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
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
hidden and therfore I am not nowe abashede thoughe the worde of God seeme follye vnto carnal men whyche can not Iudge spirituallye nor be receiuable of so hygh a doctrine the which surmounteth and passeth all mennes vnderstandynge But is there yet anye other scripture whyche hathe signified thys same crosse of Iesus Deâ— xxvii Gala. iii Phy. There is lykewise wryten in the lawe Vnhappy or accursed be he that is hanged on the tree and bicause that we were mooste vnhappy and accurssed by our sinnes he would beare that cursse and malediction hangynge vpoÌ„ the tree of the crosse for to deliuer vs and to make vs partakers of the blessing and benediction promised in the seede of Abraham whyche is oure Lord Iesus Christe And furthermore Gene. xxii Esai lv Psal xxii Luke xxiii it muste neades haue bene that he should so haue bene humiliated beneth or vndre all men and that he shoulde be the opprobrie the laste or the leste of all men and reputed as a worme and not as a man he must also haue bene hanged amonge theues and reputed amonge sinners fastened vnto a tre and appoynted and ordeyned vnto all hynde of vituperie sclaunder and outrage according to the prophecie principally of Dauid Esai Nathanaell I beleue well by thys that there was a greate prouidence of God in all these thynges for the tyme the place the persones and all the doynges whyche be wryten in the hystorie of hys death and passion agree merâ—eylouslye well wyth that whyche the Prophetes hadde before sayed but in asmuche as thou hast expounded vnto me the cause wher fore we do make meÌ„tioÌ„ that he was crucified tell me also for what purpose doeth it serue to put to that he is dead The death of Iesus Phylype The moore playnlye to wytnes that he was not onelye tormented and sette aboute wyth the doloures and cruel tormentes of death but accordynge to hys humayne nature is trulye and verilye deade as manne Math. xxvii Luke xxiii Iohn xix wythout anye maner of cauteill or doubte And tooke his ende vpon the crosse and gaue vp hys humayne spirite the whyche he dyd recommende vnto his father for in hys death doeth lye the pryncipall poynte of oure saluation for in asmuche as it was necessarye that he shoulde dye for oure synnes if he had not been trulye and very lye deade we should be yet subiectes vnto eternall Deathe and damnation Nathanaell For what cause do we make meÌ„ciÌ„on of hys Sepulchre sayinge that he was buried Phyly For the more greater confirmation of hys death and to signifie the misterie of Ionas The sepulcre of Christ The signe of Ionas Iohn ii Math. xii in hym accomplished as he hym selfe did opeÌ„ly declare vnto the Iewes Natha What sygue was that Phy. As Ionas was caste into the sea for to appeise the rage and tempeste whyche was moued by the Ire of God and was receyued by the whale abydynge thre dayes and three nightes in the deepe rage of the sea within the bealy of the whale the thyrd daye was caste vp vpon the shore alyue wythout anye hurte or damage Euen so was it necessarie that Iesus Christe was caste into the deepe and botome of death whych had thought to haue swallowed hym vp for to appease the Ire of God and that he should be in the bealie of the earth as Ionas was in the bealy of the whale and that he shoulde rise the thyrde daye as anon shall be sayed Natha Beholde here is a goodlye misterie and well opened wheÌ„ it is examined nearly Phylip. Yea certaynlye for who woulde euer haue thought or beleued that Ionas beynge so in the deape should haue escaped the death that our Lord Iesus Christ in death shoulde haue founde vs lyfe and that after such a coÌ„fucioÌ„ vpoÌ„ the crosse hauyng bene caste down eueÌ„ vnto the gates of hell which had thought to haue deuoured him he was raysed vp into suche glorye power and maiestie and that by hys death the furie of God was abated pacified as the tempeste of the sea and quietnes was geueÌ„ vnto men and the peace made betwen God and them Nathanaell Had he not wel inoughe risen againe wythout beynge buried Phylyp Yes well inough if he had woulde but he woulde thus accomplishe thys misterie and gyue a more euidente and irreprouable signe of hys resurrection Natha Towchinge what Phy. Towchinge that that he was buried by two Math. xxvii Luke xxiii Iohn xix honeste persons Nichodemus and Iosephe of Aromathia by the wyl and consent of Pilate whyche did deliuer vnto them the body and they dyd honestly burye it in a tombe all newe cut out of stone wherin neuer none before had bene put To the end that none might aledg that some other lyuyng had bene there hidden to counterfayte hys resurrection or that some other dead before hym were risen and not he or that he was not risen again by hys owne power and vertue but rather by the vertue of some other holye person which myghte haue bene there before buried as he that did ryse agayne when he was caste into the Sepulchre of Elizee or that he had towched 4. Kings xiii hys bodye Natha And what doth signifie the article folowing which sayth He is desceÌ„ded into hell Phy. That is a poynte whych hath not bene of aunciente in the crede as it doeth appeare Discendynge of Christ into helles by the same whyche Saynt Ciprian doth vse but hathe bene sence put to for the declaration of the thynges goynge before Natha How sayest thou that thys hath bene putte to Hathe not the Apostles made thys Crede euerye one of them puttynge to hys article vnto the numbre of xii as it is coÌ„monlye taken Phy. Wee reade not in the holye scriptures nor in anye hystorye worthye of fayeth that the apostles haue so broughte the christian fayeth into xii articles nor that euerye one of them hathe put to hys parte in anye suche maner Natha Is not there xii articles of the fayeth Phy. The fayth is single and one and accordynge to the declaration that we make we maye comprehend it in moo or in fewer articles wherefore if is all one to accompte xii or moo or lesse so that it be wel declared and vnderstande Natha Wherefore do we cal those xii articles the crede of the Apostles if the apostles made them not Phy. We maye well say the Apostles made them in asmuch as they haue opende the doctrine wholy comprised in the same coÌ„teinyng the summe of the apostolyke christian faieth the whyche they haue preached as that which we also oughte to beleue as it hath alreadye bene saied Nata How so euer it be I pray the let vs com vnto the declaratioÌ„ of this matter Phy. We must firste knowe what hell is and then it shall be easie to vnderstand howe he is discended Natha What callest thou hel theÌ„ Phylyp It is in thys necessarie
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
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
is no doubte as all the spirituall goodes whyche be in Iesus Christe the husbande be commune vnto the churche hys spowse and also vnto al the membres of the same whyche is hys mistical body and haue all hys gyftes and graces in commune one with an other But if thou meane of the earthlye goodes that is an other matter for seyng that the churche is the kyngedome of Iesus Christe and hys kyngedome is not of thys worlde wee muste not therefore seeke in hys churche a carnall communion but a spirituall for as the spirituall kyngedome of Iesus Christ doth not aboleyshe nor take away the ciuile pollytie but doeth approue confyrme it euen so the spirituall communion of saintes doeth not aboleyshe the diuision of the earthlye goodes that is amonge menne but that it is lawefull for euerye one to possesse that whych is assigned hym accordyng to the humaine lawes Natha Thou wylte then saye that thys cōmuniō ought not to be vnderstand but of the spirituall goodes Phylyp I denye not but there is also a communion of the corporall and earthlye goodes amonge the fayethfull not that it is lawefull for euerye man to laye hys handes vpon the goodes of his neyghbour as it were his own so to make it his of his own authorite for if it were so it shoulde not bee a communion of Saintes but of robberye and a comminaltie of beastes and Dogges and not of christiās for so all ryghtes boeth diuine and humayne shoulde be violated and the commaundemētes Cōmuniō of beastes of God shoulde haue no place amonge menne for then thefte should be no more theft if it were lawefull for euerye manne to laye hys handes and take where soeuer he myght fynde and adultrie shoulde be no more adultrie if it were admitted that euery one might abuse the doughter and wyfe of hys neyghboure after the maner of the bruite beastes whyche haue no maner of reuerēce nother vnto cōsanguinitie nor matrimonie Natha I am of thine opinion for Iesu Christ is not come to make of menne beastes but to make of beastes menne and of men Goddes for the man that knoweth not Iesu Christe is worsse then a beaste but howe vnderstandest thou this communion of the earthly goodes Phyl. The practise of the primatiue church declareth inoughe vnto vs for that same charitie dyd make theyr goddes all commune amonge Act. ii iiii v. the fayethfull and yet for all that dyd euerye man possesse hys owne goodes and enheritaunce the whyche wyth out constraynte of theyr owne liberalitie they them selues dyd bringe vnto the Apostles to be distributed vnto the power neady brethren but it was not laweful for other to take it at their pleasure but as it was distributed vnto them by them vnto whome it dyd appertaygne as it doeth well appeare by the wordes whyche saint Petre had vnto Ananias Saphira Act◠v. Natha I vnderstande wel nowe what cōmuniō this ought to be for the gospel doth leaue vnto euery one that whych appertayneth vnto hym but the charitie whyche the Gospell aboue all thynges doeth sette forthe vnto vs doth teach vs how we ought to vse and how we ought to communicate the goods that we haue receyued of God vnto the poore membres of Iesus Christ but tell me nowe which be the sayntes amonge the whyche thys communion is Phi. Vnderstandeste thou not by that I haue answered to the before that they be the faithfull christiens Natha I vnderstande that well but bycause we do commonlye call them Sayntes which be in heauen and that thei whych be in thys worlde be all poore synners I haue here a litle Who be saintes doubte for I vnderstande not well howe we maye call synfull men Sayntes whyche be yet enuironed wyth thys fleshe of synne nor knoweth not whether we ought to vnderstand thys communion of Sayntes of them onely which be alreadie in heauē or onlye of thē which be yet in this world or of both togither Phy. As to the first I knowe wel whē we speake cōmonly of saintes the pore simple people vnderstande no othere thynge but of them that be departed and that they hold for saued but that cometh of ignoraunce and for lacke of vnderstandynge of the Apostolike doctrine which doth customably cal the faith ful christien saintes there is no incōuenience to call them saintes notwithstanding they be synners for as the churche is called holy euē so be the fayethfull called Sayntes of the whych she is cōposed bycause that God hath iustified pourged made cleane and sanctified them whyche he hathe elected for to serue vnto al holines and innocencie and for to make shyne in vs the Image of hys glorye therfore the church is called the spowse of Iesus Christ gloryousse wythout spotte or wryncle notwythstandynge that all we the membres of the same praye euerye daye vnto God and he pardoneth our synnes Natha It foloweth then that all the true christians be Saintes synners all togyther but Math. vi Luc. ii howe maye these thinges agre beynge so repugnaunte Phy. They be not repugnaunte if they be well vnderstande for ech man if we Eph. ii Rom. iii. Gal. ii i. Co. i. considre hym in hym selfe and in hys nature is the child of ire naturalli a sinner execrable worthi of death eternal dānatiō but if we cōsidre hym in Iesu Christ he is holy for by the fayth which he hath in him he is iustified and sanctified not that he is altogither wythout synne but bycause that Iesus Christe doeth make hym partaker of hys ryghtuousnesse satisfaction after suche sorte that notwythstādynge he be a pore synner yet is it not imputed Psal v. Rom. iiii vnto him but is couered and defaced and he reputed iuste before God by the meane of Iesus Christe nother more nor lesse then if he had not sinned at all Nathanaell Thys holines of the churche is not yet then perfecte Phi. No not tyl it be altogither deliuered frō thys worlde and perfectly conioyned vnite wyth hyr head Iesus Christe for duryng the tyme she shall be in thys worlde she shall haue alwayes battell agaynste the fleshe and synne and shall neuer be fullye and deliuered frome the spottes and imperfections of the same vnto the daye of hyr redemptiō whē Iesus Christe shall appeare in glorye therfore sayed Iesus Christe that he that is cleane and washede hath yet nede to washe his fete and therefore saye wee after thys article that we beleue the remission of synnes Nathanael Before we come vnto that article thou must first declare vnto me the pointes I haue demanded of the vpon thys the whyche we haue alreadye treated on Phy. Towchyng that thou haste demaunded me of the Sayntes wee maye vnderstande thys communion generallye of al the elected that euer hathe bene be or shal be but there is some difference as touching the practise Tru it is that all the goodes of Iesus Christe bycause they
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
heare of the the reste for the more I herken vnto the the greater pleasure I do take and the more I eate of thys meate whyche thou doeste minister vnto me the more I am hungrie Phylype Such is the nature of the chyldâ—en of God and of hys worde also whyche is so pleasaunte vnto the soule and conscience that of the greate pleasure they take in it they can neuer be satisfied and fylled Seyng therfore that thou arte in so good appetite to the ende I make the no longer langoure lette vs returne vnto oure matter and aske me questions as thou haste begone Natha It doeth followe after thys fyrste article that we haue begone and treated of oure The conception Iesu christ Timo. iii. Gene. xxii Iohn i. Lorde Iesus Christe that he was conceyued by the holy Gost borne of the virgin Marie What vnderstaÌ„dest thou bi these wordes Phylype I confesse that Iesus Christ is trulye and verye man in the whyche God hathe bene opened shewed in the flesh accordynge to the promises made vnto Abraham and Dauid and accordynge to that whyche the Prophetes had before sayed Nath. In this coÌ„ceptioÌ„ wherin god this eternall diuine worde hath bene made fleshe hathe it bene turned and conuerted from the diuine substaunce into humain flesh Phylype That shoulde be a greate absurditie but in takynge the humayne flesh he hath vuited the diuine nature wyth oure humaine nature man wyth God the heauen wyth the earth wythout conuertynge the diuinitie into fleshe nor yet flesh into deitie wythout coÌ„foundynge or minglynge the one wyth the other but conioynyng two natures wythout conuertion confusion or of anye maner of permutation in the person of oure Lord Iesus Christ being very god of the diuine substauÌ„ce very manne of oure flesh bloud and bones Nathana There is then two natures in oure Lordes Iesus Christe the one diuine and the other humayne Phy. Otherwyse shoulde he The deuine humayne nature in Iesus Christe not be Christe and the sauiour of men Natha Wherfore Phy. Bycause that if he were not God he should not haue power to saue if he had not bene maÌ„ he had not borne oure infirmities synnes and langoures nor we shoulde not haue suche assuraunce of the remission of oure synnes excepte oure fleshe in hym had borne it Natha What nede was it that he was made man Phy. For to confound Sathan hys aduersarie and the better to open the greate vertue and power of God hys charite inestimable loue toward meÌ„ Natha How hath SataÌ„ bene confounded by the humanitie of Iesus i. Cor. i. Christ Phy. In that that SathaÌ„ had thought by the in firmitie of the flesh to haue destroied the worke of God God by the same weake flesh woulde restore that whyche was loste declaryng therby that his weaknes is stronger then all the power of SathaÌ„ of al men and yet is there other reasons Nathanaell What be they Phylipe In as muche as the worlde coulde not knowe God by the wisdome of the same he woulde by the foleishnes of the crosse saue the beleuers Nathanaell What is that for to saye Phy. That in asmuche as men coulde not knowe God in hys greatenes and wisdome and by the creation of all thynges he woulde by thys meane beynge nearer vnto oure humaine infirmitie whyche the wise meÌ„ of thys world did esteme but for follye or folyshnes gyue saluation vnto his Natha And was there no other meane more propre and conueniente Phy. It pleased hym to chose electe thys as moste conueniente Nathanael Wherefore Phy. Bycause that consideringe the humayne infirmitie and fraylues of oure corrupte nature it was not possible better to declare hys goodnes charite and mercye towardes men nor no waye to giue hym greater consolation and assuraunce of hys saluation Natha Make me wel to vnderstand this Phy. Man was by hys sinne condemned vnto death maledictioÌ„ eternal daÌ„natioÌ„ and had theÌ„ nede to be boughte againe deliuered or els he muste haue bene lost Na. I do coÌ„fesse it Phy. Then for to be bought and deliuered it muste neades be that some one muste haue satisfied for hym and payed his raunsome Natha And myght not that haue bene doue but by Iesus Christe Phylype No. Natha Wherefore Phy Bycause that all men were in one selfe necessitie subiection and bondage so that there was none that coulde satifie for hym selfe wherefore they had all neede of an other to paye that raunsome Nathana But seynge that God is all mercifull myght he not haue pardoned man without anye maner of satisfaction Phylype He myght do all that pleased hym but he would so declare hys Iustice wyth hys mercye for as he is mercifull so is he also Iuste Nathanaell Howe hathe he by that meane declared hys Iustice mercie Phy. In that that wher A solution worthye to be noted of al meÌ„ man had sinned the iustice of god did remaine that he were punished of the other part his mercie did moue him to haue pitie of him to take hym to hys mercie Nathanaell These be two thynges whyche seme verye repugnaunte and contrarie Phy. And therefore the Lorde hath satisfied his iustice in punishynge the synne of man in his sonne Iesus Christe which hath suffered the death borne the Ice and furie and maledictioÌ„ of God whiche maÌ„ Gala iii by his synne had merited deserued Natha And if he had punished man mighte not man also haue satisfied Phy. No for in asmuch as all men were synners and subiectes vnto the cursse and malediction of the lawe the which malediction and vengeaunce of God had vtterly destroied consumed and brought hym downe into hell for it is so terrible heauye that no man myght haue borne it no not the Angels theÌ„ selues Natha Yet hathe it not for al that coÌ„sumed brought down Iesu Christ Phylip. No for seynge that he was wythout sinne or spotte the death synne hell nor SataÌ„ the prince of the world could do nothing against him Natha And how hath he satisfied by his death Phi. In that that he was not detter beholdynge nor bounde yet neuertheles hath paied as a detter in that that he hath satisfied vnto the Iustice of god wherfore seynge that he not being by anie maner of meanes detter nor bouÌ„de yet hath paied satisfied his satisfactioÌ„ of the which he him selfe had no nede had serued for them that beleue for the which he hath answered and fully satisfied Natha That is then the cause wherefore he hath taken the humayne fleshe Phy. Yea certaynlye for in asmuch as it must neades haue bene that the fleshe whyche had synned al meÌ„ also should make satisfactioÌ„ that none could nor might do it but the sonne of God nor the sonne of God in his diuinitie coulde not suffre nor die therefore hath he taken hys bodye lyke vnto ours by the which he hath redemed vs and hathe borne oure infirmities Natha
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
to considre in what signification the holye scripture doeth vse it Natha That is that whych I do aske Phy. We do fynde hel in the vsage of the holye Gene. xliiii Esai xxiiii scriptures and principally in the old testament for the death for the graue and for the state and condition of them that be departed of the which al the scripture doth beare wytnes therfor do we cal it hel which is a word takē of latin doth signifie as much as a low inferior place bicause we do put the bodie in the graue within the earth lower thē our habitatiō Natha Is that the propre significatiō Phyly That is the fyrste that it doeth signifie in the scriptures Nata Is there thē other Phy. Yea but they do hange vpon the same For as the death and the graue is the ende cōsummation of man as concernynge thys worlde euen so hell is taken for the extreme daungers miseries dolors anguishes that man may suffer and by the which he is darkned or brought vnto death Nathanael Vnderstādeste thou none other thynge by hell Phylype It is also likewise takē sūtime for the paine dew for sinne for the Iudgemente and wrathe of God and for the bottome and mischiefe of all euyll thynges of all miseries and vnhappines and bycause 〈◊〉 xvi Math. xvi that in the death and in the graue there is no thynge but stynkynge infection darknes and perpetuall horror it is somtyme taken for to siguifie the state cōdicion and the place of the damned otherwyse called Gehenue bycause that theyr death is not vnto lyfe that they Luke xvi Marc. v do abyde in the same in perpetuall darkenes of the whyche the graue is theyr beginnyng Natha Accordynge to whyche of these significations ought we to vnderstāde that Iesus Christe is descended into hell Phy. Accordynge vnto all Natha Howe so Phy. Fyrste thou muste note that he doth not saye in the singuler numbre He is discended into hell as thoughe he dyd speake of a place certayne wherunto he was goone But in the plurell He is descended to the helles comprehendynge all that which he had sayed before He hath suffred vndre ponce Pilate crucified dead and buried Natha And did it not suffice to haue already sayed the same by other wordes for if discendyd into hels doeth signifie no further what nede was it to put to this article Phy. Albeit that it do comprehende al that whyche alreadye hath bene sayed yet is it not put to without cause for it doeth better open and declare that whiche hath bene sayed doeth also better declare vnto vs the vertue and efficatie of the death and passiō of our Lord Iesus Christ doeth gyue vs to vnderstād what condemnation he hath borne how farre the vertue of hys death hath extēded Natha Expounde the same alitle better vnto me by particulers Phi. When oure Lord Iesus Christe had suffered and endured so many outrages blasphemies as when he dyd sweate bloude and was ful of anguish in his Luke xxii Math. xvi soule euen vnto the death and was shamfullie hāged betwene theues as forsakē of God of al creaturs without helpe fauour or cōsolatiō and dyd yelde vp his spirite vpon the tree of the crosse where he was hanged bearing the curse Ire and furore of God which is the verye hell felynge in hym selfe the condempnation paines and sorowes which we had deserued for oure synnes then was he truly descended into hels whych had wened to haue deuoured him but they coulde not bicause he was wythout sinne Nathana Is he no otherwise discended into hel Phy. He was also discended whē he was put Ephe. iiii into the sepulchre is discended into the lowe partes of the earth as the Apostle doth saye Nathana Dyd not hys soule and hys spirite discend to the sayntes fathers whych were dead before hys commynge Phylyp Yes Natha Where were they Phy. In the bosom of Abraham Natha What place was that Phy. The place of reste and blessednes wher all they were receyned whiche were deade in that fayeth of Abraham whiche is the fayeth in oure Lorde Iesus Christe Natha Is that limbo wher they be depriued of all the Ioyes of Paradise Phy. I haue not reade in any place in all the holye scripture that maketh mention of anye such limbo Natha was it thē in purgatorie Phy. Iesus Christ descended wel into purgatorie when he dyd humble caste down hym selfe euen vnto the mooste bitter death of the crosse sheadynge hys precious bloude for to washe purge our synnes for the same dyd obteine remission and grace other purgatory doeth not the scripture knowe but that same whyche hath efficatie in vs by fayth whyche purifieth the hertes Natha Howe is he then descended to the fathers and where was the bosome of Abraham Phy. I haue sayed that hell signifieth also the estate and cōditiō of thē that be dead departed wherfore when Iesus Christe was deade and buried he was discēded to them that be dead and departed that is to saye that he is dead for them and hathe borne the paine that they hadde merited and deserued after suche sorte that the vertue force and efficatie of the deathe of Iesus is extended not onelye vnto them whyche were alyue but also vnto al thē whyche haue bene sēce Adam and were dead Gene. iii. in the fayeth of that promised seede vnto the whyche Iesus Christ hath bene made felow dyeinge as they and descendynge into the graue as they to the ende that they should be partakers of the resurrection and glorye of hym whyche is sauiour of the liuyng dead Nath. It seameth by thy wordes that thou doeste abolyshe boeth limbo and purgatorie Phy. God furbide that I should aboleish purgatorie for it is the same in the whych I haue all my hope wythout the whych I shoulde wholli dispaire of my saluatiō for I do know well that no poluted and vncleane thynge cā Cor. xv entre into the kyngdome of heauen except it be purged made cleane but in dede I know no other purgatorie but the bloude of Iesus The true purgatorie Christe nor yet ani fyre whiche hath power vertue to pourge our sinnes but that of hys holie spirite as for limbo I could neuer find anie in al the holie scripture I could neuer see so mani diuers estates of thē that be departed as the priests mōkes fain lodging some in paradice other in hell other in purgatorie other in limbo I do not find in the holi scriptur but of ii estates cōdicions the whiche oure Lorde Iesus Christ hath represēted and sette forthe vnto vs in the exemple of the Ryche man and Lazarus there is but one estate of the happie and blessed and another of the reproued Natha Vnto whych of those dyd Iesus Christe descende Phyly Vnto boeth but in diuers sorties he is discended to the
dampned vnhappye which be dead in vnbeleue when they haue felt that they were depriued of the merite of his death and passion and of the grace and saluation whyche he brought vnto hys elected when they felte the yre malediction curse of God agrauated and augmented alwaye more and more vpon them but he is discended vnto hys elected when that by hys diuine vertue he hathe made them to fele the vertue and efficatie of the death whyche he suffered for them and the fruite of hys passion wherefore I do conclude that they whych do beleue that there is a Limbo for the litle childreÌ„ that be dead borne and a purgatorye other then the bloud of Iesus for to purge the soules of the fayethfull departed do not beleue that Iesus Christe discended into hell and that hys vertu should be of such efficatie that it might come and exteÌ„d vnto the dead to theyr saluation for if they did perfectly beleue that they would haue no further care for the dead but would leaue them in the haÌ„des of Iesu christe whych is sauioure of the lyttle and greate of the lyuyng and deade and woulde not thinke that the dead had any more nede of them Na We haue taried inoughe vpoÌ„ this article but in dede it was necessarie to make it somthyng more cleare for the matter was verye darke but thou hast now so wel opened it that I am satisfied wherefore let vs come vnto thys article folowynge whych sayeth The thyrde daye he rose from the dead What is the sence The resurrection of that article Phy. The same whyche we haue all readye towched speakynge of the sepulchre of Iesus Christe and of the sygne of Ionas Natha Hath he abidden thre dayes and thre nightes in the earth as Ionas dyd in the bealye of the whale Phi. It was not neadful that he shuld be in the sepulchre thre nyghtes holly it was inoughe that he did rise agayne the thyrd day after he was dead as he hath done in dede Nathanaell Was that the thyrde daye when he did aryse Phy. Yea trulye for the daye that he did giue Math. xxvii Marc. xv Luke xxiii Iohn xvi Math. xxviii Iohn xx vp the spirite whych was the euenyng of the nyght before the Iewes Ester he was buried and that was the fyrste daye of the morrowe whyche was the daye of the feaste he was all the daye in the sepulchre Then vpon the daye foloweynge in the breake of the day verye tymelye he dyd aryse and that was the thyrde day as it doeth appeare by the Euangelistes Na. Wherfore is this article put to Phy. Bycause that all the other coulde lyttle serue vs wythout thys Natha Howe so Phy. Bycause that if Iesus Christe had not risen it shoulde haue bene an euident testimonie that death had vaynquished hym that hell shoulde haue swalowed hym as it byd the chyldren of Adam Then if he had bene vainquished and had not ouercome vaynquished i. Cor. xv and gotten the victorye he had not satisfied for vs but we shoulde haue bidden stil in our synnes and in death Natha The resurrection of Iesus Christe is then a certayne testimonie of hys vertue and a sure trust hope that we shal aryse agayne wyth hym Phyli That is the cause wherfore we beleue his resurrectioÌ„ wherefore he would testifie Math. xxviii Marc. xvi Luke xxiii Iohn xix oy so many sygnes apparitions beyng after hys resurrection xl dayes conuersaâ—nte wyth hys disciples shewynge hym selfe vnto theÌ„ in drinkinge eatinge speakinge and sufferyng to touch hys bodye and hys woundes the more plainly and assuredly to proue vnto theÌ„ the resurrection of hys bodye Natha We haue then inough of oure resurrection in hys but wherefore do we saye yet more He is gone vp into heauen when is he gone vp and in what fourme and maner 〈◊〉 asceÌ„tioÌ„ 〈◊〉 Math. xxviii Phylype Fortye dayes after hys resurrection when he hadde well approued hys saâ—â—ed resurrection he dyd brynge hys disciples vnto Marc. xvi the mountaygne of Oliues and froÌ„thense dyd mounte and go vp visiblye before them whyche dyd beholde hym goynge vp vnto a cloude dyd come betwexte hym and them whyche dyd cause them to loose the syghte of hym They had also the testimonie of the Angelles sayinge that he was goone vp into heauen Nathanaell Into what heaueÌ„ vnderstandest thou that he is goone vp for thou haste shew tâ— in the first article that ther be diuers maners Ephe. iiii of heauens Phylype The Apostle doeth saye that he is goone vp aboue all heauenes for to fulfyll and accomplyshe all thynges wherfore I do vnderstand that he is gone vp into the celestiall Timo. vi glory hygher then the visible heauen and hygher then all creatures into the inaccessible lyghte where is the habitation and seate of God out of all and all maner of corruption and mortalitie Nathanaell In what sence ought we then proprelye to vnderstand this ascention Phylype I vnderstande by the same that he hath taken hys corporall presence from here Iohn xvi beneth as he hadde before sayed vnto hys disciples and that he is goone vp verylye in bodye aboue all heauenes into the glorye maiesty of God his father as it shal be more declared anoue when we shall saye He is set downe vpon the ryght hande of God the father almyghty The ryghte hand of God Nath. What vnderstaÌ„deste thou by the right hand of God Phy. I do not vnderstand that God the father is set in a feate or throne that is visible and materiall as a terrenal kynge And Iesus Christ in another by hym as his sonne or as one of hys princes Natha Howe then Phy. It is a similitude taken of humaine thynges for to gyue vs to vnderstande that as a kyng or a prynce doeth make sitte down by hym and on hys ryght hande him whom he wyll moste honour and vnto the which he wyll gyue moste power and authoritie euen so we vnderstande by these wordes that Iesus Christe is set vp aboue all creatures and that he hathe power as well in heauen as in earth and doeth raygne wyth the father hauynge Math. xxviii equall power Lordship Natha And what doeth it serue vs to beleue knowe al these thynges and in howe many wayes maye we vse theÌ„ to oure furtheraunce and profitte Phyly In diuers but to the ende I maye the better shew the by ordre bycause there be manye goodlye poyntes worthy to be towched lett vs here make an ende of thys parte and in the other nexte we shall not treate of anye other matter but of thys whyche thou haste now set forth nor shal not declare any othere article before I shall haue declared vnto the what fruites thou maiest beare of these thynges whereof we haue spoken at thys presente and howe these thynges may be vsed and applied to oure profit Natha That wyll be a day that I hope
shall not be euyl employed and to the whyche I haue greate desyre Phy. Thou shalte not be deceyued of thy hope In thys dialoge shal be shewed the maner howe we muste haue in contemplation the historie of Iesus Christe and howe manye wayes wee maye vse it to oure profit Phylype THe great desyre that I haue sene the haue in these dayes paste Nathanael In the declaration of the articles of oure fayeth and religion hath giuen me greate courage to declare them vnto the. Nathana There is no double but as the good maister doeth make a good disciple soo a good disciple causeth the maister to be better and the more diligente for it is vnto hym as vnto a good husbande man whyche wyllynglye ploweth the ground whyche he knoweth to be good and fertyle and wyl wel answer him his laboure to the end thy labour maye be alwayes more profitable towardes me begin to shewe vnto me the vtilitie profitie that may come vnto me of these thinges I haue learned of the. Phy. We haue two poyntes the whyche we muste principally considre in the death and resurrection The maner to hauein cōtēplacion the historye of Iesus Christ of oure Lorde Iesus Christe the fyrst is that cometh vnto vs bi the satisfactiō redemptiō and saluation that we receyue and the other or the secōd is the exemple we ought to take for to conforme our selues vnto Iesus Christe oure heade and so to learne patience of hym wherein to nourishe oure fayeth hope and loue Natha Expounde thys vnto me more larglye for I vnderstande not well what thou woldeste saye Phylype For to make the thynge more easye vnto the I shal sette it forthe by examples by the whiche I shal shew the the practise of that whyche I vnderstande herein Fyrste when I do considre that Iesus Christe hathe suffered Math. xxvi Luke xxii howe he hathe prayed vnto God hys father in the garden and hathe swette bloude howe he was taken bound mocked and lede Mar. xv Iuhn xviii vnto Annas Cayphas Herode and Pilace howe he was Iudged condempned nayled and hanged vpō the crosse how he was scratched buffeted whypped beaten owtraged blasphemed howe there was gyuen hym to drynk vineger gal myrre how that he was Psal xxii forsaken of all creatures abimed vnto the helles howe he dyd crye my God my God whye haste thou forsaken me howe he was deade gaue vp the spirite and shede all hys bloude nayled and hanged vpon the crosse betwene theues and euyle doers When I do diligentelye considre al these thinges I do learne by the same to knowe howe Knowlege of the Iugment of God of sinne by the death of Iesu muche the Iudgemente of God is horrible fearefull and importable and howe muche that displeaseth hym and in what errour and abhourmation wee ought to haue it For whē I do see the propre sonne of God in suche anguishe and distresse and do see that welbeloued sonne sweate bloude of the onelye feare and reprehension whyche he had of the death prepared for hym and of the Ire furour and malediction of God whyche he shoulde suffre and beare not for hys owne synnes from the whyche he was pure and cleane but for mine haue I not thē good occasiō to be troublede and in feare maye I not saye well that whyche Iesus Christe sayed vnto the poore women that folowed hym weepynge when he was ledde to be putte to execution and crucified vpon the mounte of Caluerie If this Luke xxiii be doone vnto the grene tree what shall be donne vnto the drye If the good tree be after thys soorte reiected and caste awaye what shall be come of the euel if God haue not spared hys owne propre sonne beynge Iuste ryghtuouse and innocente bycause of the sinnes of other the whych he would beare how shall he pardone me whych am couered with mine own propre synnes frō the toppe of my heade vnto the soole of my foote maye I not well esteme what ought to be the payne and torment of the damned the whych God hath whollye forsaken cursed and reiected wythout leauynge vnto them anye maner of hope of saluation when I do cal to remembraunce Iesus Christ forsaken of God caste into such feare and deepnes of all euells and cursinges but for that lytle tyme that the father and his diuinitie hadde wythdrawen theyr fauoure ayde and assistence from hym as thoughe he hadde all togyther bene lefte and forsaken as they whyche be in the eternall Ire of God Nathanaell Thou putteste me in feare and horror to here the speake for certaynlye thys consideration oughte to make vs to deteste haue sinne in a merueylouse abhomination more to hate it then the pestilence or anye other vnhappynes that can be in the world seynge it doeth make men so detestable before God castinge them downe into such depnes of malediction and hathe bene the cause that the propre sonne of God hath suffred a death so cruell terrible and fearefull Phylype The remembraunce and cōtemplacion of thys oughte well to gyue vs occasion to humble oure selues for it doeth gyue vs knoweledge of the greatenes of oure synnes seynge they be such that none coulde remedy nor satisfye for them but the propre sonne of God it doeth ministre also vnto vs occasion to accuse and condempne oure selues and not rigoriouslye to accuse Iudas the whyche betraied him and the Iewes whyche persecuted Who hath betrayed crucified Iesus Hebre. vi and crucified hym for it is we which haue betrayed cratched buffeted and deliuered hym vnto deathe and doo daylye crucifie hym by our sinnes wythout the whych he had neuer suffered nor they shoulde haue hadde no such power ouer hym We haue then good occasion to be displeased wyth oure selues and to flee from synne and so to keepe vs euer from crucifiynge of hym Natha Thou sayest true but we thynke lytle thereon and doo but smallye esteme the tormentes that he hathe suffered for vs and the precious bloude whyche he shede the price wherewyth we be bought Phylyp And yet neuertheles is that the waye and maner howe we ought to saye and vnderstand our Crede and yet is there more for as the knowledge of my sinnes and Iudgmente Gene. iiii Math. xxviii of God is inoughe to caste me downe into dispayre as Cayn and Iudas and to ouerthrow cast me downe lower then the helles Act. i. Euen so of the contrarye parte when I am assured by the worde of God that Iesus Christe hathe indured and suffered all thys for me to the ende that I shoulde be deliuered and shoulde not be subiecte vnto that same terrible Iudgemente of God I do receyue a greate consolation and do feele a merueylouse Ioye and ease in my herte the whyche doeth incite moue and steare me vp more thē can be beleued to gyue thākes vnto that same oure most good and celestial father the which hath so muche
churche did and to remembre and haue in cōtēplation the death and passiō of Iesus christ in oure hertes and to reste oure selues in the fruite consolation that it bryngeth vnto vs then to playe suche castes and to disguyse thē selues in suche sorte before the simple people and to seeke to draw them onely into the admiration and extollynge of outwarde ceremonies and so to drawe them altogyther frō the true and healthfull contemplation of the death and passion of Iesus Christe and to depryue theym of the fruite the whyche they oughte to receyue by the same For when I do remembre Iesus Christ vpon the crosse I doo see hym wyth the eyes of my fayeth gyue vp the spirite I do see hym putte into the Sepulchre rysen and ascended into heauen What neede haue I then of suche illusions and paynted conueyaunce for to drawe me from thys holy and profounde consideration for my fayeth doeth make Iesus Christe present vnto me euē as though he were payned and crucified euē before my owne eyes I doeth sette hym forthe before me as a stronge Samson whyche breaketh the gattes of hys enemyes and beareth them vpon hys shoulders and doeth kyll and distroye more in diyng thē in lyuyng I do see howe Iesu Christ beyng crucified doeth crucifie the Deuyl beynge nayled doeth nayle sheading hys bloud i. Cor. xv Math. xxvii Iohn xiiii Roma v taketh awaye the bonde of death whyche he had agaynst vs in dying kylleth death sinne and brouseth and treadeth down the head of the olde serpente he openeth the Sepulchres and gyueth lyfe vnto the dead when he entereth into the Sepulchre and descendeth into helles as we haue sayed he entereth into the house of death into the strengthe of the armed man and of the prynce of thys worlde doeth dispoyle breake downe all theyr force strēgth and power Nathanael If hys death be so stroung what oughte then to be hys resurrection and lyfe Phylype I leaue that to thy selfe to considre and therefore when I do see hym rysen I do Colo. ii The fruit of the resurrection ascentiō se my fleshe rysen wyth hys I do see hym as victoriouse leadynge synne the worlde death hell and Sathan in shewe and triumphe all ouercome and caste downe in suche sorte that they haue no more powre vpon all the elected whyche beleue in hym then they haue hadde vpon Iesus Christ Whē I see hym ascended into heauen and am certayne that he is sette vpon the ryghte hande of God and that he doth raygne wyth the father eternally This fayeth also doeth brynge assuraunce and certifieth me that when he is goone vp he hathe borne and lyfte vp my fleshe and my bodye hath opened me the waye vnto the celestial glorye and that he beynge oure heade hath taken possession for vs. Natha Then hys resurrection and hys assention be vnto vs certaine testimonies seales confirmation of ours Phy. There is nothynge more certayne and we oughte no lesse to be assured that we shall aryse and raygne wyth hym then that we be of hym for in asmuche as he hathe taken oure fleshe euen as it in hym hathe suffered hath borne the Iudgmente and maledicion of god and is deade euen so it is rysen in hym and exalted into the glory of God aboue al the heauenes therfore he is called the fyrst fruit of thē that slepe fyrst borne of the dead not bicause he is fyrst risē amōg mē for other were risen before hym that is to saye they whych were raysed as well by hym as by the prophetes but bycause that thys is the fyrst and he onelye whyche is rysen by hys owne deuine vertue and power and is the beginning originall and fountayne of the resurrection lyfe of all the other whyche dye and ryse in hym and by hym and the better to confyrme and seale thys hope in oure hertes he hath giuen vs a gage and hathe takē of vs to the end he woulde not leaue vs in doubte he hathe taken Iesus hath taken pledge of vs hath left vs of hys Ephe. i. Roma viii Iohn i. i. Petre. i oure fleshe the whyche he hath borne into heauen by the whyche we be alreadye put into possession and be sette in the celestial places wyth hym and of the other parte he hath gyuen vs hys holye spirite to confyrme and seale the promises in oure hertes which doeth testifie vnto oure spirite that wee be the chyldrē of God Seinge thē that we be the childrē of God and haue hys diuine seede in vs wee oughte not to doubte but that Iesus Christe hathe made vs partakers of his diuine nature euen as he woulde communicate vnto ours and woulde be made manne for to make vs Goddes that is to say Godly holy spirituall Then euen as the wheate whych is sowen in the earth dieth in the same doth sprout Iohn xii Cor. xv sprynge and take roote and after cometh out groweth and bringeth forth good fruite euen so lykewyse shall we be assured that when we dye be putte into the earth we be sowen shal take agayne aryse immortall incorruptible in as much as we beare wyth vs the sproute or springe of the spirite of God which can not dye though the flesh be corrupte but shall deliuer thys bodye frō corruptiō whych shal be raised vp by the vertue of him whych hathe raysed vp Iesus Christe from the dead and shall vinifie and rayse vp oure mortall membres Nathan Here is a goodlye exercise of fayeth and a goodlye practise of christian doctrine of the whyche we oughte not onelye to be learners and doctours in contemplation but also good practicians for to bryng it in dayly vre Phy. There is yet an other poynte whych is no lesse worthye to be noted that is when we beleue that Iesus rayneth in heauen sette vpon the ryght hand of God that doeth assure Consolation agaynst al tētations gyue vs a merueylouse consolation against all tentations and daungers for it is no smal thynge to haue in the celestiall courte and before the face of that greate eternall God such a frende as Iesus Christe whyche is verye God verye man whyche also hathe power in heauen and is inheritour of the kyngdome of God for we can not doubte in asmuche as he alwayes appeareth before the face of God but he is intercessoure for vs and is oure mediatoure and aduocate leader conductoure and gubernatoure wherefore wee haue none occasion to be aferde of anye thynge in heauē or in earth if we firmely and assuredlye trust in hym For in asmuche as he is verye God we can in no wyse doubte but that he hathe al power asmuche as he is one substāce power with the father we ought not to doubt but that al that the father hath is hys and for as muche as he hath bene obedient euen vnto the death of the crosse and that he is hys welbeloued
sonne we haue no cause to fear that the father should denye anye thyng that he asketh of hym nor Phil. ii Math. xxvii Iohn xiiii Ephe. v. Hebr. ii Colo. i. ii Ephe. i. that we shall aske and demaunde of hym in hys name of the othere parte in asmuche as Iesus Christe is verye man our spouse our brother of oure fleshe of oure bloude and of oure bones and that he is oure heade and we hys membres wee oughte not to doubte but that he loueth vs and hath pitie and compassion of vs and wyll not renye hys fleshe hys bloude sufferinge to perishe hys espouse and hys membres for thys cause hathe he put vpon hym oure fleshe and hath taken al our infirmities and hathe bene tempted in all thynges wythout synne to the ende we shoulde be certayne that we haue a bishope that is not Esai xiii Hebr. i. iiii v ignoraunte of oure infirmities not wythout hauynge anye compassion of them nor that he fealethe them lesse then wee nor that there cometh anye thynge vnto hys membres but it towcheth him which is the heade as it doth appeare well by the wordes whyche he spake vnto Saule persecutynge hym in hys membres and that as heade he is readie to deliuer vs from al euylles as he hath bene deliuered Natha If we beleue then firmelye thys article it seameth vnto me wee haue no neede to runne vnto the holye sayntes whyche are departed frome thys worlde nor to praye vnto them to be oure aduocates intercessours and InuocatioÌ„ of sayntes leaders vnto God Phy. It is verye certayne that suche inuocation of saintes doeth procede but of errour and infidelitie and for lacke of the knoweledge of Iesus Christe and we can not denye but they that seeke any other aduocate theÌ„ Iesus christ be verye farre from the fayeth whyche we coÌ„fesse in these two articles of the ascention of Iesus Christe and of hys celestiall raygne and that yet more is they do declare manifestlye that they do not vnderstand the misterie of the incarnatioÌ„ of the sonne of god for wherfore was it necessarie that the sonne of God should be made man but for to conioyne and knytte manne to God Then if we wyll well Deut. iiii conioyne two thynges togyther that differ bee of diuers natures it is requisite to haue a thyrde that shoulde approche holde of boeth natures for to conioyne and vnite them or other wyse there can be no verye perfecte and true communion and pryncipallye if the natures be contrary and repungnauntes one to an other then what agrement coulde there be betwen God and man The fyre coÌ„sumynge the thrones the lyght the darkenes Iustice Hebr. ii ii Cor â–ª xv iniustice blessynge and cursynge lyfe death heauen and hell there is no more betwen god man if we coÌ„sidre maÌ„ in his nature it was theÌ„ much more theÌ„ necessarie that we shoulde haue a mediator for to make thys agremeÌ„te coÌ„iunction which should be partaker of boeth the natures yet without sinne that he shuld be verie God verie maÌ„ for to coÌ„ioyne man vnto God and then is there none suche but Iesus Christe wherefore it doeth necessarily and infalbly folowe that none other myghte be oure mediatoure aduocace patrone but Iesus Christe onelye as the holy Apostle testifieth for when he sayed there is one God and one mediatoure of God and of men the 1. Timo. ii man Iesus Christe and the same hathe bene the price of oure raunsome these wordes be Deut. vi as muche as thoughe he shoulde haue sayed as there is but one God the whyche neuerthelesse is sufficiente to all creatures as one sunne to shine ouer all the worlde euen so is there but one mediatoure whyche is Iesus Christe whyche onely hath payed our raunsome beynge onelye suffitiente deputed and appoynted properly vnto that office S. Iohn doth saie no lesse wheÌ„ he doth write My childreÌ„ i. Iohn ii I do not sai this vnto the ende ye should sinne but if we haue sinned we haue an aduocate towarde the father eueÌ„ Iesus Christ beynge iuste which is the propitioÌ„ not onelie for our sinnes but also for al that be in the world therfore did S Iohn Baptist cal hym the Iohn i. Lambe of god that taketh awaye the sins of the worlde S. Paule calleth him our peace Ephe. ii Colo. i. which pacifieth all thinges as wel in heauen as in earth by the bloude of his crosse saynt Iohn doth not say wheÌ„ ye haue sinned come vnto me the welbeloued disciple which haue slepte in the bosome of Iesus christe in hys lappe I shal be your aduocate to the virgin Marie his mother the which by him was recoÌ„mended vnto me hath loued taken me as hir child he doth not saie also turne and adresse Iohn xvi your selues vnto the virgin Marie or vnto the Apostles mi fellowes or to the prophets patriarkes that be dead but doth put him selfe in the coÌ„panie role of sinners saieinge if we haue sinned we haue an aduocate towardes the father by the which wordes he doth giue vs manifestli to know that he doth confesse hym selfe to be a synner by nature hath nede as wel as other of our sauiour Iesu christe to be his aduocat toward the father celestiall without whoÌ„ he shoulde haue bene lost daÌ„pned he had not forgotteÌ„ that which he heard of his maister that which him self put in writing the which haâ—h not said what soeuer ye aske of my father in the name of mi mother or of the prophetes or diciples shal be giuen vnto you but hathe sayed that whiche ye shall aske demaunde of my father in my Math. xi Hebr. v. name For as he doeth saye in an other place None canne come vnto the father but by me and the Apostle doeth testifie not onelye that he hath prayed for vs wyth greate cryes teares Roma viii and wepynges and was herde but doeth also testifie that he is nowe vpon the ryghte hande of God wher he incessauntly maketh intercession for vs. Natha It is not possible that I can resiste or agayne saye that whyche thou haste sayed excepte I would go and withstand the cleare worde of God but they whych do mayntain the inuocation of saintes do confesse that they take Iesus Christ for theyr meane and aduocate but yet they wyll neuertheles haue the sayntes with hym Phylype That is euen as muche to saye as they holde hym not for sufficiente alone and do attribute vnto hym no more then vnto euerye of the other sayntes and so wyl wynne or gette theyr cause before God by the multitude and force of aduocates for other Iesus Christe is sufficiente or he is not and if he be sufficiente he hathe no neade of fellowes and if he be not suffitiente he is not Iesus Christ nor is not sette at the ryghte hande of God hys
for we can nother call theÌ„ fathers nor monor we be not bâ—etherne by the reason of theÌ„ nor vnite and conioyned by theyr spirites but if they haue bene true and fayethfull they be oure bretherne and haue beene lede wyth oneselfe spirite And lykewyse maye we also saye of all the monasticall sectes and diuersitie of religions For if Saynt Paule haue called the Corinthyans Sâ—smatikes whyche sayed I am of Paule and I of Cephas and I of Appollo what title or name shall I gyue them whyche saye I am of the religion of Saynte Fraunces and I of Saynte Dominike and I of S Benet other suche like which be in greater numbre amonge the christians then euer they were amonge the panims maye we not well saye vnto them wyth the Apostle is Christe deuided hathe Frauncys or Dominike dyed for you or are ye baptised in theyr names In as muche then as wee are baptised in the name of the father of the sonne and of the holye Goste what haue we neede of anye other religion but of that in the whyche thys holye spirite doth raygne which doeth learne vs to make innocatioÌ„ vnto the fathers in the name of Iesus Christ hys sonne whych hath taken vs all into theyr sauegarde and protection what haue we nede of anye othere rule but of that the whyche Iesus Christe hathe The Rule of the Religion of Châ—ist Gal. vi broughte vs from heauen Of the whych the Apostle doeth speake in thys maner all they whyche walke after thys rule peace and mercye be vpon them and vpon Israel of God Natha I haue learned manye goodlye poyntes by the occasion of thys coÌ„munion of saintes for thou haste not onelye taught me what it is but also what is the true excommunication religion and christian brotherheade and what is the honour dene vnto Sayntes therfore nowe expounde vnto me the reste Phy. Because we haue abyden solonge vpon these two articles of the church the communion of Sayntes wee maye here deuide oure matter and kepe the reste tyll an other tyme the which shal be shortly done Natha At thyne own pleasure be it ⧠In this laste dialogue shall be spokeÌ„ of the remissioÌ„ of synnes of the keyes of the kyngedome of heauen of the resurrection and immortall lyfe Nathanaell VVe haue done so muche by our Iorneis that we be al moste come to the ende of the crede seyng therfore we be arriued thus farre fourth our hertes must not faile vs for the litle waye we haue to go Phy. I haue better courage then euer I had tell me therefore what foloweth Natha The remission of synnes what is the vnderstandynge of thys article Phy. I coÌ„fesse by these wordes that I beleue that as there is one churche assemble and vnite by the holye spirite in the same oâ—e coÌ„munion of all goodes that the synnes lykewyse and the faultes be pardoned vnto the fayethfull by the grace goodnes and mercye of God whyche doeth quitte theim all theyr dettes to the ende they should not be rekened vnto theim at hys Iudgemente nor that they should not beare the payne whych they haue merited and deserued Humayn Satisfacion merets Nathan Seynge there is remission and forgiuenes it doth appeare folowe that ther is nothynge of our satisfaction for wher ther is pardone there can be nothyng of our merites Phylype There is nothynge more certayne for the dete is not forgiuen to hym that satisfieth and payeth wherfore it doeth folowe in as muche as there is remission and forgyuenes for vs that the satisfactioÌ„ is of sum other then of oure selues and that we can presâ—t no other recoÌ„pence vnto god but the satisfaction of his sonne Iesus Christe for whose loue we obteine of the father pardon of al our sinnes Natha And this pardon and remission caÌ„ we not obteygne but in the churche Phy. No for as at the time of the floude none coulde be saued whyche were wythout the shipe or arke of Noe so none can auoyde the Gen. viii Pâ—â—â—r iii. No sâ—luacion ouâ— of the church iudgement of God and obteygne grace and pardon of hys misdedes excepte he be a true membre of the church incorporated in the bodye of Iesus Christe persenerynge wyth the people of God in the vnitie of the fayeth Natha It foloweth then that all cismatykes heritikes infidels excommunicate and al authors of sectes whych be deuided and seperated frome the churche can haue no pardon of theyr synnes but abyde in death and damnation vnto suche tyme they be recouciled wyth hyr Phy. It is euen so Nathana Tell me then by what meanes we obteyne pardon in the churche Is it necessarie to confesse oure synnes vnto the priestes and to haue theyr absolution for to obteyne this remission Phy. It is verye requisite that if we will that God pardon vs that we reknoweledge oure faultes but not to the priestes for it is not agaynste theÌ„ that we haue synned but againste God whyche onelye as mooste soueraygne kynge maye gyue vs grâ—ce and pardon and thâ—refore as we haue synned agaynste hym euen so muste we conteste vnto hym our synnes and aske of him pardon accordyng to the example of Dauid of Daniell and of othere holye prophetes seruauntes of God For as Saynce Iohn sayeth if we confesse oure sinnes he is faithfull and wyll heare vs. Natha I vnderstande well we must confesse oure selues vnto God fyrste but is it not re-requisite that we confesse our selues vnto meÌ„ Phy. We maie confesse vs vnto menne in diuers sortes as fyrst If we haue offeÌ„ded anye we oughte to reknoweledge oure faultes towardes hym and aske hym pardon and enforce oure selues to returne into fauour wyth hym for we can not obteygne pardon of god so long as the iniury we haue done vnto one neyghboure doeth accuse vs before hym askynge vengeaunce agaynste vs excepte wee studie to reconcile our selues vnâ—o him whoÌ„ we haue offended and thys confession maye be called brotherlye recoÌ„siliation the whyche Iesus Christe doth greatlie recommend vnto vs. Ther is yet another maner of recoÌ„siliatioÌ„ towardes men the whych may be boeth publyke and particuler for when we haue beene Open coÌ„fesâ—â—on in errour and abused in Idolatrie and superstition and haue offeÌ„ded God we ought not to be ashamed to reknoweledge our faultes opeÌ„lie and to gyue thankes vnto God as did i timo i. Math. i. Act. ii iii. saint Paul writinge vnto Timothe and they whyche dyd come vnto the baptisme of Iohn Baptiste and they whych were conuerted by the pâ—eachynge of Saynte Petre and also of the Ephesians whyche dyd burne the bokes of sorcerie euen so theÌ„ as I may reknowledg and confesse my faultes openlye in thys maner â—efore the church of God euen so may I do in perticuler or secret vnto my neyghbour for to haue councell and consolation of him or for to reconcile my selfe vnto him if I haue Perticuler coÌ„fession offended hym or to the ende he praye
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