Chryste thorough faythe after that GOD by the same hathe iustified vs by his holye Spirite in Iesus Chryste oure Lorde he dothe also sanctifye vs communicating vnto vs his gyftes and Graces whyche are the frutes of Faythe to the ende that we shoulde bée dedicated and consecrated vnto hym all the dayes of our lyfe to serue and honour hym as hys childrē regenerate by his holy spirite into a newe life Ma. Thou doest reporte faith to iustification and charitie to the worke of sanctification whiche are both works of the holy Ghost P. Thou maiest vnderstand it by the discourse whiche we haue already made of iustification and sanctification In vvhat sorte charitie is necessary to saluation M. CHaritie is not then necessarie to saluation nor other like vertues but faith only P. It is necessary there vnto and not necessary M. I do not well vnderstand this speache for it is contrary in it selfe P. I say that faith is necessary therevnto as cause of saluation withoute the whiche we cannot obtayne it for the causes which I haue alredy declared For somuch as it is the instrument the whiche the holy Ghoste giueth vs wherewith to receiue him when he is offered vnto vs by Iesus Christ and the meane whereby he doth communicate him to vs in hym and by him But charitie is not there ioyned as a cause of saluation without the which we cannot be partakers of it but as a thing ioyned vnto it the whiche followeth faith in suche sorte whiche is the true cause of saluation as I haue already sayde that she cannot be separate no more than the heate from the lighte or the mouing or féeling from the life and from the soule But yet notwithstandyng we haue not saluation thereby no more than brightnesse by the heate the whiche we haue of the lighte or else life by the motion and féeling M. Charitie then and good workes may not be taken for causes by the which or by whose meane we obtaine saluation but onely so farre as they cannot be separated frō true faith by the which we ar made partakers of it P. It is euen so M. Thou hast here opened vnto me one point that was very harde to vnderstande the whiche séemeth to me very well worthy to be diligently noted For there bée fewe whiche do well vnderstande it Peter If all men did well vnderstande it there woulde be no more differente betwene the Christians touching iustification and touching faith and workes and grace and merites and the causes of oure saluation for that whiche we haue sayde of charitie is also vnderstoode of all the other vertues and workes of the regenerate man as I haue alredy sayde whiche are the frutes the which Saincte Paule doth call the frutes of the spirite and the which he doth oppone to the frutes of the flesh Of the regeneration of a Christian man. M. SEing that thou arte lighted vppon the pointe of regeneration me thinketh that it should be also comprehended among those giftes of the holy Ghost the which thou sayest do belong but to the elect of God and be so necessarie to saluation that none may attayne vnto it without them P. It must be so vnderstoode for it is of the chiefe of them and in very déede it is the principall pointe whiche maketh vs to vnderstande the cause why we do cal worke of viuification and sanctification that thirde worke of God whereby we say that God hathe declared himselfe vnto men Ma. Expounde the same to me somewhat more plainely P. Thys worde of regeneration as thou mayest well vnderstande emporteth as muche as a man moughte saye newe birth as if after that we are once borne we are borne yet agayne Mathevve I sée well that the worde of regeneration importeth euen so Peter And therefore it importeth foorthwith a reformation of the man whiche is a rising agayne from the deade whiche is wroughte in the Spirite as the last resurrection shall be wroughte in the fleshe Mathevve What meanest thou by that resurrection of the Spirite Peter Séeing that thorough sinne man is deade of spirituall death whiche bringeth afterwarde death of the body he is as it were risen from that deathe when by Iesus Christe he is in suche sorte delyuered from sinne that he is by the vertue of hys holye Spirite made as it were a manne thoroughly newe or as a manne who hauinge béene deade shoulde haue recouered hys lyfe and shoulde bée raysed agayne Mathevve Thou puttest then so great difference betwene the man whiche abideth still in his firste nature corrupted through sinne and hée which is deliuered from the same corruption and is quickened and regenerated by the holy Ghoste as thou puttest betwene a dead and a liuing man. P. There is no difference but in asmuch as the spirituall death is much more worthy to be called death than is the corporall death and that the estate of the man dead thorough sinne is much more perillous and daungerous than is the estate of the man which is dead but bodily Of the life of the regenerate man. M. Séeing that man is as it were risen from death and borne a new when he is regenerate by the holy Ghost it followeth then necessarily that he do other works after that he is regenerate than he did before his regeneration P. Thou mayest wel vnderstand that if there be so greate differēce betwene the mā regenerate the not regenerate as is betweene a dead and a liuing man it must also necessarily come to passe that there bee as great difference betwene the workes of the one and the other M. I do euen so vnderstand it P. And therfore Iesus Chryst hath sayd that what is borne of fleshe is fleshe and what is borne of the spirite is spirit For euen as a dead bodie can bring forth but infection and corruption euen so on the contrary a liuing body doth the works of lyfe bicause of the liuing soule that he hath more than hath the dead bodie M. It foloweth then that the faith wherby man is viuified and regenerate is vnto him as the soule which bringeth to him spiritual life and that the vnfaithful and not regenerate man is as a body without a soule P. S. Paule following the prophet Abacuk giueth thée playnly to vnderstand that it is so by that whiche he sayth The iust man shall liue of his faith Wherefore if the iust man do liue of his faith it followeth then that Faith is to his soule to giue it spirituall lyfe that whiche the naturall soule is to the bodie to giue it corporall lyfe Mathevv There are then two things to be considered in the regenerate spiritual man to wit Faith which is in him as the soule whiche giueth him spiritual lyfe euen as the soule naturall which giueth corporall lyfe to the body then the workes of the spirite are ioyned to it which are the works of faith which is the spiritual soule euen as the works of life
¶ A Christian Instruction conteyning the law and the Gospell Also a Summarie of the Principall poyntes of the Christian fayth and Religion and of the abuses and errors contrary to the same Done in certayne dialogues in french by M. Peter Viret somtime minister of the word of God at Nymes in Prouince Translated by I. S. Seene and allowed according to the Queenes Maiesties Iniunctions Imprinted at London by Abraham Veale dwelling in Paules churchyard at the signe of the Lambe ANNO. 1573. To the honorable and vertuous Lady Elizabeth Countesse of Lincolne Iohn Shoute vvisheth encrease of all godly honoure and knowledge WHEN I HAD TVRNED into English this vvorke I cōsidered in my selfe that in aunciente time and also in this our age men haue accustomed to dedicate their trauayles vnto such vertuous personages as they haue honored And I examining my selfe vnto vvhome I moughte addresse this little labour of mine thought good to presume vppon your goodnesse and to addresse the same vnto your honorable Ladyship knovving this vvorke to be a meet subiect for the exercise of noble spirits in the which they may see the great mercies of God tovvards mankinde and learne hovv to be thankfull for the same tovvards his diuine maiestie It may please you therefore good Madame to accepte this present at the hand of him vvho vvisheth vnto you great encrease of spirituall blessings and that after this momentayne life you may be one of those vvhich shall euer vvayte on the Lambe in the heauenly Ierusalem vvhich vvas slayne for the sinnes of man before the foundation of the world was layde to the end he mought make vs acceptable vnto God by vvhome vve haue redemption thorough his bloud euen the forgiuenesse of our sinnes according to the riches of his grace From London the 4. of Ianuary To the Christian Reader SEeing that the chiefe cause for the whyche God created mā is to be serued and honored by him our duty is thē to seke to vnderstand how to honor and serue him and we cānot know howe to serue honoure nor obey him but by his worde and albeit his worde be suche as it is able to giue instruction both to learned and vnlearned hauing in it milke for children and strong meate for men yet is it necessarie to vse for our better instruction the helpe of the worthy fathers in the study of the same wherby we may the better and more certainely iudge of that whiche we shall reade by the which meane we may the more easily know our good God his benefites vnspekeable presented to vs in his deare Christe and what we are by our Lord Iesus Christ what we are of our selues without which knowledge none can be a true Christian For if we knowe not that our only saluatiō is founded by God in Iesus Christ that oure eternall life proceedeth onely from the free mercies of god withoute any iote of oure deseruings surely we cannot be saued For if we will be accepted at the handes of God for his faithfull and obedient children we may not presente vnto him any workes of ours for satisfaction for our sins either in parte or in al albeit we ought and are bound to do good works For if we haue in vs a liuely faith we cannot but do good works For as faith is a frute of oure election so are good works a frute of our charitie towardes oure neighboure whiche charitie is a frute of oure liuely faith whiche worketh thorough charity as S. Paule saith but if we will be acceptable vnto God we must vtterly cast downe our selues before him acknowledging our selues worthy of eternall damnation a thousand times and embrace Iesus christ wholly with all his merites who hath satisfied the iustice of God for vs fulfilled the lawe paid our debte caried away with him captiues in vnspekeable triumph Sathan sinne deathe and Hell and hath taken possession for vs of the heauenly inheritaunce and there sitteth at the right hand of God the father making intercession for vs cōtinually And to the end we may wel knowe howe we do obtayne these inestimable benefites by Iesus Christe I haue tourned into oure naturall language this worke in the which are sufficiently and excellently handled all the principall pointes of our Christian religion I haue added to the ende of thys worke the exposition of Master Viret vpon the preface of the law which conteyneth sundry excellent doctrines I haue done it to helpe to aduaunce in the way of their saluation al such as are ignoraunt of the tongues wherefore I beseeche God that they whiche shall reade it may so profite thereby that God may in them be glorified and their soules edified THE SVMME OF the principall pointes of the Christian faith and Religion and of the abuses and errors contrary to the same Hovve nedefull it is that all Christians doe vvell knovv vvhat faith is vvherby they are made Christians vvhat things she doth comprehend Chap. 1. WHOSOEVER dothe beléeue the testimonie whiche God in his word doth yelde of his will holdeth alreadie for certaine that the saluation of men by the which God will be glorified in them resteth in the only faith in Iesus Christe and that from the heart men beleue to iustification with the mouthe men make confession wherby they are saued Wherfore séeing it is so it is néedfull not only that euery true Christian do well vnderstand what is the nature of the true faith and which are the principall pointes that she conteineth without the which she cannot be a true and perfecte faithe but also that he be wel resolued in them For faith can not be a true faithe without the true knowledge of the things that she beléeueth so farre as God hath reuealed by his worde and is requisite for euery man to knowe for his saluation Wherefore they which know not nor do vnderstand at all that whiche they say they do beléeue haue no faith at al but by imagination and fantasie whatsoeuer they doe persuade themselues to haue Of the summaries of the faith of the christian Churche named Symboles Chap 2. FOr that cause the ancient Church hath comprehended all the poyntes of the Christian faith in certaine Summaries whiche are called commonly the Nicene Créede the Créede of Athanase and that of the Apostles This name of Symbole was giuen vnto them as well for that they did conteyne in summe the principal pointes and foundations of the Christian doctrine whyche are more at large expounded in the holye Scriptures as also for that they are the true markes and tokens of a Christian man in euery one that beléeueth and confesseth the doctrine conteyned in them Wherefore it is requisite that euery one knowe at the least that same whiche is commonly called the Créede of the Apostles which is the most cōmon and most short of them all according to the which the Church doth daily make publique confession of hir fayth as followeth I beleeue in GOD the Father
the same satisfaction whiche Iesus Christe hath made to God his father may be communicated and appiled to vs. THE FOVRTH dialogue is of the iustification and sanctification of man. Of the faith in Iesus Christ and of the Iustification thereby MATHEVV WHyche is the meane whereby to comme to that Communycation wherof thou hast euen nowe spoken and by the whiche wée muste communicate with Iesus Christ Pe. There is none other but the only faith in Iesus Christ For by the same we are iustified before God and not by our workes neyther in all nor in parte M. What is it to be iustified before God P. It is to be accoumpted for iust at his iudgemente as if we had neuer sinned M. How maye this be done by the mean of faith P. Bycause that the spirite of God by whome it is giuen vs doth ioyne vs with Christ as members of his body by the meanes of the same faith in such sorte that the iustice of Christe and all that euer he hath done for vs is imputed and ascribed to vs as though it were our owne proper Of the iustificatiō by faith by vvorks M. WHy is this honoure rather giuen to faith than to works P. Bycause there is no iustice that may satisfie the iudgement of God vnlesse it be perfecte as is that of Iesus Christe M. Why may not that of Iesus Christ be as well allowed vnto vs by our works as by faith P. Bycause that they are things altogither cōtrary to be iustified by faith to be iustified by a mans owne works M. What contrarietie is there in that P. If that man could find iustice in himselfe and in his owne workes whereby he mighte satisfie vnto God he should then haue no neede of that of Iesus Christ Of the satisfactiō tovvards god by works M. ANd if he may not satisfie in euery pointe maye he not yet at the least satisfie in parte P. If he cannot satisfie him in the whole no more can he in parte M. For what cause P. Chiefly for two causes M. Whiche is the firste P. It is that God receyueth no iustice for satisfaction if it be not sound and perfect and worthie of his maiestie as wee haue alreadie touched M. Which is the other P. It is that man being naught and vniust of his nature can doe no worke that may be iust as we haue also sayd if he be not first made good and iust Of the works wherby man may satisfie at the iudgement of God. M. DOest thou meane by this that the good and iuste worke maketh not the man good and iust P. I doe not altogether denie but that the good iust work maketh the man good and iust but I say that mans worke can not doe this bycause there procéedeth none suche from him M. Which is then the work that may doe this P. That of Iesus Christ wherof wée haue spoken heretofore whiche bringeth vnto vs this commoditie when wée are made partakers of hym by the meane of Faythe as wée haue alreadie sayd Of the causes why iustification is attributed to faith only M. SHEwe me nowe for full resolution what is the chiefe cause why iustification is ascribed to faith P. Bicause that in stead of bringing to God any thing that is of man he bringeth him to Iesus christ to receiue of him therby that whiche hée can not fynde in himselfe M. For what cause is this done P. To the ende that man may be founde iust before God not by his owne iustice for he can not but by that of Iesus Christe Of the satisfaction by faith M. THy meaning is then that this iustice of Iesus Christ maketh a man iust before God as though he were wholly innocent forsomuche as GOD estéemeth him for such an one accepting the Iustice of his sonne Iesus Chryste for full satisfaction P. It is so and it bringeth yet beside that an other very great commodity M. What is it P. It is that where as before hée coulde doe nothyng but euill this fayth dothe sanctifie him disposing him to the obedience of the will of God and to all good works to the ende that he may serue to iustice to holynesse where as before he serued to iniustice and to sinne M. How is it that faith doth sanctifie man according to thy saying P. There be two things to consider in this sanctification M. Which is the first P. It is that Iesus Christe hauing taken our owne flesh in the wombe of the Virgin in the which he was conceiued by the working of the holy Ghost hath also sanctified it in his Of which thing beside the testimonie that we haue of the Angell in the holy Scriptures the holy Ghost hath yet yelded more ample testimonie in the baptisme of Iesus Christ when in fourme of a doue he did descend vppon him whiche is our head in whome all his members were foorthwith sanctified M. Which is the other pointe P. It is that faith whiche embraceth and receyueth wholly Iesus Christ with al his gifts and graces is neuer in man without the spirite of him nor the spirite of him without his frutes whiche are altogither contrary to the works of the flesh to witte of the corrupted man that is not regenerate by the spirite of God. Of the true spring of good vvorks M DEclare vnto me if thou vnderstandest by this that faith is the fountaine of all good works and the good roote whiche maketh man a good trée to beare good frute wher as before he was an euil trée and bare euill frute P. It cannot bée otherwise M. I thinke then it is the cause why Sainct Paule speaking of the true Christian faith doth call it the liuing and working saith thorough charitie and why Saincte Iames saith that the faith that is withoute works is dead P. There is no doubte of it Of the accomplishing of the lavve in Iesus Christ and of the difference that is betvvene the iustification and sanctification of a Christian man. M. SEing then that man is so refourmed by the meane of faythe thou wilte then saye that he is otherwise disposed to obey the lawe of God than he was before whē he was yet in his owne naturall P. It is easie to vnderstande by that which we haue already said M. May we then in no wise obey the lawe of god excepte that we be first regenerate by his spirite and refourmed to his Image P. No in déede M. If we cā in no sorte obey we are then farre off from yelding perfecte obedience to the whole lawe P. It is true M. What is the cause thereof P. It is for that that our regeneration and reformation is neuer fully perfecte in vs so long as we are wrapped in this corruptable flesh in this worlde M. What other remedy is there then P. It is to haue recourse to the iustification which we haue alredy obteyned thorough the faith in Iesus Christe by the
whiche we do also obtaine dayly remission of all our sinnes For albeit that our sanctification be not yet thoroughly perfecte yet notwithstanding that same letteth not but that our iustification is alredy perfecte M. Doest thou meane that our iustification doth supplie that which wanteth of our sanctification P. I can not tel whether thou takest my wordes as though I meant that we might satisfie towards God in parte by our good works the which we impute to satisfactiō and that Iesus Christ shuld satisfy only for the rest for vs by the same that may be on his side being alowed vnto vs by the iustificatiō For if thou didst so vnderstand it thou shuldest greatly deceiue thy selfe M. Wherein P. Chiefly in two points M. Shew me the first P. It is in that thou shouldest spoile God at the least of a great parte of the honor which is due vnto him for the saluation which we haue of him by Iesus Chryste and the other parte we shall attribute to man. M. In what sorte P. In that that by this meane he should be our sauioure but for the one halfe and wée for the other M. Which is the other point P. It is that thou shouldest presente to God a satisfaction ouermuche imperfecte M. I confesse if I should present vnto him but my works but when I shal present vnto him my works for satisfaction and thē the satisfaction whiche Christ hath made for me with them What imperfection then may more remaine P. If the satisfaction of Iesus Christ be sufficiente thou néedest to present none other to God if it be not sufficiente thou canst not satisfie that whiche maye there wante by any thing that thou canst do M. Why not P. Bycause that God can allowe nothing for satisfaction which is not pure sounde and perfecte as he is Of the distinction that ought to be had betvvene the cause of our saluation and the testimonie of the same M. EXpounde vnto me somewhat more plainly thy meaning in this P. I will say vnto thée for the firste that we must put difference in this matter betwene the cause of our saluation and the testimonie of the same and then afterwarde betwene the sanctification by Iesus Christe whiche is imputed to vs and that whiche is ioyned to our person M. What thinkest thou to be the cause of our saluation P. Iesus Christ dwelling in vs by faith M. What meanest thou by the testimonie that we haue of the same P. The sanctification whereof we nowe speake M. Howe doest thou vnderstande that it is the testimonie of our saluation and of the cause of the same and not the cause it selfe P. For bycause it testifieth that Iesus Christ dwelleth in vs as the effecte testifieth of his cause M. What followeth thereof P. That the cause is there seing that we sée the effects to wit Iesus Christ with all his gifts graces Of the difference that must be put betvvene the sanctification by Christ vvhich is atributed vnto vs and that vvhich is ioyned to our person as a qualitie sticking to the same M. ANd what inconueniente were it to holde our sanctification for the cause of our saluation P. For the better vnderstāding of al this matter it is méete that I expound vnto thée yet the differēce betwene the sanctificatiō of Iesus Christ which is allowed vs whereof I haue euē now spoken and that which is ioyned to our proper perso and then the frutes of the same M. What difference dost thou put therein P. I do call sanctification properly that whiche we consider in the very person of Iesus Chryste the which sanctification is not properlye ours as a qualitie cōiuncte to our person but only by imputation M. What meanest thou by that imputation P. That it is allowed vnto vs as his iustice is attributed and allowed vnto vs by the iustificatiō which we obteyne in him by faith Mat. Is that the cause why Sainct Paule saith that God hath made Iesus Chryste vnto vs wisdome iustice sanctification and redemption P. There is no doubte of it but it must be considered that beside this kinde of sanctification that is so imputed and allowed vnto vs there is yet an other that is ioyned to our very person not only by imputation but as a qualitie sticking in vs whiche procéedeth from that first kind of sanctificatiō wherof we haue euen now spoken M. What vertue hath euery of them in vs P. The firste doth fully sanctifie vs before God bycause it is full and perfecte M. The other is it not of the same nature and force P. No. For it sanctifieth vs but in parte M. For what cause P. Bycause that it is but begonne in vs and not perfecte wherefore it cannot fully sanctifie vs excepte it be full and perfecte M. And when shall it be so P. When our regeneration and reformation to the Image of God shall be M. It shall not then bée in this mortall life P. It is true but it shal be in the life to come in the whiche our life whiche is now hiddē in Iesus Christ shal be shewed and what we be shall appeare when we shall be made like to the glorious body of Iesus Christ Of the cause of the difference that is in these tvvo kindes of sanctification M. WHat is the very cause of this difference that thou puttest betwene these two kindes of sanctification P. I call the first perfecte For that that it is the very sanctification not only of the whiche Iesus Christe is sanctified in hys flesh and humane nature but also by reason whereof he is called the holy one of holy ones For so muche as by the communication of the same he doth sanctifie all his elected to make them holy and without blame before God who hathe chosen them therevnto M. If it be the same sanctification wherewith Iesus Christ is sanctified and doth sanctifie others it is very certaine that it cannot be but perfecte P. If it be perfecte in him it is also perfecte in vs in so much as dwelling in vs by faith we haue him with all the holynesse that he bringeth with hym the which we euer drawe out of him as of his true fountaine the which we haue is our selues whē we haue Iesus christ M. If we haue in Iesus Christe the fountaine of all holynesse whereby we are continually and perpetually sanctified What other imperfecte sanctification may then be in vs P. That which we cōsider in our owne proper fleshe and nature regenerate and renewed by the spirite of God which is as it were watered with the streames of that fountaine of all sanctification to make vs bring foorth the frutes of true sanctification and holynesse in the stead of the frutes of sinne which it brought foorth in time before as the earth whiche being cursed and barren is afterwarde made fertile and beareth better frutes by the blessing of God. Of
we must here consider that a thing may bée profitable and necessarie in two sortes M. Whiche is the first P. I wil giue thée example touching the giftes whereof wée speake For there be some whiche profyte nothing but only to those which haue them in their own person and withoute the whiche none may be agréeable to God nor saued Ther be others whiche may profite those whiche haue them not and not those whiche haue them albeit they haue them not in their owne persones and the Infidells may haue them and they not serue them but to their condemnation Of the giftes of the holie Ghoste necessarie for euerie man to obtayn saluation therby M. GIue mée example of the one sort of the other P. For the first séeing that none can be iustified nor be made the Sonne of God but onely by fayth in Iesus Christe it foloweth well that none can be saued without this gifte of faith And therfore S. Paule doth call this gift and grace of God the spirite of adoption by the whiche hée adopteth vs for his children in Iesus Christe by the meane and worke of his holie Spirite Mathevv What vnderstandest thou by that adoption Pet. Thou knowest well that men doe call children adoptiue those whiche be not naturall children to them whiche doe choose and accepte them for their children but they are it onely by the loue and fauoure of him whiche taketh them for his children and giueth them suche righte as he mought giue to his naturall children M. Sayest thou then that the lyke is with vs towarde God P. Séeing that of nature wée be the chyldren of wrathe it dothe then folow that wée bée not Gods naturall children but that hée maketh vs his children and accompteth vs for such by his onely grace which hée sheweth vs bicause of the loue wherwith he hath loued vs in his welbeloued Son Iesus Christ without any of our deseruings but wholly the cōtrarie M. Thou callest then that grace that gift of God Spirite of adoption P. S. Paule calleth it so for those causes which I haue alredie declared vnto thée M. Séeing it is so there is no one of all the elect of God whyche is not made partaker of thys gifte P. Forsomuche as God hathe predestinate all his chosen to make them lyke to his sonne Iesus Christ and enheritors of his heauenly kingdome wyth him ther is no doubt but that this gift is so ioyned with the eternal election of God that it may in no wise be separate no more than the effect from his cause M. It foloweth then that this gift is cōmon to al the elect of God and propre to euery of them that on the contrarye all the reprobates are cléerely shutte from it It is certaine that the reprobates are neuer made partakers of thys gyft For if they were made partakers it should be a very sure testimonie that they were of the elect and not of the refused forsomuche as it is written that they whiche are chosen are chosen to be afterwarde called iustified and glorified and to be made fully lyke the Sonne of God. M. Wilte thou saye the lyke of the gifte of fayth P. Not only of the gift of faith but also of the gift of charitie of hope of the feare of God and of perseuerance and other such lyke which are in suche sorte propre to the electe of God that none others are made partakers of them VVhether charitie iustifie with faithe or else faith onely and what difference there is betwene faith and charitie in suche a case M. IF it be so as thou sayest we are not then saued onely by faith but also by charitie and consequently by works and by all the other vertues which thou haste nowe named P. Why sayest thou so M. Bicause that thou haste placed those same vertues among the giftes of the spirite of God which are necessarye to saluation P. In this thou hast to consider the difference that is betwene the cause and his effects M. I vnderstand not what thou wouldest say P. I wil say that the gifte of faith is necessary for our saluation as the gifte which Saincte Paule doth call the spirite of adoption bycause that faith is the meane whereby me doe communicate of the iustice and of all the benefites of Iesus Christ as we haue declared heretofore And therefore the holy scripture doth ascribe vnto it iustificatiō M. What sayest thou then of charitie P. I say that it is a gifte which dependeth of the gifte of faith as the effect of his cause and as the frute of the frée which bringeth it foorthe M. But for somuche as charitie cannot be separated from faith if faythe be true faith it followeth then that if we cannot be iustified without faith no more may we then also without charitie neyther consequently be saued withoute the one and the other séeing that our saluation procéedeth of our iustification P. It séemeth at the first sight that thy conclusion is rightly framed but it is farre wide M. Shew me then the fault that is in it P. Shouldest thou conclude well if thou diddest conclude in this sorte The light of the fire cannot be separated from hys heate it followeth then that the light cānot shyne withoute heate and that the heate doth shyne as well as the light M. Me thinketh if I did so conclude it were not muche amisse P. That notwithstanding in making suche a conclusion thou shouldest confounde the things which are distinguished For albeit that the lighte and the heate be in the fire ioyned togither as they are also in the Sunne yet thou séest plainely that the office and propertie of the light is other than that of the heate and that of the heate other than that of the light and that the effects also be diuers M. It is true P. And therefore eyther they must be distinguished the one from the other without separating of thē notwithstanding or else they must bée so confounded togither that it must be one very thing to witte all light or all heate M. Thou meanest in myne opinion that albeit that faithe can not be separated from charitie yet for all that it is so distinguished from the same that it hath an other office and an other proprietie than hath charitie P. It is easie to sée For the office of faith is to present vs before God all naked and voyde of all iustice and in his promises to take holde of his graces and mercie the whiche he offereth to vs in Iesus Christe his sonne by whose meane we haue communion with hym and are made partakers of all his benefites as we haue already declared Ma. Thy meaning is then that charitie hathe not that office Peter It is true For albeit that faithe cannot bée withoute charitie yet faithe goeth before it in order the whiche doth engender it afterwarde Mathevve How so Peter After that we are made partakers of the benefites of Iesus
that a man mought finde in all things if the feare of God goodnesse iustice and holynesse be wanting P. Thou concludest very well And therfore Iesus Christ sayd to hys Apostles whiche did glory bycause the deuills were subiect to them by meane of the gifte of miracle which was giuē to them Reioice not saide he in that that the spirites are subiecte to you but reioyce in that that your names are writtē in Heauen M. What meaneth he thereby Pe. That they should much more estéeme the fauoure whiche God had shewed vnto them in that that he had chosen them to bée his children and heires and that hée had made them partakers of the giftes by meane whereof they haue obtayned such a benefite than in that that he gaue them the gifte of miracles yea indéede than in that that he made them Apostles For Iudas was chosen an Apostle and had the gifte of prophecie and of miracles as we haue alredy sayde but for that he was not of the true chosen which were chosen to be the children of God the gifts which he had receiued of him serued him not but only to more greiuous condemnation And therefore Iesus Christe did call hym Deuill bycause he had not those other more excellente giftes of God by whiche he moughte haue béene reformed to hys Image as the other Apostles were M. Thou touchest here thinges whyche doo well deserue to be noted to the ende that we please not our selues nor glory at all but in the grace that God doth shewe vs in Iesus Christe Peter For that cause Saincte Paule dothe also witnesse that if a man had the gifte of tongues in so great perfection that he could speake the very language of Angells and although he coulde by the gyfte of miracle remoue mountaines from one place to an other yet notwithstanding it should be nothing if he had not charitie the which doth testifie that there is true faith in the man that hath it but also maketh the man like vnto God insomuch as Sainct Iohn saith he is charitie it selfe The thirtenth Dialogue is of the Churche and of the ministerie of the same MATHEVV I Do now well vnderstande the difference that thou puttest betwene the giftes of the holye Ghost and how much some are more excellent and more necessarie and more to be desired than others And therefore if thou haue no more to saye at this presente neyther concerning his person ne yet his gyftes it séemeth to me that it shall be good that we speake nowe of the Churche whereof wée haue not yet spoken Peter It is one of the chiefe pointes whiche we haue yet to handle For the Churche is the same wherein God dothe open all the treasures of hys graces and gyftes whereof we haue euen nowe spoken and for whose sake he giueth them to whome he giueth them Mathevv Shewe me then what the Churche is Peter If wée take the name of the Churche in generall it signifieth assemblie or companie but when we speake of the Churche of God we take it not only for an assemblie and companie of all sortes of people but for a companie and assemblie of men the whiche GOD hathe chosen from others and hathe consecrated and sanctifyed them vnto himselfe in his Sonne Iesus Chryste by hys holye Spirite Mathevve Is that the cause why she is called holye Peter Yea and why she is also called the Communyon and Communaltye of Sainctes For there is none other communaltie or companie whiche is holye and is gouerned and guyded by the Hollye Ghoste but onelye thys whyche dothe acknowledge Iesus Chryste for hir onelye Heade King Sauioure and redéemer M. Which be those Sainctes whereof she is called the communion P. They be all the true faithfull whiche by faith are made members of Iesus Christe whiche is the holy one of holy ones the whiche hath giuen his holy spirite to his Churche to sanctifie it And therefore Saincte Paule dothe call all Christians Saincts Of the sanctifieng of the Church and of the members of the same M. BY what meane is it that God dothe sanctifie hys Churche to hymselfe by his holy Spirite P. By faith in hys Sonne Iesus Christ by the whiche she is vnited and ioyned to him as is the body to his head Wherefore she is also a partaker of the same very soule which is in the head the whiche giueth it corporall life For the head liueth not by one soule and the rest of the body by an other but do lyue bothe by one very soule forsomuche as the head and all the members of the body are but one body and not sundrye Mathevve Séeing it is so none maye then bée of that holy companie and assemblie but those which haue true faithe in Iesus Christe and whiche for that cause are called faithfull Peter It is easie to vnderstand M. Séeing that they haue faithe they are all then also made partakers of the giftes of the holie Ghost the whiche thou hast sayd are proper to the only electe of God and without the which men maye not be accompted for gods children and be heires of the heauenly glorie Pe. Thou mayst thereof iudge by that whiche we haue alreadie heretofore sayde to this purpose and by consequent thou mayste also iudge what is the estate of such which by their incredulitie are withoute and shut from that holie assemblie and companie Of the ministerie of the Churche and of the gifts necessarie to the same M ANd which is the meane to attaine to that faithe by whiche the faithful are receiued into that holy companie and be in the same incorporate into the body of Iesus Christ as mēbres of him P. It is by the ministerie of the word of God according to the saying of Saincte Paule that faith is giuen by the hearing of the same M. Is that the cause why the same Apostle sayde that God hath giuen to his Church some Apostles some Prophets others Euangelists and others pastors and Doctors for the establishment of the Saintes to the worke of administration for the buylding vp of the bodie of Chryst vnto the tyme that wée come all into the vnitie of the faith and knowledge of the Sonne of God to be a perfect man according to the measure of the full age of Chryste P. Beside that whyche thou sayest thou hast yet to note that S. Paule meaneth not by these words that Chryst giueth only men to his Churche whiche maye haue these offices but also that he giueth them gifts méete for them wherby they may wel exercise them M. Séeing it is so these guiftes of the holie Ghost which thou hast sayd that God did distribute not only to the faithful but also oftentymes to the vnfaithfull are necessarie for his Churche Peter There be of them that are so necessarie vnto it that the Churche can not be a Churche without them and therfore they be euer in hir But there be others without the
both in heauē and in earth S. Paule in like fort hath written that he is ascended aboue all the heauens to the ende he mought fill al things that he mought fulfill all in the same M. Doest thou vnderstand that he doth accomplishe and fill all things not by his corporall presence but by his spirituall diuine presēce and vertue P. We may not otherwise vnderstand it if we do beleue that Iesus christ hath a very natural body that he be in déede gone vp into the heauens For as we haue alredy said as ther is no reason to giue him many bodies to be in manye places at a time euē so is it ouer strange to giue hym a bodye which may fill the heauen and the earth Hovve that the corporall presence of the body and of the bloude of Iesus Christ is contrary to the true communion of them in the Supper M. I Doe now remember that thou hast alredy said that the body the bloud of Iesus Christ could not be separated frō his spirit frō whence I do conclude that the body and bloud of christ Iesus cānot be receiued but to the saluation of them which doe receiue it P. None may doubt thereof M. It followeth then further that infidells cannot receiue them forsomuch as they cannot receiue them except they receiue their saluation the whyche they cannot obtaine without faith wherof they are void P. This which thou sayest dothe yet confirme more and more all that whiche we haue handled heretofore concerning the corporall presence of Iesus Christ in the Supper M. It is also the cause why I did againe set foorth thys matter For if the body and the bloude of Iesus Christ be corporally in the supper in suche sorte that whosoeuer receiueth bodily the bread and the wine therein receiueth also the body and the bloud of Iesus Christ corporally there shall follow thereof many things which séeme to me very contrary as well to the office of Iesus christ as to the nature of this Sacrament of the Supper P. Thou sayest very truthe and I am very glad to here of thée that which thou thinkest M. For the firste we shall be constrayned to confesse that a man maye in the Supper receiue the body and the bloude of Iesus Christe without faith and without his spirite for the vnfaithfull whiche shall receiue the bread and the wine shall no lesse receiue the body and the bloud of Iesus Christe than the faithfull P. Beholde there a very straunge consequencie M. Moreouer if a man may receyue them without faithe they whiche shall receiue them in such sorte shal receiue thē either to their saluation or condemnation if they receiue thē to their saluation it must néedes followe that a man maye obtaine saluation without faith if they do receiue thē to their condemnation it must then followe that the body and the bloude of Iesus Christe do bring in this Sacramente against their nature deathe in stéede of life whiche is also against the nature of the Sacramente for it was not ordeyned to bring death to man but life VVhether a man maye conclude of the vvords of Sainct Paule that a man may receyue the body and the bloud of Iesus Christ in the supper to condemnation P. THou concludest very well but they which houlde the opinion againste the whiche we dispute at this presente make no difference to affirme that the infidels receiue in the supper the body the blud of Iesus Christ that they receyue thē to their condēpnation For they build themselues vpō that which s Paule hath saide That who so eateth in the supper the bread drincketh the wine of the lorde vnworthily doth eate and drinke his condempnation M. I know well that those mē affirme that which thou saist But I cannot well agrée their opinion with the matters the which we haue alredy handled And as touching that which they alledge of S. Paule he sayth not who so shall eate the body and drincke the bloud vnworthily shal receiue his condempnation but he saith he that shall eate of this bread shall drinke of this cup. P. Thou hast also to note beside this that there is difference betwene receiuing the supper vnworthily to receiue it without faith and as touching the word of condempnation it may be also taken in diuers maners but wée will now no longer dwell vpon these two pointes It is sufficient for vs to knowe that the bodye and the bloud of Iesus Christ cannot bée truely receyued but by the faythfull Of the principall difference that maye be betvveene the transsubstanciation of the bread and of the vvine into the bodie and the bloud of Iesus christ and the bodily coniunction of them together M. I Do well vnderstand by all the reasons testimonies which thou hast brought out of the holy scriptures that we may seke no corporal nor carnall presēce of Iesus christ neither in the supper nor yet in all thys visible worlde but only a spirituall and diuine presence Wherfore whē I haue well considered the whole I finde no great difference betwene them that affirme that the bread and the wine be conuerted transubstanciated into the bodie blud of Iesus christ in the supper by the vertue of the sacramentall wordes those which affirme that albeit that the bread the wine remayne still in their owne substāce yet notwithstāding the body blud of Iesus christ be there also present with thē in their proper and natural substāce not only spiritually but also corporally substancially as are the bread the wine P. There is no great difference but in that that the one sort thinking to auoid the absurdities which follow the opinion of the others do fall into other absurdities which are nothing lesse of the which we will no more speake here bycause the matter woulde be to long whereof we haue alredy sufficiently spoken Of the vnion that is betvvene Iesus Christ and his members signified by the breade and the vvine in the Supper M. I Am very well contented for thys time with that which thou hast said and therefore shewe me now what properties the bread and the wine haue yet which are agreable to this Sacramente of the Supper beside that whiche thou hast already said P. I haue already sayd that those signs were agreable to this sacrament bycause they be apte to represent the spirituall nouriture by the bodily M. I doe very well remember thys pointe P. Thou hast also to note vppon the same that as one lofe and one vessell of wine are made of many graines gathered togither euen so doe they in the Supper represente vnto vs how that al the children of God which are dispersed are gathered broughte togither in one and vnited with Iesus Christ their head by his deathe as Saincte Iohn doth witnesse M. Thou wilte then saye that that vniō which is made of many graines in one lofe or in one wine
if it be a worke whereby thy neyghboure receyueth any comforte or helpe in hys person it is then so muche the more profitable Wherefore albeit that the worke be not such as God requireth yet forsomuch as it serueth somewhat to the glory of God and to the edification of our neyboure God is so good that he will not suffer it to be vnrecompenced T. What recompence will he then giue him D. That whiche the worker requireth he desireth glory among men and his particular cōmoditie which things he doth often times receiue for his hire which extend no further than his life for he hathe no further regard at all T. By this accoumpte then thou wouldest conclude that it were better yet that a man should assist the worde of god and his Church and also the poore and that he should do such like works although that his harte were not throughly such as it ought to be rather thā to do nothing at all or to the contrary so that he do it not in any wise to the intente to dishonor God and of a determinate purpose or else rather to hurte his neyghbor than to profite him D. It is true for we haue in the holy Scriptures many examples whiche declare that God hath often times in this worlde done greate good to many that haue not had suche hartes as they ought to haue had bycause that their workes did serue somewhat to his glory and to the reléefe of his people In vvhat sorte the harte of man maye fulfill the lavve of God or no and may be condemned or absolued by the same vvithout the vvorks which god requireth of him in the same T. SEing that the worke which séemeth to be good cannot please God but so farre foorth as the hart from whence they do procéede doth please him and that the harte doth make the worke to be accepted or refused at his hande I do firste aske thée if GOD can contente him selfe without the worke with the harte alone The other is if the worke which of him selfe is euill may please him or else may be suffered by him when he that doth it doth it not for any euill purpose but doth it of force against his harte or else bicause he thinketh it not to be euill The thirde to know in déede if GOD do condemne the wicked thoughte although it be not put in execution and whether it doe as muche displease him as if the effect were ioyned with it D. As touching the firste it is sure that if God haue the harte of man he hath the whole therefore it cannot be but that the harte doth offer and presente vnto him the worke that he requireth of hym wherefore the worke may not be separated from the harte no more than the frute from the trée for euē so as the good trée neuer fayleth to bring foorthe hys frute in his due time and season so doth the good harte at all times and in all seasons that GOD requireth it if he do it not the cause is for that hée wanteth meane to do it and also power or else that he hath not a will to do it if he haue a will and haue no power and meanes to do it that wyll béeing good God dothe accepte and estéemeth it as well as if the facte were done The lyke dothe hée also if the wyll be wicked albeit that it haue not the power to put his wicked thought in execution Wherfore the wicked worke doth not only displease God but also the wicked will and affection in sorte that if it do procéede so farre that it is not long of hir that she doth not execute hir euill purpose and that there is nothing doth hinder it but want of power there is no doubte but that God accompteth the wickednesse done For that cause our Lord Iesus Christ and Sainte Iohn following his doctrine doth compare to a murtherer him that hateth hys brother and estéemeth him an adulterer that behouldeth an other mans wife coueting hir We must vnderstand the like of all other vices according to the interpretation that oure Lorde Iesus Christe himselfe and after him his Apostles gaue vs of the lawe of God but if the hart had the meane the power to do that whiche was commaunded him to do and hathe not only lefte it vndone but hath also not employed him selfe by al meanes possible to vse those occasions wherby he mought do them it is a certaine testimonie and an assured signe that it is not good and that there is no good will in it for if it were good that the will were such as it ought to be it should not be more desirous of any thing than to yeld vnto God that obedience honoure and seruice which is due vnto him and that he requireth of hym wherefore God cannot be pleased wyth such an hart for it is fayned and vntrue Hovve that men do glory in vayne of their good harte and of their faithe if their vvorkes beare not vvitnesse of it and for vvhat cause the iudgement shal be giuen by God according to theyr vvorks and vvhy the Prophets do so ernestly require them exhorting the people of God to repentaunce T. WE do then in vayne glory of the hart if the worke beare not good witnesse of the same D. Yea as well as of the faithe Wherefore we may well here saye with Saincte Iames shewe me thy harte and thy faith by thy workes for as the faith that is without works is not a true faith but onely a vayne and fayned faith and dead and a false shewe of faith hauing nothing of true faith sauing only the name without the effect no more doth the harte liue to God nor is dedicated vnto him that doth not declare himselfe by good works For the fire how litle soeuer it be cannot be without light without heate and at the least without some litle smoke for this cause in the manner of Gods iudgement which is set foorth to vs by our Lord Iesus Christ there is in manner no mention made but onely of works by the which euery man is iudged forsomuch as they shall beare witnesse of the harte and faith of euery man Likewise when the Prophets exhorte men to true repentaunce they doe euer prayse works and namely suche as do concerne our neyghboure forsomuche as hipocrisie may least be therein cloked and that mā doth declare by that whiche he doth concerning the commaundements of the second table and toward his neyghboure what harte he beareth toward God and in what reuerence he hath the commandements of the first table for it is an easie matter for a man to boast himselfe to haue a sound and perfecte harte towarde God and to make a shew by the obseruation of the outward ceremonies but whē he must in déede lay hande to the worke which is to say to the true charitie which is the ende and fulfilling of the lawe and to the workes
renouncing Iesus Christ without greatly dishonouring not onely God but also the virgin Marie al the saintes also in stead of honoring them For if in their lyfe tyme they haue refused such honour and haue confessed and testified by their death that this honour doth belong to none but to Iesus Christe only howe shoulde they approue it after their death contrarie to their proper testimonie and doctrine whiche they haue sealed wyth their bloud Of the vertue of the death and passion of of Iesus Christe and of the true purgatorie of the Christians Chap. 18. BY lyke reason the christian faith doth also holde that the only bloud of Iesus Christ and the sacrifice that he hath done vpon the crosse for poore sinners is so sufficiēt to satisfie the iudgemēt of God and to clense man of his sinne that there néedeth none other Purgatorie for them as in déede ther is none other to clense them neyther by fyre nor by water nor by any other meane neyther in thys world nor in the other In lyke sorte there is none other raunsome nor satisfaction towarde God but onely his Therfore hée that séeketh satisfaction any where else be it in his owne workes or those of other men or in any kinde of creature that in all or in part the same he or she refuseth wholly the raunsom and satisfaction made by Iesus Christe Of the Purgatorie and satisfaction of the Papistes Chap. 19. THen it followeth that all the doctrine of the Papists concerning Purgatorie and their satisfactions which they seeke in themselues in their workes or in those of their Priests and Monkes and in their offrings and suffrages as well for the liuing as for the dead are mans inuentiōs full of blasphemies and wholly contrary to the worde of God wherby as much as in them is they make of none effecte the merite and benefite of the death passion of Iesus Christ and doe openly renounce the same Of the cōmunication in the benefites of Iesus Christ Chap. 20. NOw euē as no mā may fynde saluation nor life in any but in Iesus Christ only and by his meane no more is it also sufficiēt that he be only presented to mē if they haue not forthwith true communication with him to be partakers of him Of the faith in Iesus Christ Chap. 21. THe only meane to attayn to this communication is thorough faith only in Iesus Christ the which is the instrument by the whiche man receyueth the grace that God offereth vnto hym in his sonne Iesus Christe by the vertue of his holie Spirite by the whiche hée woorketh in the heartes of men making them cleane by the meane of that Faythe the whiche is a pure gifte of God propre to his true elected Of the iustification by faith Chapter 22. IT is also the cause why Faith is playnly called by Sainct Paule the fayth of the chosen and for the whiche Iustification is attributed vnto it that honour is giuen vnto it for so muche as man doth acknowledge himselfe by the same such as he is of his owne nature To wit a poore and miserable sinner the chyld of wrath subiect to death and eternall damnation Therfore spoyling himselfe of his owne iustice and of all trust in his owne workes and merites he dothe imbrace Iesus Christe to be cladde with his iustice to the ende that by it his sinnes maye be couered in sorte that they come not in coumpt at the iudgement of God and so that the poore sinner be reputed iuste as though he had neuer offended and that bicause the Iustice of Christe is allowed vnto him by faith as thoughe the same iustice were propre to the man to whome it is allowed Of the meane by the whiche God giueth faith to men and of the manifestation of the word of God and of the true vse of the same Chap. 23. SEing then that faith is the only meane ordeyned by GOD to obtaine these so greate benefites as he onely hath giuen the same to those that he hath chosen thervnto euen so hathe he him selfe ordeyned the meane to come to the same that mean is the preachyng and manifestyng of the woorde by hearing whereof he bringeth his chosen to his knowledge And as they obtaine eternall lyfe by that knowledge euen so do they learne by the same being regenerate by his spirite to serue and honoure him accordyng to hys holie wyll accordyng to the whyche he will bée serued and honoured and not after the will and fantasie of men for the whiche cause he condemneth all seruice and all religion that is founded vpon any other foundation than vpon the only pure worde in the which he maketh plain declaration of his good will wherfore he willeth that all men yeld true obedience to the same Of the declaration of the will of God by the lawe the whiche he hath giuen to men concerning the obedience and the seruice that he requireth of them Chapter 24. THerfore to the end that men shuld enterprise nothing of their owne head in such matter he himself wold giue them a law rule by the whiche he hath shewed them howe they should rule and gouerne all their affections and all their wordes and all their works to frame them all to his obedience For the same cause he hath declared vnto them in that lawe what things were good or euill and how much they did eyther please or displease hym and howe he mought be eyther honoured or dishonored in them Of the lawe of God conteyning a summarie of the declaration of his will. Chapter 25. ANd to the end that euery mā mought the better comprehende all these thinges and imprinte them the more easily in his memorie he hath giuen a summarie declaration by the Law whiche he gaue to the Church of Israell by his seruant Moyses in suche woordes Hearken Israell I am the Eternall thy GOD who hath drawne thée out of the lande of Egypt out of the house of bondage The first commaundement Thou shalt haue none other Gods before mée The seconde Thou shalte make thée no cut image nor likelynesse what soeuer of things that are there in heauen aboue nor here in earth beneath nor in the waters vnder the earth Thou shalt not bow down thy selfe to them and thou shalt not serue thē For I am the Eternall thy God mightie iealous visiting the iniquitie of the fathers vppon the children euen into the third and fourth generation of them that hate me and shewing mercie in a thousand generations to those that loue mée and kéepe my commaundements The thirde Thou shalt not take the name of the Eternal thy God in vaine for the Eternal will not holde him innocente that shall take his name in vayne The fourth Remember to kéep holie the Sabboth day sixe dayes shalt thou labour and doe all thy worke but the seauenth day is the rest of the Eternal thy God Thou shalt do no worke in the
satisfied the iudgemente of God for vs in our flesh and nature vnited with the diuine nature Of the vnion of the diuine and humaine nature in the person of Iesus Christ and of his office D. Wilt thou then say that Iesus Christ is very God and very man in one selfe person A. If he were not so he could not be our sauioure redéemer mediatoure and Aduocate as he is nor yet the true Christ and anointed of the Lorde Of the vvorks of viuification and sanctification D. What dost thou vnderstande by the works of sanctification and viuification A I take it here in generall for that worke whereby God doth viuifie and regenerate into newe life and doth sanctifie and consecrate his electe to him selfe and his seruice bestowing vppon them the benefites of his sonne Iesus Christ by the vertue of the holy Ghost D. Dost thou meane that God doth presente vnto vs his gifts and graces by his Son Iesus Christ and that he maketh vs partakers capable of thē by his holy spirit A. Euen so do I meane and that he is the only meane by the which we may haue vniō cōmunion with him Of the Churche D. For so muche as wée haue spoken of God and of his workes there remaineth yet that thou tell me what thou haste to say concerning the Church A. I vnderstand the Churche to be the companie of all those whiche are vnited and ioyned to Iesus Christe thorowe true faith in him as membres of his body by the vertue of the holy Ghost whiche is the true and very bande of that vnion and cōiunction D. Vnderstandest thou that they be the true Church which are sanctified and consecrated to God by true faith in suche sorte as thou hast euen now sayd That is the very cause for the whiche she is called holye and the communion of Saintes Of the things whiche we ought to beleeue of the Churche D. Which be the principall poyntes that we ought to beléeue concerning the church A. We may well bring them into two D. Which is the first A. It is that there is a Churche that is to say one such companie and communaltie as I haue euen nowe spoken of vnited by the spirite of God of the whiche all the faithful which are thorow out the world are true membres D. And the second A. It is touching the benefites of Iesus Christ whiche are communicated to this holy companie by the vertue of the holy Ghost Of the benefites of Iesus Christe towardes his Churche D. Whiche be these benefites A. Wée maye againe consider them in two sorts D. Howe may that be A. The firste is in the possession of the same into the whiche we doe enter being euen here in this worlde D. And the seconde A. In the full enioying and consummation that we shall haue in the other lyfe Of the possession of the benefites of Iesus Christ in the church during this lyfe D. What vnderstandest thou by the possessiō that we haue alredie in this world A. That euen as ther is no saluatiō out of the Church so al they that are true members of the same do there find perfect saluation the which we do fully comprehende in the Simbole of the Apostles vnder the remission of sinnes D. For what cause is that done A. Bycause it comprehendith the agrement which we haue with God and the iustification by the which we are holden for iust in his sight from whence then afterwarde procéede the other benefites whiche are also communicate vnto vs by Iesus Christ Of the consummation of the benefits of Iesus Christe D. What vnderstandest thou by the consummation of these benefites A. That same eternal and blessed life in the which we shall liue eternally with him in the kingdome of God in body and soule being fully regenerate and reformed to the Image and likenesse of him Of the frutes and effects of the lawe and of good vvorks D. Now that we haue spoken of faith and of the principall points to whiche she hath regard tell me if this faith be sufficiente to saue vs A. Yea in dede if it be true and not fayned D. Nede we then not to do good works to be saued A. Albeit that we can do no workes of our selues by the which we may deserue any thing other thā eternall damnation it followeth not for all that but that we be bounde to do the good works whiche God requireth of vs. D. Thou art not then of minde that faith doth abolish good workes A. So farre of is it from abolishing them that on the cōtrary there is nothing that doth more establish them but not to séeke mans saluation in them D. Howe vnderstandest thou this A. Euen as faith which is a very gifte of God is giuen vs to obtayne by the same remission of all our sinnes by Iesus christ she hath also this vertue that through hir man is regenerate and made like to the image of God to obey him according to his lawe where before he hath bin a rebell against him D. Wilte thou then saye that faith is not true faith if she be not declared by works which God requireth of vs in his lawe A. It is fayth as the fire that is without heat and light is fire Of the good workes which God requireth of the faithfull D. Séeing the matter is so tell mée then in bréefe what works god requireth of vs in his law to testifie of our fayth as well towards him as towards men A. Wée may comprehend them all summarily in two points D. Which is the first A. The inuocation of the name of god D. The secōd A The charitie towards our neybor Of the inuocation of the name of God. D What things comprehendest thou vnder the inuocation of the name of God A. I do comprehende thrée in taking it generally as I take it here D. Whiche is the firste A. The supplication and prayer whereby we haue recourse to God in all our necessities D. The second A. It is thankesgiuing wherby we acknowledge the goodnesse that wée haue receyued of him D. The thirde A. It is the profession and confession of our faith and religiō by the which he wil be aduowed and glorified in vs towards al men as our God. Of the sum of the first table of the law De. It semeth to me that these thre points conteyne as it were a sūme of all the first Table of the lawe A. If we adde therevnto faith which is the true fountaine of all these things this summarie shal be full and perfecte D. How so A. For that that it shall comprehende the manner how God will be serued and honored of vs as well in harte as in word and in outward works Of the summe of the second Table D. What doth the charitie towarde our neighboure comprehende A. We may in like sorte bring it all into two pointes D. Which is
waters vnder the earth Thou shalt do them no reuerence neither shalt thou serue them for I my self I am the Eternall thy God mightie and iealous who doe venge my selfe of the iniquitie of the fathers vppon their children and vpon the children of their children yea euen to the thirde and fourthe line of those that hate me and do shewe fauour in a thousand generatiōs to them that loue me and kéepe my commaundementes M. The third P. Thou shalt not take in vaine the name of the Eternall thy god For the Eternall will not hold him for innocent that shall take his name in vayne Math. The fourthe Peter Remember thée to sanctifie the daye of rest Sixe dayes thou shalte laboure and shalte doe all thy businesse but the seauenth daye is the rest of the eternall thy god Thou shalte in the same doe no kinde of workes neyther thou nor thy Sonne nor thy daughter neyther thy man seruaunt nor thy woman seruaunt neyther thy cattell neyther the straunger which abydeth with thée For in sixe dayes the Eternall made the Heauen the Earth and the Sea and all that which is in them did rest in the seauenth daye And therefore the Eternall did blesse the daye of rest and sanctified it The seconde Table M. REcite them of the seconde table and shewe me whiche is the fyrste thereof P. The first of that table is the first folowing the order of the foure going before M. Which is it Honoure thy father and thy mother to the end that thy dayes may be long vppon the earth that the Eternall thy GOD gyueth thée M. The sixte P. Thou shalte not kyll M. The seauenth P. Thou shalt not be a fornicatour or adulterer M. The eighte P. Thou shalt not steale M. The ninth P. Thou shalte not beare false witnesse agaynst thy neyghboure M. The tenth P. Thou shalt not couet thy neyghbours house nor his wife nor his man seruant nor his woman seruant nor his Ox◠nor his asse nor any thing that is his Of the sum of the lavve M. WHat doe the commaundements of these two tables conteyne in substance P. Iesus Chryste hath gyuen vs the sum reducing into two poyntes all the doctrine comprised in them M. Which is the sum P. Hearken Israell the Eternall thy God is God only Thou shalte loue the Eternall thy God with all thy heart and with all thy soule and with all thy vnderstanding It is the first and the greate commaundement And the second like to the same is Thou shalt loue thy neyghbour as thy selfe All the lawe and the Prophets depende of these two commaundements All things then that you would that men did to you doe you the same vnto them for it is the law and the Prophetes Of the diuision of the matters set foorth in the lawe M. WHat doe these two poynts comprehende in effecte Pet. The first comprehendeth all the commaundementes of the first table Math. What do these commaundementes of the firste table comprehende in substance P. All that whiche God requireth of man especially touching his owne person and maiestie M. And the second poynt of the sayd sūme what conteyneth it P. All the commaūdementes of the second table M. What is it that God requireth of man in them P. That whiche he woulde that all men shuld do one to an other for the loue of him The diuision of the poyntes conteined in the firste table and of the principall parts of the true seruice of god M. WHiche be the principall pointes that he requireth of man especially concerning the person and maiestie of God P. A man may in mine opinion reduce them all chiefly in two generally M. Whiche is the firste P. The faith toward him M. And the seconde P. The testifying and manifesting of the same Of the faith tovvards God. M. WHat requireth he in the first P. That man holde him for the only and true God setting all his harte and all the trust of his saluation in him only and in no other thing whatsoeuer M. Is faith then the chiefe and principall foundation of the honoure and seruice whiche man oweth to God P. It cannot otherwise be M. Wherefore P. For that that euē as it is impossible to please God without faith euen so all that which is done without faith maye be but sinne as we haue heretofore saide M. What is the cause thereof P. It is bicause that faith is the true fountaine of that true and perfecte obedience whiche God requireth of man towarde his holy will. Wherefore he requireth it foorthwith in the first commandement of his lawe with the whole harte of man. M. Shew me this somewhat more familiarly P. I will say in effecte that God requireth that man do so set all his harte and al his trust in his God that he attende from him only all goodnesse and of none other whatsoeuer and that in all thinges he depende of none other but of him only Of the testifying and declaring of faith and of the partes thereof M. WHat meanest thou by the testifying and shewing foorth of faith whiche thou hast placed for the other point Pe. The testimonie whereby man giueth to vnderstande by the frutes that his faith bringeth forth in him that it is not vaine fained nor dead but that it is true liuely and sounde M. Which be the frutes that yeld such testimonie P. We may bring them all into thrée points M. Which is the first P. The calling vppon the name of God. M. The seconde P. Thansgiuing M. The thirde P. The charitie towards our neyghboure but this apperteyneth more aptly to the seconde table of the lawe Of the inuocation of Gods name and of the true vvorshipping of him M. WHat meanest thou by the inuocation of gods name P. I meane a pure affectiō of harte whereby faith maketh a man to run only to God in all his necessities and to worship him in spirite and truth as he requireth in the secōd and third commaundement M. What is it to worship God in spirite and truth P. It is to honoure God with a true affection procéeding from a pure and cleane harte and not by Images and other visible and corruptible thinges or else by shewes and outwarde ceremonies Of thanksgiuing M. WHat meanest thou by thanksgiuing which thou hast set forthe for the second point P. I meane that euen as God will haue man to call vppon his name he will also that he acknowledge the benefits that he hath receiued of him and that he yelde him thanks in such sorte as he himselfe hath ordeyned for the glory of his name which is also a point that he requireth in the thirde and fourth commaundemente Of the outvvard testimonie of faith vvhich God requireth of man. M. SEing that God wil be serued in spirite and truth as thou hast saide is not he contented that euen as man in his heart beléeueth in him that euen so in his heart he call
vppon his name and yelde him thanks P. That should be sufficiente as towards God. For so much as he knoweth well what is in the heart of man withoute any néede of other testimonie M. Wherefore is it then that he yet requireth that man yelde outwarde testimonie P. He doth it chiefly for two causes M. Which is the firste P. It is to that ende that man deceiue not himselfe making himselfe to beléeue that he hath true faith in God when he hath none at all M. How may he know whether he haue faith or no by that meane whiche thou speakest of P. Euē as the trée is knowne by his frutes and the workeman by hys worke and the cause by his effecte M. It seemeth to me that whiche thou saist is a better meane to cause others to knowe whether he haue faith or no then hymselfe P. If others maye knowe it by this meane there is no doubte but such a testimonie whiche he yeldeth to others may well serue him for a proofe and greater confirmation of his faith when he shall sée these frutes himselfe M. Which is the other reason that thou hast also to thys purpose P. It is to the ende that God be glorified also before men by the confession and testimonie of the faith that is in the heart of the beléeuing man. Of the meanes ordeyned to man by God vvhereby they may make profession of their faith M. WHat meanes hath he ordeyned to make confession and to yelde testimonie P. The chiefe are the assemblies of the faithfull in the whiche he doth precide by his holy spirite and by the ministerie of his worde for whose causes he hath chiefly ordeyned the daye of rest M. What means are there in such asemblies to make there this confession P. There are thrée chiefly M. Which is the first P. The allowing and confession of Lordes doctrine whiche is there set foorth by the preaching of the Gospell M Whiche is the second P. The publique and common prayers of the Churche M. Which is the thirde P. It is the communion of the Sacramēts administred by the ordinance of God in those assemblies M. I would willingly learne of thée whiche be these Sacramentes P. It were better that we deferred this matter to an other time to the ende that we continued the purpose which we haue in hand at this presente touching the matters comprised in these commandementes of the lawe of God. Of the charitie tovvards our neyghboure M. WE haue alredy handled two points touching the frutes of faith tell me now which is the thirde and last P. It is the charitie that God requireth of euery man one to another M. Seing that faith hath his proper regarde to God only and to the commandements of the first table and charitie hath his regarde to our neyboure and to the commaundementes of the second table as thou hast saide heretofore Tell me nowe what agréements there is betwene faith and charitie P. Seing that faith hath regarde to God he can not be without perfecte loue of him neyther the perfect loue towards him maye be but forthwith it extendeth to all hys children and to all those that he recommendeth vnto vs. A diuision of the matters conteyned in the second table M. WHat doth this charitie towards our neyghboure comprehende P. All the commaundements of the second table of the law M. Which be the principal points of this charitie whereof thou speakest P. We maye likewise bring them all into two M. What doth GOD require in the firste P. The honoure and the obedience that he willeth all inferiors to yelde to their superiors whom he hath giuen vnto them for leaders and gouernors in what estate soeuer they be euen as the fifth commaundement of the lawe doth conteyne M. What requireth he in the seconde P. The dutie wherevnto he hath egally and generally bounde al men one to another and the honestie and iustice that all men oughte to kepe in theyr conuersation in this world towards their God. M. What vnderstādest thou by that iustice and honestie P. That man kepe himselfe pure and sounde as well in hys soule as in his body to the ende he be not defiled either by any violence or wrong that he shall do to his neyghboure in any thing that may be nor by any whoredome or filthinesse whatsoeuer Of the points vvherein euery one is bounde to his neyghbour M. DEclare to me more exactly what our dutie towards our neyghboure importeth P. That we haue the same care for all men in generall that we haue for our selues M. But wherein ought we to haue this care for others P. There are two pointes to be considered herein M. Which is the first P. That we take héede that we do them no dishonour nor hurte in any wise be it in the soule body goods or name M. Which is the other P. That we procure their health honoure and profite with all our power in all thinges as the other fiue commaundemēts folowing do declare Of the vveaknesse defaulte of povver that is in man to accomplishe the lavve of God. M. AL that is very iust and very reasonable but is it in the power of mā to yelde to God so sounde and perfect obedience as he requireth of him P. He hath not only not that power but contrarily it is fully impossible for him to yelde vnto God such an obedience For according to his nature he hath no pleasure but to resiste against his holy will. Of the fall and restoring of man The third Dialogue Of mans Freevvill M. HAth man no frée will where by he maye doe the good that God commaundeth him and refuse the euill which he forbyddeth him P. He hath frée will without any power to do good But on the contrarie so prompt to all euill that he desireth not neyther can he any other thing but to do euill for the tyme that he remayneth in his corrupt nature Of sinne and of the nature of it and what originall sinne is properly M. WHat is the cause of this vnhappinesse P. Sinne wherevnto he became subiect thorowe his owne faulte in such sorte that he is as a seruaunt and slaue to sinne M. How is sinne the cause Peter Bycause that it bringeth to him two euilles the greateste that maye be M. Whiche is the first P. It is the wrath and curse of God whereof sinne maketh man guiltie M. Whiche is the seconde P. It is that corruption of nature whereof I haue already spoken whiche maketh man so enclined to euill that he cannot of himselfe thinke speake nor doe anye good but procure dayly more and more the wrath of God vppon him by all that whiche he can thinke speake or doe M. That corruption of nature ought it to be accompted for sin P. It is properly that which is commonly called original sinne whiche is the spring and fountaine from whence all the others do
the cause of the imperfection that is in the sanctification ioyned to our person and of the vvorks vvhich proceede therof M. THou wilte then saye that this seconde kinde of sanctification is not only adherente to the person of Iesus Christe and that it is not only ours by imputation as is the firste but that it is also adherente to our flesh and nature as a new qualitie which Iesus Christ hath put into vs by his holy spirite whiche maketh our flesh holy in it selfe to do afterwardes holy workes P. It is euen so M. Thou wilte then say also that the holy works whiche men do being so sanctified be the frutes of the same sanctification P. It is euen so but bycause there remayneth continually muche of oure naturall corruption in our fleshe whylest we are in thys worlde there can procéede from vs no worke so hollye but that it is founde very foule and farre off from that perfect holynesse whiche God requireth of vs in all our works M. What wilte thou conclude by that P. That our workes be so farre off from worthynesse to be presented for satisfaction and to obteine saluation by thē be they neuer so holy that if he shoulde iudge of them according to the rigoure of his iudgemente he shoulde fynde nothing therein but matter of condemnation M. Thou maist not denie for all that but the good holy works are very agréeable vnto him P. If it were otherwise they ought not to be done but thou must note herein that they be not acceptable vnto him as cause of our saluation but as testimonie of the same M. Howe vnderstandest thou that they be testimonies of our saluation P. In that that they testifie that Iesus Christe is in vs and that he there worketh by his holy spirite Wherefore it foloweth that we be iustified and sanctified by the iustice and sanctification of Iesus Christ the which God beholdeth and for the regarde thereof he doth beare with the imperfection that yet remayneth in vs and doth pardon vs that wherin we do yet dayly offend him Of the meanes that vve haue tovvard God in recompence of the imperfections vvhich alwayes dvvell in vs. M. IT séemeth vnto me that thou wilte saye in effecte by all this discourse which thou hast made that what regeneration and sanctification soeuer there be in our fleshe and nature we are not yet for all that so pure nor so perfecte but that we must haue continuall recourse to the iustice and sanctification of Iesus Christ which is ours not as a qualitie of iustice and sanctitie sticking and ioined to our person but only for that that it is allowed and attributed vnto vs as though it were our owne proper P. So it is and therefore Iesus Chryste hath saide to the same effecte that he that was alredy washed had yet néede to wash his feete M. What meaneth he by that manner of speach P. That albeit that we be iustified alredy sanctified and purified of our sins by the faith that we haue in him thorough his worde yet for all that for so muche as there resteth in vs alwayes certaine filthynesse and corruption whyche proceedeth of oure corrupted nature whiche is not yet thoroughlye well renued and refourmed to the image of GOD we haue alwayes néede to goe to washe and clense vs of oure filthynesse in the true fountayne of all puritie iustice and sanctification whiche is opened to vs in Iesus Chryst for wée haue no remission of anye one sinne of ours but onely in him by the meanes of the iustification that we haue by Faithe in him THE FIFTHE dialogue is of the faith in God. Of the true foundation of Faith of the difference that it maketh betweene the Christian religion and all other religions MATHEVV SEing it is so that man receyueth of God all these great goodnesses whereof thou hast made mention by the meane of the onely faithe in Iesus Christe it followeth then according to thy saying that Iesus Christ is the true foūdation of the same P. It is not to be doubted For we cannot lay hold vpon the mercie of God nor be assured that he is become our louing and merciful father but only in Iesus Christ and by Iesus Christe his beloued sonne M. Then if it bée so it followeth that Man hathe no true faythe in GOD but that whereby man dothe imbrace hym in Iesus Christ when he beléeueth in him P. It is very true and therefore that faith is the very point whiche discerneth the christian Religion from all others and the Christians from all other people M. But séeing that the fayth is in the heart wherby man beléeueth to iustification how can it distinguishe the religions P. I do not here speake proprely of the distinction whiche is made by the outwarde confession whiche men make but of that whiche lyeth in the true foundation and in the propre substance of the religion which hath his only foundation in God and in his word albeit that vnder the name of the faith I comprehend also the confession of the same M. Doest thou meane that all other religions which are not grounded vppon the faithe in Iesus Christe are no true religions but false P. If religion maye be religion withoute hauing a God which is honoured therby they may be accompted for religions and not otherwise M. Why sayst thou so P. Forsomuche as there is no true God but only he whiche hath shewed himselfe in Iesus Christ no more can he also be knowen nor honoured as God but in Iesus Christ How that all religion is without God sauing the Christian religion M. IF that be true the Iewes the Turkes and all other men which beleue not in Iesus Chryste nor in the Gospel haue then no God. P. No in déede but only by imagination M. Why sayst thou so P. Forsomuch as God can be none other than he is M. I vnderstand it wel but what wilt thou conclude thereof P. That séeing that God can not be knowne suche as he is but in Iesus Chryste who soeuer doth not acknowledge him in Iesus Chryste knoweth hym not at all Wherfore he forgeth to himself an other God than the true God. M. In what sorte doth he forge him P. In so muche as he maketh and pourtraiteth God not suche an one as he is in déed but such as he hath béen able to imagine hym in his brayne and vnderstandyng M. Thou then callest other gods and strāge gods the imaginations that men do cōceiue of God in their vnderstāding wherby they do imagine and estéeme him other thā he is and did manifest him selfe in his sonne Iesus Chryste and in his woorde Pe. What thinkest thou then that the strange gods are For séeing ther is but one true God only it followeth then very wel that al the others whiche men call gods are not gods at all but onely by the imagination of men
M. Is that the cause why Saint Paule did write to the Ephesians that the Pagans wer without God P. Ther is no doubte thereof For albeit they had many by name and by fantasie yet notwithstanding they had none in déede seeing they were ignorant of the true God. Of the summarie of the christian faith and for what cause it is called the Symbole of the Apostles M. SEing it is so as thou saist it séemeth to me then to be wel doone very néedfull to consider yet some thing more néere the principall poyntes that thys christian fayth doth comprehende whiche is of so great vertue as thou haste sayde P. They are conteyned in the fourme of the ordinarie confession whiche the christians make dayly the which is cōmonly called The Symbole of the Apostles M. What signifieth this word symbole P. It is taken of the Gréekes of whome the Latines haue borrowed it to signifie an enseigne of acknowledging and the part that is gathered of euery mā in any thing as whē euery man giueth his shot M. Why is this confession of faythe called by that name P. Chéefly for two causes M. Whiche is the first P. It is bycause that it conteyneth as chosen and gathered togither into a summe the chief pointes of the doctrine sette foorth by the Apostles whome Iesus Chryst hath giuen and sent as vniuersall doctours of all the worlde M. Which is the seconde P. It is for that this doctrin is the true mark whereby euery man that voucheth the same yeldeth certain testimonie that he is a membre of the Christian Churche as the men of warre declare by the enseigne whiche they beare what prince they belong vnto and serue The Symbole of the Apostles M. WHich is the summe of thys faith the whiche thou callest Symbole P. I beléeue in God the Father almightie maker of heauen and of earthe And in Iesus Christ his onely sonne our Lorde whiche was conceyued by the holie Ghost borne of the virgin Mary suffered vnder Ponce Pylate was crucified deade and buryed he went downe into hell the third day he arose from the deade ascended into heauen he sitteth at the right hande of God the Father almightie and from thence shall he come to iudge the liuing and the deade I beléeue in the holie Ghoste I beléeue the holie vniuersall Churche the communion of Sainctes the forgiuenesse of sinnes the resurrection of the bodie and the eternall lyfe Of the generall diuision of the principall pointes conteined in the Symbole of the Apostles M. HOw many articles and principall pointes bée there in this summe P. Men do commonly distinguish them in twelue but me thinketh we may reduce them all into two generally out of the whiche men may drawe the others afterwarde M. Whiche be these two pointes P. The first is touching our faith towards God the seconde concerneth his Churche which is builded vppon the same faith Of the faith that a Christian man oughte to haue in God. M. WHat ought we to beleue of god P. There are first two principal thinges to be considered in this matter M. Which is the first P. That whiche he hath declared vnto vs of his diuine nature by his worde M. Whiche is then the second P. That whiche we oughte to beleeue of his works by the whiche he hath declared vnto man what was his power his wisedome and goodnesse and the other vertues proprieties whiche are in him of the whiche we can haue no knowledge but by his works Of the vnitie and trinitie that is in the essence of God. M. WHat thinges ought we to consider concerning his diuine nature according as he hath declared vnto vs in his worde P. There be two principall M. Which is the firste P. It is the vnitie whiche is in his diuine essence whereby we are taughte that there is but one God in whome we beléeue M. Whiche is the seconde P. It is the trinitie of persons that is in that vnitie of the diuine essence the whiche we do confesse when we saye that we beléeue in the Father in the Sonne and in the holy Ghost Of the difficultie that is in this matter M. IT séemeth to me that there is great contrarietie in this matter Peter Wherein M. In that that it séemeth that it is as muche as if one should saye that there is but one only God and that there be three P. We ought not so to take thē séeing that we confesse but one only diuine essence albeit that we acknowledge in the same the father the sonne and the holy Ghost in such sorte distincte in proprieties of persons that yet for all that these thrée persons are but one only and very God. M. Canst thou expounde the same vnto me something more plainely by some similitude P. As there is but one Sunne in the world no more is there but one only God and as the Sunne sheweth himselfe by his beames euen so God as father doth shewe himselfe by his sonne Iesus Christ which is his worde and Eternall wisedome and as the Sunne by his heate doth make vs féele his force euen so God maketh vs to féele his vertue by his holy spirite whiche is his infinite power Of the principall vvorks of God vvhereof mention is made in the Simbole of the Apostles M. SEing that we haue spoken of the things that we ought to consider in the essence of God and in his diuine nature declare vnto me nowe that which thou hast to say concerning his workes by the whiche he hath declared himselfe to man suche as it hathe pleased him to be knowen of him Peter The Simbole of the Apostles doth comprehende chiefly thrée out of the which a man may drawe all the rest M. Which be they P. The first is the works of the creation of al things M. And the second P. The works of the redemption of man. M. And the thirde P. The worke of vinification the which we may also cal the works of sanctification M What dost thou vnderstand by that worke of viuification and sanctification P. I vnderstande the vertue that the holy Ghost hath to make vs wholly partakers of Iesus Christ and of all hys benefites Of the vnion that is betvvene the father the sonne and the holy Ghost in their vvorks M. ACcording to this purpose the father the sonne and the holy Ghost haue they any thing particuler concerning their works or else haue they them all common togither and chiefly those whereof thou hast now spoken P. Seing they are but one only God it is certaine that they can do no worke wherein they may be separated the one from the other M. It séemeth to me notwithstanding that in this summe of the faith men doe attribute as proper to the Father the worke of the creation and to the sonne that of the redemption and to the holy Ghost that which thou callest viuification and sanctification P. That must not be vnderstande as though
them that they haue reiected it thorowe their ingratitude and vnbeléefe as though it had neuer ben offered vnto them yet in the meane tyme it is not altogether in vayne M. Whervnto dothe it then serue P. To declare better the peruersitie of mē and to make them more inexcusable at the iudgement of God and to set foorthe the better hys great iustice in their iust condemnation M. It then followeth by that which thou haste sayde that those which are not called but only by this outwarde calling are not also iustified nor consequentlye glorified P. It is easye to iudge For if they were iustified they should haue also receyued the worde of God through fayth which only doth iustifie and without the whiche none can be iustified as thou haste here before heard And if they had the fayth whereby man is iustified they shuld not be only called by that outwarde callyng but also by the inwarde whiche is euer ioyned with faith of the whiche the faith is a sure testimonie Of the cause of vnbeleefe and of Faythe M. ANd what is the cause that the one sorte thorowe vnbeléefe do reiecte the Gospell when it is offered them and that the others receyue it by fayth P. It is not to be maruelled at when menne by their vnbeleef and vnkindnesse reiect the Gospell but it is maruell when some are founde that doe receyue it by faithe M. Why sayest thou so P. For that that man béeing corrupted thorow sinne is of suche nature that he doth not onely not vnderstand any thing of Gods matters nor of his worde and in very deede he can not but that which is worsse he will vnderstande nothing of it but doth hate and deride it M. Seing that all men are corrupted by sinne it then followeth necessarily that they be al naturally as peruerse and wicked the one as the other that they can not nor will not beléeue in God nor followe his worde P. It is euen so M. How is it then that many of contrary nature are found whiche not only receyue by faith the worde of God and Iesus Chryst our Lord but are also readie to lay downe their lyfe and to abandon the same for the confession of their faith P. Thou must vnderstande that they which do this that thou speakest of are not such of nature but by the grace of God by the which they are renued and transformed into a new nature and are made newe creatures For it is not flesh and bloud that hath reueled it vnto them but the heauenly father Of the renewing of man and of the gifte of faith M. IN what sorte is this chaunge of nature made this renuing by the grace of God P. When God by his holy spirit doth chaunge their enhardened hearts of stone into tender hearts of flesh and that he doth with his finger write imprinte his worde in their hearts to make them to walke after the same as he hath made promise to his elect by his Prophets Ieremie and Ezechiel M. Seing it is so man can not then beléeue the gospel beleue in Iesus Christe which is set forth vnto vs in the same if God giue him not the grace giuing him faith to beléeue it P. It is true and therfore it is written that faith is the gift of God and that none can come to Iesus Chryste if the father draw him not as also no man can know the Father but hée to whome hée is reuealed by hys sonne Iesus Chryste M. Wee may not then ascribe the honor of our saluation to oure fréewill nor to our humane powers but onely to the grace of God. P. Thou concludest very wel Of the causes of election and reprobation M. BVt séeing that all men are of one very nature wicked and peruerse what is the cause why God dothe sooner shewe this fauour to some than to other some Pe. I can yelde thée none other reason but onely the good pleasure of God which can be but iust and reasonable for so muche as hée is the rule of all iustice the whiche according to his eternall purpose doth call to this grace those whome he hath chosen to make them by his only goodnesse and mercie partakers in hys Sonne Iesus Chryst in whome he hath chosen them to this effect before the creation of the worlde M. And what wilte thou saye of the others vnto whome he sheweth not this fauour P. That he by his iuste iudgement dothe leaue them in their corrupted and peruerse nature as they haue deserued by the same to declare his wrath against sinne in their iuste condemnation as he hath declared hys louingnesse and mercie in the fauoure that he hathe shewed to his chosen M. Thou wilte then say that al men of their nature haue deserued to be lefte in theyr peruerse and corrupted nature and damnation and that in so doing God can do them no wrōg but only right and iustice and that it is a speciall grace that he doth to those whome by his mercie he draweth away from suche a corruption and cursse P. We ought euen so to beléeue M. Séeing it is so the reprobates and the wicked haue nothing then wherein they may iustly complaine of God and accuse hys iust iudgement by the which they be iustly condemned P. It is easie to iudge M. And in the like the electe haue nothing wherein to glory in themselues but only in the grace and mercie of God. P. Sainct Paule doth confirme vnto vs that whiche thou saist when he saith that we haue all sinned and that we haue all néede of the glory of God and that he hath enclosed all men vnder vnbeléefe to the ende he may shew mercie to all men to witte to the ende that all those which are saued be saued by his mercie whereof he maketh them partakers in Iesus Christe and by Iesus Christe and without whome none may obtayne saluation The seuenth Dialogue is of the redemption and of the person of Iesus Christe Of the vvorke of the redemption and of the things that are to be considered in the person of Iesus Christ MATHEVV SEing it is so that we cannot finde saluation but in Iesus Christe nor by none other meane but by faithe in him declare vnto me nowe what it is that we ought to beléeue of him to the ende that our faith may be sounde towards him P. Thou entrest now into the second worke of God the whiche we haue called the worke of the redemptiō M. I vnderstand it well so And therefore expounde to me the principall points that we haue to consider in the same Peter We haue there chiefly three M. Whiche be they P. The firste is concerning the person of Iesus Christ the seconde concerning his office and the thirde touching his two commings M. What haue we to consider touching his persone P. Thrée pointes M. Which be they P. The firste is touching his diuine nature M. And the
planteth and he that watereth are nothing but God whiche giueth the encrease P. It is true And for that cause in somuche as he is man he hath planted and watered by his outwarde ministerie but in that that he is very God he hath also power to giue the encrease and doth dayly giue it by the ministerie of his seruāts M. In so doing he doth there dayly the office of prophet P. If he did not so all the rest as well Prophetes as Apostles and all the ministers of the worde of God shold trauel in déede in vaine M. Doth he also the like in the administration of the Sacramentes P. Thou maist easily iudge by that which Saincte Iohn Baptiste sayde that as for him he baptised but with water but that there shoulde be an other to witte Iesus Christe whiche should baptise with the holy Ghoste and with fire M. It semeth to me that this passage whiche thou haste euen nowe alledged doth confirme all that whiche thou hast alreadie spoken of the power of the ministerie of Iesus Christ P. It is very certaine For as he giueth vertue and efficacie to the Sacramentes euen so dothe hée to the worde and to the preachyng of the same and in like sorte he doth in the Sacramentes as in the administration of the worde for the reason is lyke Of the office of Kyng of Iesus Chryste M. I Doe nowe well vnderstande this poynt concerning the office of Prophete of Iesus Chryste continue the others whyche also concerne his office Peter The seconde poynte is touchyng hys office royall Math. What dothe it importe Peter That he is the true and eternall King of the people of GOD whiche he hathe boughte with his bloud and deliuered from the captiuitie and tyrannie of the diuell to sette them in full spirituall libertie and to leade and gouerne them as a spirituall king and to make them partaker wyth hym of hys heauenlye kingdome Is thys the cause why he is called our Lorde P. It is certaine that this name and title is proprely giuen vnto him in respecte of the worke of the redēption by the which he hath woon vs to himselfe and for the whiche cause his people is called the woon people Of the office of Sacrificer of Iesus Chryst and of the parts therof M. LEtte vs nowe come to the thirde point of the office of Iesus Christ whiche is touching his office of Sacrificer P. It is an office whiche dothe also comprehende thrée very excellent things the whiche Iesus Christe hath fully accomplished in perfection M. Whiche be they P. To teache to pray and to offer sacrifice Of the office to teache M. THe auncient Préests of the lawe had they all these offices P. It appeareth that they had the office to teach by that which is writen in Malachie The lips of the Sacrificer do kepe knowledge and men shall require the lawe at his mouth For he is the Ambassador and messenger of the Lorde of hosts M. Touching thys pointe Iesus Christe hath very well discharged himselfe for he hath not spared to teach the people yea in his owne person P. No man may doubte thereof Of two most principall partes of the preestly office of Iesus Christ M. BVt it séemeth to me that this point is alredy comprehendid vnder the office of Prophet P. It is true and therefore he is called properly the Eternall préest after the order of Melchisedech bycause of the prayer and of the sacrifice by which he hath bin intercessor for vs and hath made our attonemente with the father M. The auncient préests of the law had they also that charge to praye and to sacrifice P. The holy Ghoste doth tell it vs plainely in the Epistle to the Hebreus not only that this office did appertaine to the anciente préests of the lawe but it doth also declare vnto vs the cause why it was necessarie that this office should be assygned to Iesus Christ M. What is it then that is mente by it P. That euery préest was ordeyned to pray first for hys owne sinnes and then for those of the people and in like sorte to sacrifice to the ende that God should be reconciled vnto him Hovv that none may be a perfecte sacrificer but Iesus Christ only M. ANd if the préests of the lawe were ordeyned by God therevnto what néed was there then that this office should be assigned to Iesus christ P. The passage which I alledged to thée euen now dothe giue plaine matter to the solution of thy question with that whiche we haue alredy handled heretofore to this purpose M. How P. For somuch as the préests of the lawe had néede to pray not onely for the sinnes of the people but also for theyr owne the same maye giue thée to vnderstande that they could make no sacrifice to God which should be sufficiente to appease his wrath towarde his people M. Why so P. I haue alredy shewed thée heretofore that there is no man that may do any worke which may be acceptable to him if first the person whiche doth it be not acceptable to him Now sinne of hys nature deserueth the wrath of God and not his loue and fauour M. Doest thou then meane that bycause al men are sinners there are none which are agreable to him and if their persons be not agréeable to him no more can their workes please him P. No so long as he doth consider them in their owne nature without his grace in Iesus Christ by whome only man is made agreable vnto him For vvhat cause no sacrifice nor any other vvorke of man vvhatsoeuer it be may be able to make satisfaction to God. M. IS there yet any other reason than that which thou sayst P. Euē as God is perfecte so is there no worke that can be plesant vnto him except it be perfect M. Doest thou then meane that there is no worke of man be it neuer so perfecte whiche is not imperfect in his sighte P. I haue sufficiently shewed it them heretofore Wherefore it followeth that there is none that may fully satisfie him M. I haue very well vnderstoode already that thou hast sayde that there was no worke that mighte satisfie him neyther in parte nor in all but I do not yet well vnderstand what reason there is in it P. And yet notwithstanding I haue alredy declared it to thee M. It is true but I am not yet wel satisfied For if a debter cannot pay the whole summe that he oweth and if he pay parte is there not alwayes so much rebated and diminished of the principall summe P. Albeit that that whiche thou saist hath place among men yet notwithstanding he that hath not satisfied the whole summe standeth still bound euen according to the contracts of men for she rest which he oweth is not cléerely discharged vntill he haue paide all vnlesse that of fauour the creditor wil acquite him otherwise if he wil kepe him prisoner vntill he haue
paide the last mayle he maye as well do it for a little summe as for a great and for a parte as for the whole Mathevv I graunte the same But in the meane time thou must confesse that the debter is lesse bound than before Wherfore is it then that this hathe not as well please with God as with men and that he doth not alwayes accoumpte that which is payed and go in hande to rebate so muche as hath bin payde vnto him P. There be thrée pointes to consider in the same M. Which is the firste P. It is that he whiche is faultie in one pointe of the lawe is faultie in the whole M. And whiche is the second P. The impuritie of the works of man. M. And the thirde P. The obligation by the which they are alredy of right by their nature boūd to god VVhy one only sinne maketh a man guiltie of all the lavve and of damnation M. I Do well vnderstand thy meaning For firste it séemeth to me by thy words that it should folow that he who hath committed but one sinne is as guiltie as he that hath committed many or hath committed all P. Saincte Iames whose opinion I haue followed saith not so M. What saith he then P. Who soeuer breaketh one pointe of the lawe the same committeth high treason againste God from whence it followeth that by the same he deserueth eternall damnation albeit he had committed but that one only M. Howe vnderstandest thou it P. Séeing that God is an eternall Prince and king euery sinne committed against his maiestie whiche is eternall doth merite also eternall punishmente If those vvhiche haue most sinned shal be most punished by Gods iudgemente M. IF he then be also damned that shall haue committed few sinnes as well as he that shall haue committed many it is then as good for a man to excéede as it were with the raines layde on his necke as to refraine and abstayne from many from the whiche a man might kepe hym selfe P. That followeth not M. What reason can you alleadge to the contrary P. It is that albeit there be eternall dānation for all the reprobates yet notwithstanding he that shall haue moste sinned shal not faile to be most punished for so muche as it is written euery man shall receiue his hire according to hys works M. Haste thou none other passages of the Scriptures more euidente to proue that whiche thou sayest P. Iesus Christe him selfe doth saye to that same purpose that the seruant which knoweth the will of his master and doth it not shal be beaten with mo stripes than he that hath not done it being ignorante of it M. This passage is very playne Pet. Thou hast also that which Iesus Christ himself hath said that those of Sodome Gomorre shal be more softly delt with at the day of iudgement than these which shal haue cast off the Gospell from them Of the impuritie of mens vvorks and hovv God iudgeth of them M. I Do now vnderstand this point wel wherefore thou maist proceede to the other which is concerning the impuritie of mens workes P. That is that séeing men are corrupted by sinne there cā procéede from them no worke whatsoeuer it be haue it neuer so faire a shewe before men whiche is not so foule as nothing may be more M. It followeth then that they cā do no good work and the best that they can do are all euill of their nature if God will examine them according to the rule of his iustice and perfection P. Thou saist very truth wherefore so farre is it off frō being able to apease Gods wrath but that they dayly prouoke the same more more so lōg as he beholdeth them such as they be of their nature for god iudgeth not as mē do M. What differēce is there then Doth he not iudge that to be good which is good and euil that which is euil P. If he should iudge otherwise he should not be iust nor good but bycause he is a good iust iudge he iudgeth of mēs works as they ought to be iudged of in déede and not as men which do not iudge but acording to the outward apparance M. What is the cause thereof Pe. There be two The first is that they cannot knowe and found the harts as God can The other is also bycause that they be so blind in theyr owne workes wherefore they cannot sée in them that whiche God séeth in them bycause they do not consider their naturall corruption as they oughte to do neyther do they know it as it is requisite Of the obligation vvherby mā is bound to God and for vvhat cause he cannot make recompence by the good vvorks vvhich he doth for the euill vvorks vvhich he hath committed M. COme nowe to the third pointe which is concerning mans obligation towardes God. P. Euen as men are bounde not to do that which God forbiddeth euē so be they boūd to do that which he commaundeth them M. What followeth of that P. For somuche as there is double obligation the one cannot abolish the other For if I do one parte of that which God commandeth me I remaine alwayes yet bounde for that which is yet to do M. But in the meane time the same is alredy done and in that respecte thou hast alredy satisfied for that parte P. Albeit that my harte were so perfecte that there were nothing in it to be blamed before God that notwithstanding it coulde not serue me for satisfaction for bycause I remaine a debter séeing that I oughte alredy that which I haue payed M. I graunt thée that P. Now if the good works done may not satisfie for those which be vndon how shal they satisfie for the euill works which I shal haue done against the expresse cōmandement of God M. I haue no more to replie For I sée well that I cannot recompence an euill worke with a good and that for two causes The firste bicause that I can not do any which is verily good The other bycause I owe the good whiche I shoulde doe and yet I am still guiltie for the euill whiche I haue committed P. And therfore Iesus Christ hath sayd When you shall haue done al that whiche is commaunded you say ye We are vnprofitable seruantes we haue done that whiche we ought to do For what cause there is nothyng but the only sacrifice of Iesus Christ which may satisfie at the iudgement of God. M I Do nowe knowe more manifestly what thou wilte conclude by thys whole discourse and by that whiche thou hast alreadie sayde concerning this purpose that there is none but Iesus Christ which may do sacrifice or any worke acceptable vnto God. P. If that mē mought doe it of themselues he then should haue ben giuen to vs in vaine by the Father to doe that whiche an other mought haue done beside him For as Saincte Paule sayeth he should haue died in vayn if we mought
this remission of sinnes whereof we nowe speake but also the victorye against sinne death hell and the Deuill and likewise eternall life the whiche Iesus Christ hath wonne for it bycause that she is the spouse of him and that she entreth into communion of all his goodes with him by meane of this spirituall mariage by the whiche she is conioyned to him as a chast virgin by the vertue of faith in him M. Seing it is so the ministerie of the gospel is then a meane by the which this holy aliance of marriage is made that is betwéen Iesus Christ his church for the which cause there is such cōmunion betwene Iesus Christ the husbande the Church his espouse P. Thou concludest very wel For the Lord vseth the same meanes in this spirituall mariage that men haue accustomed to vse in their ordinarie mariages M. Which be those meanes P. Thou doest firste wel vnderstand that no mariage can be made except the husband and the wife do giue the faith of mariage the one to the other the which emporteth all that which belongeth to true mariage M It must néedes be so For the true foundatiō of mariage lyeth in the faith which the husbād the wife do giue one to the other And therefore men say that they whiche haue so giuen their faith are assured by promesse P. Now thou sayest that the husband the wife cannot so giue their faith the one to the other but that there is promesse on both partes the which cānot be done but by wordes by the whiche the husbande and the wife declare their will and consente Mathevve Albeit that the promesse be sufficiente for the assurāce and confirmation of the marriage notwithstanding the custome is yet that the husbande giueth ordinarilye to his wyfe some gift for more assurance and confirmation of their marriage and also of the mutuall obligation that they haue made the one to the other P. Euen the lyke is done by the ministerie of the Gospell betwéene Iesus Christe and his Churche For there is the promise whyche Iesus Chryst made vnto hir and then that is there also wherby the Churche accepteth that promise of hir husbande and by the which she giueth hir selfe to him euen as he hath giuen himselfe to hir And then the sacraments are as rings and iewels and such other gifts which the husbands are accustomed to giue to their wyues for the more cōfirmation and approuing of their mariage M. Séeing then that it is so the ministers of the Church are in maner like touching the spiritual mariage to those whiche make the assurance betwéene the husbande and the wyfe and do declare vnto them the promises by the which they ought to bynd themselues the one to the other and giuing them to drinke or some other suche like token in the name of mariage P. Thou doest not take it amisse and therefore Sainct Iohn which was sent by God to bring to Iesus Christ by the meane of his ministerie the Churche his espouse is called the friende of the bridegrome And Sainct Paule hath written to the Corinthes to the same effecte I am iealous of you with a godly iealousye for I haue ioyned you to an husband to presente you a chast virgine to Christ By vvhat meane men attayne to eternall life and of the benefites comprehended in the communiō of Saincts M. SEing that the communion of saincts comprehendeth al those good things whereof thou hast euen now made mention is that also the cause why that after the remission of sinnes we confesse in like sorte the resurrection of the fleshe and the life eternall P. It is euen so For to attaine to that felicitie which is our ful cōsolation God doth graunt vs the forgiuenesse of our sinnes without the which we cannot attaine to that happie life M. Seing then that this communion of saincts with Iesus Christ the which is his church bringeth with it so greate good thinges whiche are the greatest that man maye wish and obtaine surely they are thē very happie which are comprehended in the same and they very vnhappie which are shut from it Pet. Euery man maye well knowe that For séeing that the Churche is the kingdome of God whereof Christe is the chiefe king there is no doubte but that all those which are strangers shut out of the Churche be also shut out and banished frō the companie of Iesus Christ whiche is the chiefe and king thereof and so consequently of the happie and eternall life M. Who is the cause thereof P. It is forsomuch as if there be no man that may enter into this communion but by the meane of Iesus Christe euen so Iesus Christ cannot be vnited to any mā which is not a member of his Church no more than a heade maye be vnited to another body than his owne and his members and cannot be separated but all the body dyeth Of the excellencie of the ministerie and of the other two partes of the same M. SEing thē that the ministerie of the word of God is vnto vs as a way to bring vs to true repentaunce and to true faith to the ende that afterward we may come euen to Iesus Christ and the communion of all his riches me thinketh we ought to haue that ministerie in great reuerence and in great price P. Esay dothe very well set it foorth when he saith that the féete of those are faire whiche declare peace and the good things whiche he doth and will bestowe vppon his Church M. Thou hast hithervnto spoken of the administration of the word the which is administred by this ministerie but thou hast yet sayde nothing of the administration of the sacramentes nor yet of the discipline of the Church which are the two other partes of the ministerie whereof thou hast made mention P. Al these two administratiōs depēd of the first For the Sacramēts are as dependances of the preaching of the worde of God. M. And what is the discipline P. It concerneth the order and gouernemente of the Churche which hath respecte to the good prouision for the same according to that worde to the ende that all be done in it by so good order that the word of God and the Sacramentes be so administred receyued and honoured as is méete and that all that which might hinder the true seruice of God and the edificatiō of the Church be there taken away The fiftenth Dialogue is of the sacramēts of baptisme and of the Lords Supper Of the Sacraments and of the number of them MATHEVV SEing that we are come vppon the matter of Sacraments shewe me now for the first what thou meanest by Sacrament P. A visible signe ordeyned of Iesus Christ as a seale to confirme vs the better in the saith of the promises the which god hath made vs of our saluatiō in him M. How many Sacraments hath he ordeyned P. There are but two which may be called properly by that name and
by the vertue of the same and therfore the holy Ghost is often signified in the holy Scriptures by water M. Are there yet any other proprieties P. Wée can not vnderstād our regeneration into a new creature to be made new men except wée vnderstād also the mortificatiō of our old nature which is our old Adam and our old man And therfore S. Paule sayth That by baptisme we ar dead and buried risen agayn with Iesus Chryst M. Is the water propre to signifie the deth burial of the old mā the resurrectiō and renewing of the newe P. The water alone doth not represēt vnto vs only these things but also the maner in the whiche it is administred in baptisme M. Howe may that be P. Thou séest that cōmonly it is poured vpon him that is baptised in token that our old Adam is drowned and dead in Iesus Christ as the olde Pharao and the Egyptians were drowned in the redde sea And therfore Saint Paul compareth baptisme to the passage thorowe the red sea M. And what signifieth thys that they doe but poure this water vpon him that is baptized P. The same signifieth vnto vs howe that of the death of the olde man the newe riseth as if our olde Adam after that he were drowned were risen againe a newe man and that all his olde filthines were drowned by the water of grace in the which he was plunged which is the bloode of Iesus Christe the true washer of regeneration M. I doe nowe vnderstand all this very well but is there any other proprietie to consider touching the water P. If we shuld make comparisō of all the other properties that it hath with the holy Ghost which it doth figure in Baptisme I could giue thée manie others from which I doe abstaine at this present seing that that which I haue said may suffice thée for the vnderstāding of the matter of Baptisme Of the admonition and figure that the faithfull haue of a Christian life in Baptisme M. HAst thou yet any thing to say touching this Sacrament P. I haue nowe to shewe thée what pattern and example wée haue there of a Christian life and of the dutie of a Christian and of true repentance which ought to be in him all the time of his life M. Expound all these to me P. Séeing that baptisme is to vs the Sacrament of regeneration of penaunce and of mortification wée are admonished by the same of the perpetuall penance that ought to be in vs of the mortification where by we ought to mortifie our earthly mēbers to the end that wée being dead to sinne may liue to God in iustice Of the Supper and why Iesus Christe did ordaine two signes for the same M. IT séemeth to mée nowe that I doe sufficiently vnderstand that matter of Baptisme and therfore lette vs procéede to the Supper P. The Supper is a Sacrament in the which Iesus Christ representeth to vs by the signe of breade and wine howe he hath giuen his bodie and his bloud to the deathe that hauyng reconciled vs vnto God he moughte bee our spirituall nouriture and mought cōfirme vs in the faith of the promisse whiche he had made vnto vs. M. For what cause hathe he represented his bodie and bloud by the bread and by the wyne P. To signifie vnto vs that euen as breade and wine are giuen to vs by God for our corporall nouriture euen so the bodye and bloud of Iesus Chryste is giuen vnto vs for spiritual foode M. And for what cause did Iesus Chryste ordeyne two signes in the supper but one in baptism Mought not the bread or the wine onely haue ben sufficient to represent this spirituall life without adding both of them P. As he hath ordeined the signe of the water whiche is very méete to represente that whiche in Baptisme he woulde represent vnto vs euen so he hath chosen for the Supper those signes that were most méet to signifie that which he wold haue signifyed in the same M. I doubte not at all of that P. And therfore albeit that by one onely signe as in Baptisme he coulde haue done all that whiche hath pleased him to do by two yet he woulde giue two for the better expressing of that whiche it pleased him to giue Of that whiche is speciall in the Supper wherein it differeth from baptisme and howe that all that is verye well represented in the bread and the wyne M. DEclare vnto mée then the properties whiche the breade and wine haue agréeable to the things the whiche they represent in the supper P. For the first thou must note and remember that whiche I haue alreadie touched that the supper hathe this proper vnto it that euen as baptisme is to vs a testimonie of our spiritual birth life which we obtayn by Iesus Christe euen so is the supper a sacrament and testimonie howe that God wil continue in vs that benefite whereof baptisme is to vs a Sacrament and will nourishe and entertayne vs in the same spirituall lyfe the which he signifieth vnto vs therin vnto the tyme that we haue the full enioying in heauen with Iesus Chryst M. I thinke than that to be the cause why Iesus Chryste would signifie those things to vs by the eating and drinking and by those things which are propre to nouriture P. It is euen so and for somuche as man can not lyue by meate only or drinke only except he haue them bothe togither no more is Iesus Chryst contented to ordeyne only the breade or only the wine for signes of the spirituall nouriture whiche wée haue in his Supper but would ordeine those two to giue vs to vnderstande that euen as he which hathe meate and drinke hath his whole nouriture euen so the faithefull haue in Iesus Chryst fully all that whiche is necessarie for the spiritual lyfe M. Is there yet none other reason why Iesus Chryst did ordeyn those two signes M. Yes for Iesus Christe hathe also by these two signes better expressed howe that he hath giuen his bodie and his lyfe to the deathe for vs thā if he had ordeined but one only in so much as he hath giuen one particuler signe to signifie his body and an other to signifye his bloude M. What further signification hath it P. To set the better before our eyes howe that he is in déede dead for vs in so much as his bloude was separated from his body and consequentlye his life and that he hath so loued vs that he hath not spared it for vs. How we must eate the body and fleshe of Iesus Christ and drinke his bloud in the Supper M. BVt séeing that the breade representeth vnto vs in the Supper the fleshe and bodie of Iesus Christ which is there gyuen vs for meate and that the wine representeth the bloude which is there gyuen vs for drink must wée there also eate the body of Iesus Christ and drinke hys bloude in the same
is to be fered that by ouer much â—igor the poore sinner may be caste into desperation euen so on the other syde héede is to be taken least that through ouer muche facilitie and by defaulte of moderate seueritie men giue not ouermuch licence to the vicious and that they nourishe not nor mayntayne slaunders offences in the steade of correcting and abolishing of them Of the difference that ought to be had betvveene excommunication and suspension from the Sacraments and hovv that the Sacraments may not be administred to all those to vvhom the doctrine of the same is set foorth M. IT séemeth to mée to heare thée speake that thou puttest some difference betwéene excommunication and suspension touching the communion of the Sacraments P. It is also requisite to distinguishe them For many deserue to bée suspended for a tyme from the coÌ„munion of the sacraments which deserue not at all to be excommunicated and namely in that extreme rigor wherof thou eueÌ„ now spakest M. Giue me an example of that which thou sayest P. For so muche as the Sacraments are seales confirmations of the doctrine thou dost vnderstand already that they belong but onely to those which are first sufficiently instructed at the least in the principall points of the doctrine wherof they be SacrameÌ„ts without vnderstanding wherof none may communicate but to his condemnation in mocking of the ordinaÌ„ces of Iesus Christ and of his Church M. I do well vnderstand that P. And therfore men may lawfully set foorth the doctrine to the most ignorant of the world and to those in déede which neuer heard speake of it For it is ordeined to teach such men But the sacraments may not be administred but to those which first are sufficiently instructed in suche sort that they vnderstande as muche as is required for their saluation of the mysteries conteyned in the same Hovv necessarie particuler instructions are in the Churche M. BY this reckning then all those that can not yéelde an accompt of their faith must be shut out from the coÌ„munioÌ„ of the sacrameÌ„ts if at the least they be not able to declare by some meane that they vnderstand that which behoueth them to vnderstande to be founde capable of the Sacraments P. It is also the cause why that in the well reformed Churches there is not onely Cathechismes for the instruction of yong children but also familiar priuate instruction for suche as be of age beside the preachings and the other publike Cathechismes There are also particuler examinations wherby they cause all suche to yelde reason of the fayth which haue not as yet at all yelded any certayne reason of their fayth to the ende that they may the better knowe which they be that ought to be admitted to the communion of the sacraments which not to the ende that they be not prophaned and polluted neither by the ministers which distribute them ne yet by them which receiue them at their hands aswel to the condemnation of the one sort as of the other In vvhat sort the ministers may be faultie or no of the pollution of the Sacramentes if they do administer them to the vnvvorthy M. IF they which receiue them receiue them vnworthily to their condemnation the ministers which distribute them vnto them are they faultie also on their parte P. Thou mayest wel vnderstande that they can not prophane and pollute the holy things without yéelding them selues greatly culpable of such prophanation and pollution for so muche as it is expressedly forbidden them to giue the holy things to the dogges and to cast pearles precious stones before swine M. And what if they knowe not which be the dogges the swine or the shéepe and the worthy or vnworthy shall not their ignorance excuse them P. No if it be through their default For they ought as shepherds diligeÌ„tly to enquire of their shéepe M. And what if after they haue diligeÌ„tly enquired the hipocrites deceiue them faining them selues to be shéepe and lambes where they be not onely swine and dogges but a also cruel wolues shal they be culpable of the pollution and prophanation of the Sacraments if they administer them to suche men hauing a faire shew to be christiaÌ„s P. Séeing they be not iudges of the heart of which thing God hath reserued to him selfe onely the iudgement they are without blame on their parte in as muche as the fault procéedeth not of their negligence and that God hath not as yet discouered vnto theÌ„ the hypocrisie of hypocrites For the Church can not iudge but of that which is apparant vnto them and not of hidden and secret things which God hath reserued to his knowledge onely Of the ecclesiasticall iudgement required before the excommunication M. IT followeth then on the contrary that they be without excuse when they receyue to the communion of the Sacramentes them which they knowe manifestly to be vnworthy P. Who may doubt that prouided that they haue the mean to proue to theÌ„ their vnworthines M. Is the same first required P. Yea for must néedes be that iudgement go before sentence and condemnation and that this iudgement be had by the Church according to the rule and discipline of the same and not by the ministers onely M. Why so P. Bicause that the ministers may not attribute to them selues alone the power the which God hath giuen to the whole Church but so far foorth as they be executours in the name of the same when that the iudgement of the same hath gone before which also can not be done but by the worde of God. M. This poynt is well to be noted to the end that wrong be done to none and that the ministers do not set vp tyrannie in the Church and that they make not the discipline of the same to serue their affections P. The same serueth theÌ„ well to discharge them of such sclauÌ„der if they be true ministers Of the means that the ministers ought to vse if they may haue no discipline in the Church nor yet administer the Sacraments in the same vvithout prophaning of them M. BVt if the ministers may in no wise obtayne that order that discipline in the Churche what should they theÌ„ doe â–ª shal they be culpable if they do afterward administer the Sacraments indifferently to all commers yea in déed to those which shewe themselues vtterly vnworthie P. They can neuer haue sufficient excuse what soeuer they doe alledge if they doe wittingly pollute and prophane the holy things M. It must theÌ„ come to passe that they forbeare vtterly the administration of the Sacraments or els that thei diuide the shéepe and the lambes from dogges swine wolues P. The one or the other must be done For they may not lawfully accompt for the true Churche and the true meÌ„bers of the same those which will not range theÌ„selues vnder the discipline of Iesus Christ to giue glory to God by the same as is requisite but should
neither inuocation nor prayer that can please god if it be not made in faith Now there can be no faithe where there is no certayne word of God nor commaundemente nor promise of the same to ground it vppon Of the commaundemente vvhiche the faithfull haue to pray one for another but not to addresse them selues to any dead sainte M. IF it be so as thou sayst it shall not then be lawfull to require that any man pray for vs not in déede among the liuing For somuch as we take as for aduocates and mediators those same vnto whome we giue suche charge to pray for vs. P. Thou must in this put difference betwene the liuing saints and those that are dead For we haue expressed cōmandement of God to pray in this life the one for the others and sure promise that our prayers shall be heard not only when we shall pray for our selues but also for our brethren M. Haue we no such commandement nor promise touching the praiers of dead saints P. Not at all in all the holy scriptures which are giuen vnto vs for a rule in all thinges whiche concerne the seruice of god Wherefore we may not addresse vs to dead men or women saints to call vppon them or to pray vnto them to the end they may be our intercessors and that they maye praye for vs as we may addresse vs to the liuing and require their prayers for vs. VVhat regard the faithfull haue the one for the others in their prayers M. IT followeth then by thy saying that if we maye not haue the deade Saintes for our aduocates and intercessors yet maye wée haue among the lyuing prouided that they be faithfull Pet. Albeit that God doth binde vs by the charitie which we owe the one to the others to pray in this life the one for the others it followeth not for all that that we must take for our mediators and aduocates in the stéede of Iesus Christe or towardes him those same whose prayers we do require and that do pray for vs as the superstitiouse and Idolaters do take for their mediators and aduocates the deade saincts M. What difference is there then touching this point P. If there were non other difference but that we haue the expressed worde of God for the one and not for the other it were sufficient but there is yet this more that when the superstitiouse and Idolatrous sorte do take for their aduocates the dead saincts they put thē in the place of Iesus Christ as thogh he alone were not sufficient or else at the least they take them as mistrusting that they should not be hard neyther towards the father nor yet towards Iesus Christ if they haue none other mediators aduocates by whome they may haue better accesse as well to the father as to Iesus christ M. And they which desire the praiers of the liuing do they not the like P. If they do it to that ende they committe great faulte for God doth not only commaund vs to pray one for another to giue vs to vnderstand that he will not heare vs at al whē we shal our selues cal vpō him in faith if there be not also other faythfull ones which may pray vnto hym for vs bée they more holy or more perfecte than wée or no. For vvhat cause God hath commaunded vs to pray one for an other M. IF then God doe heare vs when wée our selues pray for vs whervnto do the prayers of others serue vs P. There be chiefly two points to consider in that M. Which is the first P. I haue already touched it as by the way that god cōmaūdeth vs to praye one for another as an exercise of our faith towards him of the charitie which we ought to practise the one towardes the others For he is greatly pleased when we do declare by effect that we haue care for our brethren as we haue for our selues that we recōmend thē by these our prayers as oure selues knowing that they be aswel theirs as ours that wée haue this confidēce in him that he wil heare the praiers which we make for thē as he wil doe those which wée make for our selues M. Is not the case lyke concernyng the Saintes whych are alredy departed P. Thou maist well knowe no for so much as they haue alredy ended their course that we haue no conuersation among thē nor they with vs. M. Doth that hinder that they may pray no more for vs P. If that in déede we were well assured that they did know our estate and our harte and that they should pray for vs without cease yet should it not be lawfull for all that for vs to pray vnto them to cal vpon thē for so much as wée haue no word of God as we haue alreadie saide which teacheth vs so to doe nor that doth assure vs that our prayers made to them bee agréeable to God. M. Which is yet the other poynt wherfore God is better pleased that the lyuing praye for the lyuing and that they doe require the prayers the one of the others than to addresse them to deade Saintes P. It is that god requireth to bée called on by many and that thanckes also bee yéelded to him by many not onely for the things which in particular touche our persons but also for all those which concerne his Church M. It is more than reasonable P. Moreouer he wil also that we do communicate with prosperities with aduersities with afflictions and with the quietnesses and with the guiftes which god sendeth to his faithful bicause of the cōmuniō which they haue among thē the which we haue here to fore called the communion of saintes Of the forme of praier which Christ gaue to the Church and of the parts therof M. I Am as now sufficiently resolued as concerning this point For so much then as I knowe to whom wée ought to make our prayers and by what mediator and aduocate wée maye haue accesse towardes God to assure vs that they bée heard of him tell mée nowe what things wee should demaunde of him to the ende that our prayers may be conformable to his wyll and that wée doe not prouoke him against vs by those same where as wée should haue him fauourable to vs. P. Wée can no more fayle in that respect than in all the others if we follow the rule which Iesus Christ hath giuē vs concernning that matter in the forme of prayer which he hath expresly giuē to his church to direct hir in all hir praiers M. Recite mée that forme of prayer P. Oure father which art in the heauēs Thy name be halowed Thy kingdome come Thy wil be done in earth as it is in heauen Gyue vs this day our daily bread And pardon vs our sinnes as we pardō them which offend vs And lead vs not into temptation but deliuer vs frō the euil one For vnto thée belongeth the raigne the power the glory eternally So be it M.
blyndenesse that synne hathe engendred in the vnderstandyng of man which is the cause that he cannot so well discerne the good from the euill nor iudge of the one and the other as he should haue done if he had continued in the state of innocencie and grace in the whiche he was created beside that there is this other greate mischiefe that man doth willingly supporte that wherin hee would himselfe be supported and that he neuer hath so great care for that which concerneth the honoure of God as for that whiche concerneth his owne bodie It is the cause why men doe rather punishe yea and that more gréeuousely those faultes whiche touche their honor or dishonor or their profit or hindrance than they doe those whiche make warres directly against the honour and maiestie of God but it is not so with God for he is not contented with the only work that appeareth outwardly but he requireth the hearte and beholdeth the fountayne from whence the woork springeth which can not please him howe faire a shewe so euer it haue but only so farre foorth as it procéedeth from the heart and that the heart doe please him the whiche in déede can in no wise please him but so farforth as he doth drawe néere to his nature and that he is reformed and made new lyke to his image and regenerate by his holy spirite For there is no worke good nor pleasant to God but that whiche procéedeth from him and that he himself doth for euen as there is none good but onely he so is ther no good thing but that which procedeth frō him alone therfore the work which procéedeth from vs can not please him but so farre as hée worketh in vs by his holy spirite and that our spirite is gouerned by his For he whiche is a spirite is then serued by his like In vvhat sorte the vvordes of the lavve of God ought to be vnderstode and hovve that God dothe not onely beholde the outvvarde vvorkes but the origiginal of them also vvhat be the things that God doth allovv or cōdemne in man. T. SO farre foorth as I may vnderstand by thy woordes that lawe doth well deserue to be otherwyse weyed and considered of than it is D. It is euen so For when God dothe require of vs a thing that séemeth to belong to the outewarde woorke wée oughte to vnderstande the whole by a parte and the cause by the effecte and the roote and the whole herbe by the fruict and the woorkeman by the woorke and all the circumstaunces and dependances of the one and the other And when he forbiddeth a thyng we muste also knowe that he commaundeth his contrarie and likewise when he commaundeth hée forbiddeth the contrarie of that whiche he commaundeth For he beholdeth man thorowly both endlong and ouerthwarte and dothe sounde the hearte and all the thoughts and affections of him and alloweth nothyng in hym but that whiche he fyndeth to bée his and hathe himselfe commaunded and disalloweth nothing but that which man hath receiued of others than of him that which he hath forbidden him Wherfore he doth not only condemne that worke whiche séemeth outwardly to bée euill but also the spring from whence the same procedeth doth not onely condemne it when his frute is come to light but he doth alwais condemn it albeit that it doe continually lie hidde in secrete in the darke bottomlesse pittes of ignoraunce of the hearte of man vnsearcheable to man but knowne and open to god Therfore Dauid sayeth thou haste proued and knowne mée thou haste knowne mée sitting and standing going and commyng within and without For howe may it be that the workeman which made man shoulde not know him whiche did know him before he was begotten and made Shall not the workman know his worke T. Who shoulde then know him if he should not Of the consideration of those things which in dede displease God in man and first of all in his vvorke and in vvhat sort it ought to be cōsidered as commaunded or forbidden by God. D. SEeing then that hée whyche is the workeman and hath framed made the substance it selfe wherof he is fashioned and that he him selfe is the giuer of the fashion it is not to bee doubted but that hée doothe verye well knowe all that euer is in hym and that whyche hée hath of his owne put into hym and what man hath of others to destroy his worke Wée must therfore note here that there are in vs foure things that can not please God and euery of them dothe in his behalfe deserue death and eternal damnation Nowe if any one of them being taken aparte if it were possible to separate them the one from the other be so abhominable of his owne nature and worthye of so gréeuous punyshemente what may it then be when they are all ioyned togither T. There must néedes be muche filthinesse but which be these things D. First there is concupiscence for the seconde the affection begotten of him for the third the consent of the wil to this affection for the fourthe the execution of the same by déede But I will begin my declaration by this last which is to say by the work that apeareth outwardly to the ende that by the same wée maye haue the better vnderstanding of the other thynges that doe goe before which are more hidden and more secret In this poynt I will begin by the moste apparaunt and open frute whereby wée easily iudge of the nature of all trées For in setting foorthe firste the worke the workeman shal not only be knowne therby but also the forge and shoppe wherein that worke hath bin wrought As concerning the worke we oughte to consider it first two wais The one as commaunded of God the other as forbidden by hym That which is commaunded by God can neuer be euill being vnderstoode in that sense and meaning that he hath cōmaunded it and being applyed to that end that it oughte to bée On the other side that which he hath forbidden being weyed in the same sorte may neuer in any wise be good By what rule the vvorks of men ought to be examined and hovv daungerous a thing it is to follovve the iudgemente of mans reason T. WE ought then to be well aduised and to take good héede how we do establish iudgement vppon mans reason and vpon the opinions of men in such matters D. It is very true For it is often times séene that men iudge that good which is euil and do disalowe that which God aloweth and alowe that whiche he disaloweth for the causes before mentioned For in the iudgement of god the sentence shall not be giuen according to the iudgement of mans reason and of the opinions of men but according to the pronuntiation whiche God hath alredy pronounced by his worde and by his lawe which shall be the weights the ballaunce and the rule wherein and whereby al the thoughts words and
works of men shall be weyed and measured Hovv that the lavv of god is transgressed not only in doing that vvhich is forbidden by it but also in leuing that vndone vvhiche is therin commaunded and hovv that those good vvorks which vve do are not able to satisfie for them vvhich vve ought to do and do not ne yet for those vvhich vve do against the vvill of God. T. THen doth it follow that whosoeuer shall do that whiche shall be forbidden of God or shall leaue vndone that which he doth commaund him the same deserueth condemnation On the other side he that shall absteyne frō that which he hath forbidden and shall do that which he hath cōmanded the same shall receiue the prayse and commendation of a good faithfull seruaunt D. These two pointes that thou touchest are right well worthy to be noted For there be some that thinke that they haue sufficiently fulfilled the lawe of God if that they haue refrayned frō those things which are therein forbidden yea and if it haue bin don but only in outward apparance withoute laying of handes with a prompte courage to those thinges whiche are commaunded them On the other side there be others whiche think that they may the more lawfully dispense with thēselues to do many things that be forbiddē in the law whē they haue don some litle porcion of those whiche are commaunded and thinke these to be a recōpēce for the others But we must nedes walke in all other manner of simplicitie before god must put in vse that which Iesus christ hath said it behoueth to do this and not to leaue the other vndone for here it ought to haue better place than in any where else It behoueth to do that whiche is commaunded and to refrayne from that which is forbidden For he that commaundeth and he that forbiddeth is alway one Lord who will not suffer hys maiestie to be more dishonored of the one parte than of the other Therefore when thou dost some part of that which is commaunded thée thinke not by that litle wel doing whiche thou hast done on the one side to haue recompenced the greate euill whiche thou hast committed on the other side For if thou haue don any thing wel thou hast done thy dutie and hast done nothing else yea and that which more is thou hast not done all that howe mayest thou thē recompence the euill which thou hast committed in doing that which was forbiddē thée by this litle good which thou hast done when that same it selfe is not sufficient to satisfie for the faultes whiche thou haste committed in the leauing of that vndone which thou oughtest to haue done T. I do know that very well Hovv that it is not sufficient to do outvvardly the vvorks vvhich God commaundeth if that they be not done to the intent and to the very same purpose for the vvhich God doth commaund them hovv greatly hypocrisie displeaseth God. D. ON the other parte when thou doest the worke which god commandeth thou must take good héede to what ende thou doest it and with what minde For if thou do it more for thine own glory and profite for thine owne behoofe than thou doest for the honoure of God and for the loue thou bearest to him or to thy neyghboure for his sake thou makest of a good worke an euill worke and doest greatly offend him thorough thy hypocrisie abusing his name making a maske of his lawe to serue thée and thy wicked affections And therefore such a worke is no more a worke of the spirite of God for so muche as it is not done in truth but in lies For al hypocrisie is lyes for somuch as it is nothing else but falshod fayning and dissimulation whiche hath an other shewe outwardly than the troth of the thing hath inwardly Now al lyes procéed from the deuill The worke then which is done in lyes is of the deuill and not of god Wherefore it cannot muche better please God than doth the troth which the deuill speaketh to couer his lies with and to transfigure himselfe into an Angell of light and that all the works do that euer he doth howe faire a shewe so euer they haue although God do make them serue to his glory For his intente is alwayes wicked forsomuch as he neuer doth thing but for himselfe and hath regard neyther to the honour of God nor to the profite of any creature wherfore he is neuer more perilous than when he hath the greatest shew of well doing for then it is that hée doth most dishonor god and doth greatest hurt to men bycause he is more couered and disguised more harde to be knowne and to be taken vpō the sudden wherfore those whiche call this deuill that is so disguised a white deuill are not voyd of reason Therefore the false Prophets are neuer more dangerous than whē they haue the greatest shewe of holynesse do most counterfaite the true seruauntes of God the like is of al hypocrites The good work whiche he semeth to doe is often tymes worse than thogh it were set forth plainly suche as it is It is the very cause why Christe did condemne the almes prayers and fastings of the Scribes and Pharisies and all their other works forsomuch as they did them only to be séene of men VVhat good or hurte the vvorke doth that is outvvardly done not vvith a good hart vvhat it may bring to the vvorker of the same also to others and vvhether it be better that it be done or vndone T. IF the matter be such that the worke it selfe which God commaundeth cānot please him if it do not procéede from such a harte as he requireth but doth rather displease him it followeth then that if a man haue not such an harte he dothe not onely léese his time in doing of suche a worke but he doth also purchace to himselfe a more greater iudgemente D. There are also two pointes to be considered in this matter if that the man that doth this worke doth it thoroughly of a very malice and to suche ende as the Deuil doth his to witte to dishonor God and to deceiue mē and to hurte his neyghbor it were much better that he did nothing at all for his worke can do but hurte and more to himselfe than to any other if hée do it not in déede for so euil a purpose but onely to haue some worldlye honoure or profite the worke is then yet somewhat more profitable in sundry sortes as well to himselfe as to others according to the circumstaunces of the same than if it had not bin done at all or else if he had done those works whiche God hath forbidden For first of al those that sée such a worke are edified in somuch as they sée it to bée good of his owne nature and doe thinke that it procéedeth from such an harte as it sheweth for outwardly on the other side
of the same whiche are the chiefe that god requireth thē is the hypocrisy of the hart séen For that very cause S. Iohn saith that mā which hath the goods of this world shal sée his brother in néed shal shut vp the bowels of his cōpassion frō him howe dwelleth the loue of god in him And agayn if any say I loue God yet doth hate his brother the the same is a lier for he that loueth not his brother whom he hath séen how may he loue god whom he hath not séen And we haue this commādemēt of him that he which loueth god do loue also his brother S. Iohn doth declare plainly by these words that a mā may in no wise better know of what affectiō the hart of mā is toward god thā by the which he sheweth toward his neybor brother which is the child of god bereth his image as he doth and that there is not a meane more méete to discouer the hypocrisie and dissimulation of mans harte than it For a man may by the good will that is borne to the father iudge what good will there is borne to the sonne And therefore the Prophets do often times vse these arguments to vanquish the wicked hipocrits and also our Lorde Iesus Christe in that forme of iudgemente whereof we haue alredy spoken declareth that he estéemeth all that to be done to himselfe that hathe bin don to his be it good or be it euill And by this maner of procéeding he doth right well declare that whereof we haue alredy spoken for when he doth rebuke and reproue the hypocrites the reprobates that he hath bin forsaken and euill handled by them they answere forthwith and aske when that was done as though they did not know of it Wherein they do plainely declare that they wold haue the name to beare a great good will to Iesus Christ and to do their duty toward him but he doth vanquish them of the contrary by the tokens which they haue shewed towarde his poore members in whose person he complayneth to haue bene forsaken and euill handled as he doth complayne that he was persecuted by Saule in the persecution which he vsed agaynst the Christians Hovv that the dissimulation and fayning of mans harte is declared by the transgression of the Lavve of God and hovv there is neither ignorance nor constraint nor any reason vvhat so euer it be that can excuse him T. I Thinke also that this be one of the principall causes why God doth set foorth rather the worke than any other thing in that lawe to the ende that we should not be deceiued vnder the cloke of our heart D. The matter is playne For as the heart can not be boasted of to bée good excepte the mouth confesse it and that he do declare by works the faith and charitie whereof he will so glory it can not be execused but that it is wicked and by consequent displeaseth God when he doth a wicked worke that is forbidden by God for either he doth it through ignorance or else of a certen knowledge if he do it through ignoraunce it is an assured signe that the heart of his owne nature is wicked For if it were not wicked it could not beare suche fruite by any meanes nor also could it by by any meanes ignoraunt of the will of God for the ignorance is a witnesse of the darknesse which sinne hath engendred in the vnderstanding of man and of the contempt of god and what negligence there is in man in searching to know the wil of God as it hath bene alredy more largely touched in an other place If he haue done it of knowledge what can he alleage May he alleage that he was enforced to do it and that he did it by compulsion But by what compulsion If this reason were sufficient to excuse the sinne of man there should be no sinne but should séeme worthy of excuse for so muche as it séemeth that there is none but it is cōmitted by constrainte considering that man is so corrupted by the meanes of sinne and so made subiecte to the diuell through the same that of his nature he can do nothing but sinne Wherefore sainct Paule dothe say that he can not do the good whiche he woulde doe but he dothe the euyll which he woulde not doe bicause he is a sinner and slaue to sinne and solde vnder the same which doth engēder in his members a lawe repugnant to the law of god For the like also sayeth our Lorde Iesus Christe he that sinneth is seruaunte to sinne Hovv sinne can not be but voluntary and hovv difference must be put in this matter betvveene constraint and necessitie and in vvhat signification they ought to be taken in this case T. BY this accompte sinne shoulde then be no sinne for it should not then be voluntarie And it is commonly saide that euery sinne is voluntary or otherwyse it séemeth that it shoulde deserue no punishmente D. There are many thinges to be considered in this matter The first is that it behoueth to put difference betwéene necessitie and constraint For by wanting this distinction many doe very filthily erre in the matter of frée will and of predestination and in the consideration of the nature of sin For to speke properly we may say that we do all sinne of necessitie and not by constraynt T. What difference puttest thou then betwene necessitie and constraynt for they séeme to me to be both one D. Yea but there is notwithstanding great difference but it is requisite for the better vnderstanding of it that we doe firste well consider in what meaning and in what signification these words ought to be taken First of al this worde of necessitie is commonly for want of some thing whereof we haue néede in such sort that we do oftentimes take it for lacke pouertie and miserie but we do not properly take it in that sense when we do speake of the necessitie whereby man is brought to sinne by meane of the naturall corruption that is in him but so farre foorth as we may say that he sinneth by necessity that is to say through defaulte and lacke of goodnesse iustice innocencie holinesse and other vertues and giftes and graces of God wherof he hath ben spoyled through sin vnto whom he was made subiect T. In what signification doste thou then take this worde in this matter D. I do take it for a necessarie consequent which followeth of causes that are ioyned togither with their effectes which can not be others but such as are agreable to the nature of the causes and things which are so ioyned togither and do depend the one of the other T. Giue me an example of this that thou speakest of D. Behold the Sunne his nature is to shine and by his light to make the day for vs I say then the sunne shineth it is therefore day of necessitie that is to say
fallen into an other necessitie wholy cōtrary to the first For in the stead that before he did necessarily good was wholy giuen to God for that of his nature he coulde not then will nor do otherwise through constraint hauing changed both nature will he can not but folow his nature wherefore this necessitie of wel doing did not procéede of any wāt that was in him as it séemeth vnto vs that the woorde doth signifie for when wée speake of good things we doe not in that behalfe take necessitie for néede or lacks but for a dispositiō of things which cā not be other but such as she is hir self according to the declaration that hath bene already made if wée speake of euill wée may well then say that the necessitie whereof wée speake is ioyned with lacke of goodnesse contrarie to this euill For the euill which man doth is not done but for wante of goodnesse which ought to be in him in the steade of the euill into the which the good was chaunged the which euill of his nature engēdreth euill where as the good engendreth good Wée sée the like againe of this in some other thing as in the darkenesses whiche the night doth bring vnto vs in that which foloweth for what is the cause of the night but only the shadow of the earth whiche taketh from vs the light of the sunne bringeth vnto vs darknesses cōtrary to that light by meanes whereof we haue the day turned into night and then when we are couered all ouer with the night we can not doe that which we doe in the day nor go forth right but clean contrarie and that bicause that wée haue darknesse in the steade of light without the which we can not walke directly yet all this while is the necessitie without constraint For albeit that the lacke which may be in a mā the which we cal necessitie be by chaūce an occasion to make him to steale yet notwithstāding he cannot iustly say that he was constrained to steale for if he had bene an honest man and not a théefe he would rather haue endured all kinde of miseries necessities than to haue stolen but for so much as he had rather liue at his ease than he would endure paine misery according to the will of God he had rather steale than to obey God. Hovv that the necessitie that is here spoken of is free and commendable in good things and hovv it ought to be othervvise considered in God than in Creatures T. THen by as much as I can vnderstand of such matters if this necessitie be sound in a good thing it is cōmendable ioined with great libertie D. We doe sée it in the nature of God as it hath bene already touched For that which God can not bée necessarily but all mighty all wise all iust all good al perfect infinite eternal immortall doth not carrie with it a necessitie of lacke nor constraint nor yet doth in any respect diminish the power the glory maiestie of him but on the cōtrary it doth magnifie declare the great excellencie perfection of his nature For it is not a true libertie cōmendation to be able to sinne to doe euill but it is a token of an excellent nature to be so perfect in goodnesse that it doth holde in it cōtinually that goodnesse which it naturally hath in such sorte that it cā not by any accident whatsoeuer it be be chaunged diminished or abolished it is as if we shold say that it is impossible that God should not be God good and iuste Who would not cōclude thē by that same that God is not all mighty that there is something impossible to him Are we more stronge than he bicause we may be wicked vntrue vniust liers the which he cā not be For goodnes is in him a thing which hath subiect substāce the accidēts agreable to the same as we do sée in the sunne in his light which doth light all the world for the euil is nothing els but a priuatiō lacke want of the good which ought to be euen as the darkenesses are nothing els than priuation lacke of light Or if thou haddest rather to haue it spoken in other termes it is nothing but a corrupted qualitie a vicious accident which are come vpō a good substance creature of God haue corrupted it the faute whereof may not be sought in God albeit that nothing cā come to passe without his prouidence his eternal counsell but it must be sought in causes more neare vnto vs leauing a parte the secrete counselles iudgments of God which is in such sorte the cause of causes that no fault may be imputed vnto him or that he cā do any thing other than iustly For he hath in such sort disposed the secōd causes that when the euil is a doing the wicked will either of the Deuill or man cōmeth betwéene in such sorte that that fault resteth in thē albeit that God doth cause their wicked worke and will to serue him and make the worker good in so much as God is serued therewith As touching the reste thou oughtest to note that there is none which of his own nature is of such an vnchaungeable and infinite goodnesse but God only which is onely vnchangeable and the most frée of all others and doth giue a law to al creatures is aboue all lawes himselfe being a lawe to all creatures For the same cause our Lorde Iesus Christe hath saide that none is good but the onely God bicause that goodnesse is to him naturall essentiall and substantiall and it is inseparable with him and not accidentall and separable which may be ioyned vnto him or taken away from him by any manner of meanes But the like is not of creatures how excellent so euer they be as we may sée first in the Angels and afterwarde in man. T. I shall also very gladly vnderstand this point Of the creation and fall of the Angels and hovv that God in the same hath declared the difference that is betvveene the Creator and the Creature and hovv it is onely he that is perfect and vnchaungeable D. WHen he did create the Angells he created them all good for he could make them none other for somuch as he is in suche sorte good that he can do nothing but well otherwyse he shoulde not be god Wherfore we may not imagine two Gods with the Manichees the one good and the author and Creator of good things and the other euill and the author and creator of euill For the euill can not bée God nor any other than the deuill himselfe which is a creature and not a Creator although he be the author of all euill who notwithstandyng was not created suche an one of God but is become suche of his owne malice when he turned away from God and renounced the goodnesse that he receyued of him
him and the more straitly that he shall be forbiddē it the more earnestly shal he desire it And yet may he not complaine and saye that he was constrained so to doe either by the phisition or others which haue forbidden him the same and that his will was inforced by anye other than by himself which perisheth willinglye for that he is so delicate that he cannot vanquishe his affections his corrupted nature T. The matter is plaine Of the maruellous counsel of God which is declared in the fall and the restoring of man and wherin it is different or like to that which he hath declared in the fall of the euill Angels and in the conseruation of the good D. THat which thou saiest is true and there is no doubt but that man shold haue bene euen like vnto the deuill vnto whom he did ioyne himselfe if God had cleane left him and forsaken him in that estate wherevnto throughe hys ingratitude and rebellion hée had brought hymselfe as he dyd leaue and forsake the deuell But GOD hath agayne in thys vsed a maruellous counsell and meane he dyd not suffer in the nature of Angels that he had created that al should fall but dyd preserue a parte in suche sorte that they dyd not part take of the transgression and corruption of the others And as hee doth so conserue those which doe contynue in their fyrste estate that they can not fall euen so hathe hée in suche sorte lefte the others which are fallen that neuer after they were able to rise agayne nor neuer shall On the other syde he hath suffered all mankynde to fall and bée corrupted and all the nature of man in the firste man that hée made which is to saye in the spring of the same But on the other side hée hath vsed such moderation that hée hath not willed not withstanding that all those whych were comprehended in this fall shoulde perishe eternallye as shall hée that was the firste cause thereof to witte the Deuill who dyd drawe the fyrste manne into suche perdition wyth hym But as soone as the faulte was commytted throughe the Deuylles intycing God foorthe wyth dydde fynde remedye for this great mischiefe and a meane to repare his worke and his creature which his aduersarie had destroyed The which remedy he had already prepared through the eternall counsell and firme purpose of his election through the which he dyd chose prepare in his sonne Iesus Christ the vessels of mercie not onely before the wounde was giuen to the whole bodye person of all mankinde but also before the creation of the worlde wherein hée sitteth forth the iustice of his iudgement and his grace and mercy together how that he is the author of all goodnes euen as his aduersarie is author of al euil For if God shoulde haue restored the nature of the Angels whiche was fallen as hee did repare the nature of man it mought haue bene thought that the Angels which were fallen had raised vp themselues againe or els that their fall had not ben so great and horrible as it is nor the offence so odiouse and so detestable before god Also his iustice his grace and his mercy had not bene so wel declared For it was requisite that the Angels which dyd offend should carry vpon them a perpetual testimonie of their transgression and rebellion and that they shoulde know howe good a thing it was to dwell vnited with God and how euill to be separated from him Afterwarde man maye iudge what force and power he may haue of himselfe to raise vp himselfe and to saue himselfe cōsidering what the burthen of the wrath of God is that the Deuills beare For if these creatures which were created so excellent cannot beare such a burthen nor of themselues discharge them of it but that they must be swallowed vp euen into hell how shall man then beare it that is but a worme of the earth and how shal he deliuer himselfe Further if that God haue not spared that Angelicall nature and those heauenly creatures how doth he thinke to escape his iudgement if it be not only through his grace and mercie On the contrary if he had as well suffered the one sorte as the other to fall and had lefte them all in like damnation his grace his power and his mercie shoulde not haue bin so knowne as it is and if he shoulde haue restored the one sorte and lefte the other it moughte haue séemed that he had wanted power to conserue his creatures in that estate wherein he had created them or else that he had not had so great a care for them that he would so do if he should haue done the like in man it shuld haue séemed on the other side that it had not bin in his power or else that he had not had the care and the will to repare the creature that should haue offended but only to haue cōserued and mainteyned him in his first estate so long as he should perseuer in the same But he hath declared by the meane that he hath obserued all these things togither The firste that there is no creature whatsoeuer he be that can of himselfe be mainteyned how excellēt so euer he be Further that he hath alway power to preserue them al in their estate if it please him and to restore them althogh they had offended and transgressed the whiche can be done by none other meane but by his only power and grace Then euen as mā may be recouered and restored to his firste estate through his grace and mercie euen so on the contrary abiding still in his nature suche as it is at this presente he may by meane of his wicked will do nothing else but euill withoute any constrainte other than of his owne malice Hovv that al that vvhich hath bin don as vvell in the fall and conseruation of the Angells as in the fall and restoring of man tendeth to the glory of God and hovv that same only reason ought to content vs in the doctrine of predestination T. BY that whiche I may vnderstande all that which was done in all these thinges tendeth still to the glory of God to the whiche we must referre all the ordinaunces of his prouidence as to the principal end whervnto he hath chiefe regard aboue al in all his works wherevnto it behoueth to frame all other purposes D. Thou hast wel vnderstood it wel cōcluded Therfore it is writē that the Lord hath made all thing for himselfe yea the wicked for the euil day S. Paule speaking of the eternall election of God saith who hathe before ordeyned vs for to be adopted vnto himselfe through Iesus Christ according to the good pleasure of his will to the praise of the glory of his grace wherewith he hath made vs accepted in the beloued Seing it is so what iust occasion maye men haue of offence in the doctrine of predestination for ought not
kinde of villanie how much lesse lawfull is it then for the soule whiche is much more precious than the body to giue ouer it selfe to any creature whatsoeuer he be whereby it may be ioyned to the Deuill Then if thy father will be an idolater and will haue thée to be such an one with him and will haue thée to leaue Iesus Christ to please him thou oughtest than to haue recourse to the interpretation that Iesus Christe dothe make of this cōmaundement of the honor whiche is due to father and mother founded in the first Table as it shal be more amply declared when wée shall come to the exposition of the fifte commaundement T. Of what interpretatiō meanest thou D. Of that where he saithe Whosoeuer doth not hate his father and his mother for my sake whiche is to say as he doth expounde it by an other Euangelist he that shall loue them better than me is not worthy of me nor may be my disciple beholde this interpretation is very plaine whiche declareth vnto vs that it is a great vertue and worthie of commendation to contemne father and mother in time and place which is to say in such like cases as wée haue already spoken of for such a contempt of them is not a contempt to speake properly but onely in the iudgement of man no more than the hatered whiche Iesus Christe willeth vs to beare them for his sake is a hatered but a very true loue founded in the loue of god For wée must rather iudge of thinges according to their effectes than according to the affections of men in whom we doe consider them as in diuers other like passages of the Scripture It is written in the Prouerbes in the which Salomon speaketh in the person of wisedome All those that hate me loue death There is none but he hateth and abhorreth death and yet for all that seyng that he whiche despiseth and hateth wisedome doth purchase his owne death and ruine doth it not then seeme that he loueth it and that he desireth it and what coulde he more doe if that he desired it It is also written he that dothe take parte with the théefe hateth his soule Moreouer he that spareth the rodde hateth his childe yet notwithstanding there is no man that both this for any hatered that he beareth either to his soule ▪ and his life or to his childe but rather for loue if wée doe consider the affection of the person yet notwithstanding the truth is euen suche as the spirite of GOD hath spoken in déede as the effect dothe right well declare Then as he hateth in deede whiche dothe folishly loue and otherwise than he ought to doe euen so dothe he truly loue whiche hateth as he ought to hate and that same whiche he ought to hate The like is of the honour and dishonour but it is not néedefull here to speake any more of this matter considering that it shall haue more apte place in the exposition of the Cōmaundement of the which wée haue now spoken Therefore I haue spoken this but onely for an example An example to the like purpose vpon the commaundement giuen of the obedience due to Princes and vpon the commaundement giuen against murder T. WE also may in mine opiniō say the like of Princes Lords D. S. Peter S. Iohn doe teach vs by their example what we ought to thinke therein For did they transgresse the commaūdement which cōmaundeth to yelde obedience vnto Princes Magistrates when they did contemne the forbidding of the counsell of Ierusalem which was contrary to the commaundement of God and did answere them that it was better to obey God than man T. No but did much better fulfill it than if they had otherwise done and did truly declare it D. Phinees in like sorte was greatly cōmēded by God for the whore the whore master which he did slea and was not rebuked as a murderer for so much as he did it not of hatred nor of any blouddie affection but onely for the dutie and obedience whiche he ought to God who had bene greatly dishonored if that suche a villany had not bene punished reuenged by him with such a zeale Thou maist thē know by al these examples how that the worke whiche may seeme vnto men to haue some shew of wickednesse and to be contrary to the cōmaundements of God is not at all wicked in the sight of God nor in the iudgmēt of those which take the law of God in his true meaning doe know how to rule the secōd Table by the first but is pleasant agreable to his will. Of the hidden sinnes that are in the conscience and vvicked vvil of man and hovv that concupiscence is a sinne vvorthy of damnation in the sight of God and hovv greatly it doth displease him and for vvhat cause T. IT séemeth to me that this matter of workes hath bene sufficiently fully and familiarly entreated of wherefore let vs procéede to the rest D. If that which hath bene sayd of workes be well vnderstoode the reste shal be easie inough vnto vs for wee may by the very same meane iudge of the wil of the affectiōs according to which God doth iudge of the worke If then thou be stirred vp to euill by any wicked affection thy will doth consent and agrée therevnto in such sorte that there wanteth nothing but the onely meane to execute it Behold the wickednesse is already accōplished before God thou knowest by that which hath bene already spoken how God will iudge If on the contrary there be any resistance in thee that thy spirite thy wil in no case will agrée to that cōcupiscence which cōtinually doth procure thee but d ee resist and repulse it as farre from them as they may it is certaine that the iniquitie is not so great albeit that such a concupiscēce what resistance soeuer there be can not be without sinne by reason of the corrupted and wicked spring frō whence it procéedeth For that is a sure testimonie that there is much poison and corruption there where such fruite doth budde forth although that it finde hinderances which will not permitte and suffer their buddes and fruites to come to their ripenesse Now such a corruption can not be but very displeasant to God considering that it doth procéede from his aduersarie and that it is contrary to his holy maiestie as wée sée it proued and euident in litle children yea euen in those whiche are not onely not in age to put any euill acte in execution but also haue not discretion to iudge neither of good nor euill wée see how death hath power ouer them and taketh them out of the worlde which he could not do except that there were sinne in them For seyng that sinne did begette death and that it is a frute of his curse it is a thing certaine that there where sinne doth not raigne death also can