kyngdome seynge we be so pore and miserable Phylype We be kynges in asmuch as we be fre by Iesu Christ the which hath made vs fre deliuered vs from al our enemies the whych he hath made subiecte vn Iohn viii to vs and hath made vs Lordes of the heauen and earth for to raygne wyth hym receiuing vs as hys brethren into the communioÌ„ of his Ephe. i. inheritaunce and of hys kyngdome Natha Howe hath he made all subiecte vnto vs seynge we be yet subiecte vnto synne and haue so muche vnhappynes and haue yet so manye enemies that we can not enioye that whych God hath gyuen vs. Phy. Notwithstandynge that synne and the deuell do make vs war that it doeth vnto vs that we haue neede of many thynges yet neuertheles ther is nothynge neyther in heauen nor in earth that may anoye or damne vs nor there is nothynge whyche shall not be subiecte vnto vs to serue vnto oure saluation and be turned to oure benifite for all thynges be ours and we be Christes and Christe is Goddes and all thynges happen and be turned to the profitte of the elected Natha I vnderstand now this point expounde vnto me nowe howe we be prophetes and priestes Phy. In asmuche as he hath geuen vnto vs hys holy spirite for to leade vs into the know How christiaÌ„ men be prophetes Iohn xiiii xiâ— xvi ledge of all trueth and hath opened vnto vs by the same the wyl of God his father there is no doubte but we be all prophetes that the leste of the fayethfull may not speake and open more clearelye and hyghlye the misteries of Iesus Christe and declare more largly his death resurrectioÌ„ theÌ„ the greatest prophet which was before his comming in the whych is well fulfilled accomplished that whyche Ioel. ii Act. ii S. Peter alledgeth of Ioel sayinge I shal shede forthe my spirite vpon you and your sonnes and daughters shal prophecie but yet not wythstandynge that all be prophetes as conceruynge the knowledge of God yet neuertheles it doeth not followe that it is or shoulde be laweful to al or euery man to take the office of a prophet in the churche and christian assembles but onely for them whych be called of God and chosen and elected by his churche vnto that office for to opeÌ„ and declare hys worde and minister hys sacramentes albeit that it is euerye one of oure offices to do the office of a prephet in our houses towards oure families and also our neighboures wheÌ„ occasion is gyuen vnto vs but that muste be so done and in such sorte that the ordre which God hath put in hys churche be not violated nor conuerted or coÌ„founded Natha There resteth now no more but of our priesthod Phy. We be priestes and true sacrificers in Christian priesthod Rom. xii asmuche as by the spirite of Iesus Christ we offre oure bodies hertes soules vnto God as a quicke liuely holy spiritual and acceptable sacrifice wyth all that we haue to serue vnto hys honour and glory Natha By that thou haste expounded vnto me of the kyngdome of Iesus Christe of hys propheticall office and sacerdorall dignitie I vnderstande not onelye what prophet kyng and prieste he hath bene and what is the vertue and excellentie of hys sacrifice but also howe that al hys offices and titles doeth apperteyne vnto vs and yet neuertheles there abideth in me a certayne scrupulositie Philip. Towchyuge what Nathana Towchyngethe sacrifice of Iesus Christe for thou doest saye that by hys sacrifice he hath fulfilled that whyche all the Leuites coulde neuer do and if it so be that the sacrifice of Iesus Christe onely be perfecte we muste then haue non other but holde our selues vnto the same Phy. EueÌ„ so ought we to vnderstand it Nata Haue the christiaÌ„s theÌ„ no mo sacrifices Phy. Not materiall and visible but onelye those of the whyche we haue spoken and the sacrifices of prayses whyche be the prayers of the fayethfull and the almes of the faieth full whyche be the offerynges aâ—ceptable vnto God and all good workes done vnto his prayse but for the redemption of soules remission of sinnes there is none but that of Iesus Christe Nathanaell Then they whyche offer and synge for the redemption of the soules as well of lyuyng as of the deade and whyche doo offre for the redemption and remissioÌ„ of theyr synnes be no christ â—â—us nor do not beleue Iesus to be Christe thoughe they confesse hym wyth the mouthe Phy. They be christians as the Iewes whyche dyd persecute Rom. ii ix Christe be true Israelites and chyldreÌ„ of Abraham by name onelye for if Iesus be that Christe he is the true sacrificator if he be the true sacrificator whyche saueth the synners it muste needes be that hys sacrifice be perfecte for otherwyse he shoulde nothynge differ frome the sacrificatours of the Leuites whyche were synners nor yet hys sacrifice frome the calues shepe and rammes offered in the olde testament so should he not be the Christ Natha It semeth vnto me that which thou sayest is not out of reason Phy. By this we maye well Iudge that the greateste parte of christians do not vnderstaÌ„d what is signified by the name whyche they beare nor yet what they coÌ„fesse wheÌ„ they saye they beleue in Iesus christe for if they vnderstode that they should be deliuered from manie errours superstitions Idolatries and blasphemies which they coÌ„mit nor they shoulde not dispend somuche monye to cause masses to be song for the deade nor should not make so greate expences aboute the outwarde and material sacrifices nor shoulde not be in such dissention as they be for the masse and for the ceremonies and traditions of men Nathanaell Wherefore sayest thou that Phylype Bycause they shoulde be all conteÌ„ted with the sacrifice of Iesus Christe and of the saluation whyche they haue receyued by hym and shoulde offre vnto the poore that wepe that whych they offre vnto the priestes that synge and vnto the quicke and liuely Images of God that whyche they offre vnto dombe and deade Idols and shoulde succure the lyuynge wyth the goodes they spende aboute the dead Nathanaell Howe vnderstandeste thou that Phy. Thou wylte not denye me but that the Hebr. ix i. sacrifice of Iesus Christe is perfecte seynge saynt Paule doeth wytnes it Nathana God forbyde Phy. If it be perfecte it is then sufficiente we must make no mo nor take awai nor put to anye other wyth hym for God hath no neade of anye humaine healpe neadeth not that man should put to his hande after him in that which he hath fully made and coÌ„sumate Natha I do confesse it Phy. And if thou wouldest not confesse that that of Iesus Christe were perfecte and sufficiente for to gyue place vnto them whyche be made by men I wyll reproue by the same all the other sacrificies that euer myght be made for whych of theÌ„ myght we
StephaÌ„ which did expouÌ„de this place to the Iewes did shew theÌ„ how it did agre beloÌ„ge to Iesu Christ Iesu christ him selfe in the sinagog of Nazareth shewed bi workes bi wordes by the testimonie of the Prophet Esai howe that he was anoynted wyth the holye Gooste to open preache the Luke iiii Esai i. Math. xi gospell vnto the pore deliueraunce vnto the prisoners and the yere of grace Natha It is then good reason to attribute vnto hym the office of a prophete seynge he is not onelye a prophet but a prynce of the prophetes Phy. There is yet wel other causes He hath The differeÌ„ce betwen christ and the prophetes not onelye exercised the office of predication as Moyses and the other prophetes but hath consummate all prophecie fulfylled al that the prophetes had before spokeÌ„ therfore saied he that the lawe and the prophetes dyd laste vnto the commynge of Iohn baptiste and that more is he hathe not onelye opened and Math. xi pronounced vnto men the lawe and wyll of god as the other prophetes but hath Imprinted it in the hertes and gyuen the holy Goste Ieremi xxxi Hebre. viiii Iohn xiiii xv xvi Math. iii. and bi the same the vertue and efficatie both to vnderstande and to perfourme wythout the which the ministratioÌ„ or misterie of al the other caÌ„ be but the dead letter Nata And what profit cometh vnto me to know thys Phy. Fyrst thou arte assured of the wyll of God and knowest which is the assured certayne doctrine of saluatioÌ„ vnto the whiche thou oughteste to holde the and after thou mayst learne by this what thou oughtest to iudg of al doctrine howe thou maist oughtest to reiecte the traditions of men For if Iesus Christ be the true prophete the whych onely the father wil to be herde it doeth folowe then that he hath Deut. xviii Math xvii taughte vs all that is necessarie vnto saluation and that we haue no neade of anye other doctrine but of hys and that we neade not to loke nor abyde for any other prophecie nor reuelation but that whyche by hym vnto vs is reueyled opened but ought to hold Iudge all other doctrines beynge contrarie to be deuellishe doctrines Natha Seynge it is so it doeth seme vnto me that we maye well conclude that they be not true christianes nor do not beleue that Iesus Christe is that greate and soueraygue true prophete whyche do saye that he nor hys Apostles haue not spoken taught that whych is necessarie for the doctrine of the church but that we muste haue recourse vnto councelles tradions and humayne doctrines Phy. There is nothynge more certayne and I am verye glade that thou vnderstandeste the matter so well for suche people denye Iesus to be Christe seynge they robbe or take from hym the offices for the whiche he is called Christe though with theyr mouthes they confesse hym to be Christe and euen as they do hym iniuey in takynge from him hys propheticall office euen so do they vnto hym as towchynge hys kyngdome hys priesthode whyche be the other two offices whych be also coÌ„prised signified in the name of Christe Natha In asmuche then as we haue spoken of the fyrste let vs come vnto the other what sayest thou of hys kyngdome Phy. That it is not carnal â—or of this worlde Christes kingdome Iohn xviii as he did wytnes before Pilate that is to saye a caducte traâ—nsitorie and mortall ministerie after the maner of terrenall kyngdomes as the Iewes 〈◊〉 for and thought but spirituall eternall and immortall as the Angell declarynâ—e hys conception hadde before sayed wherefore he administreth â—aygneth and gouerneth by hys holy spirite and the cepter of Luke i. hys worde Natha Wee muste not then vnderstande to raygne here in thys lowe earth in voluptuousnes and carnal trihumphâ—s as the Iewes dyd vnderstande seynge that the kyngdome of Christe is spiritual Phy. It is conueniente and necessarie that the citizens and subiectes of thys kyngdome be as the kynge fightinge with a spiritual armonie against the flesh the Iohn xvi world synne death SathaÌ„ hel â—he which he alreadye hathe vayuquished ouercome Nathana Wherfore is it that by the vnction hys kyngedome and hys propheticall and Aâ—â—â—â—tynge of Christe priestlye office be Signified Phylype For to declare that he is the true kynge prophete and the Soueraygne sacrifice maker whyche was figured by the kynges and prophetes of Israell and by the sacrificers of the Leuites whyche hath perfourmed and accommpleshed that whyche they neuer could do Nata What was that whych they coulde not do Phy. The kynges beynge mortall and synners as wel as theyr subiectes coulde not deliuer theyr people from the tyranye and violence of synne Death Sathan and hell nor lykewyse the priestes by all theyr sacrificies as Iesus onelie hath done by hys and by his vertue and power Natha Our Lorde Iesus Christe hath he bene anoynted as the kinges prophetes and aunciente Sacrificers as Dauid by Samnell and Aaron and hys chyldreÌ„ by Moâ—ses Phy. Those were anointed with oyle mynglyd wyth diuers precious odours swete thinges for to declare that it was thei which God had elected ordemed vnto that office but Iesus was anointed wyth the holie gost which was figured by the same vnctioÌ„ as doth appeare by Esai the testimonie of S. Iohn for he hathe the spirite wythout measure Natha If Iesus christ be god as I Esai lx i. Iohn iii. do beleue it how hath he giueÌ„ vnto him the holy gost seing that he doeth promise and gyue it to other Phylype Accordynge to hys diuine nature he doeth not receyue it for it is in hys almyghty power but in asmuch as he hathe bene made man he hathe receyued thys vnction to the ende that in him we myght be all partakers of that vnction for the whyche The name of Christians we be called christians Natha It is not theÌ„ bicause of the creme that is giuen vnto vs in oure baptisme that we be called christians or for the oyle that the prestes do brynge vnto the sycke in their extreme vnction Phy. The christiaÌ„s do know neither creme nor Iewishe oyntmente materiall and corruptible for theyr saluation but that only of the holye Goste of the whyche we muste all by Iesus Christe be anoynted and baptised as Saynt Iohn doeth wytnes Nathana Seynge we be partakers of the vnction of Christe of the whych we beare the name we Math. iii. be then kynges prophetes and offerers of sacrifices as he is Phy. So doeth Saynte Peter call vs and geueth that honoure vnto all true christians I Petre. ii woulde if it were Goddes wyll that we vnderstode well all that whyche is signified by the name whyche we beare the whych in Antioche was gyuen vnto the disciples of Iesus Act. xiii Christ Nata In what maner be we kings what is oure
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