Exposition of the Apostles Creed, Dialogue 5
In thys dialoge ſhalbe ſhewed the maner howe we muſte hauehave in contemplation, the hiſtorie of Ieſus Chriſte, and howe manye wayes wee maye vſe it to oure profit.
Phylype.
THe great deſyre that I hauehave ſene the hauehave in theſe dayes paſte, Nathanael, In the declaration of the articles of oure fayeth and religion: hath giuen me greate courage to declare them vntounto 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 vntounto hym as vntounto 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 vntounto me the vtilitie & profitie that may come vntounto me of theſe thinges I hauehave learned of the.
Phy.
We hauehave two poyntes the whyche we muſte principally conſidre, in the death and reſurrection The maner to hauein cōtē placion the hiſtorye of Ieſus Chriſtof oure Lorde Ieſus Chriſte, the fyrſt is that cometh vntounto vsus 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 vntounto Ieſus Chriſte oure heade, and ſo to learne patience of hym wherein to nouriſhe oure fayeth hope and louelove.
Natha.
Expounde thys vntounto me more larglye, for I vnderſtande not well what thou woldeſte ſaye.
Phylype.
For to make the thynge more eaſye vntounto 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 vntounto God hys father in the garden, and hathe ſwette bloude, howe he was taken, bound, mocked, and lede Mar. xv. Iuhn. xviiivntounto 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. xxiiforſaken of all creatures, & abimed vntounto 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 vponupon 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 Ieſumuche the Iudgemente of God is horrible, fearefull and importable, and howe muche that diſpleaſeth hym, and in what errour and abhourmation wee ought to hauehave 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, hauehave I not thē good occaſiō, to be troublede, and in feare maye I not ſaye well that whyche Ieſus Chriſte ſayed vntounto the poore women that folowed hym weepynge, when he was ledde to be putte to execution, and crucified vponupon the mounte of Caluerie? If this Luke. xxiii.be doone vntounto the grene tree, what ſhall be donne vntounto the drye? If the good tree be after thys ſoorte reiected and caſte awaye, what ſhall be come of the euel, if God hauehave 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, vntounto 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 vntounto 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 vsus to deteſte & hauehave 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 vsus occaſion to humble oure ſelues, for it doeth gyue vsus 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 vntounto vsus, 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 hauehave betrayed, cratched, buffeted, and deliuered hym vntounto deathe, and doo daylye crucifie hym by our ſinnes, wythout the whych he had neuer ſuffered, nor they ſhoulde hauehave hadde no ſuch power ouer hym. We hauehave then good occaſion to be diſpleaſed wyth oure ſelues and to flee from ſynne, and ſo to keepe vsus 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 vsus 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. xxviiiof 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 vntounto 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 vntounto that ſame oure moſt good and celeſtial father, the which hath ſo muche loued me, that he hath not ſpared hys owne propre ſonne, but hathe gyuen Iohn. iii. Rom. viii.hym for me, and vntounto that ſame good Sauioure likewiſe, whych hadde ſo feruent a louelove, 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 vpō the earth.
Na.
Without doubte this cōſideratiō oughte well to enflame vsus in the louelove of that good god, & of the ſame our ſauiour Ieſus Chriſt.
Phylyp.
For this cauſe hath he inſtituted his The inſtitutiō of …he ſupper. Math. xxvi. i. Cor. x. xi.holye ceane or ſupper, to the ende that the remembraunce of thys greate benifite ſhoulde of…en be hadde and refreſhede amonge vsus, & thereby the better imprinted in oure hertes, and to make vsus the better to feele the vertue and efficatie to growe in fayeth charitie, and all good worckes, and ſo to holde and keepe vsus in the office of true chriſtians (for by theſe viſible ſygnes of the whyche the ſignification is declared vsus by his word, & by his holye ſpirite, of the which ſacramētes do take they… efficatye) the liuelye Image of hys death and paſſion is cepreſented vntounto vsus. And therefore The memory of Chriſte to be celebrate in the ſupper.when thys breade dedicated vntounto the Sacramente repreſenteth vntounto me the bodye of Ieſus deliuered vntounto death for me, and the w… the bloude whyche hath bene ſhede to waſhe my ſinnes: I do codſi…re howe Ieſus Chriſte hath bene bounde, ledde vntounto Pilate, Iudged, condempned, and deliuered into the haudes of the hangemen, crucified, dead, and buried, and after ryſen from the deade, and aſcended into heauē, & this may … not onlie cōſidre as a cloude, or as a ſimple hiſtorie, or as the legēde lyfe or death of ſome martire, or ſome holye ſainte, but I muſte cōſidre that Ieſus beynge bound for me as a ſtrōg Sāſō, hath brokē the bōdes of death, & dāpnatiō, & hathe vnbounde me with him ſelfe. Whē I cōſidre him before the iudg, & here the ſētēce giuē againſt him, I do thē here mine own abſolutiō, & deliueranc for he was led before ye Iudg, I of him cōdemned & again deliuered into the hāds of the executioners, to the end that I ſhould not be codemned at the Iudgmēt of God, & deli…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 vntounto 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 remēbraunce 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 vsus in preachynge the paſſion on good friday for they preache it vsus after ſuche ſorte that we Monkiſh medita…io… 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 hauehave ſo outragiouſlye intreated hym, againſt whom we ought not to be angrie.
And further they ſhew vntounto vsus Images and crucifixes for to learn vsus to wepe, as the pore women did weepe whiche folowed him whē 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 innocētly 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 vsus for any ſatiſfaction and redemption for oure ſynnes as that Difference betwene the ſuffering of martyrs & Chriſt.of Ieſus Chriſte, but onelyonly for an example of fayth ſtrengthe and conſcience, but that of Ieſus Chriſte doeth ſerue vsus for boeth.
Phy.
It is verye well vnderſtande of the and thou couldeſt hauehave ſaied no better. I would to God that euerye one dyd vnderſtande it ſo well as thou, and then the Sophiſters ſhould not hauehave Ioyned the death and ſufferynge of the martyres wyth that of Ieſus Chriſte, for to make it meritorious vntounto ſaluation, and remiſſion of ſynnes for vsus as though that of Ieſus Chriſte were not ſufficitiente, and but lytle dyfference frō that of the martires. They woulde not alſo hauehave corrupted the ſence of the wordes of Saynt Paul, for to recompēce by the tribulation and ſufferynge of ſayntes, Colo. i.that whyche ſeameth vntounto them to wante in that of Ieſus Chriſte, nor woulde not hauehave forged the workes of ſuperogatiō, 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 thē by the true lyuelye fayeth the whiche onlye is receyuable of thē. And further if al did vnderſtand this matter well, not onelyonly the monkes ſhoulde learne otherwyſe to preache the paſſion, but the prieſtes alſo ſhould be content to repreſent them vntounto vsus, by the preachynge of his worde, and the true vſage of hys ſacramentes, The true repreſentatiō of the paſſion.they woulde holde them ſelues vntounto the ordinaunce of hys holy Ceane, & woulde vnloode them ſelues of ſo manye foliſh vayn and chyldiſhe ceremonies whyche they hauehave in theyr maſſe, by the whyche they wyl repreſente them vntounto vsus, 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 hauehave theyr maniple, theyr ſtole & a gyrdle of a corde, in ſteade of the cordes, bondes, and croſſe, whyche Ieſus Chriſt dyd beare, they hauehave 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 childrē ferd, were it not much better to be cōtēt wyth the ſimple ordinaunce of Ieſu Chriſt, & to hold thē vntounto that holye ceane that he hath inſtituted, as Saynt Paule hathe ſette it forthe vntounto the Corinthians, and as the Apoſtles, and the primatyue churche did, and to remembre and hauehave in cō tēplation the death and paſſiō of Ieſus chriſt in oure hertes, and to reſte oure ſelues in the fruite & conſolation, that it bryngeth vntounto vsus then to playe ſuche caſtes, and to diſguyſe thē ſelues in ſuche ſorte before the ſimple people, and to ſeeke to draw them onelyonly 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 vponupon 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 hauehave 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 vntounto 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 vponupon 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. vtaketh awaye the bonde of death, whyche he had agaynſt vsus, in dying, kylleth death, ſinne and brouſeth, and treadeth down the head of the olde ſerpente, he openeth the Sepulchres, and gyueth lyfe vntounto the dead, when he entereth into the Sepulchre, and deſcendeth into helles as we hauehave 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 hauehave no more powre vponupon all the elected whyche beleue in hym, then they hauehave hadde vponupon Ieſus Chriſt. Whē I ſee hym aſcended into heauen, and am certayne that he is ſette vponupon 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 vntounto the celeſtial glorye, and that he beynge oure heade hath taken poſſeſſion for vsus.
Natha.
Then hys reſurrection and hys aſſention be vntounto vsus 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 vsus a gage and hathe takē of vsus, to the end he woulde not leaue vsus in doubte, he hathe taken Ieſus hath taken pledge of vsus, & hath left vsus of hys. Ephe. i. Roma. viii, Iohn. i. i. Petre. ioure 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 vsus hys holye ſpirite to confyrme and ſeale the promiſes in oure hertes which doeth teſtifie vntounto oure ſpirite that wee be the chyldrē of God. Seinge thē that we be the childrē of God, and hauehave hys diuine ſeede in vsus, wee oughte not to doubte but that Ieſus Chriſte hathe made vsus partakers of his diuine nature euen as he woulde communicate vntounto ours, and woulde be made manne, for to make vsus 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 vsus 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 vponupon the ryght hand of God, that doeth aſſure Conſolation agaynſt al tē tations.& gyue vsus a merueylouſe conſolation againſt all tentations and daungers, for it is no ſmal thynge, to hauehave 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 vsus, and is oure mediatoure, and aduocate, leader, conductoure, and gubernatoure, wherefore wee hauehave 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 ye 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 vntounto the death of the croſſe, and that he is hys welbeloued ſonne, we hauehave no cauſe to fear that ye 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 vsus, and hath pitie and compaſſion of vsus, and wyll not renye hys fleſhe & hys bloude, ſufferinge to periſhe, hys eſpouſe and hys membres, for thys cauſe hathe he put vponupon 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 hauehave a biſhope that is not Eſai. xiii. Hebr. i. iiii. vignoraunte of oure infirmities, not wythout hauynge anye compaſſion of them, nor that he fealethe them leſſe then wee, nor that there cometh anye thynge vntounto hys membres, but it towcheth him, which is the heade as it doth appeare well by the wordes whyche he ſpake vntounto Saule, perſecutynge hym in hys membres, and that as heade he is readie to deliuer vsus from al euylles, as he hath bene deliuered.
Natha.
If we beleue then firmelye, thys article, it ſeameth vntounto me, wee hauehave no neede to runne vntounto the holye ſayntes whyche are departed frome thys worlde, nor to praye vntounto them to be oure aduocates, interceſſours, and Inuocatiō of ſayntesleaders vntounto 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 thē Ieſus chriſt be verye farre from the fayeth, whyche we cō 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 incarnatiō 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 hauehave 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 cōſumynge the thrones, the lyght the darkenes, Iuſtice & Hebr. ii. ii. Cor▪ xv.iniuſtice, bleſſynge and curſynge, lyfe & death heauen, and hell, there is no more betwen god & man, if we cōſidre mā in his nature, it was thē much more thē neceſſarie that we ſhoulde hauehave a mediator for to make thys agremēte & cōiunction which ſhould be partaker of boeth ye natures & yet without ſinne, & that he ſhuld be verie God & verie mā, for to cōioyne man vntounto 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. iiman Ieſus Chriſte, and the ſame hathe bene the price of oure raunſome, theſe wordes be Deut. vias muche as thoughe he ſhoulde hauehave 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 onelyonly hath payed our raunſome beynge onelye ſuffitiente, deputed, and appoynted properly vntounto that office. S. Iohn doth ſaie no leſſe, whē he doth write. My childrē, i. Iohn. ii,I do not ſai this vntounto the ende ye ſhould ſinne, but if we hauehave ſinned we hauehave an aduocate towarde the father, euē Ieſus Chriſt beynge iuſte which is the propitiō 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, whē ye hauehave ſinned, come vntounto me the welbeloued diſciple, which hauehave ſlepte in the boſome of Ieſus chriſte, & in hys lappe, & I ſhalbe your aduocate to the virgin Marie his mother, the which by him was recōmended vntounto me, & hath loued & taken me as hir child, he doth not ſaie alſo turne and adreſſe Iohn. xvi.your ſelues vntounto the virgin Marie, or vntounto the Apoſtles mi fellowes, or to the prophets & patriarkes that be dead, but doth put him ſelfe in the cōpanie & role of ſinners, ſaieinge if we hauehave ſinned, we hauehave an aduocate towardes the father, by the which wordes he doth giuegive vsus 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 whō he ſhoulde hauehave bene loſt & dāpned, he had not forgottē that which he heard of his maiſter, & that which him ſelf put in writing, the which ha…h not ſaid, what ſoeuer ye aſke of my father in the name of mi mother, or of the prophetes, or diciples ſhalbe giuen vntounto 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 vntounto the father but by me and the Apoſtle doeth teſtifie, not onelye, that he hath prayed for vsus wyth greate cryes, teares, Roma, viii,and wepynges, and was herde, but doeth alſo teſtifie that he is nowe vponupon the ryghte hande of God, wher he inceſſauntly maketh interceſſion for vsus.
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 hauehave the ſayntes with hym.
Phylype.
That is euen as muche to ſaye, as they holde hym not for ſufficiente alone, and do attribute vntounto hym no more then vntounto 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 father.
Natha.
They wyll replye wellynough vntounto al that, for they wil cōfeſſe the, of Ieſus Chriſt all that thou wylte, wyth theyr mouthes, but they ſaye that notwythſtandynge that Ieſus Chriſte is oure aduocate towarde the father yet neuertheles, as we hauehave neade of hym for to be oure aduocate towards the father: euen ſo it is neceſſari for vsus to hauehave other aduocates Interceſſours to Chriſte. Iohn. xvi.toward him, for inaſmuch as he is god, & we be ſinners, & god doth not exalt, and heare ſynners, we hauehave neade of the ſayntes, which be more perfecte then we, to be oure interceſſours towarde hym.
Phy.
We muſte hauehave then a greate traine of interceſſours, and aduocates, and in the ende we muſt hauehave interceſſours, towarde the ſaintes, bycauſe we ſhall not be worthye inoughe for to addreſſe oure prayers vntounto them.
Natha.
We hauehave them alreadye, for the prieſtes, monkes, friers, and nunes, maketh vsus beleue Interceſſours to ſayntes.that they be oure aduocates, and interceſſours towardes the ſaintes, and towardes God, and therefore brynge we them money, frome all partes and offre vntounto them euerye daye gyftes and preſentes, as the clientes do to theyr counceylers of the lawe.
Phy.
Thou maiſte ſe nowe wel, that the couetuouſnes of prieſtes is the mother and nurſſe Interceſſion of lyuinge.of thys Idolatrie, and ſuperſtition, I denye not but we hauehave commaundemente to praye the one for the other, whyle we be in this preſente lyfe, but wee oughte not for all that to Timo. ii Iames. i.make marchādiſe of our prayers, nor to think they hauehave any efficatie, but by the interceſſion of Ieſus Chriſte, nor that we muſte addreſſe them vntounto any other then hym onelye, for to preſent them vntounto the father, for we hauehave neither commaundemēte nor exemple in the ſcripture, to adreſſe our prayers vntounto the ſaintes departed, for we maye praye vntounto diuers the which we knowe not whether they be ſaintes or no, nor whether they be in heauen or hell, but we be very certaine that Ieſus Chriſt is in heauen, and if we were aſſured they were in heauen yet we can not tell whether they know what we do here, nor whether they heare vsus or not, nor whether they may healpe vsus or no, the ſcriptures witnes rather the cōtrari but of Ieſus Chriſte we doubte not. And yet further. Wherefore ſhoulde we not wythout feare go vntounto Ieſus Chriſte rather then vntounto ani other? Is there any that hath more power wiſdome, and goodnes, or that is more merciful? Should our ſinnes withdraw vsus frō goyng vntounto him.
Natha.
That is the cauſe they do aledge?
Phy.
But that cauſe is againſt thē Chriſt calleth the ſ…nnersſelues, for if I were no ſinner, I ſhoulde hauehave no neede of Ieſus Chriſte, if I were whole I had no nede of the phiſitiā, but bicauſe I am Math. vi.a ſinner & ſicke, hauehave I neede to go vntounto hym, whiche hath ſayed. Come vntounto me al ye that laboure & are laden, & I ſhal eaſe you, & doeth teſtifie hym ſelfe that he is not come for the iuſt but for the ſinners, nor for the whole but for the ſicke. They then which withdrawe vsus Math. v.from hym, be lyke vntounto the ſcribes and phariſeis, whyche were offended and dyd murmure agaynſte hym bycauſe he was conuerſaunte wyth ſynners, & publicanes, and they whyche make difficultie, to go to hym, hauehave ſuche a foleiſhe ſhame, as they whyche hauehave ſome ſecrete ſikenes, and had rather ieobarde lyfe, then open and ſhewe theyr diſceaſe vntounto Iohn. xiii.the phiſitian, or as Saynt Petre had, whyche would not hauehave ſuffered Ieſus Chriſt to hauehave waſhed hys feete, wythout the whyche waſhynge, he myghte not hauehave bene anye partaker of hys kyngdome. Or els it is wyth thē Luke. v.as it was wyth the ſame Peter, after he had fiſhed al the nyght & gate nothing til he had raſte hys nettes into the ſea by the cōmaundemente of Ieſus Chriſte, & drue vp ſo much fiſhe that the ſhyppe was full and ſanke, in ſuche ſorte that they were conſtrayned to call for healpe of theyr fellowes, and haueynge greate meruayle, he ſayed vntounto Ieſus, gooe from me, for I a… a ſynfull manne, he would that Ieſus chriſte ſhoulde go from hym, bycauſe he did knowe the vertue, & holines to be hys, and dyd knowe the ſynnes and imperfections to be hys owne, and dyd repute and thynke hym ſelfe vnworthye to be in hys cōpani, wher as he ought rather to hauehave ſought hym to the ende that by hym he mighte hauehave bene fanctified and made worthye.
Nathana.
I am muche aferde it wyll be wyth ſuche menne, as it was wyth Saynte Petre, whyche gatte nothynge wyth all nyghte fyſſhynge tyl he had caſte in hys nette by the cō maundemente Fiſhinge by nyghteof Ieſus Chriſte, and ſo I beleue that we fyſhe by nyghte in al that we do and go aboute, in darkenes and ignoraunce wythout the word of God and hys cōmaundemente and wythout directynge oure ſelues vntounto Ieſus Chriſte, and he beynge out of our companye, but I beleue alſo, that when we hauehave hym wyth vsus and gouerne oure ſelues by hys commaundemente that we ſhal neuer fayle to take plentye and hauehave good fiſſhing.
Phy.
If we do otherwyſe it ſhall come vntounto Math. vi. Mar. xv. Luke. viii.vsus as it dyd vntounto the woman beynge ſyke of the bloudye flyxe, we ſhal ſpende all our goodes vponupon ſuch phiſike, ſurgery, & medicines, & oure ſykenes ſhall alwayes appayre and be worſſe vntounto ſuche tyme as we come vntounto Ieſus Chriſte, the whych maye onelyonly heape vsus.
Nathanaell.
I nowe well vnderſtande all thys, and do knowe that they whyche ſeeke any other aduocate then Ieſus Chriſt, do not perfectlye beleue that he is deade for thē, ryſē and aſcēded into heauen, for if they beleued it perfectely, they ſhoulde know the greate louelove he hathe borne them, & the good wyll he hath towardes them, and the power that he hathe in heauen & in earth, and woulde ſticke, cleane and content them ſelues better wyth hym, thē they do. But in aſmuch as thou haſte expounded vntounto me the fyrſte maner and waye, how I oughte to hauehave in remembraunce, and contemplation the death, reſurrection and aſcention of Ieſus Chriſte, for to knowe the fruite that cometh vntounto me, and the efficatie of the ſame, declare vntounto me nowe, the other maner and howe it ſerueth vsus for an example.
Phy.
We ſhal come to it but fyrſte I wyl admoniſhe the of one poynte, towechyng the aſcention of Ieſus Chriſte that is, that thys article Colo. i. ii. Ephe. ii.doeth ſerue to ſhewe vsus that Ieſus chriſt is the onelye head of hys triumphāte churche and that there is neyther Pope nor lyuynge manne vponupon the earth, nor any creature what ſoeuer he be vntounto whom that office maye appertayne, for the heade can not be wythout hys membres, & hys office is to vinifie, leade, gouerne, healpe, & aſſiſte vntounto all the bodye & al the mēbres. Then in aſmuch as the church is vniuerſall, and ſparkled thorowe al the & worlde, there is no creature, nor liuynge man, that can be the heade, ſeynge there is not that can be in all places where ſhe is, nor that can gyue hyr ayde and aſſiſtence, ſuche as to hyr is requiſite, but the onelye Ieſus Chriſte the whyche by hys diuine power, and by hys holye ſpirite, fulfilleth the heauen and the earth and is preſent vntounto all hys elected, the whiche he doeth leade conducte, gouerne, and vinifie whyche non other can or maye do, wherefore what ſo euer he be that wyll make hym ſelfe heade of thys churche, whereof he oughte to be but a membre, he is neyther heade nor mē bre, but doeth make hym ſelfe a mēbre of Antichriſte, and hathe choſen Satan for his head in aſmuche as he ſetteth him ſelfe in the place of Ieſus Chriſte, ſettyng vp hym ſelfe aboue hym not knowledgynge him for his head vntounto whom boeth Angelles and men oughte to be ſubiectes, for. S. Paul ſhewyng the fruites of the reſurrection and aſcention of Ieſus Ephe. i. iiii Colo. i. ii.Chriſte, wryteth howe that God hath exalted and ſet hym vp aboue all heauens, and aboue all the thrones, powers, Lordeſhyppes, and dominions, and hathe gyuen hym to be heade of hys churche.
Natha.
I vnderſtande wel what thou wouldeſte ſaye, I ſhall holde me then vntounto hym, and wyll neuer acknoweledge other head, of that triumphant churche but ſhall holde for hys miniſters the true miniſters and paſtours of his churche and the other whyche wyll attribute vntounto them ſelues that dignitie, for verye Antichriſtes. But lette vsus come nowe vntounto that thou haſte promiſed me, and declare vntounto me what example we maye take of all the hiſtorie of oure lorde Ieſus Chriſt.
Phy.
That were very longe to be recounted and tolde, for ther is nothynge ſo litle whiche cōteineth not greate ſacramēts & miſterie, but I wyll onelye ſette forth the thynge vntounto the in two wordes by the which thou maiſt iudg of al the reſte. The hiſtorie of our lord Ieſus Chriſte ſerueth vsus for an example in two maners, and fyrſte howe we oughte to confirme How the hiſtorie of Ieſu chriſt ſerueth for exemple.oure ſelues vntounto hym, as concernynge oure regeneration and ſpirituall lyfe, whyche is hidden in him, the other howe we oughte to confirme oure ſelues vntounto hym in oure outwarde lyuynge & cōuerſatiō.
Natha.
The more thou wouldeſte make the thynges ſhorte, the more they ſeme darke vntounto me, wherfore I pray the thynke not muche nor ſpare me, nother tyme nor wordes, but expounde me the thynges ſo largly, that I may hauehave cleare vnderſtandynge of them, and tell me the fyrſte poynte, what vnderſtandeſte thou by the ſpirituall lyfe, of the whych the hiſtorie of Ieſus Chriſt ſerueth vsus for an example.
Phylype.
I vnderſtande that all the lyfe of Ieſus Chriſte oughte fyrſte to ſerue vsus as an allegorye, by the whyche we oughte ſpirituallye, to yelde oure ſelues to be conformable vntounto Ieſus Chriſte, in that whyche verelye, & riallye hathe bene accompliſhed in hys bodie, the which can not be in ours.
Natha.
Thou ſpeakeſt not much clearlier thē thou dydeſte, therefore declare vntounto me that whych thou wouldeſte ſay by exemple.
Phy.
I am contente. Ieſus Chriſte hath beene conceiued by the holy Goſt borne of the virgyn Marye, he hath bene crucified, dead, buried, is ryſen agayne, and gone vp into heauē all whyche thynges can not be accompliſhed in oure bodies as they hauehave bene in hys. But lette vsus take payne, that oure ſpirite maye in the ſame be conformable vntounto hym, oure bodies be conceyued and borne in ſynne, and iniquitie, & not of the holy Goſte in the wombe of a vyrgin, but of corruptible ſeede, and then for to be conformable vntounto hym in thys, lette vsus nowe come vntounto hys church beleue in hys Goſpell, and in the ſame whyche is oure mother, and a virgin pure and chaſt, we ſhalbe conceyued and begotten by the incorruptible ſeede of the word of God, our father, and by Spiritual cō ceptiō & birth, Gala. iiii. i. Petre. ii. Iohn. xxxi. Ephe. iiii.the vertue of hys holye ſpirite, & ſhalbe borne agayne chyldrene of God, and ſhall be newe creatures, and put of the olde manne and put on the newe, bearynge the Image of the newe Adam whyche is Ieſus Chriſte, as wee hauehave borne that of the olde and of the ſynfull man.
Natha.
Beholde, for thys is a holye conception and happye byrth.
Phy.
Then in aſmuche as we be all ready ſo conceyued of the holye Goſte, and borne of that pure virgin the churche, whyche is the ſpouſe of Ieſus, it muſte followe alſo that the Eph. v.reſte of oure lyfe be conformable vntounto that of Ieſus Chriſte accordynge to our ſpirituall conception, natiuitie and byrthe.
We be not crucified nor put vntounto death as he was but learne we of him to beare our croſſe To be crucified with chriſt.wyth him to be crucified vntounto ye worlde, & the worlde vntounto vsus, as ſaynte Paule doeth write of hym ſelfe.
Nathana,
And howe can we be crucified vntounto the worlde and the worlde vntounto vsus?
Phylyp.
When we dye vntounto the world: likewiſe dieth the world vntounto vsus.
Na.
Theſe maner of ſpeakynges To die to the worlde.be verye darke.
Phy.
They be darke vntounto them whyche be not acquaynted, or accuſtomed wyth the maner of ſpeaking of the Apoſtles. But I do vſe … wyllynglye boeth to accuſtome the, and bycauſe I do take pleaſure in the ſtile of the ſpirite of God, and of his Apoſtles. To be crucified and dead vntounto the worlde, that is to be crucified & dead vntounto ſinne, and that is to forſake Rom. vi.ſynne, & to hauehave no more acquayntaunce wyth hym, and to do him no more ſeruice, thē the dead do vntounto the lyuynge, for as the dead hauehave nothynge in commune wyth the liuinge but be ſeperated the one frome the other, and hauehave no more acquayntaunce togyther, euen ſo be they deade vntounto the world, which hauehave forſaken it to ſerue God, and wyl no more be conformable vntounto it, that is to ſaye vntounto the fleſhe, nor vntounto hys concupiſcences, & ſo is it impoſſible, but they whiche be thus dead, vntounto the worlde liue vntounto God, and the worlde To liue vntounto the worlde.lykewiſe dead vntounto them, & by the contrarye they whyche lyue vntounto the worlde, and vntounto whom the worlde lyueth, be dead vntounto God as the Apoſtle doeth wryte, of the voluptuous wydowe ſayinge, the wydowe whyche i Timo. ii.doeth lyue in luſtes & pleaſures, in ſo lyuyng is dead, and bicauſe that ſhe lyueth vntounto the worlde, ſhe is dead vntounto God, ſo then when we dye vntounto the worlde we ryſe vntounto God, and do practiſe in oure ſelues the exemple of the death and paſſiō of Ieſus Chriſt ſpiritually whē we mortify our earthlye mēbres & offer our bodies as lyuyng ſacrifices vntounto god Roma. xii. Colo. iii.and do kil by the ſwerd of the worde, and do burne vp by the fyre of his ſpirite oure cōcupiſcence & carnall affectiōs & luſtes whiche be the bruite beaſtes, that we ſacrifice vntounto 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 vntounto 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 vponupon the ryghte hande of God hys father.
Natha.
Trueli that is a commodious ſetting forth of the hiſtorie of Ieſus Chriſte vntounto vsus.
Phylype.
So doeth the Apoſtles teache vsus and ſpecially Saynte Paule ſetteth forth vntounto vsus the death and reſurrectiō of Ieſu Chriſt as an Image mirrour and glaſſe of the chriſti an and ſpirituall lyfe, and doeth expound vntounto vsus, 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 vponupon our heade is fyrſte vntounto vsus 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 vsus that as the water is caſte vponupon vsus, 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 vponupon oure heades, nor doth not drowne vsus, is ſignified vntounto vsus that the penaunce & mortification whyche God doeth require of vsus, is not vntounto death but vntounto lyfe Exo. xiii. Luke. xxiiii.makinge vsus 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 vntounto 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 vntounto vsus the grace and merciemercy of God, and be not onelye by the ſame receyued into hys alliaunce, and into hys churche, but wee hauehave 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 cō uerſation.
Phyli.
I ſhal declare it the by exemples in ſomuche as thou deſireſte to hauehave 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 vsus to folowe hym, for there be other thynges done and ſette forth by Chriſte for vsus to followe, as hys innocentie, ryghtuouſnes, holines, zeale Worckes of Chriſt for vsus 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, cō ſtancie, 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 hauehave in him a goodly mirrour or glaſſe, and a very plaine rule for to learne vsus how to leade conducte, and vſe our ſelues in thys humayn lyfe, and therefore we oughte to traueile and drawe as neare vntounto him as to vsus ſhalbe 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 vsus 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 vsus to hauehave Ieſus for oure patron and leader, and if we wyll hauehave the Sayntes for oure patrones, we ought not to take them for ſuche otherwyſe, but as that holye Apoſtle doeth teach vsus, 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 hauehave folowed that of Ieſu Chriſt whom they hauehave 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 euyllagaynſte all the temptations, combraūce ſykenes, aduerſities, and perelles that maye come vntounto me into thys worlde, for if anye mā hauehave done me a diſpleaſure or iniuri whether it be wyth right or wronge, I hauehave in cō ſolation, if I do ſuffre wyth good ryght, and i. Petre. iii. Luke. xxiii.that I hauehave 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 vntounto hym, & hath prayed for hys enemies, the whych had perſecuted and purſued hym euen vntounto the death of the croſſe, hauehave 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 vponupon them, and if I do ſuffer wrongefullye wythout hauynge deſerued towardes men, I do reioyce and take conſolation in my tribulations and gyue thankes vntounto God the whyche hathe made me not onelye a fellowe partaker of Math. v. i. Petre. iiii.hys prophetes and Apoſtles, but alſo of him ſelfe, alſo in that, that he wyl as a membre of hys bodye, I do followe my heade beyng aſſured that as I ſuffre wyth hym, ſhall I alſo Rom. viii.be glorified wyth hym, I do gyue hym thankes of the greate grace that he hath gyuē me that is to ſaye, by hys goodnes he hath kepte me frō fallinge into anye crime for the whych men myght hauehave anie iuſt occaſion to hate or perſecute me, but hath ſo ledde me by his holye ſpirite, that the euyle cā fynd in me nother coloure, nor reaſone to afflicte me except onelie bicauſe I deſire and offre my ſelfe to be an honeſt mā, & to folow trueth & ryghtuouſnes the whiche thinge cometh not of my ſelfe, but of God, the whyche hath ſo kept me wythout the ayde of whome I ſhould be the moſte miſerable and greateſt ſinner of the world.
Natha.
Certaynely the conſideration of this is no ſmal cōſolation.
Phy.
There is yet other thynges to folowe for I con…idre that howe innocent or irreprehenſible ſo euer I be, or can be before menne, yet neuertheles I can not be before God, but a greate offender and culpable of eternal damnatiō, if he would entre into iudgmente wyth Pſalm. Cxlii.me, and puniſhe me in hys rigour, wherefore I doo thynke that thoughe I hauehave not deſerued the euil …hat I do ſuffre by ſuche occaſion for whyche menne do perſecute me, I am not yet for al that ſo innocente before God, but I hauehave deſerued that and muche more before God, and therfore I do receiue that as at the hande of God, as Dauid dyd ſuffre the outragies ii. Reg. xvi.of Seme…, and hauehave pittie and compaſſion of myne owne enemies, conſiderynge that they are my brethren, not knowing what they doe, and do more anoyaunce and hurt to them ſelues then to me, and therfore am I moued to pray vntounto God for them, that he wyll pardone them theyr faultes, for they can not hurte me, but in my bodye, but they hurte and ſle… theyr owne ſoules, and if I ſe my carnall brother in the hand of the hangeman leading hym to the gollowes, howe euill or vntrue …o euer he were, or what diſpleaſure he myghte or ſhould hauehave done me, yet ſhall I hauehave pitie and compaſſion of hym, and ſhould bye hym frō the gallowes it I might, and deliuer hym from the handes of the hangman, hauehave I not then much greater occaſion to hauehave pitie and compaſſion of my pore blynde and ignorante brethern, the whyche I do ſee by theyr infidelitie and ſynnes to be in the handes of the Deuil, whych is the greate hangeman of hel, for to lead them vntounto eternal dampnation, ought we not well here to followe the example of Ieſus Chriſte whyche is come to ſaue & not Luke. ix.to loſe, and to aſke of God pardon for them, and further when I do conſidre that which I do ſuffre and do compare it wyth the afflictions and tormentes of Ieſus Chriſte, & that I do knowe the difference betwene my tribulations and hys, I ſhall be aſhamed greatlye of mine impatience, or to miſſaye them which do me iniurie, when I do remembre the praier that Ieſus Chriſt made vpō the croſſe for his enemies, but ſhall rather be moued to pray to Act. vii.God for thē as. S. Stephan did. And further when I do conſidre the innocencie of Ieſus Chriſte, and the multitude of ſynnes, whyche be in my ſelf, and in what numbre God doth pardon theim euerye daye, I ſhall hauehave good occaſion to pardon my brethern of a ſmall offence or iniurye done vntounto me, ſeyng that my celeſtial father doth pardon me myne offēces beynge ſo greate and manye in numbre and wythout hauynge deſerued anye ſuche forgyuenes.
Natha.
We ſhew oure ſelues verye vnthākful and ingrate, if that when other hauehave forgyuē vntounto vsus a myllion of crownes, we wyll nor can fynde in oure hertes to forgyue oure detters one halfpenye, and ſurely I do fynde theſe conſiderations, whyche thou haſte reſited verye fruitful and do perceiue and know euerye daye more in hearynge of the ſpeake the greate conſolation, and Godlye doctrine and fruite, that we may receyue and beare of thys crede, if we conſidre and examine it near lye as thou doeſte at all tymes that thou reſueſte it.
Phy.
Lykewyſe muſte I do in al the tribulations and ſykenes that may come vntounto Remedies a…ynſte al ….to me, for if I hauehave payne in my heade, I ſhall call to remembraūce the crowne of thrones whyche dyd perce the braynes of Ieſu Chriſt and the tre of the croſſe whyche he hadde for hys boulſter, wher as I hauehave my head wrapped and bound in ſofte and ſwete kerchiues, and my heade layed vpō a ſuf…e pelowe. Or it I do fele my bodye werye, and ouer for traueled, and all myne other membres ſo weake that with great pame I may turne me frome one ſide to an other: yet ſhal I perceiue mi ſelf much better intreated thē Ieſu Chriſt my ſauioure remembryng hym ſpred vponupon the tre, hangynge vponupon the croſſe, hauynge hys handes and fete nayled, and myght not ſtirre nor remoue anye membre, yea, and that after that he had bene all the nyght, and almoſt all the daye ſcrached, beaten, whypped, & hys bodye all to broken and almoſte ſhed all hys blond where as I am layed in a good ſofte bedde, & tenderlye intreated, and hauehave ſeruauntes and healpe to take me vp, & laye me downe and to conforte and to gyue me all thynges that I aſke, or that cā be deuiſed to be good for me.
Natha.
Alas that we can not thynke of thys, for if we could we ſhould be muche more pacient in al our ſikenes & aduerſities thē we be.
Phylipe.
Yea, and we ſhould not be ſo muche nor ſo ſone moued when we heare anye euyll or outragragious wordes ſpoken againſt vsus for that our good ſauiour hath ſuffered much greater, yea & euen in the ſame houre that he was moſt oppreſſed with tormēts, for he was left & forſakē of al creatures, without hauing any maner of ayd, confort or cōſolatiō, no not ſo much as an euil doer that is lead to execution, for he herde none other thynge, but iniuries, outragies and blaſphemies agaynſte hym ſelfe, the whyche dyd no leſſe per…e hys herte then the thornes & nailes did pear…e hys head Eſai, liiihys hades and hys fete, & yet for al that came there neuer out of hys mouth one euile word but was alwayes meeke as a lambe that is in the handes of the ſherer or bocher, wherefore if I do ſee my ſelfe forſaken of all menne and of all my ſpeciall frendes, yet ſhall I recomfort my ſelfe in Ieſus Chriſte ſeyng that I am not yet in ſuche extremitie as he was, knowynge alſo that I am not forſakē of god, but that he is alwayes wyth me, as he was wyth hys ſonne Ieſus Chriſt, notwythſtandynge it dyd ſeme that he was altogyther, & vtterly forſaken of hym the whych he would in dede feele in hym ſelfe, to the ende that we ſhoulde not feele it in oure ſelues, but ſhould receiue cōſolation by hym.
Natha.
Certaynely the conſolation is greate principallie for the poore people, which ſumtyme be extremly oppreſſed in al maners, as well with ſykenes as wyth extreme pouertie wythout hauyng anye ayde or healpe of any perſō, there is none ſo ſore ſike, but it is greate pitie, howe wel ſo euer they be kepte and treated. But lette vsus thē behold and thinke what it is or maye be in them that hauehave extreme pouertie toyned with theyr ſicknes, and hauehave 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 hauehave manye tymes muche adoe to fynd anye that wyll ſerue & keepe them, happye be they then that in ſuche anguiſhes and diſtres hauehave remembraunce of Ieſus Chriſte, and hauehave 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 vntounto 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 hauehave 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 frō 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 vsus to know his grace & the better to withdraw vsus from this world. And of ye other part whē I do cōſidre & thinke vponupon the thirſte & alteration that Ieſu Chriſt myght hauehave after his greate tormētes which he ſuffered a…l the nyght, and al the daye after he had almoſte ſhed all hys bloude, and was hangded vpō the croſſe all moſte thre houres and yet coulde not hauehave 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 hauehave greate cauſe of cō plaint, ſeing that I maye hauehave the good malueſey & all other thynges that I can aſke, for the comfortynge of my herte, and my ſauiour Ieſus Chriſte myghte not hauehave ſo muche as one ſope of water to quench hys thyrſte, whē I hauehave well conſidered all thys, and hauehave 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 frō doing wrōg or imurie Ephe. v.to anie creature, nor to hate my chriſtian brother, knowing that whē I ſo do, I do giuegive vntounto 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 whē I do fele the temtation & aſſautes of death. I do thē cal vntounto remēbrance Remedye againſt the aſſaultes ofhowe Ieſus Chriſte is dead for me, how that he is riſē, & hath triumphed ouer death. This remembraunce & conſideration doth mitigate the feare of death which al mē hauehave naturally, & doth aſſure & cōfirme 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 vntounto lyfe, for this ſame corporal death, is not death but onelyonly a paſſage frō 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. xvwher is thy ſting, hel wher is thivictorie?
Na.
This is a verifearful aſſault wherfor it is veri neceſſari & nedeful a mā 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 hauehave beene hypocrites or true chriſtians & whether we beleue wyth oure hertes that whythe we confeſle with oure mouthes, for there be ſuch whyche hauehave ſo greate feare of death, & hauehave 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 cō 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 vntounto 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 vsus an exemple, and hathe ſhewed vsus in the ſame what care wee oughte to hauehave for theim the whyche be gyuen vsus in charge when that he dyd recōmend hys mother, vntounto. 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 ſtrenthē vsus in thys battell, & ther is no other true conſolatiō, they that be ſyke or in other aduerſitie hauehave manye tymes conforters, but manye be ſuche as came vntounto Iobe, more lyke to bringe hym to deſolation and diſpayre then to conſolatiō. Some ſette before them theyr good workes, or as a man myght better ſaye, theyr ſuperſticitions & hypocriſies, & do learne thē to put theyr truſt, & other which ſhal in the ſame be done by them after their death, 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 hauehave, when ſhe ſeeth that horryble mouthe of hell wyde open readye to ſwalowe hyr, except ſhe hauehave other ayde and ſuccoures then of hyr ſelfe, yea, and if ſhe hauehave 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 hauehave ſome truſte of hyr workes and leaue vponupon 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 hauehave 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 vntounto them the ende of al euiles, and an entrie vntounto reſte and the begynnynge of felicite.
Phylype.
That ſame ſemeth to hauehave ſome coloure and to be mete to bringe conſolation, but the phyloſophers hauehave 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 cō fidēce that he hath in Ieſus Chriſte beyng aſſured of hys ſaluation by the onelye fauoure, grace, and merciemercy 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 vntounto 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 ſhalbe 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 hauehave and to runne vntounto 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 louelove hys medicines, and that he myghte the better inſite vsus the better to come vntounto hym, he doeth Eſai. i. ii. lv.gyue the vntounto vsus frely without demaūdinge other golde or ſyluer, and therefore we be verye miſerable to forſake hym for to hauehave recourſe vntounto the popes prieſtes and monkes, whyche ſo dearlye ſell theyr medicines vntounto vsus, the whyche can in nowiſe profit vsus, but rather venim and poyſen our ſoules and conſciences.
Natha.
I intende neuer frome hence forthe to hauehave recourſe to other but to hym, and to the ende I maye the better knowe hym, I praye the let vsus come vntounto 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 hauehave begon & holdē hitherto, we may of thys mattier make here a ſtoppe, and ſo go forwarde wyth that that foloweth, as we hauehave done before. And we hauehave alſo commoned lōge mongh for one.
Nathanaell.
I ſhall alwayes agre to all that thou wylte.