sacrifice wyth all that we haue to serue vnto hys honour and glory Natha By that thou haste expounded vnto me of the kyngdome of Iesus Christe of hys propheticall office and sacerdorall dignitie I vnderstande not onelye what prophet kyng and prieste he hath bene and what is the vertue and excellentie of hys sacrifice but also howe that al hys offices and titles doeth apperteyne vnto vs and yet neuertheles there abideth in me a certayne scrupulositie Philip. Towchyuge what Nathana Towchyngethe sacrifice of Iesus Christe for thou doest saye that by hys sacrifice he hath fulfilled that whyche all the Leuites coulde neuer do and if it so be that the sacrifice of Iesus Christe onely be perfecte we muste then haue non other but holde our selues vnto the same Phy. EueÌ„ so ought we to vnderstand it Nata Haue the christiaÌ„s theÌ„ no mo sacrifices Phy. Not materiall and visible but onelye those of the whyche we haue spoken and the sacrifices of prayses whyche be the prayers of the fayethfull and the almes of the faieth full whyche be the offerynges aâ—ceptable vnto God and all good workes done vnto his prayse but for the redemption of soules remission of sinnes there is none but that of Iesus Christe Nathanaell Then they whyche offer and synge for the redemption of the soules as well of lyuyng as of the deade and whyche doo offre for the redemption and remissioÌ„ of theyr synnes be no christ â—â—us nor do not beleue Iesus to be Christe thoughe they confesse hym wyth the mouthe Phy. They be christians as the Iewes whyche dyd persecute Rom. ii ix Christe be true Israelites and chyldreÌ„ of Abraham by name onelye for if Iesus be that Christe he is the true sacrificator if he be the true sacrificator whyche saueth the synners it muste needes be that hys sacrifice be perfecte for otherwyse he shoulde nothynge differ frome the sacrificatours of the Leuites whyche were synners nor yet hys sacrifice frome the calues shepe and rammes offered in the olde testament so should he not be the Christ Natha It semeth vnto me that which thou sayest is not out of reason Phy. By this we maye well Iudge that the greateste parte of christians do not vnderstaÌ„d what is signified by the name whyche they beare nor yet what they coÌ„fesse wheÌ„ they saye they beleue in Iesus christe for if they vnderstode that they should be deliuered from manie errours superstitions Idolatries and blasphemies which they coÌ„mit nor they shoulde not dispend somuche monye to cause masses to be song for the deade nor should not make so greate expences aboute the outwarde and material sacrifices nor shoulde not be in such dissention as they be for the masse and for the ceremonies and traditions of men Nathanaell Wherefore sayest thou that Phylype Bycause they shoulde be all conteÌ„ted with the sacrifice of Iesus Christe and of the saluation whyche they haue receyued by hym and shoulde offre vnto the poore that wepe that whych they offre vnto the priestes that synge and vnto the quicke and liuely Images of God that whyche they offre vnto dombe and deade Idols and shoulde succure the lyuynge wyth the goodes they spende aboute the dead Nathanaell Howe vnderstandeste thou that Phy. Thou wylte not denye me but that the Hebr. ix i. sacrifice of Iesus Christe is perfecte seynge saynt Paule doeth wytnes it Nathana God forbyde Phy. If it be perfecte it is then sufficiente we must make no mo nor take awai nor put to anye other wyth hym for God hath no neade of anye humaine healpe neadeth not that man should put to his hande after him in that which he hath fully made and coÌ„sumate Natha I do confesse it Phy. And if thou wouldest not confesse that that of Iesus Christe were perfecte and sufficiente for to gyue place vnto them whyche be made by men I wyll reproue by the same all the other sacrificies that euer myght be made for whych of theÌ„ myght we
fynd that might do and accomplishe that whyche that of Iesus Christ might not And if al they which haue bene offered according to the law might neuer sanctifie and make cleane the synners notwythstandynge they were ordeyned and commaunded of god but hath bene necessarie that Iesus Christe the soueraygne bishope hygh prieste according to the ordre of Melchiledecke should come offre his propre body Psal Cx. bloude in sacrifice for the redemption of our soules what may we hope of theÌ„ whyche the priestes do at thâ—se dayes in theyr masses of the whyche they haue no commaundemente of God Natha I donot wel vnderstand to what purpose thou speakest this Phylype Thou oughtest to vnderstand that the priestes do glory that in theyr masses they offre vnto God sacrifices for the redemption of oure soules and do auaunce them selues that that sacrifice which they offre is the propre bodie and bloude of Iesus Christe and if it so be theÌ„ Iesus Christ is no more the christ that is to saye the anoynted of God and the eternal priest after the ordre of Melchisedech but they be it theÌ„ selues seynge they attribute vnto them selues the office whych onely vnto hym apperteyneth and is propre vnto the Christe of God for it is not in the power of anye person to offre the sacrifice of reconsiliation Sacrifice of redemption and of redemption and to sacrifice Iesus Christe but vnto hym selfe whyche is the Christe of God whyche is offered hym selfe by the eternall spirite Natha Howe agreeth this then the priestes synge the Crede in theyr Masse and confesse in the same that they beleue in Iesus Christ but if it be as thou sayeste they do all cleane contrarye to that whyche they synge and denye by worckes Iesus Christe to be the very Christe the whyche they confesse wyth theyr mouthes Phylype There is nothynge more true and not they onelye but also all they that gyue fayeth vnto theyr doctrine and that haue recourse vnto theyr sacrifices and Masses for the remission of theyr synnes whether it be for the lyuynge or for the dead Nathana They be then christians wythout Christe Phylype They be not christians wythout Christ for a Christe they haue but wythout the true Christ they be Nata They haue theÌ„ a false Christ Phylype That is true and yet not contente wyth one but haue as manye as they haue priestes whych do cal them selues Chrystes attributynge vnto them selues onelye that whyche the prophete dyd vnderstande of all Psal Cv. the people of God sayinge touche not my Christes or myne anoynted they maye well be Christes but of the numbre of them of the whyche Christe dyd prophesye saying there Math xiiii shal come mani false prophets false christes Natha I woulde not haue thought that that onelye name of Christe hadde comprehended so manye thynges and had drawen such consequence after it I knowe well nowe by experience that manye do saye theyr crede whych vnderstande nothynge and do all contrarie lye them selues Phy. Thou mayste Iudge thy selfe and ther fore it is neadful that al these poyntes be wel diffined to be clearly vnderstande Natha It semeth me that thys poynte is wel inoughe diffined and largely Inoughe declared for thys tyme wherefore lette vs passe ouer forward Wherfore saiest thou his onlye sonne or hys sonne vnited it doeth seeme that thou wylt denye by thys particuler exclusiue that ther is no sonne of God but Iesus christ Phy. I do not denye but that all the elected be the chyldren of God but there is but one that is to saye Iesus whyche is hys true and natural chyld as we haue before expounded Natha How be we theÌ„ chyldren of god Phy. By adoption and not by nature Nathanaell What doest thou call adoption Phy. I call adoption when one doeth take a chylde whyche is not hys owne propre child procreate of hys owne bodie for hys own propre legitimate chylde geuinge vnto him al rightes titles as though he were trulie naturallie his childe not as thoughe he were bounde vnto it but doeth it of hys owne free goodnes and of the loue that he beareth vnto hym and euen so be we sonnes of God by Iesus Christe in whom God doeth loue vs adopte chose and receiue vs for hys chyldren therfore is the spirite of God called the spirite Rom. viii of adoption Natha Wherefore gyueste thou yet vnto hym thys title callynge hym oure Lorde Phy. Bycause he hath bought vs that we Cor. vi be hys and his subiectes and seruauntes and that full power is gyuen hym as well in heauen as in earth and that he is kynge prince Math ii xiii and Lorde of all creatures and the onely gouernour and maister the head of his church hathe power to gyue lawes ordinaunces Colo. i. ii vnto men for theyr saluation vnto the which all men muste be subiectes Natha I vnderstande wel nowe the sence of thys article and the principall poyntes whyche it doeth conteyne let vs therfore folowe the rest Phy. In asmuche as we haue determined to deuide thys parte as I dyd set it forthe in the begynnynge it shal be good as semeth me to make here oure fyrst reste diuision after let vs entre into the matter of the incarnation of Iesus Christe as I haue promised the. Natha I am of accorde in al that thou wylte albeit that me thynketh the tyme not longe that I am ready of myne own parte to heare al the daye longe if it were not to thine nuer greate payne and werines notwytstandinge I do not beleue by all that I caÌ„ perceyue that thys laboure and payne to be greuous vnto the but rather that thou doest it hauyng more regarde vnto me then vnto thy selfe for thou knoweste well that I am to small and little a vessell to receyue at once so muche of thys diuine licoure lyuelye water poured forth of the fountayne of the worde of God Phy. I woulde it were the pleasure of God that I myght fynde manye suche vessels that were so receiuable of thys worde of lyfe nor I do not this bycause I mistrust thy capacitie but to the ende that both the one and the other of vs may the better gather and sauour this breade of life which here is ministered to vs. Natha Thy reason is verye good lette vs therefore boeth go aboute our other busines that we may returne agayne the more fresh wyth the better courage In thys nexte dialoge shall be set forth the historie of Iesus Christe from the tyme of hys conception vnto hys ascention and shal entreate of the misterie of hys Incarnation and of oure redemption Nathanaell THou wouldest not beleue Phyllype how long I haue thoughte the time sens oure departynge for I haue taken so greate a taste and sauoure in that I haue herde of the heretofore that I thought I shoulde neuer se the time Inoughe to
the bruite beastes that we sacrifice vnto him We dye thē with Iesus Christ whē we mortifie and crucifie oure olde Adam we ryse againe also go vp into heauē with him whē we put on Iesus Christ serue vnto ryghtuousnes forsakynge thys worlde all that is Phi. iii. Eph. i. ii in it or of it hauynge our hertes and cōuersation in heauen sekynge Iesus Christe whyche is vpon the ryghte hande of God hys father Natha Trueli that is a commodious setting forth of the historie of Iesus Christe vnto vs. Phylype So doeth the Apostles teache vs and specially Saynte Paule setteth forth vnto vs the death and resurrectiō of Iesu Christ as an Image mirrour and glasse of the christi an and spirituall lyfe and doeth expound vnto vs howe the baptisme doeth conteyne the The significacion of baptisme Rom. vi Gala. ii Coll. ii Iohn iii. vii Sacramente and signification of these thynges for the water which is poured vpon our heade is fyrste vnto vs an assured and a certayne testimonie signe seate of the remission of oure synnes by the holye Goste whych is the water of lyfe that doeth washe and make cleane oure consciences from synne as the visible water doeth washe the filthe frome the bodye And further it is also a Sacramente of penaunce whych doeth teach vs that as the water is caste vpon vs so muste we drowne our olde man wyth Pharao and the Egyptians in the redde sea and muste be buried wyth Iesus Christe but by that that thys water abydeth not alwaies vpon oure heades nor doth not drowne vs is signified vnto vs that the penaunce mortification whyche God doeth require of vs is not vnto death but vnto lyfe Exo. xiii Luke xxiiii makinge vs by the death to entre into lyfe as the childrene of Israell passynge thorowe the myddeste of the deepe of the redde Sea weare broughte vnto libertie and as Iesus Christe by the death of the crosse is entred into the glorye of God hys father and so in baptisme is not onelye presented vnto vs the grace and mercie of God and be not onelye by the same receyued into hys alliaunce and into hys churche but wee haue also the sacramente of the death burial and resurrection of Iesus Christ and of ours wyth hym and the Sacramente of repentaunce and of remission of synnes and the summe of all the Euangelicall doctrine and the Image or patrone of all the christian lyfe Nathan I nowe vnderstande thys parte but there resteth yet to knowe the other maner to take example of the historye of Iesus Christe for the rulynge of oure outwarde lyfe and cōuersation Phyli I shal declare it the by exemples in somuche as thou desireste to haue the thinges playnlye expounded Fyrste in the lyfe of Iesus Christe there be diuers worckes whyche Example of Christ for the outward life Math. iiii Marc. i. be propre to hym selfe the whyche noone can do but him selfe as his fasting fourty dayes hys miracles workes which he dyd Then must not we vndertake to do suche thynges excepte we wyll as mockers make a mocke of hym and after the maner of apes counterfayte hys worckes as thynges to laughe at as manye priestes and religious hipocrites do in diuers thynges not regardynge those thynges in the whyche Christe woulde vs to folowe hym for there be other thynges done and sette forth by Christe for vs to followe as hys innocentie ryghtuousnes holines zeale Worckes of Christ for vs to folowe and feruentnes whyche he had for to aduaunce the glorye of God hys father and in settynge forthe hys trueth and hys Gospell Hys sobernes softnes benignitie patiēce cōstancie temperaunce the paynes trauels and labours whyche he toke as a true pastour for hys churche for the saluation and consolatiō of menne and for the solace and conforte of theyr bodies and soules nor neuer fayled persone when it was expedient and conueniente for hys office or for anye other that had nede and hadde to do wyth hym all pastours and ministers of the churche all true christians haue in him a goodly mirrour or glasse and a very plaine rule for to learne vs how to leade conducte and vse our selues in thys humayn lyfe and therefore we oughte to traueile and drawe as neare vnto him as to vs shal be possible by holie life cōuersatiō to the end that the lighte of his image maye be sene to shine Ephes v. Colo. iii. Phil. ii Tessalo i. ii in vs in suche sorte that we may be the lyght of the worlde and that we maye shewe lighte euē in the middest of the darkenes of the same as goodly lightes folowyng principally his inestimable humilitie patiēce and charitie to the ende that wee maye saye as the Apostle dyd Be ye folowers of me as I am of Iesu Christe and in doynge after thys sort it shall ◠Cor. x. well suffice vs to haue Iesus for oure patron and leader and if we wyll haue the Sayntes for oure patrones we ought not to take them for suche otherwyse but as that holye Apostle doeth teach vs and not in electyng them for oure mediatours and aduocates for there is no suche patrone but Iesus Christe but in folowing theyr holye life cōuersatiō as they haue folowed that of Iesu Christ whom they haue taken for theyr true patrone for patrone is to be vnderstand the thyng vpō the which wee do take example and then can we fynde none more apte meete or conueniente then Iesus Christe Nathana I do vnderstande well this matter Phy. I wyll yet shewe the howe thys passion doeth serue me for a remedye and a medicine The suffering of Christe a remedie agaynste all euyll agaynste all the temptations combraūce sykenes aduersities and perelles that maye come vnto me into thys worlde for if anye mā haue done me a displeasure or iniuri whether it be wyth right or wronge I haue in cōsolation if I do suffre wyth good ryght and i. Petre. iii. Luke xxiii that I haue deserued it I do considre Iesus Christe which hath suffered innocētly and do thynke in my selfe if Iesu Christ which hath suffered innocently hath borne patientlye all the iniuries and outragies done vnto hym hath prayed for hys enemies the whych had persecuted and pursued hym euen vnto the death of the crosse haue I not then a good occasion patiently to suffre the euil which I do suffre for my synnes to condemne my selfe and to pray for them whyche persecute me be sente to me of God for my chasticement not to curse and aske vengeaunce vpon them and if I do suffer wrongefullye wythout hauynge deserued towardes men I do reioyce and take consolation in my tribulations and gyue thankes vnto God the whyche hathe made me not onelye a fellowe partaker of Math. v. i. Petre. iiii hys prophetes and Apostles but also of him selfe also in that that he wyl as a membre of
hys bodye I do followe my heade beyng assured that as I suffre wyth hym shall I also Rom. viii be glorified wyth hym I do gyue hym thankes of the greate grace that he hath gyueÌ„ me that is to saye by hys goodnes he hath kepte me froÌ„ fallinge into anye crime for the whych men myght haue anie iust occasion to hate or persecute me but hath so ledde me by his holye spirite that the euyle caÌ„ fynd in me nother coloure nor reasone to afflicte me except onelie bicause I desire and offre my selfe to be an honest maÌ„ to folow trueth ryghtuousnes the whiche thinge cometh not of my selfe but of God the whyche hath so kept me wythout the ayde of whome I should be the moste miserable and greatest sinner of the world Natha Certaynely the consideration of this is no smal coÌ„solation Phy. There is yet other thynges to folowe for I conâ—idre that howe innocent or irreprehensible so euer I be or can be before menne yet neuertheles I can not be before God but a greate offender and culpable of eternal damnatioÌ„ if he would entre into iudgmente wyth Psalm Cxlii. me and punishe me in hys rigour wherefore I doo thynke that thoughe I haue not deserued the euil â—hat I do suffre by suche occasion for whyche menne do persecute me I am not yet for al that so innocente before God but I haue deserued that and muche more before God and therfore I do receiue that as at the hande of God as Dauid dyd suffre the outragies ii Reg. xvi of Semeâ— and haue pittie and compassion of myne owne enemies considerynge that they are my brethren not knowing what they doe and do more anoyaunce and hurt to them selues then to me and therfore am I moued to pray vnto God for them that he wyll pardone them theyr faultes for they can not hurte me but in my bodye but they hurte and sleâ— theyr owne soules and if I se my carnall brother in the hand of the hangeman leading hym to the gollowes howe euill or vntrue â—o euer he were or what displeasure he myghte or should haue done me yet shall I haue pitie and compassion of hym and should bye hym froÌ„ the gallowes it I might and deliuer hym from the handes of the hangman haue I not then much greater occasion to haue pitie and compassion of my pore blynde and ignorante brethern the whyche I do see by theyr infidelitie and synnes to be in the handes of the Deuil whych is the greate hangeman of hel for to lead them vnto eternal dampnation ought we not well here to followe the example of Iesus Christe whyche is come to saue not Luke ix to lose and to aske of God pardon for them and further when I do considre that which I do suffre and do compare it wyth the afflictions and tormentes of Iesus Christe that I do knowe the difference betwene my tribulations and hys I shall be ashamed greatlye of mine impatience or to missaye them which do me iniurie when I do remembre the praier that Iesus Christ made vpoÌ„ the crosse for his enemies but shall rather be moued to pray to Act. vii God for theÌ„ as S. Stephan did And further when I do considre the innocencie of Iesus Christe and the multitude of synnes whyche be in my self and in what numbre God doth pardon theim euerye daye I shall haue good occasion to pardon my brethern of a small offence or iniurye done vnto me seyng that my celestial father doth pardon me myne offeÌ„ces beynge so greate and manye in numbre and wythout hauynge deserued anye suche forgyuenes Natha We shew oure selues verye vnthaÌ„kful and ingrate if that when other haue forgyueÌ„ vnto vs a myllion of crownes we wyll nor can fynde in oure hertes to forgyue oure detters one halfpenye and surely I do fynde these considerations whyche thou haste resited verye fruitful and do perceiue and know euerye daye more in hearynge of the speake the greate consolation and Godlye doctrine and fruite that we may receyue and beare of thys crede if we considre and examine it near lye as thou doeste at all tymes that thou resueste it Phy. Lykewyse muste I do in al the tribulations and sykenes that may come vnto Remedies aâ—â—ynste al 〈◊〉 to me for if I haue payne in my heade I shall call to remembrauÌ„ce the crowne of thrones whyche dyd perce the braynes of Iesu Christ and the tre of the crosse whyche he hadde for hys boulster wher as I haue my head wrapped and bound in softe and swete kerchiues and my heade layed vpoÌ„ a sufâ—e pelowe Or it I do fele my bodye werye and ouer for traueled and all myne other membres so weake that with great pame I may turne me frome one side to an other yet shal I perceiue mi self much better intreated theÌ„ Iesu Christ my sauioure remembryng hym spred vpon the tre hangynge vpon the crosse hauynge hys handes and fete nayled and myght not stirre nor remoue anye membre yea and that after that he had bene all the nyght and almost all the daye scrached beaten whypped hys bodye all to broken and almoste shed all hys blond where as I am layed in a good softe bedde tenderlye intreated and haue seruauntes and healpe to take me vp laye me downe and to conforte and to gyue me all thynges that I aske or that caÌ„ be deuised to be good for me Natha Alas that we can not thynke of thys for if we could we should be muche more pacient in al our sikenes aduersities theÌ„ we be Phylipe Yea and we should not be so muche nor so sone moued when we heare anye euyll or outragragious wordes spoken against vs for that our good sauiour hath suffered much greater yea euen in the same houre that he was most oppressed with tormeÌ„ts for he was left forsakeÌ„ of al creatures without hauing any maner of ayd confort or coÌ„solatioÌ„ no not so much as an euil doer that is lead to execution for he herde none other thynge but iniuries outragies and blasphemies agaynste hym selfe the whyche dyd no lesse perâ—e hys herte then the thornes nailes did pearâ—e hys head Esai liii hys hades and hys fete yet for al that came there neuer out of hys mouth one euile word but was alwayes meeke as a lambe that is in the handes of the sherer or bocher wherefore if I do see my selfe forsaken of all menne and of all my speciall frendes yet shall I recomfort my selfe in Iesus Christe seyng that I am not yet in suche extremitie as he was knowynge also that I am not forsakeÌ„ of god but that he is alwayes wyth me as he was wyth hys sonne Iesus Christ notwythstandynge it dyd seme that he was altogyther vtterly forsaken of hym the whych he would in dede feele in hym selfe to the ende that we shoulde not feele it in oure selues but should receiue coÌ„solation by hym
Natha Certaynely the consolation is greate principallie for the poore people which sumtyme be extremly oppressed in al maners as well with sykenes as wyth extreme pouertie wythout hauyng anye ayde or healpe of any persoÌ„ there is none so sore sike but it is greate pitie howe wel so euer they be kepte and treated But lette vs theÌ„ behold and thinke what it is or maye be in them that haue extreme pouertie toyned with theyr sicknes and haue nothynge to healpe theim selues wyth nor no bodye for to keepe them as it is mooste often sene principallye in the tyme of the plage in the whyche the mooste richeste theim selues haue manye tymes muche adoe to fynd anye that wyll serue keepe them happye be they then that in suche anguishes and distres haue remembraunce of Iesus Christe and haue the consideration that thou speakeste of Phy. Also lykewyse when I am in anye maner of burnynge and extreme heate that doth so alter me that it doeth seme vnto me as fire were in my bodye impossible to stacke my thyrste and that my mouth is so brought out of taste that I can awaye wyth no maner of meates nor drynkes what so euer they be Then I do thynke of two thynges the firste is I considre the paynes of the poore vnhappye and dampned and perceiue in my selfe that if a lytle pece of an humour and a litle excessiue and extra ordinarie heate hathe engeudred in me such payne and griefe that I haue almooste loste all patience alas maye I then thynke howe shoulde I endure or suffre that whyche Iesus Christe hathe suffered for me or howe should I do if I should be caste into that ardent eternall fyre and beare all the ire iudgmente and malediction of God whyche the vnfayethfull reprobate do beare as Iesus Christe hathe borne for me I fynde my selfe then muche bounde to gyne hym thankes seyng he hath deliuered me froÌ„ such tormentes and ought to esteme thys worldly paynes verye lyghte and as thynges to learne me the feare of God to flee from synne and to putte my whole trust in Iesus Christ for the auoidynge of that horible and fearful iudgmente of God of the whych the sicknesses and al other aduersities be but as small aduertismentes the better to learne vs to know his grace the better to withdraw vs from this world And of the other part wheÌ„ I do coÌ„sidre thinke vpon the thirste alteration that Iesu Christ myght haue after his greate tormeÌ„tes which he suffered aâ—l the nyght and al the daye after he had almoste shed all hys bloude and was hangded vpoÌ„ the crosse all moste thre houres and yet coulde not haue so much as one drop of water to quenche hys thyrste wyth al but hadde gyuen hym in the stede of good drinke bitter gall vunger and myrre I maye then thynke in my selfe to haue greate cause of coÌ„plaint seing that I maye haue the good maluesey all other thynges that I can aske for the comfortynge of my herte and my sauiour Iesus Christe myghte not haue so muche as one sope of water to quench hys thyrste wheÌ„ I haue well considered all thys and haue a lytle mingled and steped wyth my meates poreges and suppynges of thys vineger gal and myrre whyche Iesus Christ dyd taste feele I do fynd it more swete then huny And yet is ther one thinge that I do learne by the same to kepe miself froÌ„ doing wroÌ„g or imurie Ephe. v. to anie creature nor to hate my christian brother knowing that wheÌ„ I so do I do giue vnto Iesus Christe to drynke viniger gall and myrre am a braunch of that vnhappie iudicall vine whiche in the stede of good grapes hrynge forth thornes sloes which be so excedynge bytter for to make drinke for hys sauioure which hath made planted and dreste it Natha Thys is not euil taken for so farre as I cause the death and passion of Iesus Christ is a consolation medicine remedye against all sikenesses deseases both of bodie soule Phy. But yet where it doeth mooste chieflye serue me is wheÌ„ I do fele the temtation assautes of death I do theÌ„ cal vnto remeÌ„brance Remedye against the assaultes of howe Iesus Christe is dead for me how that he is riseÌ„ hath triumphed ouer death This remembraunce consideration doth mitigate the feare of death which al meÌ„ haue naturally doth assure coÌ„firme me agaynste al the assaultes of death of synne and of Sathan and of hell knowinge that he which beleueth Iohn v. vi in Iesus dyeth not nor entreth not into iudgmente but is already passed from death vnto lyfe for this same corporal death is not death but onely a passage froÌ„ miserie into pleasure and felicitie and awaye by the whych we entre into eternal glorye wherefore I reioyce in my hert do say with the holi Apostle death Ose v. i. Cor. xv wher is thy sting hel wher is thivictorie Na. This is a verifearful assault wherfor it is veri necessari nedeful a maÌ„ to shew him self at that houre to be a true champion and a christian knyghte Phylype It is the same houre by the whych it shall be plainly knowen whether we haue beene hypocrites or true christians whether we beleue wyth oure hertes that whythe we confesle with oure mouthes for there be such whyche haue so greate feare of death haue hadde so little experience of the death and resurrection of Iesus Christ that when they be syke if a man aduise them to loke on their coÌ„sciences and dispose theyr houses and make theyr wylles they before greued somtime angrie wyth theim that moue theim and be merueylouslye greued where as they ought to returne vnto God wyth all theyr hertes folowe the exemple of the good patriarkes whyche dyd not leaue theyr busines vndone theyr goodes vndisposed til they felt death Gen. xl readye to stop theyr throtes but dyd it while they hadde tyme and theyr wyttes and vnderstandyng perfecte Of the whych also Iesus Christe hathe gyuen vs an exemple and hathe shewed vs in the same what care wee oughte to haue for theim the whyche be gyuen vs in charge when that he dyd recoÌ„mend hys mother vnto S. Iohn but they whych be so fearde of death do she we that the death and resurrection of Iesus Christe is not well printed in theyr hertes for that is the Souerayngne remedie the true armore to strentheÌ„ vs in thys battell ther is no other true consolatioÌ„ they that be syke or in other aduersitie haue manye tymes conforters but manye be suche as came vnto Iobe more lyke to bringe hym to desolation and dispayre then to consolatioÌ„ Some sette before them theyr good workes or as a man myght better saye theyr supersticitions hypocrisies do learne theÌ„ to put theyr trust other which shal in the same be done by them after their death
myghtye wynde when he gaue hys holye spirite vnto hys Apostles Phylyp There is no doubte but he dyd it to The holye spirite sheweâ— in wynde signifie that as the winde suffereth the Rociers the litle and small trees and ouerthroweth by the rootes breaketh down broseth and maketh ruinous the greate myghtye trees So the vertue of thys holy spirite is to bring consolation to the hertes aflicted to purge the consciences to iudge the euile to ouerthrowe and sette downe the proude and to vpholde beare vp the weake and humble Natha If we wyll then haue anye thynge of God we muste obteygne it by Iesus Christe workynge in vs by hys holie spirite Phylip. It is euen so for by hym all the beleuers be vnite in one self body with their head Iesus Christe and be nourished and vinified in hym as by the soule and spirite all the meÌ„bres whyche be in one bodye be partakers of the goodnes which is in the same body Natha I beleue for that cause we put to by by after thys article the which appertayneth nyghe vnto the churche the whych is the bodye of Iesus Christ of the whyche thou speakeste of vinifiynge sanctifiynge by the same holy Gooste for we do saye by and by after the catholyke churche Phy. There is no doubte Natha In asmuch theÌ„ as we haue treated the other three partes The church of the crede that we be come to the fourth whyche concerneth the churche daughter of the celestiall father spouse of Iesus Christe tell me fyrste what thou callest the church Phy. Churche signifieth congregation and assemble Eph. v but I do take it and vnderstaÌ„d it here for the asseÌ„ble of the true and faythful christians whyche be vnite coÌ„ioyned by one selfe spirite and one selfe fayeth Natha Is there anye other church then the churche of the faithfull Phy. As we do cal the bodye and membres of Iesu Christe the churche so hath Antichriste hys body and membres whyche togyther make the malignaunt churche but for asmuche as that toucheth vs in nothynge we leaue it aparte and speake only here of the tru The malygnant church church of Iesu Christe therfore do we cal it holy Natha For what cause Phy. To put difference betwene hyr and the church of Antichriste and for asmuche as she is sanctified by the holye Goste for to be the temple and habitatioÌ„ of God Natha Wher fore doest thou also call it catholike what signifieth that worde catholyke Catholike Phy. It doeth signifie vniuersal and therfore do I saye I beleue the vniuersall churche bycause the churche doeth signifie all assembles and congregation where the fayethfull be assembled as is the church of Choâ—hi of Rome Galathiens and othere lyke I wyll declare that there is one catholyke churche that is to saye vniuersall and generall comprehending all the other the whyche is generallye sowen thorowe all the worlde onelye knowen of the onelye God whiche knoweth the hertes Natha If she be sowen thorowe all the world how is she a church seing that church signifieth coÌ„gregatioÌ„ asseÌ„ble so as thou sayeste it should seeme rather to disperation seperation and confution Phylype Therefore muste we considre thys The churche inuisible churche spirituallye and muste not thynke it to be a visible and local assemble sette and limited in a certaine place Nathana Howe vnderstandest thou thys or howe can the churche be inuisible seyng it is the assemble of the fayethful whyche be visible menne Phy. I denye not but that the men whyche be of the churche be visible but thys ioynynge togyther of the churche oughte not to be considered of the coniunction of the bodies but of the hertes spirits that be inuisible which none cause and therefore notwythstandinge I see the menne that be of thys churche wheÌ„ they be presente wyth me yet neuertheles I The churche mingeled thorowe all the worlde can not see them all because they be sparkeled abrode thorowe all the worlde and thoughe they myght be assembled all in one place yet coulde I not knowe them perfectlye because that the elected shal neuer be so wel seperated in thys worlde frome the infidels and reproued but there shall be alwayes manye hypocrites mingled amonge them the whyche we can not wel deserue nor iudge vnto such time as Iesus Christe shall make seperation of the Math. xxv goâ—es from the lambes and of the wheate froÌ„ the tares therfore do I saye that thys church is inuisible because the eye caÌ„ not se it nor the humayne iudgmeÌ„t wel deserue it therfore do we saye we beleue it for if we did se it at our eye wee beleued not but notwythstandynge we can not se it at our eye yet we beleue that the Lorde hathe hys elected whyche notwithstandynge they be sparkeled aboute thorowe all the worlde as touchynge theyr bodies be yet neuertheles so ioyned togither by the spirite of God that they be but one selfe bodye one selfe herte and one selfe soule Act. ii iiii Natha Thou wylt then saye that the vniuersall churche is a spirituall and inuisible asseÌ„ble of all the elected and chyldrene of God whyche be vpon the earth in what place so euer they be whyche notwythstandinge they be seperated and farre distaunte one frome a nother as concerninge theyr bodyes yet they be all vnite by one selfe spirite into one body misticall of the whyche Christe is the head Col. i. ii whyche dyed for to assemble the chyldrene of God that were sparkeled but if thys church be inuisible howe canste thou saye thou beleueste in hyr and that thou holdeste hyr fayth howe canste thou knowe what she is what she beleueth if thou know hir not Phylype I saye not that I beleue in hyr Natha Doeste not thou confesse I beleue in the holye Gost the holye vniuersal churche Phy. I do saye and confesse openlye I beleue in God the father and in Iesu Christ and in the holye Gooste but of the churche I do not saye I beleue in the holye churche but I beleue the holye churche Nathana Is it not all one what difference is there Phy. Verye greate For if I sayed I beleue in the holye church I should coÌ„fesse that I put my trust in hyr as I haue sayed before to beleue in God and the churche is not god but is an asseÌ„ble of men cursed is man that trusteth in man wherfore if I sayed I beleue Iere. xvii in hyr I should speake agaynste my self and should reuerse the fayeth which I haue coÌ„fessed hytherto Nathana Declare vnto me the differeÌ„ce Phi. By expositioÌ„s going befor it is opeÌ„ inough what seÌ„ce mi words should haue if I sayed I beleue in the church But when I do saye I beleue the holie churche that is to saye I beleue and confesse that ther is an assemble by the whyche I haue diffined the churche and that in the same I wyll lyue and dye Natha Howe wylt
all that satisfied the churche whyche was offendyd by hym for notwythstandynge he hathe bene punishede in hys bodye or by hys purse or by boeth yet doeth it not for al that folow that he is an honest manne for in that he hathe bene punished hathe bene agaynste hys wyll and the payne that he hathe suffered hathe not for all that chaunged hys hert except the Lord with hys holye spirite haue touched hym therefore as the churche leueth vnto the punishmeÌ„t of the magistrate such as by him be punishable to be punished wyth such punishmente as they haue deserued wythout medelynge hyr selfe wyth the temporall swerde euen so ought the temporall magistrate not onely to suffer the church to procede in hyr office after he hath done hys but also to healpe hyr in the execution of hyr office if nead require as and if ther be any rebellioÌ„ against the same which requireth more greuouse punishment theÌ„ she maye gyue or put in execution for what other thynge is the ecclesiasticall councell or senate but a membre or parte of the magistrate and of them whyche partly be ordeyned by hym sauyng ther is an other maner of proceading for suche as haue bene moued to repentaunce but rather hardened by the punishmeÌ„te of the temporal swerde whych shal be conuerted by that whych shal be opened vnto theim of the worde of God for God hathe not coÌ„stituted the ministration of hys Gospel in his church wythout gyuynge hyr vertue and efficatie by hys holye spirite by the whych he doth strike the soules more lyuely theÌ„ the material swerd stryketh the bodye and further when a man hathe made suche amendes as he hathe bene ioyned vnto by the lawe theÌ„ is the ciuilitie of the lawe satisfied whyche forceth not muche wyth what herte it be done but the church requireth the testimonie of the herte and caÌ„not admitte them into hyr communion whyche be sclaunderous vnto hyr and whyche haue by the workes declared that they be no membres of hyr bodye excepte that fyrste she shall haue sene theyr repentaunce that they shall haue gyuen certayne sygnes and testimonies of the same for it is defended hyr to giue that Math. vii which is holy vnto Dogges and to caste hyr margarittes precious stones before swyne Natha But in asmuch as the churche is constitute of menne howe can she better iudge of the herte then the ciuyle magistrate and further what satisfaction wylte thou haue other theÌ„ that of Iesu Christ for thy self hath sayed that none othere can satisfie vnto the Iustice of God Phyly As towchynge the herte the churche leaueth it vnto the iudgmente of God which only knoweth it but yet neuertheles she hath more care theÌ„ the ciuyle magistrate can not admit nor receyue a manne into hyr coÌ„panie whyche at the leaste wyll not confesse wyth hys mouthe by the whyche he doeth testifie the christen herte that he hathe it may wel be that often tymes the herte doth not agre with the confession of the mouthe and that the coÌ„fession be fayned as it was in Simon Magus Ananias Saphyra but it sufficeth vnto the churche that a man shewe hyr outward testimonie of the herte for she can not iudge whether it be fained hypocriteth or faithful wherefore she can not caste out hym whyche commeth vnto hyr wyth anye testimonie of fayeth for if hys testimonie be fayned she leaueth the iudgmente vnto God whyche shall discouer it in hys time but to receyue any person wythout open testimonie of repeÌ„taunce faieth she caÌ„ not without doynge againste the word of god for wheÌ„ the dogs swine do opeÌ„lie shewe theÌ„ selfe such by theyr workes and be not couered with shepe skines why should she not iudg theÌ„ She hath none excuse nor resonable cause for to receiue theÌ„ seing that god hath giueÌ„ hir the iudgmeÌ„tes of such things that she hath the mean so to do therfor wheÌ„ a maÌ„ declareth hym self manifestlie sclaunderous a rebell vnto the ecclesiasticall correctioÌ„ discipline the last remedi that the church hath is to excoÌ„municate that is to saye to opeÌ„ vnto him that she taketh him not for any meÌ„bre of Christ nor worthi to be in the coÌ„pani of the faithful nor to coÌ„municate the Sacramentes whych Iesus Christ hath gyuen hir vnto the which ought none to be admitted but hir Math. xviii disciples but oughte to be reiected and depriued of them as a publican and a panim or as a Iewe or turke whyche the fayethfull wyll nor receyue into theyr communion but doeth hold him as an Apostata enemy of christiaÌ„ religioÌ„ wheÌ„ he is so reiected froÌ„ the church i. Corin. v. ii Corin. ii i. Timot. i. he is in the handes of Sathan for to afflicte him is seperated froÌ„ Iesu Christ after such sorte that if he do not reknowledge hys faultes amend him selfe and laboure to recoÌ„cyle hym selfe vnto the churche he is vtterly loste and dampned for in as muche as the churche hathe bounde hym he is bounde seynge that Iesus Christe hathe gyuen it that power by the ministration of hys worde by the whiche also he is vnbounde if he reknoweledge hys Math xvi xviii faultes be receyued agayne into the church by penaunce Natha The churche is then verye rigorouse and hathe a power muche moore to be feared then the swerd of the magistrate for it caÌ„ punish but the body but that of the church sleaeth the soules how doth this theÌ„ agre wyth that whyche Iesus Christe hathe sayed that he was not come for to destroye or lose but to saue is the church of anye other nature theÌ„ Luke ix Iesus Christ hir head Phyly No. But the euell do kyll and daâ—ne them selues in reiectynge the blissinge of Iesus Christe whyche is presented and offered vnto hym by his churche therfore the church doeth not dampne hym but onelye declareth vnto hym his daÌ„nation reiecteth him as daÌ„ned not to the intente that he should so be but to the inteÌ„t he should not be but he knowing hys damnation and seynge hym selfe depriued and shytte out of the companye of Iesus Christe of the Angels and of all sayntes and forsaken of all the fayethfull myghte be the more ashamed and confounded and the better feele the iudgemeÌ„te of God vpon hym to the ende that by thys meane he myghte he moued to repentaunce that he should not perishe eternallye for thys same oughte wel to astony hym seyng hym self bound by the churche whych hath suche power by the keyes which Iesus Christe hathe gyuen hyr that whatsoeuer Math. xvi xviii is bound or vnbouÌ„de in the earth by hyr is bouÌ„d or vnbounde in heauen Natha Then is the excommunication rather a medicine and a remedie then a death damnation Phylip. Accordynge as euerye man doeth vse it to hys profit for it is the last remedy of the churche the whyche she doeth vse as a corsey towardes synners that
be spiritual be commune vntâ—â—â—l but there is an othere coÌ„munion betwen◠〈◊〉 Sayntes that yet be lyuynge them whiche be departed for eyther of theim haue theyr estates aparte And therefore is there no suche CoÌ„munioÌ„ betwene saintes lyueinge and them that bee dead communion betwen the Sayntes that be departed and vs as there hathe bene betwene them in the time that they lyued and theÌ„ that lyued wyth them at the leaste we haue no testimonye of the holye scriptures for they serue not nowe vnto the church wyth the giftes and graces whyche they in theyr tyme receyued of God for the edification of the same for they haue fulfilled and ended theyr course and theyr ministration whyche nowe is committed vnto others and of the other part thei haue no more nead of vs nor of oure goodes for they be out of al necessitie Nath. Oughte we not then to honour them Phy. We may not honoure them as though they were present wyth vs nor do vnto them reuerence nor salute them nor speake to them nor presente vnto them of oure goodes nor anye maner of seruice for othere honourâ— nor seruice can we not do vnto them but in folowynge theyr holye doctrine and holye lyfe and conuersation as they haue folowed Iesus Christe for those be the reliquies that they haue lefte vs in the whych they would be honored by vs and so then when wee haue the â—â—lye scriptures in reuerence the whych god hathe geuen vnto vs by them then do we honoure theyr reliquies Nathana It is then greate folye to offre vnto Offerynge to sayntes them breade wyne candels golde and siluer and other thynges lyke seynge they haue no maner of nede Phylyp That is a furye or follye more then paâ—â—imrie it weare muche better for to offre vnto the lyuynge Images and Sayntes for to accomplishe that whyche the Apostle exhorteth vs to admonishynge vs to communicate vnto the necessitie of the sayntes it is verye cleare that he speaketh not there of the Sayntes departed but of the lyuynge and of the pore membres of Iesus Christe beinge among vs languisshyng and ouer preste with pouertie and necessitie Nathana I doubte not but those offerynges were more pleasynge vnto God Phi. Such were they of the primatiue church for the gatherynge spendynge and distributynge of the whiche the churche at that tyme haddâ— hyr deacons to serue at the tables and At. vi Rom. xvi vnto the necessitie of the pore we can no here fynde chapell churche or Image more meete for the practisynge of thys excommunicatioÌ„ and to offre vnto the Sayntes then in visitynge the hospitales pore wydowes orphaÌ„s fatherles sycke lame neadie and indigeÌ„t Vpon suche Sayntes ought the goodes of the churche to be employed and spente and vpon them that serueth hyr and haue nede Nathan That same were a goodlye thynge but tel me yet what seameth it the of brotherheades and monkerye for seynge there is but Deut. vi i Timo. ii Ephe. iiii one christian church one communion of laintes one God one mediatour of God man one spirite as we haue coÌ„fessed hytherto and that all is but one gospell one Baptisme one Ceane one fayeth and that all the christians ought to be in one selfe bodye one selfe herte and one selfe soule it seameth to me that ther oughte to be but one religioÌ„ and one brotherheade seyng that al the christians be brothers haue all receyued one selfe spirite of fayeth and christiaÌ„ religion Phy. There is no doubt but they which haue bene the authours of the monasticall lectes and that foloweth theim suche as they be at thys presente tyme and those brotherheades lykewyse taken of the folowynge of the panyms be Apostatase from the true church of Iesus Christe for as Sismatykes they do deuide breake and teare the communion of saintes for as there is but one God so can there be but one religion The whyche S. Iames doeth diffine in thys maner the religion that is pure and without spot towardes God the father is thys Viset the fatherles widowes in theyr neades and tribulations and be not spotted defiled wyth thys worlde he doeth not saye that the true religion is to shute thy selfe in a cloister or to dwell in the deserte to be disguised in diuers habites to eate and deuour the pore widowes fatherles vndre the colour of long praiynge for suche religion is to much pharisaicall but the christian religioÌ„ doth lye in fayeth whyche maketh vs studye vnto all puritie and innocentie to exercise our charitie towarde our neyghboure whych is the true marke of the true christians disciples of Iesus Christe the Abbot of that religion is God the father and the gardian is Iesus Christe and the religious brethrene be al true christians and faythfull for as the Apostle testifieth the spirite of God witnesseth vnto oure spirite that we be the chyldrene of God by the whyche we crie Abba that is to saye father then in as muche as Abba doeth signifie father and that wee take God so to be and call hym father there is theÌ„ no doubt but he is the Abbot and founder of oure religion Act. ii Ephe. ii the whyche he doeth conserue maynteyne and gouerne by Iesu Christ hys sonne whom he hath giuen to be head of the church Ihon. vi x. and into whose handes he hathe putte vs all to be vinified sanctified vnite and conioyned wyth hym by hys holy spirite and the habite that we muste put on in thys religion is oure Lorde Iesus Christ the newe manne whiche we muste put on and of the olde Adam for Ephe. iiii we muste chaunge the skynne and the herte and not the ayer and the coote or clothes Nathana In asmuche then as God is the father of vs all and that wee make inuocation vnto hym by that name it doeth folowe also that we be all bretherne and so wyll Iesus Christe that we call oure selues and then if we be all brethrene wee be then one brotherhead I can not then vnderstande that here is anye other brotherhead but that of the holye Gooste by the whyche the churche is assembled and all the sayntes vnite and conioyned in one communion Phy. Thou concludeste verye well therefore Brotherhed Math. xiii confesse we fyrst in this crede the faith which we haue in the father whyche saueth vs by Iesus Christe hys sonne and doeth sanctifie vs by hys holye spirite whych be of one selfe essence and diuinitie wyth the father in the whyche we beleue and put al oure truste we laye fyrst the fundation and the cause and after we come vnto the churche whiche vpoÌ„ the lâ—me is founded builded Howe can we theÌ„ saye that we be of the brotherhead of Saynt Bernarde and of Saynte Sebastian and of The brotherhed of saynts suche othere lyke or of Saynte Barbara or saynt Katheryn or of oure Ladye or of anye other of the holye Sayntes what soeuer they be
to God for me vnto suche confession doeth Saynte Iames exhorte vs sayinge Confesse your selues one to an other and praye eche one for other he doth not say confesse the vnto the priestes for as we oughte to praye the one for the other not the priestes onelye euen so ought we to reknowledge oure faultes one to an other coÌ„fesse our infirmities for to giue praises vnto God for the entertayning of amitie amoÌ„ge vs euerie one to seke the quietnes of other but I haue not founde in all the holye scripture that God hath coÌ„mâ—unded vs to go to tell all our synnes in the eate of a priest for that is impossible God doeth not so muche desire the reliting of our sinnes by perticuler Math. xvi as the coÌ„trition sighes sorowes of the herte the teares as we haue exemple in S. Petre which did much better coÌ„fesse his sinnes with his hert his eyes theÌ„ with mouth Natha I find that that thou saiest is very good but I woulde yet fayne knowe howe thys remissioÌ„ is practised in the church and howe we be partakers of it is it not by the bulles indulgence and pardons gyuen by the Pope Phy. It is by pardon and indulgence but not of paper and perchemente sealed wyth waxe or lead as those whych the Pope gyueth but by the indulgence and bulles that the celestiall father hath sente vs frome heauen by hys sonne Iesus Christe wryten in oure hertes wyth hys owne propre finger and by hys holy spirite sealed with his precious bloud ratified and confirmed by his death passion Natha The bulles and pardons of the pope be then nothynge worth Phy. Yes they profit them that gyueth them as towchyng theyr bodies bycause they take money for them but they brynge greate domage and hurte vnto theyr soules also vnto the bodyes and soules and goodes of theim that receyue them for in as much as they seke remission of synnes by anie other meane then by the bloude of our Lorde Iesus Christ they do not beleue the remissioÌ„ of sinnes the which they confesse the whych is in the church of Iesu christ wherfore they abide alwaies in their sinne daÌ„natioÌ„ subiectes to the cuâ—sse maledictioÌ„ that S. Petre dyd gyue vnto Simon Magus his monei Nata Thou wilte then saye ther â—â— no other true pope that maie giue vs indulgence and pardon for to deface and take awaye ours sinnes but Iesu Christ but by what meanes doth he make vs partakers of hys pardons and indulgences Phylype By the ministeri of the keyes of the kingdome of heauen that is to say by the predication preaching oâ— hys worde whiche is the true keye of knowledge Nathanaell And who then hath these keyes â—uc xi Math. xxiii Math. xvi Phy. The church to whom Christe hathe gyuen them and be put in vre and practise by al true euangelicall Apostles pastours ministers priestes Nata Haue they theÌ„ authoritie and power to pardon synnes to absolue men Phy. Not of them selues but by the ministration of the keyes and preachynge of the gospell Natha Speake thys more clearlye Phy. There is but the onelye God that may pardon and forgyue synnes and that maye gyue grace but wheÌ„ by his ministers he doth offre vnto vs Iesu Christe hys sonne by his worde and in hym remission of oure sinnes he that beleueth is saued vnbounde and deliuered frome his synnes and he that beleueth not abydeth bound and damned as the minister openeth vnto hym by the worde Natha Then the ministers be but seruauntes ambassadours haue no authoritie nor power â–ª but so much as theâ— take of the word in that they do faithfullie set forth theyr message and ambassade Phy. No for none can pardon the synnes but God when man doth open the word of god it is not maÌ„ that speaketh but it is the spirite of God that speaketh in hym by the whyche the bearer is bounde or losed accordyng to hys fayeth or vnbeleue Therfore dyd Iesus Christ blow toward his disciples gaue them the holie gost before he sayed vnto them whose synnes soeuer ye forgiue shal be forgiueÌ„ whose synnes soeuer ye retayne shal be retayned he woulde by that shewe that it was the holye Goste that dyd pardon them and not they whyche he dyd vse as hys instrumentes and messengers Natha I vnderstaÌ„d wel it is as an ambassadoure whyche if he fayethfullye execute hys Math. x. Ihon. x. chaâ—ge the prince confirmeth it that he doeth if he do otheâ—wyse he wyll not coÌ„firme it but punish hym greuouslye Phylype It is as a man that will open a gate it he haue no keye or if the keye that he hath be not mete for the locke he caÌ„ not opeÌ„ it and therfore in asmuche as Iesus Christâ— is the dore and the waye by the whyche onelye wee maye go vnto the father Rom. x. Luc. xi and wee can not goe vnto Iesus Christe but by fayeth whyche openeth vnto vs the dore and all the treasures that be in him and fayeth cometh by hearynge of the worde of God whych is the key of knowledge it doth wel folowe that al the power of the Apostles of theyr successours is there limited that he that hath not this key is no minister of christ Natha I may theÌ„ well vnderstande by thys that the power of the pope of byshopes and priestes doeth extende so farre as they folowe the worde of God and God doeth approue and confirme that whych they do by it that whyche they do wythout it or agaynste it he doeth condemne all Phy. If thou wylt se the practise of thys considre howe S. Peter dyd vse at Hierusalem he dyd open Iesus Christ penaunce and remission of sinnes in his name Practies of the keys Act. ii iii. vnto the Iewes they whyche the worde dyd touche at the herte and beleued in it were losed by hys ministerie accordynge to the promise of Iesu christ saing that he that beleueth Mark xvi is baptised shall be saued coÌ„trarye wise he that beleueth not shal be coÌ„demned it foloweth theÌ„ that al the infidels abide bound as by the open preachyng all the hearers be bound or vnbounde accordynge to theyr fayeth or vnbeleue euen so be wee by all the perticuler admonicions of the Gospell opened shewed forthe vnto vs by the seruauntes of God visitynge correckynge admonishynge or coÌ„solatyng of vs other in health or sikcenes Nathanaell Thys poynte is inoughe opened Resureccion of the fleshe declared let vs come nowe vnto that whych foloweth of the resurrectioÌ„ of the flesh and the lyfe eternall whych shal be for the end coÌ„clusioÌ„ wherfore be these two last articles put in Phy. For manye causes for wythout them al the religion were nothynge for if we beleue not the resurrection of the flesh that oure bodyes shoulde ryse agayne after thys i Cor. xv mortall lyfe we