Exposition of the Apostles Creed, Dialogue 3
¶ Thys thyrde dyaloge and the other nexte followynge conteyne the ſeconde parte of the crede which is of the ſonne of God, in whyche ſhall be ſpoken of hys diuinitie, and of hys humanitie, of hys Incarnation, and of the miſterie of the redemption of mankinde, and ſheweth howe we ought to conſidre & vnderſtād the hiſtorie of our Lord Ieſu Chriſt & to applye it vntounto oure profite,
PHylyp.
HaueHave I not kept my promiſe Nathanael.
Nathanaell.
I do ſe it well, & I was in mind to hauehave come vntounto the for to hauehave kept the from thys laboure, but thou haſte bene more diligent then I. Wherfore I do well perceiue that thou takeſt no leſſe pleaſure to teach then I do to learne. Wherfore I pray the bicauſe we hauehave great matters to treate of in thys ſeconde parte, that we begyn be tyme to the ende we loſe or lacke no tyme.
Phylipe.
I deſyre non other thinge, neuertheles, bycauſe that peraduenture we myghte be ouer ſhorte, in caſe we ſhoulde go thorowe al the pointes conteyned in this ſecond parte at once, and it ſhoulde be verie harde for to retayne in memory ſo much at once. Wherfore it ſemeth vntounto me to be more expediente to deuide it in foure, & in the fyrſte we ſhall ſpeake of the diuinitie & humanitie of Ieſus Chriſte and of hys offices. In the ſecond of his incarnation. And of that he hathe done for vsus durynge the tyme of hys infirmitie, and vntounto hys death and glorification. In the thyrd we ſhall ſet forth the fruite whyche of theſe thynges cometh vntounto vsus. In the forthe we ſhall ſpeake of hys bodye glorified, and of hys laſt commynge, tell me then what foloweth, and ſhewe vpō what poyntes thou deſiereſt moſt large and eaſye declaration.
Natha.
It doeth followe. I beleue in Ieſus Chriſte hys onelyonly Beleue in Chriſteſonne oure Lorde. etc. how vnderſtandeſt thou thys, and what is the ſence of theſe wordes?
Phy.
They ſignifie that I do truſte all holye in Ieſus Chriſte the true ſonne of God, and that I beleue in hun as in the father, & that bi hym the father hath deliuered me from death and eternall damnation, and hathe reconſiled me vntounto hym ſelfe, receyued me vntounto hys fauour, by hys welbeloued ſonne, whyche hath ſatiſfied for me vntounto hys Iuſtice, and hath obteyned me eternall lyfe.
Natha.
Thou confeſſeſte then that Ieſus Chriſte is God, ſeynge thou beleueſte in hym, for thou haſte already ſayed that we muſte not put our truſte but in one only God.
Phylype.
If I dyd not beleue, that he were trulye God of one ſelfe eſſence, power and equalitie with the father, I ſhoulde be vnhappye to beleue or truſte in hym, ſeyng that the prophet doeth pronounce & Iudge. Curſed Ieremi. xvii.be he that doeth truſte in man, and taketh fleſh for hys arme.
Natha.
And Ieſus Chriſt is he not man?
Phylype.
He is verye man and in all thynges hathe been lyke vntounto vsus excepte ſynne, but he is not ſimplie man as we be but beyng made manne, is neuertheles alwayes verye God, and the verye ſonne of God, as alreadye it hathe bene expounded, wherefore when I do ſay in the begynning of the Crede, I beleue in God, I do ſpeake & ſay ingeneral, that which afterwarde I do more playnlye expreſſe and opē declaryng howe that in the eſſence of one God, & in one deitie, I do recogniſe and confeſſe the father the ſonne and the holy Goſte, thre perſonnes in one ſelfe ſubſtaunce & diuinitie.
Natha
Thys ſame is meruelouſe hye and difficullte to be comprehended. For howe can I perceyue and vnderſtande them to be thre, and yet neuertheles they be but one.
Phylype.
Wee muſte not be abaſſhed if theſe miſtiries ſurmounte the capacitie of oure vnderſtandynges for if we can not knowe oure ſelues, nor the leſt creature that is in ye world perfectly, and ſuch as he is in hys nature, no not ſo muche as a litle mouſe, or a litle graſſe or herbe, whyche we do euerye daye ſe: howe is it poſſible that we ſhoulde perfectlye know the creatour of all the worlde, and is not able to be comprehended but is incomprehenſible vntounto all creatures, yea vntounto the Angels themſelues.
Nathanaell.
I do confeſſe it, but canſte thou not by ſumme maner of ſpeakyng more clearly gyue lyght vntounto theſe thyngs ſo profound and darcke?
Phy.
I can not, but by the printes & impreſſions Images of Godwhyche God hath put of hys Image in hys creatures, I wyll ſhewe as it were a ſhadowe, but as for to paint him liuelye, it is not poſſible vntounto mā, & we can not better remēbre nor knowe hym, then in thē portreture which he hathe made vsus of hym ſelfe in hys holye ſcriptures, and in the lyuely Images, whyche he hath portretured wyth hys hande, and imprinted in hys creatures as I hauehave all readye declared vntounto the an example of the ſunne.
Natha.
I take greate pleaſure in ſuche ſimilitudes and compariſous, and principally bicauſe thou haſt ſhewed me that the aunciēt doctours of the church hauehave willinglye vſed the ſame & could not find am other more cōueniēt.
Phy.
Wythout goynge or ſekynge anye further let vsus abide in the ſunne, fyrſt when thou beholdeſt it, thou ſeeſte there is but one in all the worlde, whyche neuertheles is ſufficiente vntounto all creatures, and notwythſtandynge that, it is but one creature of God and one Image of that greate fountayne, of al lyghte, which is in the father of lyght.
Neuertheles it is not poſſible vntounto the humayne eyes to comprehende it, and caſte hys loke ſt…ay…e into hym, for if he do loke ryghte into hym, hys greate clearnes and lyght wyl take hys ſyght frome hym, and make hym in maner all blyude bycauſe that the littlenes, weaknes and infirmitie can not beare it, then if the eye whyche is created of God for to receiue lyght can not beholde the ſunne in his ſubſtaunce, nor beare hys lyghte, how ſhould the humayne vnderſtandynge whyche is ſo ſtreite and weake cōprehend the great kynge of glorye and maieſtie whyche comprehēdeth in hym ſelfe al creatures and can not be comprehended of them all togither ſuche as he is in hys maieſty?
Natha
Here is all readie manye goodlye properties to gyue vnderſtandynge what we maye knowe of God.
Phy.
There is yet other conſiderations, for all be it thou ſeeſte but one ſunne in hys ſubſtaunce, yet neuertheles thou canſte not ſe nor conſidre it, but thou ſhalt ſe thre thynges, the whyche can not be ſeperated the one from the other, & cā not be the one without the other & yet neuertheles the one is that the other is, & yet alwayes the ſame is but one ſelfe ſunne.
Natha
It is verye true that when I conſidre the ſonne, I do ſe it an original grounde and fountayne of lyght, the whyche neuertheles I can not ſe but by hys beames, and by hys clearnes, nor feele it but by his heate & vertu.
Phy.
Thou doeſt experiment in thys ſ…dane contemplation, and apprehendyng one ſunne doeſt fal into an vnitie, & after incontinēt out of that vnitie thou falleſte agayne into a trinitie, in ſuche ſorte that it doeth ſeme vntounto the that there is three thynges, and after conſideringe thre, thou cōmeſt agayne in the ende alwaye to one, and further if one ſhoulde aſke the of the bodye of the ſunne what it is what, wouldeſt thou anſwer.
Natha.
That it is the ſunne.
Phy.
And if one ſhoulde aſke the alſo of hys beames and of hys heate, wouldeſte thou not call it alſo the ſunne?
Natha.
That is certayne for whē his beames or hys heate, or hys clearnes, do enter into any place we do ſaye the ſunne is entered, and if by the heate of the ſunne anye thyng be dōe we do ſay the ſunne hath done it.
Phy.
Thou doeſte ſe thē how it ſemeth that thou makeſte thre ſunnes, and yet thou knoweſt, nor doeſte not confeſſe alwaies but one.
Nata.
It is true but maye we ſaye ſo of God the father, the ſonne, and the holye Goſte?
Phy.
As well may we when we ſpeake of the ſonne, and of the holy Goſte, cal them Goddes, as we maye the heate and clearnes of the ſunne, the ſunne. But there is in this a greate differēce, for that which is a qualitie, & a thing accidental in the ſunne, is in God eſſence, and a thynge eſſentiall and ſubſtanciall, abyding & alwayes reſident in hym. And euen as we do take a ſimilitude and compariſon of the ſunne, ſo may we do lykewyſe of the humain Compariſon taken of the ſouleſoule, for in euerye one man there is but one onelyonly ſoule, and yet neuertheles in that onelyonly ſoule we fynde thre diſtincte thynges, & without confuſion, that is to ſay reaſon, memorie▪ and wyll, and not wythſtandynge that theſe thynges be diſtincted, & hauehave ſome difference betwen them, in ſuche ſorte that, that is reaſō is not memorye, nor wyll, nor memorie is not reaſon. And to be ſhorte, that whyche the one is, the other is not, and yet there is allwayes but one ſelfe ſoule, and one ſimple ſubſtaūce. But that we may cal in the ſoule affectes and operations of the ſame, in God is allwayes propre ſubſtaunce of hym ſelfe.
Natha.
I knowr well in hearynge of the that thys is a matter, the whyche we do fynde alwaye the more hyghe and incomprehenſible the more we do thynke of them, and the more we do ſearche of thē, the more do we fynd thē miſteries & ſecretes, the whch we ought rather to honour then curiouſly to ſearche in thē, & it is muche better to holde vsus vntounto the ſimplicitie of the holye ſcriptures, and vntounto that the whyche by them we maye vnderſtande.
Phy.
There is no doubte, that if the humayn vnderſtandynge, can not comprehende theſe miſteries, muche leſſe can the tongue open & declare them, for it is impoſſible vntounto a faithfull man, to fynde propre wordes to opē and declare that whyche he maye vnderſtande & feele in hym ſelfe, and if we might by our vnderſtandyng cōprehend God, and by words open and declare hym he coulde not be God, but we ſhoulde he Goddes, for then were he not Infinite, if he were comprehēſible, or and if there be anye creature that were capable or receiuable, for it is he, the whyche comprehendeth all in hym ſelfe, and can not be comprehended of anye creature, wherefore we ought to contente oure ſelues to ſe and knowe hym as in a glaſſe here in this mortal life, as much as to vsus is neceſſarie vntounto ſaluation, and to ii. Cor. xiii.find the wai to go vntounto him, wher as we ſhal ſe hym face to face, and there ſhall know him as we hauehave bene knowen of hym, and therefore do we trauel to know hym in Ieſu chriſt whyche is the waye to leade and conuey vsus.Iohn. xvi.
Natha.
That do I greatly deſyre, & that we do followe thys article, whyche we hauehave alreadye begon, and the reſte whyche as I do thynke ſhall not be ſo darke nor difficulte to vnderſtande, I praye the then that thou wilt declare vntounto me worde by worde, the other propreties and offices attributed vntounto the perſon of our Lord Ieſus Chriſte & that thou do The name of Ieſus.expounde the name of Ieſus vntounto me what it doeth ſignifie.
Phy.
It ſignifieth ſauioure.
Natha.
Wherfore hath he bene ſo named.
Phy.
Bycauſe that God hathe ſo ordeyned Luke. i. ii. Math. i.hym a ſauiour, as the Angel ſent vntounto the virgyn Marie, and vntounto Ioſeph hadde ſayed of hym before hys natiuitie interpretynge by & by the miſterie of this diuine appellation and name.
Natha.
It is verye lykly to be true that thys name was not gyuen vntounto hym by the prouidence of God, wythout miſterie, wherfore I deſyre the to open it vntounto me.
Phy.
He ſhall be called Ieſus ſayed the Angell, bycauſe he ſhall ſaue hys people frome theyr ſynnes, wherefore the Angell declareth what hys office repreſented by his name. And in callynge him ſauioure, he doeth wytneſſe hym to be truely God, whiche doeth ſaye by hys prophet I am God, and there is no ſauioure beſyde me.
Natha.
The conſequence is good, for if there Deitie of Ieſus ſauiour. Eſai. xl. iii. Oſee. xiii.be no Sauioure but God, and Ieſus Chriſte is ſauioure (as hys name and the Angell by interpretation wytneſſeth) it doth follow neceſſarilye that he is not man onlye but God alſo.
Phy.
We ſe by this that there is not one worde in the holye ſcriptures, whyche is not wel worthye to be weighed & to examine hys ſignification and that the places whyche do name Ieſus Chriſte to be God, expreſlye do not onelye proue and wytnes hys deitie, and his diuinitie, but alſo al thoſe places do proue the ſame whyche do attribute vntounto hym the offices which onelyonly do apperteyne vntounto God and the honour whyche vntounto hym onelye is dewe, whyche be ſhede abrode thorowe al the holye ſcriptures wythout numbre.
Nathana.
And therfore thē let vsus come vntounto the expoſition of the other name whyche is alſo attributed vntounto our Lorde Ieſus. Wherfore is he called Chriſte?
Phy.
Bycauſe he is anointed of God, beynge by him ordeyned a true prophete The ſignification of Chriſte.kynge and chiefe ſoueraygne ſacrifice, maker of all hys elected.
Natha.
Doeth the name of Chriſt beare all that.
Phy.
Yea albeit that fewe people do conſidre it, thought they oftentymes hauehave theſe wordes in theyr mouthes.
Natha.
Is it a name of the Hebrew Greke, or lati…?
Phy.
Ieſus is taken of the Hebrewes, Chriſte of the Grekes, for to expounde the name of Meſſias, by the which the Hebrewes did vnderſtand hym, whych oughte or ſhould come to ſaue them accordyng to the promiſes made vntounto theyr fathers.
Natha.
It is then all one Meſſias and Chriſte.
Phy.
It is all one, conceruynge hys ſignification, there is no difference but in the tongue, and boeth ſignifie aſmuch as anointed, in oure language.
Natha.
Thou ſayede vntounto me alreadye that he is called Chriſte bycauſe of the ſame oyntment, by the whyche he hathe ordeyned hym prophete, The propheticall office of Chriſte.kynge, and ſacrificatour, and therefore let vsus ſpeake of theſe thre offices, and fyrſte of hys propheticall office, what vnderſtandeſte thou by prophete.
Phy.
Him vntounto whō God hathe reueiled & opened his wyll, for to declare and manifeſt it vntounto men, and we can not ſay that this office was euermore appropried vntounto anye perſon then vntounto oure Lorde Ieſus chriſte nor that anye perſon hathe better exerciſed it then he for who did euer better know the will Iohn. i. Colo. ii.of God then he ſonne which is in the boſom of the father, in the whyche be hidden all the treaſures, of the ſcience and wyſdome of god, and who m…ght better reueile and open hys wyl then he … wytneſſeth, that he hath mani…eſted and opened vntounto his diſciples al that Iohn. viiii.he had hearde of hys father, it was not then wythout cauſe that Moyſes hath called him prophet, prounſynge vntounto the people, that the Lorde ſhoulde ſende them a prophete lyke vntounto hym, in whoſe mouthe he woulde put hys Deut. xviii.wordes the Lorde dyd gyue vntounto hys people manie prophetes after Moyſes, but there was neuer noue worthye to be compared vntounto hym, nor vntounto the whyche thys prophecye dyd properlye agree, but vntounto Ieſus Chriſte whyche was not onelye lyke vntounto Moyſes but as muche greater and more excellente thē Hebre. ii.he, as the Maiſter and the Lorde doeth ſurmounte the ſeruaunte, as it was well vnderſtād of his holy Apoſtles & diſciples, & ſpecially. S. Petre, & S. Stephā which did expoūde this place to the Iewes, & did ſhew thē how it did agre, & belōge 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 vntounto the pore, deliueraunce vntounto the priſoners, and the yere of grace.
Natha.
It is then good reaſon to attribute vntounto 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 differēce 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 ſpokē, therfore ſaied he that the lawe and the prophetes, dyd laſte vntounto the commynge of Iohn baptiſte, and that more is, he hathe not onelye opened and Math. xi.pronounced vntounto 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 miniſtratiō or miſterie of al ye other cā be but the dead letter.
Nata.
And what profit cometh vntounto me to know thys.
Phy.
Fyrſt thou arte aſſured of the wyll of God, and knoweſt which is the aſſured & certayne doctrine of ſaluatiō, vntounto 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 onelyonly the father wil to be herde, it doeth folowe then that he hath Deut. xviii. Math xvii.taughte vsus all that is neceſſarie vntounto ſaluation, and that we hauehave 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 vntounto vsus 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 vntounto 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 hauehave not ſpoken & taught that whych is neceſſarie for the doctrine of the church, but that we muſte hauehave recourſe vntounto 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 vntounto hym as towchynge hys kyngdome & hys prieſthode whyche be the other two offices, whych be alſo cōpriſed & ſignified in the name of Chriſte.
Natha.
In aſmuche then as we hauehave ſpoken of the fyrſte, let vsus come vntounto the other, what ſayeſt thou of hys kyngdome?
Phy.
That it is not carnal …or of this worlde Chriſtes kingdome. Iohn. xviii.as he did wytnes before Pilate, that is to ſaye a caducte, tra…nſitorie, and mortall miniſterie, after the maner of terrenall kyngdomes, as the Iewes … for and thought, but ſpirituall, eternall, and immortall, as the Angell declaryn…e hys conception hadde before ſayed, wherefore he adminiſtreth, …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 trihumph…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, Sathā, & hel, …he which he alreadye hathe vayuquiſhed & ouercome.
Nathana.
Wherfore is it that by the vnction hys kyngedome and hys propheticall and A…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 chyldrē by Mo…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 vntounto that office, but Ieſus was anointed wyth the holie goſt, which was figured by the ſame vnctiō 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 giuē vntounto 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 Chriſtianswe be called chriſtians.
Natha.
It is not thē bicauſe of the creme that is giuen vntounto vsus in oure baptiſme, that we be called chriſtians, or for the oyle, that the preſtes do brynge vntounto the ſycke in their extreme vnction?
Phy.
The chriſtiās 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 vsus and geueth that honoure vntounto 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 vntounto the diſciples of Ieſus Act. xiii.Chriſt.
Nata.
In what maner be we kings, & what is oure 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 vsus fre, & deliuered vsus from al our enemies, the whych he hath made ſubiecte vn Iohn. viii.to vsus, and hath made vsus Lordes of the heauen and earth, for to raygne wyth hym, receiuing vsus as hys brethren into the communiō of his Ephe. i.inheritaunce and of hys kyngdome.
Natha.
Howe hath he made all ſubiecte vntounto vsus ſeynge we be yet ſubiecte vntounto ſynne, and hauehave ſo muche vnhappynes, and hauehave yet ſo manye enemies, that we can not enioye that whych God hath gyuen vsus.
Phy.
Notwithſtandynge that ſynne and the deuell do make vsus war, & that it doeth vntounto vsus that we hauehave neede of many thynges, yet neuertheles ther is nothynge neyther in heauen nor in earth, that may anoye or damne vsus, nor there is nothynge whyche ſhall not be ſubiecte vntounto vsus to ſerue vntounto 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 vntounto me nowe, howe we be prophetes and prieſtes.
Phy.
In aſmuche as he hath geuen vntounto vsus, hys holy ſpirite for to leade vsus into the know How chriſtiā men be prophetes. Iohn. xiiii. xi… xvi.ledge of all trueth, and hath opened vntounto vsus 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 & reſurrectiō, thē 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 vponupon 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 eueryevery man, to take the office of a prophet in the churche, and chriſtian aſſembles, but onelyonly for them whych be called of God and choſen and elected by his churche vntounto that office for to opē 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 whē occaſion is gyuen vntounto vsus, 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 cōfounded
Natha.
There reſteth now no more but of our prieſthod.
Phy.
We be prieſtes and true ſacrificers, in Chriſtian prieſthod. Rom. xiiaſmuche as by the ſpirite of Ieſus Chriſt we offre oure bodies, hertes & ſoules, vntounto God as a quicke & liuely holy ſpiritual and acceptable ſacrifice wyth all that we hauehave to ſerue vntounto hys honour and glory.
Natha.
By that thou haſte expounded vntounto 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 vntounto vsus, 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 onelyonly be perfecte, we muſte then hauehave non other but holde our ſelues vntounto the ſame.
Phy.
Euē ſo ought we to vnderſtand it
Nata.
HaueHave the chriſtiās thē no mo ſacrifices.
Phy.
Not materiall and viſible but onelye thoſe of the whyche we hauehave ſpoken and the ſacrifices of prayſes, whyche be the prayers of the fayethfull, and the almes of the faieth full whyche be the offerynges a…ceptable vntounto God, and all good workes done vntounto 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 remiſſiō of theyr ſynnes, be no chriſt …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 chyldrē 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 vntounto 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 vnderſtād what is ſignified by the name whyche they beare, nor yet what they cōfeſſe, whē 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 cōmit, 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 contē ted with the ſacrifice of Ieſus Chriſte, and of the ſaluation whyche they hauehave receyued by hym, and ſhoulde offre vntounto the poore, that wepe, that whych they offre vntounto the prieſtes that ſynge, and vntounto the quicke and liuely Images of God, that whyche they offre vntounto 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 cōſumate.
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 vntounto them whyche be made by men? I wyll reproue by the ſame all the other ſacrificies that euer myght be made for whych of thē myght we fynd that might do and accompliſhe that, whyche that of Ieſus Chriſt might not. And if al they which hauehave bene offered, according to the law might neuer ſanctifie and make cleane the ſynners, notwythſtandynge they were ordeyned and commaunded of god, but hath bene neceſſarie that Ieſus Chriſte the ſoueraygne biſhope & hygh prieſte, according to the ordre of Melchiledecke, ſhould come & offre his propre body & Pſal. Cx.bloude in ſacrifice for the redemption of our ſoules, what may we hope of thē whyche the prieſtes do at th…ſe dayes in theyr maſſes, of the whyche they hauehave no commaundemente of God?
Natha.
I donot wel vnderſtand to what purpoſe thou ſpeakeſt this.
Phylype.
Thou oughteſt to vnderſtand that the prieſtes do glory that in theyr maſſes they offre vntounto God ſacrifices for the redemption of oure ſoules, and do auaunce them ſelues that, that ſacrifice which they offre is the propre bodie and bloude of Ieſus Chriſte, and if it ſo be, thē Ieſus Chriſt is no more the chriſt that is to ſaye the anoynted of God, and the eternal prieſt, after the ordre of Melchiſedech but they be it thē ſelues, ſeynge they attribute vntounto them ſelues the office whych onelyonly vntounto hym apperteyneth, and is propre vntounto the Chriſte of God, for it is not in the power of anye perſon to offre the ſacrifice of reconſiliation Sacrifice of redemption.and of redemption, and to ſacrifice Ieſus Chriſte, but vntounto hym ſelfe, whyche is the Chriſte of God whyche is offered hym ſelfe by the eternall ſpirite.
Natha.
Howe agreeth this then, the prieſtes ſynge the Crede in theyr Maſſe, and confeſſe in the ſame that they beleue in Ieſus Chriſt, but if it be as thou ſayeſte they do all cleane contrarye to that whyche they ſynge, and denye by worckes Ieſus Chriſte to be the very Chriſte, the whyche they confeſſe wyth theyr mouthes.
Phylype.
There is nothynge more true, and not they onelye, but alſo all they that gyue fayeth vntounto theyr doctrine, and that hauehave recourſe vntounto theyr ſacrifices and Maſſes for the remiſſion of theyr ſynnes, whether it be for the lyuynge, or for the dead.
Nathana.
They be then chriſtians wythout Chriſte
Phylype.
They be not chriſtians wythout Chriſt, for a Chriſte they hauehave, but wythout the true Chriſt they be.
Nata.
They hauehave thē a falſe Chriſt.
Phylype.
That is true, and yet not contente wyth one, but hauehave as manye as they hauehave prieſtes, whych do cal them ſelues Chryſtes attributynge vntounto them ſelues onelye that whyche the prophete dyd vnderſtande of all Pſal. Cv.the people of God ſayinge, touche not my Chriſtes, or myne anoynted, they maye well be Chriſtes but of the numbre of them of the whyche Chriſte dyd propheſye ſaying, there Math xiiii.ſhal come mani falſe prophets & falſe chriſtes
Natha.
I woulde not hauehave thought that, that onelye name of Chriſte hadde comprehended ſo manye thynges, and had drawen ſuch conſequence after it, I knowe well nowe by experience that manye do ſaye theyr crede whych vnderſtande nothynge, and do all contrarie & lye them ſelues.
Phy.
Thou mayſte Iudge thy ſelfe, and ther fore it is neadful that al theſe poyntes be wel diffined to be clearly vnderſtande.
Natha.
It ſemeth me that thys poynte is wel inoughe diffined and largely Inoughe declared for thys tyme, wherefore lette vsus paſſe ouer forward. Wherfore ſaieſt thou, his onlye ſonne or hys ſonne vnited, it doeth ſeeme that thou wylt denye by thys particuler excluſiue that ther is no ſonne of God but Ieſus chriſt
Phy.
I do not denye but that all the elected, be the chyldren of God, but there is but one that is to ſaye Ieſus, whyche is hys true and natural chyld, as we hauehave before expounded.
Natha.
How be we thē chyldren of god.
Phy.
By adoption, and not by nature.
Nathanaell.
What doeſt thou call adoption?
Phy.
I call adoption, when one doeth take a chylde, whyche is not hys owne propre child procreate of hys owne bodie for hys own propre & legitimate chylde geuinge vntounto him al rightes & titles, as though he were trulie & naturallie his childe, not as thoughe he were bounde vntounto it but doeth it of hys owne free goodnes, and of the louelove that he beareth vntounto hym, and euen ſo be we ſonnes of God by Ieſus Chriſte, in whom God doeth louelove vsus, adopte, choſe and receiue vsus for hys chyldren, & therfore is the ſpirite of God called the ſpirite Rom. viii.of adoption.
Natha.
Wherefore gyueſte thou yet vntounto hym thys title, callynge hym oure Lorde.
Phy.
Bycauſe he hath bought vsus, & that we Cor. vi.be hys and his ſubiectes and ſeruauntes, and that full power is gyuen hym as well in heauen as in earth, and that he is kynge & prince Math ii. xiii.and Lorde of all creatures, and the onelyonly gouernour and maiſter, & the head of his church & hathe power to gyue lawes, & ordinaunces Colo. i. ii.vntounto men for theyr ſaluation, vntounto the which all men muſte be ſubiectes.
Natha.
I vnderſtande wel nowe the ſence of thys article, and the principall poyntes, whyche it doeth conteyne, let vsus therfore folowe the reſt.
Phy.
In aſmuche as we hauehave determined to deuide thys parte, as I dyd ſet it forthe in the begynnynge, it ſhal be good as ſemeth me, to make here oure fyrſt reſte & diuiſion & after let vsus entre into the matter of the incarnation of Ieſus Chriſte, as I hauehave promiſed the.
Natha.
I am of accorde in al that thou wylte albeit that me thynketh the tyme not longe, & that I am ready of myne own parte to heare al the daye longe, if it were not to thine nuer greate payne and werines, notwytſtandinge I do not beleue by all that I cā perceyue that thys laboure and payne to be greuous vntounto the, but rather that thou doeſt it hauyng more regarde vntounto me then vntounto thy ſelfe, for thou knoweſte well that I am to ſmall and little a veſſell to receyue at once ſo muche of thys diuine licoure, & lyuelye water, poured forth of the fountayne of the worde of God.
Phy.
I woulde it were the pleaſure of God, that I myght fynde manye ſuche veſſels that were ſo receiuable of thys worde of lyfe, nor I do not this bycauſe I miſtruſt thy capacitie but to the ende that both the one and the other of vsus may the better gather and ſauour this breade of life which here is miniſtered to vsus.
Natha.
Thy reaſon is verye good, lette vsus therefore boeth go aboute our other buſines that we may returne agayne the more freſh & wyth the better courage.