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
procéeding from the soule are in the liuing man. Peter Thou mayst well iudge that as the liuing man hath not onely lyfe but also mouing and féeling by the power of the soule that is in him euen so the mā regenerate by the spirite of God is disposed by the same to doe spirituall works which are the workes of lyfe where as he did the works of death whilest he was dead thorow sinne not being regenerate by the spirite of God. The twelfth Dialogue is of the giftes of the holie Ghost whiche are common to the elect and to the reprobates Of the gifts of the holie Ghost which mē may haue not be chosen of god and without the which the elect may be saued touching themselues MATHEVV I Doe nowe better vnderstande than before why thou doest call the thirde worke of God the whiche thou attributest to the holy Ghoste worke of viuification and for what cause the holie Ghost is called the quickning spirite There resteth nowe that we speake of other of his giftes whiche thou haste sayde maye serue to the Saluation of them whyche haue them not withoute seruing at all them whiche haue them to their saluation P. I will shewe thee by example that whiche thou askest we maye place in this ranke the gift of toungs the gifte of prophecie or preachyng the gifte of miracles and suche other lyke Math. Dothe GOD sometyme communicate these guifts vnto the reprobates and vnfaythefull Peter Thou doest not doubte but that hée dothe distrybute them to the electe and the faythfull when it pleaseth him Math. I may not doubt thereof séeing I haue the examples of the prophets and of the Apostles whiche witnesse it vnto me P. But albeit that these gifts be communicate to diuers of the elect and faithfull yet they are not giuen generally to all neither to euery one specially and as the others wherof we haue alreadie spoken and on the other syde they be not giuen in equall and one measure to all those to whome they be giuen For the one sorte haue them in greater number and greater abundance than the others M. Giue me example of that whiche thou sayst P. Saint Iohn Baptist was so excellente a Prophet that he was by Iesus Chryste preferred to all the other Prophets whiche were before him and yet wee reade not that he had the gift of tongues as the Apostles had M. It séemeth also to mée that it was not necessarie forsomuche as he was not sent but to those of his owne nation P. And therfore I say with Saint Paule that the holy Ghoste distributeth his giftes to euery man as is expediente for him But to come againe to S. Iohn Baptist no more had he the gifte of miracles For it is written of him playnly that he did none at all M. I thinke also that there were many of the Prophetes which had but the gift of prophecie without the gift of eyther miracles or toungs forsomuche as they did prophecie but in the Churche of Israel and among people which vnderstod their natural speach M. We fynd not many prophets that haue had the gift of miracles as had Moyses Elie and Elizee But the Apostles hadde bothe the gifte of prophecie miracles toungs and suche lyke Of the giftes of the holy Ghoste giuen to the wicked M. I I knowe nowe well by these examples in what sorte these giftes hée distributed to the faithfull albéeit they be not distributed to euery one in verye number and portion euen of those which are made partakers of them but thou haste not yet proued how these giftes are also somtyme bestowed vpon the reprobates and vnfaithfull P. I wil shew thée first the testimonie of Iesus Christ which sayth that many shal say vnto him at the later day Lorde Lorde we haue prophecied and driuen out diuels and wrought great effects in thy name vnto whom he shall saye I know you not depart from mee ye workers of iniquitie M. Peraduenture they shall boast them selues falsly of that whiche they neuer did Pet. To resolue this difficultie thou hast beside it the examples not onely of Balaam of Saule and of Cayphe whyche haue prophecied but also of Iudas vntoo whome not onely the gifte of prophecie and office of Apostle was giuen as it was to his other fellowes but also the gifte of miracles M. Howe mayst thou knowe for certayne if that Iudas hadde the gift of miracles Peter Bicause that when Iesus Chryste did giue it to hys Apostles Iudas was not put out of the number but was comprised in the number of twelue vnto whiche the Euangelistes witnesse that this gifte was giuen by Iesus Christe Math. That whiche thou sayest hath some apparance Peter And on the other side thou mayst not fynd it strange that the gift of miracles was giuen vnto him whiche is far lesse necessarie to the Churche than the gift of prophecie and office of Apostle For vvhat cause God sometime dothe cōmunicate to the wicked of the giftes of the holie Ghost the which he doth not cōmunicate to the electe M. SEing that these gifts be so noble so excellēt it abasheth me that God somtime distributeth them to the vnfaithful reprobate rather than to the faithfull elect For albeit that in the time of Balaam Saule Cayphe Iudas many of the faithfull and chosen were endowed with these gifts yet notwithstanding the greatest nūber of thē had thē not at al but had only those gifts which are proper and cōmon to al the elect and faithful P. It is true but thou muste note that God will haue it so chiefly for two causes M. whiche is the first P. It is that he will giue vs to know what difference we ought to put betwene these gifts to the ende that his elect mought know which ar the most excellent and what fauour he hathe shewed to them more than to the others in communicating them vnto them Math. Whiche is the other reason P. It is that God will shewe howe passyng excellent a woorker he is whiche can vse al instrumentes bothe good and bad yea the very diuels to make them serue to his glorie and to the edification and saluation of his Churche when it pleaseth him But seeing that he may well do by his elect that whiche he dothe by these wicked instruments why dothe he not rather this honour to his children than to his enimies P. He dothe no dishonour to his children but doth them great honor when he constrayneth the very wicked to serue them will they nill they M. There is a point wel worth the note P. On the other side he honoureth the enimies the more but putteth them to greater confusion and maketh them more inexcusable in so muche as thorough their owne fault they haue abused his giftes Of the giftes of God which are moste excellent and most to be desired M. FOr so muche as I can vnderstande by thée thou estéemest the first giftes whereof thou
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
soule from the whiche sinne cheefely doth procéede For the bodie shoulde not sinne at all if sinne were not firste in the soule M. Why sayst thou so P. Forsomuch as the body is but as it were the instrument of the soule by the whiche she worketh and dothe hir workes wherfore if there be faulte in the worke the faulte maye not be attributed to the instrument but rather to the woorker whiche worketh or else if there bée faulte in the instrumente it is greater in the woorker whiche woorketh euill Mathewe Thou wilte then conclude that it was necessarie that Iesus Chryste shoulde suffer for vs not onely in bodie but also in soule Peter He hathe righte well declared it when he sayde My soule is heauie euen to deathe and when he did sweate bloud in great abundance euen for very sorrowe and anguishe that he felte in his soule in the whyche hee hathe suffered more than in his bodie for so muche as he bare the iudgemente of God in the same chéefly whyche the bodye coulde not apprehende but in as muche as the féeling of it is come to it by the meane of the soule Mathew The passage whiche thou haste euen now alledged séemeth to me very cleare and plaine against those whiche estéeme the Godheade of Iesus Chryste to bée in steade of his soule Peter Iesus Chryste hym selfe hathe yet more confirmed that which thou sayest when he yelded vp his spirite vppon the Crosse and that he sayde Father I commende my soule into thy handes M. This passage sheweth playnely that by the death of Iesus Christ there was a very separation of spirite and bodye and so consequently of the soule for so muche as the spirite is also taken for the soule P. The matter is very plaine For if the diuinitie of Iesus Christ had ben in stead of his soule without a very humane soul he could not haue died of a very humane death forsomuch as it can not dye except there be very separation of bothe bodye and soule in man. The nynth Dalogue is of the offices of Iesus Christ Of the signification and exposition of the name of Christ and of his offices the whiche that name doth comprehend MATHEVV I Do now wel vnderstād all the matter which thou hast nowe handled ther resteth that thou expounde vnto me that which thou hast to say yet concerning the office of Iesus Chryste P. Forsomuche as we haue alredy spokē largely inough when we did speake of the meane by the which man is deliuered from sin made agréed with God that whiche we haue already sayd may serue vs much to that whiche yet resteth to be spokē of M. What wilt thou then say more P. We haue nothing here to consider but only that whiche the name of Iesus Christe doth importe M. And what doth it import P. First he is called by the name of Iesus which signifieth Sauior to admonish vs that he was sent vnto vs from the Father to saue vs and that we may haue saluation by none other but by him only M. And what importeth the name of Christ P. Thrée offices whiche belong vnto him for whose cause he is called by that name M. Whiche be these offices P. The office of a prophet of a king and of a Sacrificator M. What signifyeth then the name of Christe whiche comprehendeth so many things P. It signifieth anointed and bicause that in the auncient Churche of Israell the Prophets kings and sacrificators were annoynted by the ordinance of God in testimonie of their vocation and office they were called by that name and in like wise bycause they were true fygures of the very anoynted of the Lorde which is the very sonne of God whyche was anoynted by the holy Ghoste who was giuen to him withoute measure aboue all other men M. Thou wilte then say that Iesus Christ is also named with that name aswell bycause of the same vinction as bycause that all those offices were enioyned to him by the father P. It is euen so Of the office of a Prophete of Iesus Christ and of the per fection of his doctrine M. SHewe me nowe what euery one of these offices importeth and begin by his office of Prophete Peter As concerning hys office of Prophete hée is not onely a Prophete as those whiche in the Scriptures are called by that name but of an other sorte muche more excellent M. What is the difference that thou there puttest P. I finde there difference chiefly in two points M. Whiche is the firste Peter It is that God hathe not spoken in his Church in the person of Iesus Christe onely in the manner that he hath heretofore spoken by his Prophets in sundry sortes more couert and darke but hath spoken by his owne Sonne plainly and with an open face and hathe shewed vnto vs by him the doctrine of saluatiō so fully and perfectly that we may not attende any other perfection in thys worlde as touching that pointe M. Thy meaning is then that seeing Iesus Christ is come vppon earth he hath brought the doctrine requisite in his Churche so perfecte that no man may adde any thyng more therevnto and that none ought frō that time foorth to loke for any more ample and perfecte reuelation and manifestation of the wil of God. P. Sainct Iohn doth witnesse it vnto vs when he saithe that no man euer sawe God but the sōne which is in the bosom of the Father hath declared him vnto vs For this cause Iesus Christe him selfe hath saide that he hath declared to his disciples all that whiche he hath hearde of his Father Of the povver and efficacie of the ministerie of Iesus Christ and of that vvhich he giueth to the ministerie of others M. WHiche is the other pointe that thou hast yet to expounde concerning the difference whereof thou hast made mention touching the office of prophet of Iesus Christ P. It is that Iesus Christ is not a Prophete hauing none other power but to shew foorth the worde of God by mouth as the other ministers of the same do But beside that he hathe the power to imprinte the same in theyr hartes by the vertue of his holy spirite and to giue it vertue and efficacie in thē M. Thy meaning is then that the other prophets and ministers of the worde of God haue not that power P. Not of them selues but so farre foorth as Iesus Christ doth worke in them and in their ministerie by the diuine power of his holy Spirite And therefore when he commanded his Apostles to go and preache the Gospell and did giue vnto them power to pardon retaine sinnes by him he foorthwith gaue vnto them the holy Ghost brething vppon them in token of the same and afterwarde did send him to them vppon the daye of Pentecost after that he was ascended into Heauen M. I thinke that that whiche thou saist is the cause why Sainct Paule sayd he that
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
of the signes how God doth accomplishe by effect that which is signified as well by the worde as by the signes Of things to consider in the signes and in the signification of them in all Sacramentes M. WHat hast thou yet to saye of the sygnes and of their signification Peter Thou séest how that Iesus Chryst was not contented with the wordes only in the Supper but he added also therevnto the signes of the breade and of the wine as is that of the water in baptisme M. I demaund thée nothing of their signification For thou hast alredy declared it vnto me P. Thou hast only to note that these signes are not true signes without the things signified by them VVhether Hipocrites and Infidells do as vvell communicate in the Supper of the things signified by the signes as they do of the signes M. IF it be so that the signes be not vaine neyther in the supper nor yet in the other Sacraments without hauing with them the things which they signifie it thē followeth that whosoeuer receyueth the signes receyueth also the things signified by them and by that meane the infidells which are hypocrits do no lesse part take of the whole Sacramente than do the faithfull P. Thou concludest not well For when I say that the signes are not in the Sacraments without the thinges by them signified thou must vnderstād that on God his parte for he dothe not sette foorth his worde and sacraments to men without presenting vnto them also the things wherof he doth admonish them by the same Ma. How commeth it then to passe that all do not communicate alyke Pe. Bycause that all they to whome the gyftes of God are offered do not receyue them M. What is the cause that they do not receiue them P. Bicause they bring not fayth with them without the whiche no man can receiue them M. Thou wilt then say that they shut themselues from it by meane of their vnbeléefe and that it is not sufficient that the gifts of God bée presented vnto vs by his worde and hys sacraments if that forthwith they be not receiued and they can not be receiued but by meane of Faith which the infidels and hypocrites haue not P. Thou oughtest here to vnderstād that Iesus Christ may not be separated from his sprite séeing that it is so as none can receyue him but by his spirite euen so can hée not be receyued excepte he forthwith gyue hys holy spirite with him and doe make partakers of all these guiftes and graces all those whiche receiue him Mathevve Thou haste here yelded a greate reason Peter If it were not so there should be no difference betweene the faithfull and the infidell in the communion of GOD his Sacramentes and guyftes M. Yet thou confessest that notwythstandyng they may communicate of the outwarde signes as well as the other albeit they can not communicate of the thyngs signifyed by the signes Peter They maye there communicate well forsomuche as no mā may let them so long as they offer themselues as faithfull and that they be not discouered to the Churche for suche as they bée in sorte that they mought be vanquished of their vnworthinesse to seclude them wholly For if the things signified by the Sacramentes do not belong to them no more also doe belong the signes whiche signifie them Math. If they were then knowne of men to bée suche as they be before GOD they shoulde bée excommunicate to the ende they shoulde not approche Peter It is certayne And bycause that they are not knowne yf they were well aduysed they woulde of them selues forbeare for so much as they can not communicate of the very outward Sacramentes but to their condemnation bycause they are in no respect capable thereof wherfore they do but dishonour God and his Church prouoke daily more and more the wrath of God vpon them VVherfore are the breade and wyne called by the name of the body and bloud of Iesus Christ if they be not that body and bloud M. I Am satisfied touching that poynte but I haue yet some difficultie concerning that which thou hast said that the bread and the wine are not the body and bloud of Iesus Christ in the Supper and yet it séemeth that Iesus Christ saieth the contrarie cleane For he calleth them his body and his bloud by his owne wordes which thou hast euē now alledged P. But he meaneth not thereby that the breade wine are his body and bloude in proper substance in suche sort as their substance is cōuerted into the substance of his bodye and bloud M. For what cause then vseth he that maner of speache and hath not rather vsed some other more playne P. There are chiefely two reasons not only for that he vsed it but also why that maner of speache is more proper and more plaine in that matter than any other M. Which is the first of these reasons P. It is that when the holy scripture speaketh of Sacramentes it doth willingly name the signes with the names of the thinges whiche are signified by them And therfore Iesus Christ would accōmodate himselfe to that speache which the holy Ghost hath alwaye accustomed to vse in the Church bycause that it is familiar and easye to vnderstand to God his people with whō he hath to doe and vnto whom he doth addresse his doctrine M. And why is it that the holy Ghost speaketh rather this lāguage than otherwise P. Bycause it is more agréeable to this matter than any other M. For what cause P. For so muche as the Lorde will giue vs to vnderstand by suche phrases of speache that albeit that the signes of the Sacramentes be not the very same thinges which are signified by them yet notwithstanding they are not without them Of the manner in the vvhiche the bodie and the bloud of Iesus Christe are present in the supper and are communicate to the faithfull as vvell as the signes vvhich represent them M. IN what sorte then are they there if the signes remayn stil in their own substance P. Albeit they be not there by a naturall corporall materiall presence as the visible signes whiche are there giuen to vs that notwithstanding they be thereby a diuine spirituall vertue and maner wherby God by the vertue of his holy spirite doth make partaker of them all suche as by true and liuely faithe doe receiue his word and his sacraments by which he cōfirmeth the same in our harts Of the substantiall and naturall coniunction of the bodie and bloud of Iesus Christ with the bread and vvith the vvine of the Supper M. BVt if the breade and the wine doe not chaunge their substaunce and neyther be transubstantiated conuerted nor changed into the bodie and the bloud of Iesus Chryste may not then the bodie and bloud of Iesus Chryste be well ioyned to them in their owne proper substāce nature P. Ther are among those which reiect the false doctrine of transubstantiation
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
by thy words it semeth to me that thou concludest that euery sinne is mortall which is to say damnable tâ— al the vnfaithfull and reprobates and that they are venial to witte pardonable to the chosen faithful peple of god D. If thou do vnderstand by damnable sufficient to damne by venial worthy of pardon it is certaine that there is no sinne of his owne nature worthy of pardon but is able to damne But if thou vnderstand by damnable the sinne that damneth and by venial that whiche receyueth pardon it is very certaine that in this meaning there is no sinne that may damne the elect and faithful but it is pardoned vnto them by reason of the merite and satisfaction of Iesus Christe for the whiche cause S. Paule saith that there is no condemnation to those that be in Iesus Christe which do not walke after the flesh but after the spirite T. Then are they happie whiche beleue in Iesus Christ D. There are none else blessed but they only Therfore Dauid saith Blessed are they whose offences are pardoned whose sinnes are couered Blessed is the maÌ„ to whom god imputeth not his sinne he doth not say blessed is the maÌ„ that is or shal be fouÌ„d without sin for there is none such nor neuer was nor neuer shal be but only Iesus Christ very god and very maÌ„ But he calleth that man blessed who notwithstanding that he be a sinner he hathe yet found grace and pardon for his sinnes in the sight of god In the meane while we must take good héed if we will be partakers of this blessednesse that we do not abuse that grace of God which is giueÌ„ vs in Iesus Christe least that where oure sinnes should be but venial we cause theÌ„ to be twice mortall VVhat meane it behoueth to kepe to fight against sinne and to resist it and to be deliuered from it and how euery maÌ„ ought to feare least he shuld be hardned therin and should fight against his ovvne conscience to the ende that sinne be not to death T. SHewe me theÌ„ what remedy we may finde to auoide this great mischiefe D. If we do walke acording to the spirite and not according to the flesh immediatly as soone as our coÌ„cupiscence doth pricke vs we must resist it by the spirite of God if we do not resist it it is a token that the spirite of God dwelleth not in vs which is a sure token of the vnfaithfull who folow their concupiscence withoute any lette without any feare of God at all if we do resist it and that oure concupiscence and infirmitie doth ouercome vs the next remedy is not to suffer the wicked will to procéede any further if that the violence of the wicked wil and our infirmitie be so great that it breake foorth to the outward worke the other nearest remedy is not to â—ake an occupation of it nor to retourne any more to it nor to continue any loÌ„ger therein but by true repentaunce to correcte all suche faults as well inwarde as outward and to lead a good life If it happeÌ„ vs to fall againe into any at any time let vs take heede that we sléepe not in it nor yet perseuer in it least that God doe leaue vs and do harden our hartes cast vs off into a reprobat sense to punish our vnkindnesse and frowardnesse in suche sort that in the ende we come to resist the spirite of God being vanquished by him in our owne harts we come to blaspheme him as it doth often times happeÌ„ to those which do contemne the admonitions that are given vnto them and the remorse of their coÌ„sciences do assure them in their wickednesse for such a sinne is without remission is called by S. Iohn the sinne vnto death For somuch as he that sinneth against the holy Ghoste dothe cast of him without whome he can neyther aske nor obtayne pardon nor be partaker of Iesus christ which only is our way our helth Let vs then take héed that we folow not the example of Caine of Pharao of Saule of Iudas of the Scribes of the Pharises who abode still hardned and obstinate in their sinnes but let vs folow the example of Dauid of the woman sinner of S. Peter of S. Paule and such like seruants of God who haue acknowledged and forsaken their faultes and retourned to God with all their whole harte T. This declaration and admonition is very well worthy to be noted Now I am very well coÌ„tented and satisfied in all those matters that haue bin handled betwene vs whereby I do know the differences of sinnes and how God doth iudge how we ought to vnderstand his law and that by our frée wil we may be well lost and damned that there is none but God only which can saue vs thorow his grace mercie FINIS Rom. 3. d. Rom. 10. b. Ephe. 2. b Deutero 6. a Iohn 4. c 17. a Esay 40.9 Apocalip 1. d 1. Timo. 1. d Genes 1. Psalme 86. e 103. a Exod. 34. a Matth. 28. d Genes 1. Iohn 1. a. b Iohn 1. 1. Iohn 1. Colloss 1 c Hebr. 1. a Iohn 14. b d g. 15. d 16. b Act. 1. a 2. a Iohn 5. e Hebr. 1. a Ephe. 4. a Psalme 8. a Matth. 10. d Prouer. 16. a Roman 8. f 9. b. c Ephes 1. a Rom. 11. d Esay 4. c Rom. 10. c Iohn 6. e 17. b Psalme 115. e Amos. 3 b Lamentation of Hiere 3. e Gene. 1. d 1. Corin. 11. b Genes 3. a Rom. 5 b Iohn 8 d Roma 6. c Psalme 43. a Roma 3. b 5 c. Iohn 3. b 1. Iohn 2. a 4. b c 9. b 1. Timo 2. b Rom. 8. g 5. b 2. Timo. 1. e Tâ—…e 3. b Esay 43. b 44. a Ierem. 17. a Exod. 30. a Deutero 6. c 10. d Matth. 4. b Luke 4. b. 1. Timo. 2 b Ioh. 14. 15. a Matth 6. b Luke 11. a. Iohn 4. c Esay 29. d Matth. 15. a Ephes 1. a Iohn 1. b Ephes 2. d Hebr. 4. d Rom. 8. g Iohn 1. a 1. Iohn 1. a 5. b Esay 7. c Matth. 1. d Luke 1. d Esay 53. b. c 1. Petr. 2. d 3 d Galath 3. b Roman 3. b Hebr. 9. d Matth. 3. d 17. a Act. 3. c. 20. d 14. c Apocal. 19. b 1. Corin. 6. c 1 Iohn 1. d Hebr. 5. c 7. d. 9. d. 10. d Roma 3. â— 4. a c. 5. a Galath 2. d Roma 8. c 1. Cor. 12. a Act. 15. b Ephe. 2. b Tite 1. a Roma 3. d. 5. a 1. Iohn 1. c Ephe. 2. a Philip. 3. b Ephes 4. c Galath 3. d Psalme 32. a Roma 4. a Iohn 17. a Rom. 10. c. 6. a Matth. 28. d 15. b Marke 16 c Galath 3. d Esay 29. c Deutero 4. a 12. d Prouer. 30. a Exod 20. a Deute 5 a. b. c. Matth. 22. d.