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
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
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
of the Apostles On the contrary the marks of the Sinagoge of Sathā and of the members of the same are the cōtempt reiectiō of the holy word and of the true vsage of the Sacraments and of the lawful discipline which ought to serue as Christiā pollicie in the church of the Lorde Of the Magistrate Chap. 51. ANd as the true Church doth acknowledge the ministers of the Gospell as the true ministers of God ordeyned by him For the administration of spirituall things euen so doth she acknowledge the magistrates as ministers of his Iustice ordeyned by him for the conseruation of the publique peace and therefore she doth willingly submit hir selfe to them in all thinges for god For she knoweth very well that God wold that euery mā shuld be subiecte vnto them in all things which are of their charge and that they whiche resiste the same resist the ordinance of God do set vp themselues against him Of Mariage 52. AS concernyng Mariage albeit to speake properlye the Christian Churche accoumpteth it not for a Sacrament as doe the Papists and in suche sort as they hold for sacraments baptisme and the Supper yet notwithstandyng she accompteth it a holy ordinance ordeyned of God and not of men and for the lawfull coniunction of the man and of the woman whereby God hath willed that mankinde shoulde be conserued and multiplied And therfore she doth allowe and aduowe it for an honorable estate vnto al men of what estate or condition so euer they be accompteth the bed vnspotted and the remedie the which God hathe ordeyned againste the incontinencie of all those which haue not the gift Contrarily she accompteth for vnlawful coniunction and for abhominable whooredom and pollution condemned of God all other coniunction betwéene man and woman and dothe condemne as false Prophetes and Apostates of the faithe and ministers of Antichriste all those whiche forbidde any manner of persone to marrie that is capable and in what place or tyme so euer it bée Of the doctrine of the Churche and of mans traditions and of those whiche she doth acknowledge for true or false ministers Cha. 53. FOr final conclusion as the Church holdeth receyueth and alloweth for heauenly and diuine doctrine all the doctrine conteyned in the Canonicall bookes of the holy Bible as well of the olde as of the newe Testament and taketh it for the true foundation of hir Faythe On the contrarie shée dothe reiect and condemne all doctrine that is contrarie to the same as diuellishe doctrine and all traditions of men whereby they will honour him according to their owne fantasie For the Churche knoweth by the very testimonie of GOD that hée is serued in vain with the traditions of men And therfore she can not acknowledge any for true ministers of the Lorde but suche as bryng his pure worde but dothe reiect all those whiche in steade thereof doe bring to hir the doctrine of men The ende THE SVMMArie of the christian doctrine set foorthe in forme of Dialogue and of Cathechisme Of the principall cause and ende of the creation of man. Demaunde WHat is the principal cause why God created man to his image and likenesse Answere To bée honoured and serued by hin Of the true seruice of God. D. Wherin lyeth the honour and seruice that he requireth of man A. In the true obedience towardes his holie will. D. By what meane maye wée knowe what hys will is A. By the declaration whiche hée him selfe hathe made in his woorde the whiche is sette foorth to vs in the holie Scriptures Of the principall points wherevnto men may applie all the doctrine conteyned in the holy scriptures D. Whiche are the principall pointes whereby God declareth vnto vs his will in the holy Scriptures An. We may bring them generally into two De. Which is the first An. The law D. And the second An. The Gospell Of the difference that is betweene the lawe and the Gospell D. What difference dost thou put betwéene the lawe and the Gospell An. I take the lawe for that doctrine by the whiche God doth teache vs wherein we are bound to him to witte whiche is the euill that we oughte to flée and the good which we ought to folowe to please hym according to his holy will. De. And by the Gospell what dost thou vnderstand An. The doctrine by the whiche God doth teach vs by what meane we may satisfie that whiche he requireth of vs in hys lawe and obteyne pardō and forgiuenesse of the offences which we shall haue committed contrary to his holy will. The lawe of God. D. What doth that lawe first conteyne wherof thou hast made mentiō An. Harken O Israell It is I that am the Eternall thy God which haue drawen thée out of the lande of Egipte from the house of bondage The first commaundement Thou shalte haue no strange Gods in my sight The seconde Thou shalte not make thée any image nor likelynesse of any thinges that are aboue in the heauen or here belowe in the earth nor in the waters vnder the earth Thou shalte do them no reuerence and thou shalte not serue them For I I am the Eternall thy God mightie ielouse whiche do reuenge me of the iniquitie of the fathers vppon the children and vpon the children of their children yea euen to the thirde and fourth line of those same which hate me and do shewe mercie in a thousande generations to those that loue mée and do keepe my commaundements The thirde Thou shalt not take in vaine the name of the Eternal thy God for the Lord God will not accompte him guiltlesse which shall take his name in vaine The fourth Remember thée to kéepe holy the daye of rest Thou shalt labor sixe days shalt doe all thy labours but the seuenth daye is the rest of the Eternal thy God In it thou shalt do no labour neyther thou nor thy sonne nor thy daughter nor thy man-seruant nor thy woman seruant nor thy cattell nor the straunger whiche taryeth with thee For in sixe dayes the Eternall made the heauen and the earthe and the sea and all that whiche is in them and he rested him the seuenth day And therfore the eternall hath blessed the daye of rest and halowed it The fifthe Honoure thy father and thy mother to the ende that thy dayes may be long vpon the earth which the Eternall thy GOD doth giue thée The sixth Thou shalt not kill The seuenth Thou shalt not committe whoordome The eyght Thou shalt not steale The nynthe Thou shalt not beare false witnesse against thy neighbour The tenth Thou shalte not couet thy neyghbours house nor his wyfe nor his manseruant nor his woman seruant nor his oxe nor his asse nor any thing that is his Of the summe of the lawe D. What doth it in effect comprehende A. That which Iesus Christ did comprehende in the summarie that he hath made D. What summarie is that A. Hearken Israel The
by good order THE ENDE A FAMILIAR exposition of the principall points of the Cathechisme and of the Christian doctrine made in forme of Dialogue Of the true seruice of God and of good intents The first Dialogue Of the chiefe felicitie of man and of the ende for the vvhich he vvas created of God. MATHEVV WHat is that whiche naturally men do most desire in this world Peter To be happie M What is it to be happie P. It is to be exempte deliuered from all euils to liue in perpetuall rest and ioy and to enioy al good things M. And wherin consisteth the true and chiefest felicitie of man whereby he may be happie in such sorte as thou hast declared Peter It consisteth in that wherefore GOD hath chéefly created him to his image and likenesse and hath put him into the worlde M. Which is then the principal cause for the which he hath created and placed him in the worlde P. It is to be glorified in him and by him M. Whiche is the verie true meane whereby God maye bée glorified in mā by man P. By the true knowledge of him which causeth man to honour him as his God and creator with that honour whiche is due vnto him and that he requireth of him Of the true honor and seruice of God. M. What is that honour which God requireth of man P. That he doe him homage and submit him wholly to him thorough true obedience towardes his holye will. M. By what meane maye a man knowe that will of God P By the declaration that God him selfe hathe made by his word Of the summe of all the Doctrine conteyned in the holy scriptures M. Whiche be the principall poyntes to consider in that word reueled by God. P. There be two to the whiche a man maye applie in general all the doctrine that it cōteyneth setteth forth to man. M. Which be they P. The lawe and the Gospell Of the lawe of God and of the office of the same M. Vnderstandest thou by the law those cōmandements only which God gaue to Moyses in two tables of stone P. I do cōprehēd thē vnder this name of law but I do cōprehend in the same also al the rest of the doctrine of God conteined in the holy scriptures whereby he setteth forth to vs the very same things that he cōmandeth vs in those two tables M. Declare the same somwhat more plainly P. I comprehend vnder the name of lawe all the doctrine by the whiche God hath shewed vnto vs the good which he alloweth requireth of vs as by right we are boūd thervnto in like sort the euil which displeaseth him from the whiche he willeth that we kepe our selues for his sake to the end that in al things thorowly wée yelde vnto him that perfect obediēce which we owe vnto him M. Hath the law of God none other office P. It hath this office also that by the same mean it sheweth vs our offēces sinnes by the which we stande detters to the iudgement of God and preacheth to vs forthwith the wrath and curse of him that wée haue deserued in offending of him Of the Gospell and of his office M. What vnderstandest thou by the Gospell P. I vnderstand all the doctrine of the holy Scriptures by the whiche God declareth vnto vs the grace that he will shewe vs by his sonne Iesus Chryst and the meanes whereby we are made partakers M. Doest thou vnderstande that doctrine to be conteyned in any other bookes of the holy Scriptures than in those of the foure Euangelistes Pe. I vnderstande that it is conteyned in all the holy Bible and chiefly in the Bookes of the new Testament Of the difference that is to bee considered betwene the law and the Gospell M. What difference doest thou then put betwéene the lawe and the Gospell P. I take the law as a Proctor fiscall or a criminall iudge which doth accuse vs and maketh our proces before God in suche sort as it yeldeth vs all condemned before the iudgement of God as transgressours of all his commaundements and by that meane declareth vs all worthie of death and eternall damnation M. If it be so the lawe serueth vs rather to condemnation than to saluation P. It is true but it is not by the faulte of the law but by our fault for the law of his nature is good holy and iust but bicause that of our nature we are wicked and doe not accomplishe it at all it dothe in steade of iustifying of vs condemne vs. M. And the Gospell what newes bringeth it vnto vs P. Very good and much better for vs than the law as also his name declareth M. what then dothe Gospell signifie P. A message of good happie and ioyefull newes M. Hold me no longer in doubt but tel them me P. It sheweth to vs the grace by the which we are discharged and sette frée before the iudgement of God and deliuered from that death and eternall damnation to the which we are iustly condemned by the lawe and it declareth vnto vs by and by the meanes whereby wée obtaine that grace and of whom Of the couenant and agreement of the lawe and the Gospell M. Séeing that the lawe as thou sayest is to vs a messenger of death and damnation wherto doth it then serue vs but only to condemne vs P. It serueth vs in such sort to condemne vs that if it did not condemne vs in this poynte the Gospell coulde not bring vs so greate wealth as it doth M. How dost thou vnderstand this P. If we vnderstande not of oure disease we wil not repaire to the phisition which onely may deliuer vs for we woulde not thinke that we had any neede Likewyse if we should not knowe our condemnation we shoulde thinke we had no néede of grace therfore we should not demaund it M. Wilt thou then say that the law is as it wer a phisition which sheweth vs plainly our disease and how dangerous it is but he can not heale vs but sendeth vs to an other P. It is euen so And for that cause Sainct Paule saith that the lawe is giuen vs as a schoolemaster of little children to directe vs to the Gospell and by the same meane to Iesus Christ which is the chiefe and great master which is also set forth to vs in the Gospell as the chiefe Phisition For there is but he only that can heale vs of that deadly disease to wit to deliuer vs from that eternall deathe which the lawe sheweth vs. Of the cause for the vvhich God vvoulde him selfe declare his vvill vnto man by his vvorde M. I vnderstād now wel that God would himselfe declare his will vnto man by his owne worde whiche comprehendeth all the doctrine of the law and of the Gospel but for what cause hath he done it P. Bycause he will not be serued according to the fantasies of men but according to hys owne
procéede Wherfore if there be any sinne that deserueth to be accompted sinne it is that same Of the meane vvhereby man maye be deliuered from sinne and from the vvrathe of God vvhiche sinne bringeth to him M SEing then that mā can find in himselfe no remedie to with-holde him from that bottomlesse pitte of perdition where is it that he shal fynd it elsewhere P. In God only who only canne reforme hym to his Image as at the fyrste hee did and formed him according to the same M. But by what meane may he obtayne so greate a good thing of God considering that he hath so greatly offended him and procured his wrath P. It is certaine that no man may haue accesse to God to obteyne saluation of him without a mediatoure by whome he may be made at one with him Of the causes for the vvhich there is neyther man nor Angell sufficiente to the office of mediatoure betvvene God and man and of the greatnesse of the vvrath of God against sinne M. ANd who is this mediatoure which may make this appointmente P. For so much as all men are in like faulte and condemnation there is none among them sufficient for that office of what holynesse and qualitie soeuer he be Mat. Where must he then be sought Shall it be among the Angells whiche haue no sinne P. The very Angells can not be sufficiente therevnto M. Why not P. Chiefly for two causes M. Whiche is the first P. It is that the wrath and cursse of God is so heauie a burden that there is no creature whatsoeuer he be neyther in heauen nor in the earth that may beare it but that he shall be beaten downe with it vtterly M. What is the cause there P. It is bicause that the offence through sinne committed is done against God which is infinite and an eternall prince and king wherefore it deserueth also paines infinite and eternall M. Haue we any testimonie of the same P. The angells which haue sinned may be sure testimonies vnto vs. M. In what sorte P. If that they which were so excellent creatures coulde not themselues beare that which they had deserued for their parte how may one amongst them beare all that that all mankind hath deserued togither M. This reason is very plaine But which is the other cause that maketh that the very Angells are not sufficient to such an office P. For so much as seing that the offence was cōmitted by mā it must also be repaired in him by him M. For what cause P. To the ende that God may be founde true and iust and also mercifull togither Of the setting forth of the iust iudgemēt of the mercy of god in the redēptiō of mā M. HOw doste thou vnderstande the same P. If god did not punish mā acording to the desert of his transgression and according to the threatnings that he himself hath giuen vnto him the sentence that he hath giuen against him where should the truth iustice of God be M. I vnderstand well this point but what wilt thou say of his mercy P. In like sort if he punished man according to his desert where should then this mercy be by the which he sheweth forth his infinit goodnesse more than by any other vertue whatsoeuer that is in him Of the only true mediator Iesus Christ M. If there be neyther man nor Angel sufficient to that office what other mean resteth then by the which that fault of man may be repaired by him in him P. Bycause that man could not among all the creatures find any God hath prouided according to the pietie compassion that he had of him being moued by his only mercy and inestimable charitie M. Which is this mean P. It is that he hath giuen his only sonne Iesus Christe to do this office M. And what mean hath he obserued in this worke P. It is that Iesus Christ being the Eternal true God of one only essence with the father toke humain flesh in the womb of the virgin Marie by the very ordināce of God his father M. What néed was there that he should take humain fleshe vpon him to execute that office P. It was euen so necessarie to the ende that in the same he might satisfie the iust iudgement of God for all men Of the vnion of the diuine and humaine nature in the person of Iesus Chryst and of the causes of the same M. Was it necessary that the same mediator should be very God and very man togither in one very person P. It is euen so chiefly for thrée causes M. Which is the first P. It is that if he had not bene very man he could not haue suffred in our flesh nature that which he hath suffered was to suffer for vs. M. And if he had not suffred the same what incōuenience shuld ther haue ben P. That he shuld not haue born for vs in our nature fleshe the wrath curse of God which we had deserued and then he should not haue satisfied the iudgement of God thorowe his obedience to put away by the same in our own flesh and nature the rebellion by the whiche we haue deserued this iudgemente M. Which is the other cause P. It is that if he had ben but only man and that he had not ben vnited with God being very God and very man in one very person he could not haue ben able to beare this burden of the wrath of god which is so greate and so importable but that he shoulde haue ben swallowed vp how iust or innocent soeuer he shulde haue ben M. Which is the thirde P. It is that he shoulde not haue ben able also to haue brought saluation and life to man if he had not had the fountaine in him selfe by meane of his diuine nature Of the sacrifice and satisfaction of Iesus Christ and of the vertue therof M. WHich is then the meane whereby Iesus Christe hath satisfied for vs in his humaine nature and fleshe P. It is the sacrifice that he himselfe hath made of his owne body and bloud by his passion and death M. Howe is the sacrifice of Iesus Christ of such vertue P. For two principall causes M. Whiche is the first P. The paine the which he béeing innocent hath endured for vs whiche were culpable by the which payne he who had not deserued it hath deliuered vs from it which we haue deserued M. Which is the seconde P. It is the perfecte obedience whiche he hath yelded to God his father in recompence of the transgression and rebellion which was founde in vs. Of the communication in the benefites of Iesus Christ M. IS it sufficiente that he is deade and that he hath yelded to God his father one such an obedience P. If that same were ynough all shoulde be saued indifferently as well infidels as faithfull men M. What is more required then P. That
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
whiche she may better bée And therfore god hath not giuen vnto them hir but for a certaine time Hovve that the gifte of preaching is at all times necessarie in the Church and of the ordinarie ministerie of the same M. DEclare to me more familiarly by examples thy meaning Pe. Séeing that the Church can not be a Churche but by the meane of Faithe in Iesus Chryst and that the meane whereby the faithfull whiche are the membres of the same are called to the faithe is the preaching and hearing of the woorde of God it followeth well that necessarily this word be euer there taught and that the Churche be first assembled togither and afterward augmeÌ„ted entertayned conserued by the same M. I do so vnderstaÌ„d it wel P. Now this word caÌ„not be there set forth entertained but only that ther be meÌ„ which haue this gift of the holy Ghost to know how to set it forth in such sort as it is méet as true ê“phets ministers of god as the Lord hathe also promised vnto it when he said by Moyses and after by Esay that he wold giue to his people a prophet in whose mouth he would putte his word and that it should neuer depart froÌ„ the mouthe of the séede of his people and that his spirit also shuld neuer be separate from it M. I thinke that that prophecie which thou hast now alledged of Moyses ought to be proprely vnderstode of Iesus Christe P. Sainct Peter and S. Steuen doe also applie it to his person as to the head and prince of all prophetes and ministers whiche giueth power to the ministerie of all others But that exposition which is very certaine and very wel applied doth not let at al but that this passage of Moyses may be taken for the ordinarie ministerie which God hath established in his Church as the circumstaÌ„ce of the place dothe sufficiently declare it the which ministerie hath euer ben founded in Iesus Christ whiche is the foundation of the prophets and Apostles M. Doest thou vnderstand then by this gifte wherof thou hast nowe spoken the gift of prophecie P. We doe commonly call it by that name following the manner of speach which S. Paule hath vsed to that purpose in the first epistle to the Corinths For albeit that all the ministers of the word of God haue not all the gifts which the auncieÌ„t Prophets had which are specially called by that name yet notwithstaÌ„ding they are called Prophets in all the holie Scriptures in as much as they bée the mouth of the holie Ghost as wer the auncient prophets by whom God spake to his Church and doth set foorth to hir the same doctrine whiche he hath heretofore declared vnto hir by his aunciente prophets M. We may then say the same of the name of Apostle and Euangelist and of al other such lyke names and offices whiche appertayne to the ministerie of the Churche P. It is true For albeit that the name of apostle and Euangelist do import more thaÌ„ the name and office of a simple pastor and minister of the gospell yet for all that none may be a pastor and minister of the Gospell vnlesse he be also as an Apostle and an Euangelist in respecte of the doctrine whyche he beareth for the verie same reason for whiche he may also be called prophet as I haue euen nowe expounded How that the ministerie of the worde of God is perpetually necessarie to the Churche in this worlde M. I Do now well vnderstand the cause not only wherfore this gifte of prophecie is necessarie to the Churche but also for what cause it is necessary that it be perpetual in it P. Séeing that the perpetuall ministerie of the worde of God is necessarie this gift of prophecie is also necessarie forsomuche as without the same this ministerie can not subsiste and stande nor be ministerie of the Churche of Christ M. It then foloweth that euen as this ministery can not be without this gift of preaching euen so the Church can not be the Church of Christ without this ministerie no more than it may be without faith the whiche she can not obtayne but by the meane of the word of God set foorth by this ministerie P. God may wel inspire his faithe to his chosen by other meanes if it please him but seeing he hath ordeined this he doth it not ordinarily by any other neyther is it lawfull for vs to séeke for any other but must holde vs to this same wherevnto God hath bounds vs notwithstanding that it standeth alwaye in his libertie to communicate his giftes and graces as pleaseth him Of other giftes of God whiche are not so necessarie for the Church as the gift of preaching M. I Do now wel vnderstand this point but thou haste not yet giuen me example of the other guiftes of the Holie Ghoste the whiche be not so necessarie for the Churche as is the gifte of preaching And therfore also they be not perpetual in hir P. Thou hast amoÌ„g others the gift of tongs and the gift of miracles and suche lyke the whiche God gaue to his Churche but for a certayne tyme and to certayne persones as hée maye yet gyue them when it shall please him And when he hath giuen them he hathe yet done the same to the ende that hys gifts shuld serue to the ministerie of his worde to the ende it should be the better receyued and that the infidels shoulde be the more mightily vanquished the most weak ones the better fortified M. I do wel vnderstand it so P. And therfore Saint Paule speaking of these gifts exhorteth the faithfull to endeuour themselues and to trauayle rather for the gift of prophecie whiche comprehendeth the true vnderstanding of the Scriptures as more profitable and more necessarye to the Church than the others wherof we haue euen nowe spoken Howe the Lorde taketh the ministers of his Churche of his verie people and not of a strange people M. WHen thou diddest alledge the promise which god hath made to his Church of the perpetuall gift of preaching and of the ordinarie mynisterie whiche it pleased him to appointe in the same it séemeth to me that thou saydst that he hathe promised to put his worde into the mouthe of the very séede of the Churche by the which séed I vnderstand the children the membres of the same and of the people of God. P. Thou takest it verie well and therfore the Lord hath playnely sayde by Moyses that he will rayse vp out of the middest of his people those Prophets the whiche he will gyue vnto hir to teach hir to the ende that they shall not go foorthe of his Churche to séeke them Howe agréeth this then with that which thou hast heretofore sayde that the gifte of prophecie and suche like were as well communicate to infidells and reprobates as thou hast very well proued by testimonies and examples of the holy Scriptures P. That maketh
is not ynough to preach the doctrine of the lawe if that of the Gospel be not foorthwith ioyned vnto it M. For what cause P. For that that the lawe settethe foorth but the wrath of God against sinners the shoulde bring men rather to dispaire than to true repentaunce if there were no promise by the Gospell of the grace and mercie of God whiche is offered to them in Iesus Christ to obtayn remission of their sinnes in him and by him M. Giue me an example of that which thou sayest P. We haue one very euident in Iudas and S. Peter M. It séemeth to me that it is written in the Gospel not only that S. Peter did repente that he had denied Iesus Christe but also Iudas that he did betray hym And that notwithstanding the repentance of Iudas letted him not from desperacion the whiche thing happened not to S. Peter but wholly the contrarie Peter That happened to Iudas for the cause that I haue already cited to witte for that he layde houlde onely vppon the Iudgement of God set foorth in hys lawe without laying holde vpon the grace and mercie of God set foorth in his Gospel to all repentants and faithfull as S. Peter did apprehend it after that he had renoūced Iesus Chryst Howe that true repentance can not be without faith M. IT followeth then that true repentance can not be withoute true faith P. It is very certain that if a man haue not true faith in the word of God for the first he shall make none accompt of the lawe ne yet of all the threatnings of his iudgement conteyned in the same but shall mocke at it onely as doe the Atheists and all men whiche are withoute God without lawe and without faithe doe scoffe at all the holye Scriptures M. If they haue no faith in the word of God concerning his lawe there is no apparance that they haue any more cōcerning the Gospell and the grace and mercie of God promised in the same P. That notwithstanding this fayth in the Gospel is the principall pointe that is required in true repentance For albeit that a man haue faith in all that which the law declareth so it is that this faith can not let him to dispaire as Iudas did if he passe not further to the Gospell but suche a faith shal cause him to despaire the more M. How may that be P. Forsomuch as suche a faithe is not full in as muche as shée leaueth the principall whereuppon the true faithe is founded to witte the promises of the grace of GOD in Iesus Chryst Of the true and false faythe and repentance M. WHat doest thou then proprely call true faithe P. A certaine assurance founded in the promises of god by the which man holdeth himselfe assured of God in Iesus Chryste and by Iesus Chryst M. Why sayst thou that the faith which hath not this assurance leadeth the man which regardeth but onely the lawe rather to despaire than to hope of saluation P. For bicause that so much the more man is assured that God is author of his lawe and that that whiche it conteyneth is true euen so muche the more is he afrayd of the iudgemente of God and can not fynde rest in his conscience bicause there is nothing without Iesus Christe wherein to be assured against the wrath of God. M. There is then by this reckening two sortes of penitence to wit one true an other false P. Euen as also there be two sortes of faith for euen as they haue not full faithe which beleue not all the worde of God and chiefly the word of the Gospel euen so haue they no true repentaunce whiche ioyne not togither the wrathe of GOD with his mercie nor the mercie with the wrath M. Euē as it is not inough to apprehende the wrath of God withoute his mercie to haue true repentance is it also no more sufficient to apprehende his mercy without his wrath P. Thou maist easily vnderstande that none may well apprehende his mercie if firste he doe not apprehende hys wrathe For he that knoweth not the wrathe of God againste sinne cannot tell nor vnderstande howe muche hée néedeth hys mercie and what mercie he sheweth him when he receyueth him to mercie Math. Thou sayst well Peter Moreouer euen as they fall to dispaire whiche conceyue only the wrath of God withoute his mercie euen so those whiche consider only his mercy without hauing first conceyued what his wrath is doe not estéeme sinne to be such as they ought to estéeme it and in lyke case can neuer vnderstande what mercie is nor howe greate the goodnesse of God is towarde them M. I note wel al these pointes that the very wicked and reprobate may well attaine to suche a Faith and repentāce as was in Iudas but they haue not at all the true faith and repentance by the whiche the true children of God doe obtaine forgiuenesse of their sinnes P. Thou muste also note that there be some whiche accompte the mercie of God but of small price bicause they doe not apprehend at al the wrath and iudgemente of God as they ought And therfore the repentance of suche persones is none other than a verye disguysing and faynednesse Of the forgiuenesse of sinnes and of the assurance of the conscience by the same M. THou wilte then say that true repentaunce beateth downe the sinner in himself by the féeling of his sinnes and of the wrathe of God against them and then directeth him to Iesus Chryste to assure his conscience so beaten downe against the feares of the iudgemente of God. Pe. It is euen so But to assure it as thou sayst we must come to the other point the whiche Iesus Chryste hath cōmaunded to preache in his name wyth true repentance whiche is the remission of sinnes the whiche proprely belongeth to the Gospell M. I doe well vnderstād that the sinner which féeleth himself faultie before God by meane of his sinnes is as a traytour and wicked doer whiche can not be well assured of the punishement that he hath merited by meane of his faults that he hath committed if first of al he be not assured to haue his grace pardon of his prince and of his iudge P. That same is also the cause why that after we haue made mētion of the church which is likewise called the communion of Sainctes we do also confesse that we beléeue that the remission of sinnes is in hir by meane of the communion that it hath with Iesus Christ of the whiche we haue heretofore sufficiently spoken Of the cōmunion of saincts hovve the church entreth into the same by meane of the ministerie of the Gospell M. I Do well remember that when wée speake of that communion thou hast sette me and put me againe vppon thys pointe to declare vnto me the reste the whiche thou hast not yet expounded vnto me P. According to that whiche we haue already sayd the Churche doth not only obtaine
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
of man. P. But wilt thou denie that he is a very mā before he be come to that age M. I am not yet wel resolued howe to answer thée to this demaūd P. It shal be easy for thée to resolue if thou cōsider what it is to be a man what is his nature for thou canste not denie that who so hath an humane body a soule participāt of reason vnderstanding is a man. M. I graunt it P. No more canst thou denie that a chylde howe yong soeuer he be is compounded of suche a bodie and suche a soule notwithstanding that men do not yet sée in effecte in him so great a perfection of the bodie and of reason and vnderstanding and of other gifts as wel of the bodie as of the spirite as in a perfecte man. M. I do wel vnderstand that thou wilt say that albeit a child may grow both in bignesse force discretion prudence knowledge in such like vertues therby to attaine to greater perfection yet notwithstanding this same letteth not at all but that he is alreadie a very man. P. No for somuche as he hath in him all the partes that make a verie man and the séedes of all things required in mans nature notwythstanding that the frutes as yet appeare not for albéeit that a thing begone be not yet fully perfected it followeth not for all that but that the beginnings are true and sounde and that it is true and perfect forsomuch as is alreadie of it M. Thou wilt then saye in lyke sorte that albeit that repentaunce faith and charitie be not in vs so greate so perfect that no more may be wished for yet for all that they leaue not to be true and whole prouided that wée haue the true séedes therof in vs and the true beginnings of all the partes required in the same P. Thou hast very well cōprehended that whiche I would haue saide And forasmuch as all these things are alredy begon in vs by the grace of God we do dayly continue the reading of the Gospell and the administration of the Sacramentes to the ende we may daily growe more more in that which is alredy begon in vs and that we may be dayly the better confirmed to witte in true repentance and true faith charitie and in all the other gifts of god euen vntil the time that from the infancie in the whiche wée now are cōcerning these gifts and graces we do come euen to the age of a perfect mā and that we do therein dayly profite as the childe dothe dayly growe vntill the time that he be a perfect man. Hovv greatly necessarie the ministerie of the Church and prayer is for al men during this life M. I Am now wel resolued touching this pointe whereby I do conclude that there is in the world no man so perfecte who hath not alwayes néede of the ministery of the church of al the partes and things the which it comprehendeth P. I haue yet forgottē to tel thée that with the diligence that we ought to vse in the studie of the holy scriptures communiō of the sacramentes to the end the graces of god may be dayly encreased more more in vs we haue also the inuocation of the name of God prayer the which serueth vs greatly to that ende wherfore we ought therein to be very attentiue continuall M. Seing that thou art now come vpon the matter of inuocation prayer mée thinketh it were good that wée dyd speake somwhat amply of it For it séemeth to mée that we haue spoken very litle of it as in passing it ouer when that thou gauest me as in briefe the exposition of the commaundements of the law vpō the which thou didst briefly declare vnto mée how that those of the first table did comprehend faith the inuocation of the name of god which procéedeth from the same as the true frute and true witnesse of the Faith. Of the discipline of the church and of the principall partes of the same P. I Had determined to haue spokē somwhat more fully for so much as Iesus Christ hath giuen a certaine forme rule But bicause wée haue yet to speake of the discipline of the Church that it is so ioyned with the ministery of the same that it cānot bée wel ruled nor conserued without that discipline wée wil first speake so farre as the matter that wée handle nowe requireth it and then afterwarde we will conclude the whole by the inuocation of the name of God and by praier The. 20. dialogue is of the discipline censures and consistories of the Churche Of the discipline of the Church and of the principall partes of the same M. SEyng wée are come to the point of the discipline of the church declare vnto mée then what thou meanest by the same P. I vnderstande the gouernement and the rule by the whych God will that his Churche be gouerned according to the order which he hath ordeyned in it by his word to entertaine it in true religion and to take away slaunders M. What is that rule and that order Pe. There be chiefly thrée pointes to consider M. Which is the firste P. The regard that must be had to the doctrine assemblies of the Church to the end that the worde of God and the sacraments be administred as they ought to be aboue al things that do appertaine are requisite to the seruice of God. M. Whiche is the secōd point P. The regard that must be had to the life and manners of euery man. M. Which is the thirde P. It is not altogither of so greate importance for it concerneth only certaine exercises which sometime are required in the Church as are fastings other certaine ceremonies the whiche according to the necessities and circumstaunces of times and of places may serue for the better making of men to do their dutie and office to God. Of the chiefe things vvherevppon the discipline of the Church ought to vvatche M. SEing that thou sayest that the two first pointes be the most necessary declare vnto me the things the which are most to be considered in them P. Forsomuche as the word of God is ordeyned to teache admonishe comforte exhorte rebuke and to correct euery man as it shal be néedefull it is necessary that there be censures and watches in the Churche to watche and to take héede how euery man doth behaue himselfe as well in respecte of doctrine as of life and whereof euery man hath néede to prouide for the same as the word of God doth require Of the censures and ancients of the Church and of the maner of the policie of the same M. AL that whiche thou sayest doth it not belong to the office of the pastors and ministers which haue charge of the administration of the worde of God and of the Sacramentes and of all the Church P. I graūt it But there are chiefly two causes why it is
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