can not be holpen by other remedies if the synner perceiue the vertue of thys excommunicatioÌ„ and amend hym ii Corin. i. selfe as the poore Corynthien dyd it shall theÌ„ serue hym for a medicine of health but if he perseyuer obstinate in his malice wythout reconcilynge hym selfe vnto the churche he abideth bounde and dead in hys synnes and not wyâ—hstandynge that if he woulde reconcile hym selfe vnto the churche yet she wyll not receyue hym by by before that he shal haue Ecclesiasticall satisfaccion shewed open testimonie of hys repentaunce forto take away the sclaundre he hath made and for to gyue example vnto other therfore accordynge to the deseruynge of the offeÌ„der the church doeth enioyne them some maner of penaunce for to testifie theyr repeÌ„tauÌ„ce for to proue whether it be fayned or true also to gyue terror vnto the synners that the ecclesiastical discipline come not into sclauÌ„der if she shoulde ouer lyghtly receyue the sclaunderours and so thys payne is not lyke vnto that whyche is imposed by the ciuyle magistrate but is rather an open testimonie of repentaunce for to satisfie vnto the churche and not vnto God for towarde God there is no other satisfaction sufficiente but that of Iesus as it hath bene sayed manye tymes alreadye but as I am bounde to satisfie vnto my neighboure that whyche I owe hym euen so am I to the church if I haue made offeÌ„ce as the satisfaction that I make vnto my neyghbour is not sufficiente to take awaye my synnes towardes God if God by hys mercye do not pardon me euen so of the satisfaction that I make vnto the churche whyche serueth not but to entertayne hyr discipline and to auoide sclaunders and yet neuertheles he that would refuse to make suche satisfaction for the edifiynge of hys neyghboure whoÌ„ he hath sclaundered or offended when he hathe the meane and occasion so to do doeth declare hym selfe vnworthye to obteygne pardon of God for so doynge is a certaine testimonie of the infidelitie and the rebellion of the herte Natha I vnderstand nowe thys matter and do not doubte but if thys excommunication were practised in the churche as it was in the primatiue churche there should be fewer and lesse sclaunders the worde of God in much greater reuerence then it is Phy. Thinke not that Iesu Christ hath instituted it without cause as for myne own part I do not doubte but if it were practised in the vertue of God as it was in the Apostolyke churche but it shoulde haue muche more efficatie to refrayne suche synners as were not all togythere reproued of God then the punyshmentes of the cyuylle magistrates the whyche neuerthelesse she taketh not awaye but leaueth it alwayes whole in it selfe Nathanaell I haue an other scrupulositie towchyng thys excoÌ„munication for as much as he that is excommunicate is seperated froÌ„ the churche of Iesus Christe and depriued of hys sacramentes whyche is no small thynge it doeth therfore seme vnto me that we ought not temerariouslye and lyghtlye to excoÌ„municate a manne wythout good and iuste cause some greate crime and faulte that shoulde coÌ„strayne vs so to do wherfore I haue merueil of the priestes whyche do excommunicate the power people for smal thynges sometime for dettes yea somtyme for thre halpenies that suche as haue not wher with to bye theyr children breade ExcoÌ„munication for dets Phyly In that haue they well shewed howe they esteeme but lyttle the communion of Iesus Christe and of all hys Sayntes and the saluation of the poore people whych they did shewe to esteme lesse then thre halpens but in asmuche as they haue not the true churche of Iesus Christe I do esteeme theim as happye that be excommunicate by them and speciallye for the Gospelles sake as the poore blind man that was excommunicate by the scribes and phariseis and as they whyche were excoÌ„municat Pharisaicall excoÌ„munication Iohn vi by the sinagoge of the Iâ—es bycause they hadde confessed Iesus Christ for the excoÌ„munication is but a very tyrannye theyr churche is the churche of Antichriste out of the whyche we muste be excommunicate if we wyll be receyued into that of Iesu Christ in the which the true pastours and ministers do not vsurpe tyranny ouer the people nor do not attribute vnto them selues onelye the authoritie of excommunication whyche is gyueÌ„ vnto all the churche but doeth exercise it with them the whyche the churche hathe chosen i. Corin. v. ii Cori. ii elected vnto suche offices as the Apostle hath practised among the Corinthians Na. There resteth yet in me an other scrupul in as muche as excommunicate doeth signifie to be banished and caste out of the communioÌ„ ExcoÌ„munication agaynste beastes of the christians howe maye the bishoppes priestes excoÌ„municate the snayles myle newtes snakes and suche othere lyke beastes for they be not of the coÌ„munalty of the christiaÌ„s nor be not accustomed to come vnto the ceane howe can we then depriue and caste them out yet neuertheles it is sayed of certentye and I haue also seene it in wrytyng that the bishop of Lusane did once excommunicate the newes and snaks out of the lake or stagne of Lusane and that neuer after ther was found nor sene none ther. And as I haue bene infourmed the priestes in some place doe excommunicate for al inteÌ„tes the beastes that hurte the fruites goodes of the earth Phylyp They coulde not better shewe theyr assyshnes nor better declare that they bee sorcerers and enchaunters nor that thei neuer vnderstode the institutioÌ„ of excoÌ„munication nor the cause of the same Be thei aferde that the beastes shoulde go into heauen seynge they chasse and caste them out of the communion of Sayntes of the which they were neuer nor can not be But what othere thynge is thys but playne sorceries charmes and enchauntemeÌ„tes vnto whyche they haue theyr recours as magicieÌ„s wher as they ought to haue their recourse vnto prayer and orisons vnto the which they ought also to moue and insite the people and vnto true repentaunce for to appeise the yre â–ª God and so take awaye those woundes that God hathe sente vnto menne for theyr sinnes Beholde these be the excommunications the whyche the Prophetes and the true seruauntes of God haue vsed agaynst suche beastes and not to vse charmes as the magiciens of Pharao did Natha Thou haste contented me I thinke these beastes do more obey vnto theyr excommunications then vnto the charmes and sorseries of the enchauntors But we haue taried longe inough vpon this poynte and haue yet thre other vpon thys article whyche I wyll aske of the one after an other Thou haste sayed vnto me that in thys communion of Sayntes all was commune is it then necessary that al the christians haue their goodes in commune one wyth an other Phy. Thys communaltye of goodes haue two considerations if thou vnderstandest spirituallye there
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
corporallye frome heauen the vertue and power of hym selfe and of hys holye spirite were not great and shoulde not haue so muche power as the sunne the which without coÌ„ming down from heaueÌ„ doth veri wel coÌ„municate his light and heate to meÌ„ wherfore may not theÌ„ Iesu christ coÌ„municate him selfe to oure spitites soules bodies by the vertu of his spirite coÌ„ioyne vnite vs wyth him selfe as the meÌ„bres wyth their head We haue not theÌ„ ani caus to make a god of the bodie of Iesus or a moÌ„struousse bodie which shold fulfil al places or to gyue hym manye bodyes as we muste neades be coÌ„strained to do if we will folow the doctrin of the priestes seynge that they wyll that all in one hours one selfe minute momente and instante he shoulde be in so manye places all at a time it is much more sure to holde our selues vnto the testimonie of the Angels whiche haue testified vnto hys disciples the daye of hys ascention that as they sawe hym goe vp visiblye so shoulde he be seene descend whych Act. i. he him self also before had affirmed Sayinge that he should come as a lyght whych should be seene from the Oriente vnto the occidente Math. xxiiii wherefore he doeth declare that he shall not come inuisible and that there where hys bodye shall be there shall be hys elected Natha These wordes be vnderstand of hys The sacrameÌ„tal commyng of Christe corporall commynge vnto the iudgement but there is an other whiche is sacramental Phy. I deny not but Iesu Christ cometh eueri day vnto vs and is in the middeste amonge vs wyth vs vnto the ende of thys worlde presente vnto vs but that is by his diuine vertue and by hys power and hys holye spirite but of commynge and presence corporall and carnall the scripture promiseth vs no other theÌ„ that whyche shall be at the laste daye I deny not but he is present vnto vs by hys worde by hys sacramentes but that is in the maner that I haue alreadye shewed Natha Thou wylt then saye that he descendeth not corporallye vnto the laste daye Phy It is the scripture that so sayeth and not I. Nathana Howe shall he come then and in what fourme Phy. He shall come accompanied wyth Angelles wyth the cloudes in the Math xxv glory of God his father in the propre fourme that he ascended Natha Wherefore shall he come then in hys propre bodye then visiblie rather then nowe Phy. Bycause that then shal be the tyme that he muste make accompte and make them pertakers of hys glorye and immortalitie whych haue suffered wyth hym and beleued in hym and shall make them the fote stole of hys feâ—e whyche haue resisted hym to the ende they may feele hym theyr iugde and Lord in theyr greate confusion in the daye of the ire of god in asmuche as they woulde not knowe hym nor receiue hym for theyr sauioure in the time of grace and mercie Natha Wherfore sayest thou the quicke and i. Cor. xv i. Tessa iiii the dead shal there be then some lyuynge Phy. Accordynge to the sayinge of Saynte Paule it is manifeste that there shall be then when he shall come the whyche neuertheles shal be chaunged and hydden sodaynlye and shall mete Iesus Christe in the ayre Natha And shall they come before theÌ„ that be dead Phy. No. For fyrste the trumpet shall blowe and the dead shal aryse and then all togyther shal be found in a momeÌ„te wyth the Lorde Natha And shall not the same dye Phylyp Saynte Paul calleth not that chaunge death because it shal be more shorte and sodayne theÌ„ the twynkelynge of an eye but neuertheles they shall be all togyther chaunged euen as they whyche shall haue slepte in the pouder of the earth and shall put of mortalitie for to put on immortalitie Natha Thou vnderstandest then by the lyuynge the deade them whyche at that time shal be lyuyng and them whyche before that time shal be dead Phy. I saye that the article maye verye well be so vnderstande and that the doctrine of S Paule is conformable vnto the same vnderstandynge but we maye also well vnderstaÌ„d it otherwyse wythout contradiction of the scripture Natha Declare it vnto me Phy. We may take thys copulation for one vniuersall signifiynge as muche as thoughe we would say he shal come to iudg the quicke and the dead that is to saye al humayne creatures for the same two wordes doeth comprehende all sortes of people or he shall come to iudge the quike whyche yet at thys presente tyme be alyue whyche shall dye neuertheles at theyr tyme and the dead that is to saye all them whyche haue bene before vs whyche is as muche as thoughe he shoulde saye all them whyche haue bene be shal be of what estate or condicion so euer they be Nathanaell Declare vnto me yet in how manye maner of wayes I maye vse these thyngs vnto my profit Phylype In verye manye but I shall touche one or two of the pryncipal Thys iudgment of God oughte to learne and admonishe vs to walke in thys same mortall pilgrimage in simplicitie of herte and to putte a sure brydle vpon oure carnall concupiscences and to redresse and refourme oure selues to the ryghte waye of the wyll of God beyng assured that we must make accompt that not vnto a mortall manne as we be but vnto hym that knoweth not onelye all oure worckes but also al our wordes and thoughtes knowynge that Math. xii Math. i. there is nothynge so secrete but at that tyme it shall be discouered before God before hys Angelles and before all menne that euer shal haue bene vpon the earth We ought then to be verye ware to doe any thynge in secrete whyche wee woulde not do openlye but we oughte to walke in thys lyfe as thoughe wee sawe God alwayes before oure eyes And after the abydynge and lokynge for this Iudgemente oughte to wythdrawe oure selues frome doynge anye wronge or iniurye vnto anye persone and oughte well to keepe oure selues frome goynge out of the ryghte waye of trueth other for anye prayse or for anye disprayses or for sclaunders or for the good or euyll wyll of menne nother yet for anye profitte or dammage that myghte come vnto vs nother for prosperitie nor aduersitie that myghte come for we are certaine that then shall be holden the greate and laste appellation and all causes shall be broughte forthe and iudged but not accordynge to the iudgement of men but accordynge to the iust iudgmente of God by the whyche euery one shal receiue praise or shame vituperie accordynge as he shall haue deserued Natha Thys article as thou expoundeste it ought to brynge greate consolation vnto all the true fayethful whyche suffer persecution in thys worlde knowynge that at that tyme theyr sorrowe shall be turned into ioye and theyr shame into glorye and of the contrarie it oughte to gyue greate feare
hys goodnes loue mercie and tauoure towards man and it is not possible that he that knoweth hym otherwise shoulde loue hym if he loue him not he caÌ„ not willingly honour him â—or yet prompâ—lye and redelye obey hym bycause the knowledge that he hath is to muche vnperfecte for this is the true knowledg that doeth moue and enduce man to honour hym Natha And what is the true waye and maner to honour God wyll he that we offre vnto hym breade wyne candels or money calues sheepe rammes or other suche lyke thynges Phy. That were a greate blasphemie sacrilege to haue suche an opinion of God as to thynke that he whych hath made all thynges of whose hande we receyue all whyche is immortall incorruptible and in hym selfe whole and perfecte should neade or take pleasure i. Timo. ii in these corruptible thynges whyche he hath giuen vs for the sustinaunce of our pore mortall bodyes Natha Howe wylt thou then that man shall psal Cxxxv. Gene. i. Psal xv serue God And wyth what offering wil he that we present him Philip. God which hath made the sun the moone and the sters what neede hath he of our light he which onely is rich and perfect what nede hath he of our rychesse the which he him selfe hath gyuen vnto vs is he as a litle chylde whych must be appeased wyth an apple or as a mortall or corruptilbe man taking pleasure in caducte and transitorie thynges as meÌ„ do Natha What is it theÌ„ that maÌ„ may giue vnto him Phi. He requireth not that man shoulde gyue hym any thyng but that he shoulde receiue of hym for the nature of God is which our soueraine Lord is not to take but for to gyue do good vnto all Natha Wherewith shall man then serue him Phi. He can do no other seruice vnto God then doeth the pore begger blind soore lame and lazer and beynge all togyther vnprofitable askinge hys almes at the gate of a kynge or as an euyl doer thefe traytour and robber askynge hys pardon Natha Manne then hath no greate occasion to glorye in hys owne merittes Phy. And yet lesse Nathana Can man do nothynge els Phy. He neyther can nor may do that without the grace of god and his holy spirite do leade and coÌ„ducte him to the ende he shoulde haue no matter wherein to glorye but in God onely Natha That is not verye vneasye to do nor ther is no man vnto whome it shoulde not be easye ynoughe to serue hym seynge we muste but aske and begge Phy. It is more harde then it seme the for albeit that the wordes seme verye playne and easy neuertheles they compreheÌ„de great thynges the whych surmounte the humayne power Natha Expound me then those thynges Phy. Fyrst they do conteyne the inuoucation callyng vpon the name of God which is the moste greateste and moste singuler honour that we can do vnto him Natha What is there more Phy. We can not vnderstaÌ„d this inuocation wythout fayth for it is wrytten who so euer calleth vpoÌ„ the name of the Lorde shal be saued But howe shall he call vpon hym in whom he hath not beleued it doeth then followe that man can not call vpon God ryghtly wythout trusteyng in him be fully assured of his goodnes good wyll towardes hym Natha That is verye certayne Phylyp Then as thys same truste in God incite the and enduce the Gyuynge of thankes man to call vpon hys name and praye vnto hym in al necessities eueÌ„ so of the other parte doth it moue and enduce by the same to gyue thankes for all the benifites whyche he receyueth of hym knowlegynge that all goodnes proceadeth of him and that without hym maÌ„ is nothynge Here is theÌ„ an other parte of the inuocation and callynge vpon the name of God the whyche conteyneth the obeysaunce or obeydience whyche we owe vnto hys holy wyll whyche is a maner of action of graces or geuyng of thankes for from whence doth procede suche obeysaunce and all the good workes whyche the fayethfull can do in the honour of God then from the loue whyche he doth beare vnto him and it can not be loue without the knowledg of him that is beloued this loue then proceadeth of the knowledge the whyche he hath of God of hys graces and benefites whych doth incite vs patiently to put our truste al wholly in hym to abide looke for al at hys hand and to serue and honoure hym in all that we maye knowâ— to be pleasynge and acceptable vnto hym Natha True seruing of God lieth in fayth By all that I can comprehende and vnderstand al the seruice of God theÌ„ lyeth in fayth Phy. She is the fundation and sprynge for wythout hyr it is impossible to please God so can oure workes not please God excepte Hebr. xi that fyrste we be pleasaunte and agreable vnto hym for he doeth not accepte the worke bicause of it selfe but bicause of the persone â—hat doeth present it and it is not vnto hym acceptable but as the persone is vnto hym acceptable Natha He hathe then a respecte and is an acceptor of persones yet it semeth that the holy scripture saieth the coÌ„trarie Phy. That whiche I do say is not coÌ„trarie vnto the places whch thou so vnderstaÌ„dest but thou shouldest vnderstande that amonges the sonnes of men there is none whyche of hym selfe is acceptable Rom. iiâ— Act. x. vnto the celestial father but only he of whom he hath saied This is my welbeloued sonne in whome I am well pleased Seynge then that he onelye is pleasaunte vnto hym it is not to be thought that anye worckâ— Math. xiii can please hym but that whyche is done by hym for if we hated any persone he could do nothynge that mighte please vs and of the coÌ„trarye parte if we loued hym he could do nothyng that might displease vs but we would take all that he dyd in good parte if we wyll then please our celestiall father we must neither offâ—e our selues nor none other thynge to hym before we haue made appoyntmente wyth hâ—m and he receiued vs into hys grace fauour loue that caÌ„ we not obteine except we take awaye the cause whyche hath put the hate and dissention betwen vs and hym that is to saye the synne whyche can not be defaced Esaie iiii Iustification Act. xv Rom. vi xii i Cor. xii Ephe. v. Iohn vi xii and taken awaye but by the meane of Iesus Christe And therefore it is necessarie for vs to go vnto hym to be purged and made cleane and the meane to obteine thys by him is the fayeth by the whyche our hertâ—s be purified and we Iustified that is to say absolued and declared and pronounced Iuste before the iudgemente of God bycause that by the same fayeth we be vnite and conioyned wyth Iesus Christe beynge all membres of hys bodye vnto the whyche hys membres he doeth communicate all hys goodes
in euerye one man there is but one onely soule and yet neuertheles in that onely soule we fynde thre distincte thynges without confusion that is to say reason memorie â–ª and wyll and not wythstandynge that these thynges be distincted haue some difference betwen them in suche sorte that that is reasoÌ„ is not memorye nor wyll nor memorie is not reason And to be shorte that whyche the one is the other is not and yet there is allwayes but one selfe soule and one simple substauÌ„ce But that we may cal in the soule affectes and operations of the same in God is allwayes propre substaunce of hym selfe Natha I knowr well in hearynge of the that thys is a matter the whyche we do fynde alwaye the more hyghe and incomprehensible the more we do thynke of them and the more we do searche of theÌ„ the more do we fynd theÌ„ misteries secretes the whch we ought rather to honour then curiously to searche in theÌ„ it is muche better to holde vs vnto the simplicitie of the holye scriptures and vnto that the whyche by them we maye vnderstande Phy. There is no doubte that if the humayn vnderstandynge can not comprehende these misteries muche lesse can the tongue open declare them for it is impossible vnto a faithfull man to fynde propre wordes to opeÌ„ and declare that whyche he maye vnderstande feele in hym selfe and if we might by our vnderstandyng coÌ„prehend God and by words open and declare hym he coulde not be God but we shoulde he Goddes for then were he not Infinite if he were compreheÌ„sible or and if there be anye creature that were capable or receiuable for it is he the whyche comprehendeth all in hym selfe and can not be comprehended of anye creature wherefore we ought to contente oure selues to se and knowe hym as in a glasse here in this mortal life as much as to vs is necessarie vnto saluation and to ii Cor. xiii find the wai to go vnto him wher as we shal se hym face to face and there shall know him as we haue bene knowen of hym and therefore do we trauel to know hym in Iesu christ whyche is the waye to leade and conuey vs. Iohn xvi Natha That do I greatly desyre that we do followe thys article whyche we haue alreadye begon and the reste whyche as I do thynke shall not be so darke nor difficulte to vnderstande I praye the then that thou wilt declare vnto me worde by worde the other propreties and offices attributed vnto the person of our Lord Iesus Christe that thou do The name of Iesus expounde the name of Iesus vnto me what it doeth signifie Phy. It signifieth sauioure Natha Wherfore hath he bene so named Phy. Bycause that God hathe so ordeyned Luke i. ii Math. i. hym a sauiour as the Angel sent vnto the virgyn Marie and vnto Ioseph hadde sayed of hym before hys natiuitie interpretynge by by the misterie of this diuine appellation and name Natha It is verye lykly to be true that thys name was not gyuen vnto hym by the prouidence of God wythout misterie wherfore I desyre the to open it vnto me Phy. He shall be called Iesus sayed the Angell bycause he shall saue hys people frome theyr synnes wherefore the Angell declareth what hys office represented by his name And in callynge him sauioure he doeth wytnesse hym to be truely God whiche doeth saye by hys prophet I am God and there is no sauioure besyde me Natha The consequence is good for if there Deitie of Iesus sauiour Esai xl iii. Osee xiii be no Sauioure but God and Iesus Christe is sauioure as hys name and the Angell by interpretation wytnesseth it doth follow necessarilye that he is not man onlye but God also Phy. We se by this that there is not one worde in the holye scriptures whyche is not wel worthye to be weighed to examine hys signification and that the places whyche do name Iesus Christe to be God expreslye do not onelye proue and wytnes hys deitie and his diuinitie but also al those places do proue the same whyche do attribute vnto hym the offices which onely do apperteyne vnto God and the honour whyche vnto hym onelye is dewe whyche be shede abrode thorowe al the holye scriptures wythout numbre Nathana And therfore theÌ„ let vs come vnto the exposition of the other name whyche is also attributed vnto our Lorde Iesus Wherfore is he called Christe Phy. Bycause he is anointed of God beynge by him ordeyned a true prophete The signification of Christe kynge and chiefe soueraygne sacrifice maker of all hys elected Natha Doeth the name of Christ beare all that Phy. Yea albeit that fewe people do considre it thought they oftentymes haue these wordes in theyr mouthes Natha Is it a name of the Hebrew Greke or latiâ— Phy. Iesus is taken of the Hebrewes Christe of the Grekes for to expounde the name of Messias by the which the Hebrewes did vnderstand hym whych oughte or should come to saue them accordyng to the promises made vnto theyr fathers Natha It is then all one Messias and Christe Phy. It is all one conceruynge hys signification there is no difference but in the tongue and boeth signifie asmuch as anointed in oure language Natha Thou sayede vnto me alreadye that he is called Christe bycause of the same oyntment by the whyche he hathe ordeyned hym prophete The propheticall office of Christe kynge and sacrificatour and therefore let vs speake of these thre offices and fyrste of hys propheticall office what vnderstandeste thou by prophete Phy. Him vnto whoÌ„ God hathe reueiled opened his wyll for to declare and manifest it vnto men and we can not say that this office was euermore appropried vnto anye person then vnto oure Lorde Iesus christe nor that anye person hathe better exercised it then he for who did euer better know the will Iohn i. Colo. ii of God then he sonne which is in the bosom of the father in the whyche be hidden all the treasures of the science and wysdome of god and who mâ—ght better reueile and open hys wyl then he 〈◊〉 wytnesseth that he hath maniâ—ested and opened vnto his disciples al that Iohn viiii he had hearde of hys father it was not then wythout cause that Moyses hath called him prophet prounsynge vnto the people that the Lorde shoulde sende them a prophete lyke vnto hym in whose mouthe he woulde put hys Deut. xviii wordes the Lorde dyd gyue vnto hys people manie prophetes after Moyses but there was neuer noue worthye to be compared vnto hym nor vnto the whyche thys prophecye dyd properlye agree but vnto Iesus Christe whyche was not onelye lyke vnto Moyses but as muche greater and more excellente theÌ„ Hebre. ii he as the Maister and the Lorde doeth surmounte the seruaunte as it was well vnderstaÌ„d of his holy Apostles disciples specially S. Petre S.
StephaÌ„ which did expouÌ„de this place to the Iewes did shew theÌ„ how it did agre beloÌ„ge to Iesu Christ Iesu christ him selfe in the sinagog of Nazareth shewed bi workes bi wordes by the testimonie of the Prophet Esai howe that he was anoynted wyth the holye Gooste to open preache the Luke iiii Esai i. Math. xi gospell vnto the pore deliueraunce vnto the prisoners and the yere of grace Natha It is then good reason to attribute vnto hym the office of a prophete seynge he is not onelye a prophet but a prynce of the prophetes Phy. There is yet wel other causes He hath The differeÌ„ce betwen christ and the prophetes not onelye exercised the office of predication as Moyses and the other prophetes but hath consummate all prophecie fulfylled al that the prophetes had before spokeÌ„ therfore saied he that the lawe and the prophetes dyd laste vnto the commynge of Iohn baptiste and that more is he hathe not onelye opened and Math. xi pronounced vnto men the lawe and wyll of god as the other prophetes but hath Imprinted it in the hertes and gyuen the holy Goste Ieremi xxxi Hebre. viiii Iohn xiiii xv xvi Math. iii. and bi the same the vertue and efficatie both to vnderstande and to perfourme wythout the which the ministratioÌ„ or misterie of al the other caÌ„ be but the dead letter Nata And what profit cometh vnto me to know thys Phy. Fyrst thou arte assured of the wyll of God and knowest which is the assured certayne doctrine of saluatioÌ„ vnto the whiche thou oughteste to holde the and after thou mayst learne by this what thou oughtest to iudg of al doctrine howe thou maist oughtest to reiecte the traditions of men For if Iesus Christ be the true prophete the whych onely the father wil to be herde it doeth folowe then that he hath Deut. xviii Math xvii taughte vs all that is necessarie vnto saluation and that we haue no neade of anye other doctrine but of hys and that we neade not to loke nor abyde for any other prophecie nor reuelation but that whyche by hym vnto vs is reueyled opened but ought to hold Iudge all other doctrines beynge contrarie to be deuellishe doctrines Natha Seynge it is so it doeth seme vnto me that we maye well conclude that they be not true christianes nor do not beleue that Iesus Christe is that greate and soueraygue true prophete whyche do saye that he nor hys Apostles haue not spoken taught that whych is necessarie for the doctrine of the church but that we muste haue recourse vnto councelles tradions and humayne doctrines Phy. There is nothynge more certayne and I am verye glade that thou vnderstandeste the matter so well for suche people denye Iesus to be Christe seynge they robbe or take from hym the offices for the whiche he is called Christe though with theyr mouthes they confesse hym to be Christe and euen as they do hym iniuey in takynge from him hys propheticall office euen so do they vnto hym as towchynge hys kyngdome hys priesthode whyche be the other two offices whych be also coÌ„prised signified in the name of Christe Natha In asmuche then as we haue spoken of the fyrste let vs come vnto the other what sayest thou of hys kyngdome Phy. That it is not carnal â—or of this worlde Christes kingdome Iohn xviii as he did wytnes before Pilate that is to saye a caducte traâ—nsitorie and mortall ministerie after the maner of terrenall kyngdomes as the Iewes 〈◊〉 for and thought but spirituall eternall and immortall as the Angell declarynâ—e hys conception hadde before sayed wherefore he administreth â—aygneth and gouerneth by hys holy spirite and the cepter of Luke i. hys worde Natha Wee muste not then vnderstande to raygne here in thys lowe earth in voluptuousnes and carnal trihumphâ—s as the Iewes dyd vnderstande seynge that the kyngdome of Christe is spiritual Phy. It is conueniente and necessarie that the citizens and subiectes of thys kyngdome be as the kynge fightinge with a spiritual armonie against the flesh the Iohn xvi world synne death SathaÌ„ hel â—he which he alreadye hathe vayuquished ouercome Nathana Wherfore is it that by the vnction hys kyngedome and hys propheticall and Aâ—â—â—â—tynge of Christe priestlye office be Signified Phylype For to declare that he is the true kynge prophete and the Soueraygne sacrifice maker whyche was figured by the kynges and prophetes of Israell and by the sacrificers of the Leuites whyche hath perfourmed and accommpleshed that whyche they neuer could do Nata What was that whych they coulde not do Phy. The kynges beynge mortall and synners as wel as theyr subiectes coulde not deliuer theyr people from the tyranye and violence of synne Death Sathan and hell nor lykewyse the priestes by all theyr sacrificies as Iesus onelie hath done by hys and by his vertue and power Natha Our Lorde Iesus Christe hath he bene anoynted as the kinges prophetes and aunciente Sacrificers as Dauid by Samnell and Aaron and hys chyldreÌ„ by Moâ—ses Phy. Those were anointed with oyle mynglyd wyth diuers precious odours swete thinges for to declare that it was thei which God had elected ordemed vnto that office but Iesus was anointed wyth the holie gost which was figured by the same vnctioÌ„ as doth appeare by Esai the testimonie of S. Iohn for he hathe the spirite wythout measure Natha If Iesus christ be god as I Esai lx i. Iohn iii. do beleue it how hath he giueÌ„ vnto him the holy gost seing that he doeth promise and gyue it to other Phylype Accordynge to hys diuine nature he doeth not receyue it for it is in hys almyghty power but in asmuch as he hathe bene made man he hathe receyued thys vnction to the ende that in him we myght be all partakers of that vnction for the whyche The name of Christians we be called christians Natha It is not theÌ„ bicause of the creme that is giuen vnto vs in oure baptisme that we be called christians or for the oyle that the prestes do brynge vnto the sycke in their extreme vnction Phy. The christiaÌ„s do know neither creme nor Iewishe oyntmente materiall and corruptible for theyr saluation but that only of the holye Goste of the whyche we muste all by Iesus Christe be anoynted and baptised as Saynt Iohn doeth wytnes Nathana Seynge we be partakers of the vnction of Christe of the whych we beare the name we Math. iii. be then kynges prophetes and offerers of sacrifices as he is Phy. So doeth Saynte Peter call vs and geueth that honoure vnto all true christians I Petre. ii woulde if it were Goddes wyll that we vnderstode well all that whyche is signified by the name whyche we beare the whych in Antioche was gyuen vnto the disciples of Iesus Act. xiii Christ Nata In what maner be we kings what is oure
Certaynlye thou haste not wythout good cause sayed that by thys meane God hath declared his charitie towarde the world gyuynge hys propre sonne for to saue it for if he haue not spared his own propre sonne but Iohn iii. Rom. viii hathe deliuered hym vnto death for vs we ought in no wyse to mistruste hys great mercie towarde vs but to be ryght well assured that he wyll gyue vnto vs all other thynges Phy. Thys is also a greate consolation and assuraunce vnto vs in that we haue the sonne of God to be our brother truly man of oure fleshe bloude and bones and in that same felynge oure infirmities he hath pitie vpon vs Hebre. iiii Ephe. ii Hebr. ix Rom. viii makyng our peace towardes the father and maketh intercession for vs. Wherfore we be fyrst certified that for the loue of hym we be pleasyng and acceptable vnto the father and that by hym we haue conquired ouercome death and be reisen againe and shall raigne wyth him in heauen and therfore hath he not taken the Angelicall nature but the seede of Abraham for to assure vs that all that hathe Hebr. ii bene done in hym shal be in vs towchynge oure saluation Nathana These be misteries and secretes of God well worthye to be knowne and full of greate consolation so that when thou doeste saye that he was conceyued by the holy gost thou wylte saye that he hath taken humayne fleshe hath bene conceyued in the wombe of a woman and that he hathe the substaunce of hys bodye of the woman whyche hath conceiued him Phy. I confesse that he is truly mā of oure substaunce fleshe bloude and bones but hys conception differeth farre from ours Nathana I do not doubte that but I desyre muche that thou wylte declare it vnto me more playnlye Phy. He is not conceiued by the operation of synfull man as we be but by or of the holye gost in the wombe of the virgin as the angel did opē pronounce Nata And yet neuertheles Hebr. ii iiii he hath a true humayne body as ours is Phy. It is true but yet wythout synne for if in hym had bene any maner of spotte of sinne howe shoulde he haue washed made cleane other he hym selfe beynge defiled Natha And therefore woulde he be conceyued Psal li. by the holye Goste and not in sinne and wyckednes as other men be of the whyche the generation is all togyther corrupted Phy. He would be cōceyned of celestial seede for to make vs celestiall to vnite mā wyth God the heauen wyth the earth as it shall be againe declared more largly in this article folowing wher it is sayed that he is borne of the virgin Marie Nata What meanest thou by that Phy. That as he was conceiued by the holy Goste hath takē the very nature humaine The natiuitie of Iesu christ Psal vii Math. i ii Luke ii flesh in the wombe of the virgin accordynge as Esaie had before sayed euē so was he borne of the virgin wythout corruption in Betheleem according to the prophecie of Michee Na. Wherefore doest thou make mētiō of the virgin mari Phi. For to shew that he is Gene. xxii i. Samu. vii Psal Cxxxii. the true Christ of the seede of Abrahā of Iuda of Dauid in the which be accomplished the promises of God Na. And what nede was it to make mention of the mother Phy. Bicause that he was promised to be borne of the seede Esai vii Math. i. of Abrahā of Dauid of the whiche the virgin Marye came as the euangelistes do witnes Natha In asmuch as thou hast alreadye expounded to me thy fayeth towchynge the misterie of the incarnatiō of the sonne of god Luke i. ii iii. Let vs followe nowe the other articles It doeth folow He hath suffered vnder ponce Pilate crucified deade and buried what vnderstandest The passion and death of Christe thou by thys article Phy. That oure Lorde Iesus Christe hath suffered deathe and passiō for oure synnes by the same hath perfourmed the misterie of oure redemption for the which he becam mā and did take oure nature vpō him for to no purpose should hys cōceptiō byrth haue serued vs if that by his death he had not satisfied for vs. Nata Wher fore makest thou mētiō of ponce Pilate Phi. For to shew in what time he hath suffered by whō he was cōdempned howe that he was Math. xvi Luke xviii deliuered into the hādes of the gētyles heathens euē as he had before spokē Na. What was he that ponce Pilate Phi. The prouoste Pilate or Iudge which held the place was deputie Math. xxvii for the Emperour of Rome vndre whō the Iewes at that tyme were subiectes bycause of their sinnes for to declare that the time was come that the Christ ought to come seing the capture was takē awai frō the liue of Dauid frō the house of Iuda that stran̄gers had ouer it dominiō according to the prophecie of Iacobe Natha What hath he then sustered vndre ponce Pilate Phylype Dyuers iniuries outragies and woundes as the Euangelistes do wytnes and so finallye by him condempned to death Nathanaell What hadde he done for to be condempned Phy. Nothinge but the worcke of god his father for the which he was come Natha He was then vniustlye and wrongefullye cōdempned and put to innocente death Phylyp If it had bene other wyse hys death could not haue profited vs. Nata Wherfore Phylype Because that if he had deserued his death he shoulde haue died for hys own sinnes and not for ours but in asmuche as he was vniustly condempned by that condemption are we whyche iustlye haue deserued to be condemned deliuered and absolued before the Iudgemēt of God by the death which he hath suffered haue we lyfe oure death by hys is aboleshed and taken awaye Nathanael Wherefore do we saye twise one thynge for crucified and dead is it not al one and woulde not one of them haue sufficed Phy. we confesse that he was crucified for to signifie that hys death hath not bene simple commune as the death of malefactours but the moste cruell ignominious and shamfull that was possible to be thought or Imagined that is to saye the death of the crosse Natha Wherefore was it more cruel and ignominious thē the other maners of death Phy. Fyrste thou knowest wel that al maner of deathes whyche man doeth suffre by the sentence of the Iudge and vndre the title of Iustice is more shamfull sclaunderous and more terrible then if a man shoulde dye natuturallye in hys bodye and yet did it not suffice vnto the Iewes nor satisfie the madnes furor that dyd inflame them againste Iesus Christe to cause him to be put to execution by Iustice as he had bene an euel doer but dyd expresly demaunde of Pilate that he shoulde be crucified because that the
loued me that he hath not spared hys owne propre sonne but hathe gyuen Iohn iii. Rom. viii hym for me and vnto that same good Sauioure likewise whych hadde so feruent a loue and charitie towardes me that he woulde not refuse the death nor to gyue hys lyfe for me poore misirable synner albeit that I was his enemye as towchynge my parte and vnworthy to behold the sunne and go vpoÌ„ the earth Na. Without doubte this coÌ„sideratioÌ„ oughte well to enflame vs in the loue of that good god of the same our sauiour Iesus Christ Phylyp For this cause hath he instituted his The institutioÌ„ of â—he supper Math. xxvi i. Cor. x. xi holye ceane or supper to the ende that the remembraunce of thys greate benifite shoulde ofâ—en be hadde and refreshede amonge vs thereby the better imprinted in oure hertes and to make vs the better to feele the vertue and efficatie to growe in fayeth charitie and all good worckes and so to holde and keepe vs in the office of true christians for by these visible sygnes of the whyche the signification is declared vs by his word by his holye spirite of the which sacrameÌ„tes do take theyâ— efficatye the liuelye Image of hys death and passion is cepresented vnto vs. And therefore The memory of Christe to be celebrate in the supper when thys breade dedicated vnto the Sacramente representeth vnto me the bodye of Iesus deliuered vnto death for me and the wâ—â—â— the bloude whyche hath bene shede to washe my sinnes I do codsiâ—re howe Iesus Christe hath bene bounde ledde vnto Pilate Iudged condempned and deliuered into the haudes of the hangemen crucified dead and buried and after rysen from the deade and ascended into heaueÌ„ this may â— not onlie coÌ„sidre as a cloude or as a simple historie or as the legeÌ„de lyfe or death of some martire or some holye sainte but I muste coÌ„sidre that Iesus beynge bound for me as a stroÌ„g SaÌ„soÌ„ hath brokeÌ„ the boÌ„des of death daÌ„pnatioÌ„ hathe vnbounde me with him selfe WheÌ„ I coÌ„sidre him before the iudg here the seÌ„teÌ„ce giueÌ„ against him I do theÌ„ here mine own absolutioÌ„ deliueranc for he was led before the Iudg I of him coÌ„demned again deliuered into the haÌ„ds of the executioners to the end that I should not be codemned at the IudgmeÌ„t of God deliâ—â—red into the handes of he deuylles and sente into euerlasting fyre but that I mighte pleade for me hys ryghtuousnes so to winne my cause fynde fauoure before the great eternal Iudg and that I may saye with the apostle Whoe Rom. viii shal lay accusation agaynst the electe of god for God is he that Iustifieth and Iesu christe is oure leader aduocate and intercessour goo we then vnto the throne of grace and we shal Timo. ii i. Iohn ii Hebr. ii iiii fynde fauoure and saluation in tyme conueniente Natha I do find thys maner of remeÌ„braunce of the death and passion of oure Lorde Iesus Christe muche better and more consolation in it then in that whyche the monkes do teache vs in preachynge the passion on good friday for they preache it vs after suche sorte that we Monkish meditaâ—ioâ— of the passion of Christe learne nothynge but to despise and be angrie wyth Iudas and the Iewes and do not considre that it is we oure selues whych be the Iudas and the Iewes whyche by ours synnes haue so outragiouslye intreated hym against whom we ought not to be angrie And further they shew vnto vs Images and crucifixes for to learn vs to wepe as the pore women did weepe whiche folowed him wheÌ„ Luke xxiii he was ledde to be crucified after suche sorte as we weepe for an euyll doer or some other good man which were innoceÌ„tly put to death where as we ought rather to wepe ouer and for oure selues and for oure owne chyldrene and so to lamente langoure and sighe for our owne fautes and synnes so farre as I can conceyue or vnderstande by thy wordes there is a greate difference betwen the death of Iesus Christ and that of the martyrs for that of the martyrs can not serue vs for any satisfaction and redemption for oure synnes as that Difference betwene the suffering of martyrs Christ of Iesus Christe but onely for an example of fayth strengthe and conscience but that of Iesus Christe doeth serue vs for boeth Phy. It is verye well vnderstande of the and thou couldest haue saied no better I would to God that euerye one dyd vnderstande it so well as thou and then the Sophisters should not haue Ioyned the death and sufferynge of the martyres wyth that of Iesus Christe for to make it meritorious vnto saluation and remission of synnes for vs as though that of Iesus Christe were not sufficitiente and but lytle dyfference froÌ„ that of the martires They woulde not also haue corrupted the sence of the wordes of Saynt Paul for to recompeÌ„ce by the tribulation and sufferynge of sayntes Colo. i. that whyche seameth vnto them to wante in that of Iesus Christe nor woulde not haue forged the workes of superogatioÌ„ and of superaboundaunce and theyr treasure of the church into the whyche they gather togyther all the merites of sayntes and make them selues distributers of them by theyr kepes and by the applyinge of theyr ceremonies sacrificies bulles pardons as thoughe there were other meritte then that of Iesus Christe and other maner to appli it then by the preaching of hys Gospel and administration of hys sacramentes to receiue and communicate theÌ„ by the true lyuelye fayeth the whiche onlye is receyuable of theÌ„ And further if al did vnderstand this matter well not onely the monkes shoulde learne otherwyse to preache the passion but the priestes also should be content to represent them vnto vs by the preachynge of his worde and the true vsage of hys sacramentes The true representatioÌ„ of the passion they woulde holde them selues vnto the ordinaunce of hys holy Ceane woulde vnloode them selues of so manye folish vayn and chyldishe ceremonies whyche they haue in theyr masse by the whyche they wyl represente them vnto vs as one should plai a Iuglyng caste or as it were a playe of litle chyldrene They take a kerchiefe in stead of a crown of throns they haue theyr maniple theyr stole a gyrdle of a corde in steade of the cordes bondes and crosse whyche Iesus Christ dyd beare they haue theyr albe and greate shurte in stead of hys gown that Herode gaue him And to be short it doeth seme perfectelye that they wylbe disguised for to playe or daunce a bet-morres or to make litle childreÌ„ ferd were it not much better to be coÌ„teÌ„t wyth the simple ordinaunce of Iesu Christ to hold theÌ„ vnto that holye ceane that he hath instituted as Saynt Paule hathe sette it forthe vnto the Corinthians and as the Apostles and the primatyue