not with these thrée things following The first is a true acknowledging and sorowfulnesse for his sinnes towards God whiche can not be withoute true confession of the same towards god The second is a stedfast beliefe of the forgiuenesse of his sinnes by Iesus Christe and a true assurance of saluation through him The thirde is a true and perfecte charitie towardes our neybor For this holy Sacramēt requireth all these things for so much as it is the sacramente of the agréemēt and vnion that we haue wyth God by Iesus Christe and with all hys Church and all the true members of the same Wherefore it must be of necessitie that euery mā examine him selfe in these points that he may go to it worthily and not to his condemnation according to the doctrine of Sainct Paule to that purpose Of the penance and sanctification of the Christians and of the true originall of the same of al good works Chap. 44. AS concerning the repentance and pēnance which is required of euery christian the holy Scripture vnderstandeth not thereby that whiche improperly the Papists call pennance For they through greate abuse and ignoraunce of the language do call penance their satisfactions by the whiche they thinke to satisfie God by their owne works and by their Ceremonies and superstitions But the worde of God taketh pennance and repentance for a true acknowledging and sorowe for sinne the which true acknowledging and true displeasure do procéede of the true feare of God and of a true reuerence and loue towardes him conioyned with a certayne assurance of his goodnesse and mercie and with a true amendmente of life by the whiche a christian man doth dedicate him selfe to the seruice of God as in time before he was dedicated to the seruice of the Deuill to the end he may serue to iustice and holynesse where before he serued sinne iniquitie For in this lyeth the sanctification of man the which sanctificatiō is the very frute of true faith which worketh thorough charitie as she is the originall of euery good worke Of the true and Christian confession and absolution and of the remission of sinnes Chap. 45. AS concerning confession and absolution the worde of God doth not acknowlege or receiue any such as the Papists do make in the eare of their préests to haue absolution and remission of theyr sinnes by them For the holy Scriptures shewe vs none other that can pardon sins but only god And by consequent they appoint vs none other to whom we must make confession for to obteyne absolution and pardon In like sorte we haue no example in all the true seruantes of God of any other confession and absolution for the remission of sinnes towardes God the which he giueth not but in his Churche and to the true members of the same Of the power of ministers of the Church to pardon or reteyne sinnes Chap. 46 AS for the ministers of the Churche they haue none other power to pardon or reteyne them but so farre as they vse the keyes whiche the Lorde hath committed vnto them as to the ministers of his Churche to whome he hath giuen them and in so doing they do declare by his worde howe the sinnes be forgiuen to those that beléeue and reteyned to the vnbeleuing This is the true absolution of the Christian Churche by the which God doth ratifie and binde or vnbinde in heauen that which they declare and do binde or lose vppon earth by his worde and in his name For this power is giuen vnto them bicause he speaketh by their mouth and it is he himselfe that bindeth and looseth and that dothe pardon and retayne sinnes by that same very worde whereof they are but ministers This is the true and lawfull vse of the keyes the whiche the Lorde hath giuen to his Church the execution whereof the Churche hath since committed to the ministers the whiche she hath chosen therevnto by lawfull vocation Of brotherly reconciliation Chap. 47. MOreouer euen as God woulde that euery man should confesse his faults to obteine forgiuenesse euen so he would that suche as haue offended either the Churche in generall or any of the members of the same and of their brethren in particuler should acknowledge and confesse their faulte so farre forth as the true discipline of the Churche and Christian Charitie do require and that they reconcile themselues with those whome they haue offended and haue done wrong vnto For such thing is required to repaire the slander and offence which they haue made to entertain the peace the vnion and the Christian charitie in the Church Of the satisfaction towarde our neighboure Chap. 48. THis reconciliation bringeth with it also satisfactiō of that wherin euery mā is bounde to his brother so farre forth as he shall be able to do by Christian charitie For albeit that there is none other but the satisfaction of Iesus Christe only that may satisfie for vs at the iudgement of God yet for all that the same doth not abolish this satisfaction which is to satisfie vnto men for so much as it is a frute of the true repentance and of the true iustification and sanctification of a Chrstian man For it is not a signe that a mā doth in dede repente him of his faulte and of the wrong that he hath done to his brother so long as he shall not recompence him according to the meanes that God shall giue him Of the Churche and of the foundation of the same and of hir head Chap. 49. THis faith and doctrine is the true faith and doctrine of the true Christiā church vppon the whiche she is builded and by the which she doth communicate of al the benefites of Iesus Christe of whiche we haue spoken heretofore For we vnderstande by the Churche the felowship and cōmunaltie of all the true faithful which are the members of the body of Iesus Christe whiche do acknowledge him for their only head and none other whatsoeuer but do condemne the Pope whiche maketh himselfe the head as very Antichriste And in like sorte they do also accompt the Church the which acknowledgeth him for hir head not for a true christian Churche but for a Sinagogue of Sathan Of the markes whereby to knovve in thys world which is the true Church and who are to be accoumpted for true members of the same Chap. 50. THe marks whereby men may knowe in this world which is the true church of Iesus Christ are these to wit the lawfull administration of the pure worde of God and of his holy Sacraments and the allowing of the same with true obedience towards the ministerie the whiche the Lorde hath therin ordeyned I do comprehende vnder this alowing and obedience the submission and the discipline the which Iesus Christ hath ordeyned in his Church and the pure and full obseruation of the same as it hath bin obserued and practised in the ancient Churche ruled by the doctrine
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
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
the firste A. The honor and obedience whiche we owe to all those that the Lorde hath appointed superiors and gouernours ouer vs. De. The other An. The care whiche we should haue both in generall and especiall the one of the others as of our selues D. What dost thou vnderstande by this care A. That we oughte with all our power to procure the honoure and profite of all men and to let their dishonour and hurte as wel in soule as in body and goodes and name D. It seemeth to mée that thou haste agayn here made a little Summarie of all the commaundementes comprehended in the second table of the lawe A. It is euen so Of Prayer D Folowing on the same which we haue sayde of Faithe and of the workes and frutes of the same I haue yet to demaūd thée one thing concernyng the inuocation of the name of God. A. What is it D. It is concerning prayer and the manner howe to pray which things we must vse A We can not followe a more certaine rule in that respect that that which Iesus Christe himselfe hath giuen vs. The forme of Prayer giuen by Iesus Christe D. Whiche is the forme of Prayer A. Our father whiche arte in heauen Thy name be halowed Thy kingdom come Thy will be done in earth as in heauen Giue vs thys day our dayly bread Pardon vs all our offences euen as we forgiue them that haue offended against vs And leade vs not into temptation but deliuer vs from the euill For thyne is the kingdome power and glorie for euer and ouer Sobeit Diuision of the matters conteyned in the Lordes Prayer D. What doth this forme of prayer comprehende in summe A. We may diuide the whole in two partes D. Whiche is the first A. The preface of the same D. And whiche is the seconde A. The requestes therin made Of the addresse of the Christians in their prayers and of their true aduocate in the same D. What dothe he teache vs in that preface An. To whome we ought to direct all oure Prayers and by what mediator and aduocate D. To whom must wée make our prayers A. To God only as to our very heauenly father vnto whom onely that honoure is reserued and is due De. And whome shall wée take for aduocate and mediatoure towards him An. Him only by whome he is made our father and through whome we may call vppon him as vpon our father D. Which is he A. Iesus Christe his well beloued Sonne by whome only we are made the children of God where as naturally we were the children of wrath VVhat thinges vve ought to demande of God in our prayers D. What saist thou touching the request made in that forme of prayer A. That it is not lawfull for any man to desire or demaunde of God any other thing than that which is conteyned in them D. What is it that is comprehended in them A. All that which man may iustly desire and demaunde as well for the glory of God as for his owne saluatiō all his necessities A diuision of the requests conteyned in the Lorde his prayer D. Howe many requestes be there in the whole An. Sixe De. By what order are they disposed A. The thrée firste haue regarde chiefly to that which concerneth the glory of God. D. And the other thrée A. To that whiche is necessary for man as well for this corporall life as for his eternall saluation D. Wherefore did our Lord Iesus Christ in this matter obserue this order A. To teach vs how we ought to frame all oure desires to the glory of God and that we ought to haue the same in most speciall recommendation and to submitte vnto the same all those thinges which we require of him for vs. Of the ministerie of the Church and of the vse of the same D. Now seing that true faith is the very foundation of our saluation and the true fountaine of all good works tel me nowe how we may obtayne the same A. Thou moughtest already vnderstande it by that whiche we haue sayde of the viuification and sanctification of the faithfull by the holy Ghost D. I vnderstande wel that it is a gifte of God whiche is giuen to vs by the holy Ghost but God is the meane by the whiche the holy Ghoste is serued in this woorke A. The ministerye of the worde of God whiche hée hathe ordeyned in his Churche to that ende Of the partes of the ministerie of the Churche D. What conteyneth this ministerie A. We may make thrée parts of it D. Whiche is the first A. The administration of the pure worde of God. D. The second A. The administration of the sacramentes ordeyned in the same D. The thirde A. The conseruation of the discipline of the Churche Of the discipline of the Churche De. What meanest thou by that discipline A The pollicie which ought to be had in the Churche to keepe all things in good order in the same according to the worde of God. D. To what ende serueth that policie A. It is so necessary in the Church that without the same the admistration of the word of the sacraments can not there be entertayned conserued in his right authoritie as is requisite Of the Sacraments that are in Christes Church and of the things that ar to be considereed in them D. What callest thou sacramentes A. The signes taken of visible thyngs the whiche Iesus Chryste hath ioyned to his promises euen as it were to seale vnto vs the truth of them and to confirme the same vnto vs. Dem. What thinges are there to be considered in them A. There are thrée things principall D. Which is the first A. The worde of God which is the very foundation D. The second A. The visible signes whiche are as seales D. The third A. The things signified as well by the worde as by the signes Of the things that are to be considered in the woorde D. What is there to be considered in the worde A. Two things D. Whiche is the first A. The cōmandement of God by the whiche we are bounde to his holy Sacraments D. The second A. It is the promise by the which he doth aduertise vs of the grace that he doth offer and bestow vpon vs in them Of the vse of the signes D. To what purpose serue the signes A. To represente to the eyes and to the other corporall senses the things that are signified by the worde D. What profite commeth of this A. It serueth for greater declaration of them and for a more greater confirmation of the faith D. Do they serue to any other purpose than this A. As God by them on his parte declareth his good affection toward vs aduertising vs of the good that he will do to vs We also of our parte do set forth and declare our faith and our harte and affection towards him by them D. The sacraments then by this accoumpte are
M. Is that the cause why Saint Paule did write to the Ephesians that the Pagans wer without God P. Ther is no doubte thereof For albeit they had many by name and by fantasie yet notwithstanding they had none in déede seeing they were ignorant of the true God. Of the summarie of the christian faith and for what cause it is called the Symbole of the Apostles M. SEing it is so as thou saist it séemeth to me then to be wel doone very néedfull to consider yet some thing more néere the principall poyntes that thys christian fayth doth comprehende whiche is of so great vertue as thou haste sayde P. They are conteyned in the fourme of the ordinarie confession whiche the christians make dayly the which is cōmonly called The Symbole of the Apostles M. What signifieth this word symbole P. It is taken of the Gréekes of whome the Latines haue borrowed it to signifie an enseigne of acknowledging and the part that is gathered of euery mā in any thing as whē euery man giueth his shot M. Why is this confession of faythe called by that name P. Chéefly for two causes M. Whiche is the first P. It is bycause that it conteyneth as chosen and gathered togither into a summe the chief pointes of the doctrine sette foorth by the Apostles whome Iesus Chryst hath giuen and sent as vniuersall doctours of all the worlde M. Which is the seconde P. It is for that this doctrin is the true mark whereby euery man that voucheth the same yeldeth certain testimonie that he is a membre of the Christian Churche as the men of warre declare by the enseigne whiche they beare what prince they belong vnto and serue The Symbole of the Apostles M. WHich is the summe of thys faith the whiche thou callest Symbole P. I beléeue in God the Father almightie maker of heauen and of earthe And in Iesus Christ his onely sonne our Lorde whiche was conceyued by the holie Ghost borne of the virgin Mary suffered vnder Ponce Pylate was crucified deade and buryed he went downe into hell the third day he arose from the deade ascended into heauen he sitteth at the right hande of God the Father almightie and from thence shall he come to iudge the liuing and the deade I beléeue in the holie Ghoste I beléeue the holie vniuersall Churche the communion of Sainctes the forgiuenesse of sinnes the resurrection of the bodie and the eternall lyfe Of the generall diuision of the principall pointes conteined in the Symbole of the Apostles M. HOw many articles and principall pointes bée there in this summe P. Men do commonly distinguish them in twelue but me thinketh we may reduce them all into two generally out of the whiche men may drawe the others afterwarde M. Whiche be these two pointes P. The first is touching our faith towards God the seconde concerneth his Churche which is builded vppon the same faith Of the faith that a Christian man oughte to haue in God. M. WHat ought we to beleue of god P. There are first two principal thinges to be considered in this matter M. Which is the first P. That whiche he hath declared vnto vs of his diuine nature by his worde M. Whiche is then the second P. That whiche we oughte to beleeue of his works by the whiche he hath declared vnto man what was his power his wisedome and goodnesse and the other vertues proprieties whiche are in him of the whiche we can haue no knowledge but by his works Of the vnitie and trinitie that is in the essence of God. M. WHat thinges ought we to consider concerning his diuine nature according as he hath declared vnto vs in his worde P. There be two principall M. Which is the firste P. It is the vnitie whiche is in his diuine essence whereby we are taughte that there is but one God in whome we beléeue M. Whiche is the seconde P. It is the trinitie of persons that is in that vnitie of the diuine essence the whiche we do confesse when we saye that we beléeue in the Father in the Sonne and in the holy Ghost Of the difficultie that is in this matter M. IT séemeth to me that there is great contrarietie in this matter Peter Wherein M. In that that it séemeth that it is as muche as if one should saye that there is but one only God and that there be three P. We ought not so to take thē séeing that we confesse but one only diuine essence albeit that we acknowledge in the same the father the sonne and the holy Ghost in such sorte distincte in proprieties of persons that yet for all that these thrée persons are but one only and very God. M. Canst thou expounde the same vnto me something more plainely by some similitude P. As there is but one Sunne in the world no more is there but one only God and as the Sunne sheweth himselfe by his beames euen so God as father doth shewe himselfe by his sonne Iesus Christ which is his worde and Eternall wisedome and as the Sunne by his heate doth make vs féele his force euen so God maketh vs to féele his vertue by his holy spirite whiche is his infinite power Of the principall vvorks of God vvhereof mention is made in the Simbole of the Apostles M. SEing that we haue spoken of the things that we ought to consider in the essence of God and in his diuine nature declare vnto me nowe that which thou hast to say concerning his workes by the whiche he hath declared himselfe to man suche as it hathe pleased him to be knowen of him Peter The Simbole of the Apostles doth comprehende chiefly thrée out of the which a man may drawe all the rest M. Which be they P. The first is the works of the creation of al things M. And the second P. The works of the redemption of man. M. And the thirde P. The worke of vinification the which we may also cal the works of sanctification M What dost thou vnderstand by that worke of viuification and sanctification P. I vnderstande the vertue that the holy Ghost hath to make vs wholly partakers of Iesus Christ and of all hys benefites Of the vnion that is betvvene the father the sonne and the holy Ghost in their vvorks M. ACcording to this purpose the father the sonne and the holy Ghost haue they any thing particuler concerning their works or else haue they them all common togither and chiefly those whereof thou hast now spoken P. Seing they are but one only God it is certaine that they can do no worke wherein they may be separated the one from the other M. It séemeth to me notwithstanding that in this summe of the faith men doe attribute as proper to the Father the worke of the creation and to the sonne that of the redemption and to the holy Ghost that which thou callest viuification and sanctification P. That must not be vnderstande as though
doth signifie vnto vs the vnion that is betwene Iesus Christ and his Church to witte betwene the head and the mēbers P. It signifieth not only the vnion which is betwene Iesus Christ and his members but also the vnion which is and ought to be betwene all the members of his body which cannot be vnited with their heade Iesus christ nor haue him for their head if they be not vnited among themselues the one with the other for Iesus Christ may not be deuided And therefore Sainct Paule hath saide to the same purpose that we are all one bread and therefore we do also euery of vs part take of one very bread and one very cuppe Hovv the supper is the sacrament of vnion and of charitie and of the admonition that vve haue in the same M. SEing it is so it followeth then that the supper is vnto vs a Sacrament of the vnion charitie that all the faithfull ought to haue the one with the other P. That is not to be douted therfore thou must note that euē as baptisme doth admonish vs of the perpetual repentāce mortification which ought to be among vs al the time of our life euē so hath the supper this propre vnto it that it putteth vs in mynd of the vnion charitie wherby we ought to be ioyned the one with the other without the which we can not be christiās forsomuch as Iesus Chryst setteth it foorth vnto vs for a marke wherby his disciples shuld be knowne M. Seing it is so I think assuredly also that we cānot communicate at this holy sacramēt of the supper but to our cōdemnatiō if we haue not this charitie vnion amongst vs. P. It is easie to iudge The 19. dialogue is of the proofe that euery man ought to make of himselfe before the supper Of the principall points vvhich are required in the proofe that is required of euery man before he go to the Supper MATTHEVV M. SEing that we be lyghted vpon the matter of thīgs required wherwith worthily to communicate in the supper declare vnto me now in what sorte wée ought to proue oure selues according to the doctrine of S. Paule to the end wée receiue not this Sacrament vnworthily and to our condemnation P. Thou maist wel know by the matters which we haue alredy handled what it is to receyue the Supper worthily or vnworthily and to saluation or condemnation and how euery man may proue himselfe to communicate thereat as he ought M. I graunte that which thou sayest but I shall vnderstande and comprehende it better if thou doest declare vnto mée briefly the principall pointes whiche are chiefly required in this proofe P. Seing that Iesus Christe is dead for oure sinnes and that therfore all Sacraments doe sende vs to the same death to obtaine forgiuenesse of the same it followeth well that we can not communicate worthily at the Supper except we acknowledge first our selues to be sinners suche as we are and do confesse that we haue deserued by meane of our sinnes eternall death and damnation and that wee can not be deliuered from them but only by the death of Iesus Chryst M. I doe well vnderstand alredie this poynt P. If thou do well vnderstand this thou vnderstandest well also that that acknowledging cōfession can not be in vs without that true repentance wherof we haue alreadie spoken whiche can not be without true amendement of life M. I vnderstand wel also that other pointe P. Thou haste well vnderstoode how that true faith can not be separated frō true repētance For the knowledge of our sins should serue vs to smal purpose if it were not ioyned with a sure trust of forgyuenesse of the same M. That is playne P. Nowe séeing we can not obtain that remission but only by the death of Iesus Chryst and that the Supper is ordeyned to witnesse vnto vs and to assure vs more fully it is therfore easy to iudge that none maye communicate at this holy sacrament without true faith by the which he holdeth himself assured to obtaine the grace which is promised witnessed vnto him in the same M. Thou wilt then say in effect that it is néedful for those whiche dispose themselues to communicate at this sacrament to note diligentely whether they haue true repentance and true faith in Iesus Chryste or no. P. To the ende that the proofe may be the more full and perfect thou shalt ioyne also to these two pointes charitie of the which we euen now did speak by meane wherof all the faithfull are vnited and conioyned the one with the other euen as they be vnited conioyned by fayth with Christ Iesus their head For euen as true repentāce can not be without true faith euē so true faith cānot be without true charitie as wée haue sufficiently alreadie declared M. I vnderstand wel also séeing the Supper is a Sacrament of vnion and charitie as thou hast alreadie declared it that he is not capable of the same that hath not true charitie P. Beholde they are the thrée points to wit repentāce faith and charitie whiche comprehende all the rest that maye be required in the proufe of any man. VVhether it be requisite that euery man haue perfecte repentance faith and charitie before he go to the Supper M. NOwe I haue yet one difficultie vppon these thrée pointes the whiche thou sayst are chiefly required in the proofe of those which will communicate at the Supper P. Shew me that difficultie M. Tell me firste if there be any man that in this mortall life may haue perfecte repentaunce perfecte faithe and perfecte charitie P. If we could haue those vertues so perfecte that nothing coulde be more added therevnto then were wée no more mortall men and shoulde no more néede neyther the preaching of the Gospell nor yet the Sacramentes Mat. Why so Bycause we shoulde then haue all the things for the which al the ministerie of the Churche was ordeyned of God and shoulde be already like to the Angels in such sorte as we shall be after our resurrection when we shall be fully refourmed to the image of Iesus Christ and fully glorified with him M. And yet thou sayest that we cannot worthily communicate at the supper except we bring with vs true repentāce a true faith and a true charitie Pet. That same is not at all against that which I haue nowe sayde VVhat differēce ther is betvvene true perfect repentance faith charitie M. IT must néedes be then that thou put differēce betwéen true perfect repētāce true faith charitie P. Euē so thee is differēce M. What is it P. To make thée the better to vnderstād it I wil shewe thée it by exāmple M. I like well the maner of declaration P. Take then for exāple a yong chyld wilt thou say that he is a perfect man M. No till such time as he be come to the age in which men do accōpt the perfection
the least haue made no professiō of the christiā doctrine P. Yes vntill that they be recōciled to the church and receiued into the same in such sort as we haue heretofore saide and as it is behouefull to be done in suche a case M. I woulde aske thée also for what cause children are not to be as well admitted to the supper as to Baptisme by meanes of the aliance made with their parentes in the whiche they are comprehended but I knowe that thou wilte aunswere me in such sorte as thou hast hertofore done cōcerning the proof which is more specially required in the supper than in Baptisme P. Thou séest wel that the reason is therin sufficiently apparant M. Now seing it is so required that euery one proue himselfe before he come to the Supper and not that other men proue them may not the ministers committe it to the cōsciēce of euery one which present themselues to them to receiue this sacramente without making any other profe or inquisition P. Albeit that it be required that euery one particularly do proue himselfe yet notwithstanding that particular examination doth not let the examination and the proofe whiche the ministers and pastors oughte to make of their flocks to knowe not only which be shéepe and which not but also what is the condition and estate of euery one of their shéepe For if they know them not what accoumpt shal they yeld M. That is a good apparāt reason P. On the other parte if there be doggs and swine which will thorough their rashnes put forth themselues to the greate contempt of God and of his church to thrust in their poluted and filthy snoutes vppon the lords table to infect it with the same shall the minister be without blame if he permitte it and do not at the least his endeuoure to shut out suche doggs swyne frō the table of the Lorde M. There may be also many which although they do not deserue to be accoumpted dogs swyne but only for poore ignorāt and séely ones whiche mought notwithstanding go and thrust in with the rest either of custome or else thinking to do well and yet should go to their owne condemnatiō P. I wold also adde herevnto this point and in such a case the ministers shuld not be without blame of the faulte whiche those shoulde committe and of the perdition of them if that they had not firste done their indeuoure towardes them accordingly as they are bound Of confessiō of brotherly recōciliatiō M. I Would gladly vnderstande of thée if that after that a man haue proued himselfe in such sorte as thou hast alredy declared he haue no néede to cōfesse himselfe yet to some minister of the Church P. If he be confessed to God as he ought and be reconciled to such as he may haue offendid and with whome he may be at strife and enmitie he néedeth none other confession M. The proofe whereof thou hast spoken doth it conteyne all that P. Thou maist iudge by that whiche thou hast heard for the true repentaunce and faith and charitie cannot be without true confession and reconciliation towardes God and our neyghboure The. 23. Dialogue is of Supplication of Christian praier Of prayer and hovv it belongeth to none but to the faithfull and may not be addressed but to God. MATHEVV I Haue no more now to propone to thée concerning the pointes which we haue alredy handled There resteth nothyng now but that thou tell me yet that which thou hast to say touching prayer P. For somuche as prayer is a frute of faithe whereby the faithfull do homage to god and make request vnto him for all things which are necessarie as well for their body as for their soule men yeld thanks vnto him for all the good things which they haue alredy receyued of him it followeth then well that it is an honoure which belongeth not but only to God and cannot be yelded vnto him but by the faithfull M. It followeth then of that which thou saist that it is not lawfull to call vppon or pray to any other than to God. P. No at all if we will not giue the honoure which belongeth to him to creatures and his glory to others against his expressed cōmaundement M. Is it then Idolatrie to call vppon and to pray to any other than to God P. It is neither more nor lesse than to worship an other than he only Hovv that our prayers cannot be agreable vnto god vvithout a mediator and by vvhat mediator it behoueth vs to present them M. BVt seing we are all faultie before his maiestie may we haue accesse vnto hym withoute mediator or aduocate P. In no wise M. Why shall it not be lawfull for vs then to take one amōg the Saincts whiche raigne with God P. Forsomuche as we cannot haue accesse vnto him without a mediator aduocate it is not for vs to chose him at our pleasure but for him to giue such an one as he himselfe hath chosen and appointed M. He may very well know better than we what mediator and aduocate we néede and whiche is most agreable to him and most méete for vs. P. And therefore it is very reasonable that therin we be gouerned by him Now thou hast alredy vnderstood heretofore how he hath giuē vs his owne sonne to do that office in whome only we must repose if we wil not fully deny god and prouoke him to anger against vs in stead of appeasing him and reiecte Iesus christ his sōne the which he hath giuē vs. Hovv that none other aduocate nor mediator may be ioyned to Iesus christ vvithout greatly dishonoring of him M. BVt what inconuenient is it if that we take Iesus Christ for the principall mediator and aduocate by whome we are made at one with the Father and that then we take either mā saint or womā saint which raigne alredy in Heauen with him concerning their soules and spirites to be also our mediators and aduocates with him or else towards himselfe bycause of our vnworthinesse Pet. The same cannot be done without taking frō him the office whiche belongeth onely to him M. Why so P. Forsomuch as either he is sufficient for the office which the father hath appointed him or else he is not sufficient if he be sufficient then néedeth it not to appointe him a fellowe if he be not sufficiente he is not then the true annoynted of the Lord and the office which is appointed vnto hym belongeth not to him at all Mat. This were an horrible blasphemie not onely to speake suche wordes but to thinke them P. And therfore if we had none other reason but that that we haue not in all the holy Scriptures neyther commaundement nor example which doth commaund and teache vs we ought to take any other mediator and aduocate than Iesus Christ towarde the father but it is forbidden vs expressedly to take any other that same shoulde suffise vs seing that there is
¶ A Christian Instruction conteyning the law and the Gospell Also a Summarie of the Principall poyntes of the Christian fayth and Religion and of the abuses and errors contrary to the same Done in certayne dialogues in french by M. Peter Viret somtime minister of the word of God at Nymes in Prouince Translated by I. S. Seene and allowed according to the Queenes Maiesties Iniunctions Imprinted at London by Abraham Veale dwelling in Paules churchyard at the signe of the Lambe ANNO. 1573. To the honorable and vertuous Lady Elizabeth Countesse of Lincolne Iohn Shoute vvisheth encrease of all godly honoure and knowledge WHEN I HAD TVRNED into English this vvorke I cōsidered in my selfe that in aunciente time and also in this our age men haue accustomed to dedicate their trauayles vnto such vertuous personages as they haue honored And I examining my selfe vnto vvhome I moughte addresse this little labour of mine thought good to presume vppon your goodnesse and to addresse the same vnto your honorable Ladyship knovving this vvorke to be a meet subiect for the exercise of noble spirits in the which they may see the great mercies of God tovvards mankinde and learne hovv to be thankfull for the same tovvards his diuine maiestie It may please you therefore good Madame to accepte this present at the hand of him vvho vvisheth vnto you great encrease of spirituall blessings and that after this momentayne life you may be one of those vvhich shall euer vvayte on the Lambe in the heauenly Ierusalem vvhich vvas slayne for the sinnes of man before the foundation of the world was layde to the end he mought make vs acceptable vnto God by vvhome vve haue redemption thorough his bloud euen the forgiuenesse of our sinnes according to the riches of his grace From London the 4. of Ianuary To the Christian Reader SEeing that the chiefe cause for the whyche God created mā is to be serued and honored by him our duty is thē to seke to vnderstand how to honor and serue him and we cānot know howe to serue honoure nor obey him but by his worde and albeit his worde be suche as it is able to giue instruction both to learned and vnlearned hauing in it milke for children and strong meate for men yet is it necessarie to vse for our better instruction the helpe of the worthy fathers in the study of the same wherby we may the better and more certainely iudge of that whiche we shall reade by the which meane we may the more easily know our good God his benefites vnspekeable presented to vs in his deare Christe and what we are by our Lord Iesus Christ what we are of our selues without which knowledge none can be a true Christian For if we knowe not that our only saluatiō is founded by God in Iesus Christ that oure eternall life proceedeth onely from the free mercies of god withoute any iote of oure deseruings surely we cannot be saued For if we will be accepted at the handes of God for his faithfull and obedient children we may not presente vnto him any workes of ours for satisfaction for our sins either in parte or in al albeit we ought and are bound to do good works For if we haue in vs a liuely faith we cannot but do good works For as faith is a frute of oure election so are good works a frute of our charitie towardes oure neighboure whiche charitie is a frute of oure liuely faith whiche worketh thorough charity as S. Paule saith but if we will be acceptable vnto God we must vtterly cast downe our selues before him acknowledging our selues worthy of eternall damnation a thousand times and embrace Iesus christ wholly with all his merites who hath satisfied the iustice of God for vs fulfilled the lawe paid our debte caried away with him captiues in vnspekeable triumph Sathan sinne deathe and Hell and hath taken possession for vs of the heauenly inheritaunce and there sitteth at the right hand of God the father making intercession for vs cōtinually And to the end we may wel knowe howe we do obtayne these inestimable benefites by Iesus Christe I haue tourned into oure naturall language this worke in the which are sufficiently and excellently handled all the principall pointes of our Christian religion I haue added to the ende of thys worke the exposition of Master Viret vpon the preface of the law which conteyneth sundry excellent doctrines I haue done it to helpe to aduaunce in the way of their saluation al such as are ignoraunt of the tongues wherefore I beseeche God that they whiche shall reade it may so profite thereby that God may in them be glorified and their soules edified THE SVMME OF the principall pointes of the Christian faith and Religion and of the abuses and errors contrary to the same Hovve nedefull it is that all Christians doe vvell knovv vvhat faith is vvherby they are made Christians vvhat things she doth comprehend Chap. 1. WHOSOEVER dothe beléeue the testimonie whiche God in his word doth yelde of his will holdeth alreadie for certaine that the saluation of men by the which God will be glorified in them resteth in the only faith in Iesus Christe and that from the heart men beleue to iustification with the mouthe men make confession wherby they are saued Wherfore séeing it is so it is néedfull not only that euery true Christian do well vnderstand what is the nature of the true faith and which are the principall pointes that she conteineth without the which she cannot be a true and perfecte faithe but also that he be wel resolued in them For faith can not be a true faithe without the true knowledge of the things that she beléeueth so farre as God hath reuealed by his worde and is requisite for euery man to knowe for his saluation Wherefore they which know not nor do vnderstand at all that whiche they say they do beléeue haue no faith at al but by imagination and fantasie whatsoeuer they doe persuade themselues to haue Of the summaries of the faith of the christian Churche named Symboles Chap 2. FOr that cause the ancient Church hath comprehended all the poyntes of the Christian faith in certaine Summaries whiche are called commonly the Nicene Créede the Créede of Athanase and that of the Apostles This name of Symbole was giuen vnto them as well for that they did conteyne in summe the principal pointes and foundations of the Christian doctrine whyche are more at large expounded in the holye Scriptures as also for that they are the true markes and tokens of a Christian man in euery one that beléeueth and confesseth the doctrine conteyned in them Wherefore it is requisite that euery one knowe at the least that same whiche is commonly called the Créede of the Apostles which is the most cōmon and most short of them all according to the which the Church doth daily make publique confession of hir fayth as followeth I beleeue in GOD the Father
Almightie maker of heauen and earth And in Iesus Christe hys onely Sonne oure Lorde Whiche was conceyued by the holie Ghoste borne of the virgin Marie suffered vnder Ponce Pylate was crucified dead and buried he descended into hell The third day he rose from the dead he is gone vp into heauen and sitteth on the ryght hande of God the Father almyghtie From thence shall hée come to iudge bothe the lyuyng and the dead I beléeue in the holy Ghoste The holy vniuersall Church The communion of Saintes The forgiuenesse of sinnes The resurrection of the bodie The lyfe eternall Sobeit Of the vnderstanding of the matters conteyned in these Summaries and howe necessarie it is Chap. 3. NOwe forsomuche as it is a hard matter to be briefe and playne bothe at once it is certain that the matters conteined in these Summaries are so briefly comprehended in them that euery man can not easily vnderstand and comprehēd what they doo import sauing only such as are wel exercised in the holy Scriptures And beside that that ther are few among the common people that knowe the sayde Symboles vnlesse it be this which is the shortest of the thrée whiche the Christian Church doth hold There is yet this euil that many haue not learned it but in an vnknowne toung wherefore it profiteth them euen as much as if they had not lerned it at al séeing they do no more vnderstand it than if they had neuer heard speking of it And as touching these that haue learned it in their vulgar toung there are also many of them that haue onely learned to pronounce it by mouthe withoute any vnderstanding of it as do little children or birdes that are taught to speake not vnderstanding what they say Therefore it is more than necessarie that that whiche the principall pointes conteyned in the same do import in substance be expounded somewhat more familiarly and playnly to the ende that men may the better know how euery one doth vnderstād them and whether the faith of the heart do agrée with the confession of the mouth For manye whiche make that confession by mouth do oftentymes folow doctrines and religions clean contrarie to that whiche they confesse Wherein they do belye themselues denying by their works that whiche they confesse by worde Of the principall pointes wherevppon the true Christian faythe is buylded and first of the vnitie of god Chap. 4. NOwe the first grounde worke and the first article of the faith of a Christian man is that he beléeue that there is one only true God whiche is a spirite inuisible and eternall without beginning and withoute ende almyghtie all wyse all good all luste all mercyfull and all perfect maker of all creatures Of the Trinitie of persons in the vnitie of the diuine essence and of their proprieties and of the creation of the worlde Chap. 5. FVrther albeit that there is but one only God in one only diuine essence this notwithstanding the Christian faith doth acknowledge in that diuine essence the Father the Son and the holy Ghoste accordingly as God hath declared himselfe in his worde the whiche albeit he be distinguished in thrée persons yet notwithstāding those thrée diuine persons are but one only God in one selfe same essence in the which the faith doth cōsider the father as the fountayn of all diuinitie and the Creator of all things visible and inuisible and the Son as the eternal word and wisedom of him by the whiche all things ar made ordeined and placed as they are and the holy Ghost as his infinite power by the which he doth susteyn and gouerne them accordyng to hys eternall prouidence Of the prouidence of god Chap. 6. NOwe this prouidence of GOD is so conioyned wyth the creation of the worlde that it can not be separated For he may not be Creator but he muste also be the guyder and the directer For euen as none other was able to make suche a woorke but onely hée Euen so none other is able to guyde and gouerne the same but onely hée whiche is the woorker and maker Then this Prouidence importeth that nothing is done at aduenture To wit without the most iust ordinance of god For his prouidence extendeth both in generall and particular to all things that are as well in Heauen as in earthe in suche sorte that he hath a care for man whome hée hathe in speciall recommendation amongest all his creatures euen vntoo one verye haire of his heade euen as Iesus Chryste doth witnesse Of the eternall Predestination of God and of the manifesting of the same and where wee ought to seeke it Chapter 7. THerfore euen as he hath created all to serue to his glorie euen so hath he ordeyned of all men in his eternal counsel that whiche hath bene his pleasure to doo and forthwith the meanes by the whiche he woulde be glorified in them as wel in his mercie as in his iust iudgemente the whiche iudgement can neuer be but iust although it be incomprehensible to man and howe he doth manifest this eternall counsell to his chosen in Iesus Christ his sonne by the preaching of his Gospell which he setteth forth vnto vs as the true booke and register of the eternall election of god Also he giueth them the grace by the very same meanes to vnderstande the same and to receiue it thorowe true and liuely faith Of the author of sinne and of the incomprehensible wisedome of God which is in his eternal ordinance Chap. 8. ANd albéeit that nothing may be done neyther in heauen nor in the earthe without the most iust ordinance and the holie will of God or otherwyse he should not be God almightie yet notwithstanding this ordinance and will carieth with it no constraint to the will of man in sort that they neuer offend but willingly thorough their own malice Wherfore what soeuer maye happen in the worlde God may not be holden for author of sin nor of any euill what so euer but the diuell only and the naughtie wil of man which is alyed with the diuel Then it followeth that whosoeuer maketh God authour of synne and wickednesse in so muche as it is sinne and wickednesse dothe attribute to God that which is propre to the diuell and dothe blaspheme God horriblye not putting any difference betwéene his workes and those of the diuell For God hath so well prouided for the order of the causes ordeined by him the which he would should serue to his glorie that he can not ordeyne nor do but iustly whatsoeuer he ordeyneth or doth howe wickedly or vniustely soeuer the diuell or man doe For he is so excellente a worker that he can very well drawe good out of the euill that the diuell and man doe and that by hys incomprehensible wisedome and by his infinite power and goodnesse to be glorified in the same and in the iuste condemnation of those that shall do the euill whiche he hath forbidden and doe not liue
Eternal thy God is God only Thou shalt loue the eternall thy God with al thy heart and with all thy soule and with all thy vnderstanding This is the first the great comaundement And the secōd which is like to the same is Thou shalt loue thy neyghbour as thy selfe On these two commaundementes depend the whole lawe and the Prophetes Al suche things then as you would that men shuld doe to you do you euen the lyke to them For it is the lawe and the Prophetes Of the corruption of man and howe harde it is for him to do well D. Is man able by his owne vertue and power to fulfill this lawe An. He is so farre from it that there is nothing so contrarie as is his will to the will of God whilest he dwelleth in his nature corrupted with sin De. What is the cause hereof An. Sinne to whome hée is become subiect thorough his owne faulte and the natural corruption that he hath gotten by meane of the same D. What may he then deserue towards God by all that euer he may think say or do of himself A. Death and the eternall curse of God. Of the redemption of man. De And is there no meane to deliuer him An. There is none other but that same whiche is declared by the doctrine of the Gospel of the which we haue euen now spoken to the which the law doth send vs. De. And what meane doth the Gospel sette foorth to vs whereby to obtayne so great a benefite An. It is Iesus Christe the very sonne of God. D. How is he deliuered by Iesus Christ A. By the satisfaction that he hathe made for man in the sacrifice of his deathe and passion and by the perfecte Iustice that he hathe wonne to him Of the communication or partaking of the benefite of Christ D. But is that sufficiēt that Iesus Christ dyed for the sinne of man A. Forsomuch as he hath satisfied the iudgement of God for them it is requisite that the same satisfaction bée applyed and communicated to all those that would obteyne saluation by the same D. By what meane maye this same be applyed and communicated vnto them A. By the only faith in Iesus Christe whiche onely may make a christian man. Of the Faith. De. What vnderstandest thou by that faith An. A true and certayne trust in the mercie of god by Iesus Christ D. Which be the principall pointes that it doth conteyne An. They are bréefely comprehended in this little summarie called the Simbole or gathering of the Apostles by the which the faithfull do dayly make confession of their faith in the Churche De. Which is this summarie The Simbole of the Apostles An. I beleue in God the father almightie maker of Heauen and Earth and in Iesus Christ his only Sonne our Lorde which was conceiued by the holy Ghost borne of the virgin Marie hath suffered vnder Ponce Pylate was crucified dead buried he descended into Hel the third day he arose from the dead he is gone vp into the heauens he fitteth at the righte hand of God the father almightie from thence shall he come to iudge the liuing the dead I beleue in the holy Ghost I beleue the holy vniuersal Church the communiō of Saincts the forgiuenesse of sins the rising againe of the flesh and the eternall life Diuision of the matters conteyned in the Simbole of the Apostles De. What doth it comprehende in substance An. We may bring the whole into two principall points De. What doth the first conteyne An. That whiche we beleue of God. De. And the seconde An. That which we beleue of his Churche Of the fayth towards God. De What must we beleue of God An. There are two thinges to consider De. Which is the first An. The deuine nature of him De. And the second An The works whereby he hath declared himselfe to men Of the vnitie and Trinitie in the diuine essence De. What haue we to consider of the firste pointe touching the deuine nature A. There are againe two pointes to note De. Whiche is the firste An. The vnitie whiche is in the being of God. D. Whiche is the second A. The Trinitie of persons which is in the same D. What doest thou vnderstande by that vnitie and Trinitie in the diuine essence A. I vnderstande that there is but one only God in the vnitie of the which I acknowledge the father the sonne and the holy Ghost as he hath declared himselfe in hys holie woorde Of the principall workes of God by the whiche he hath declared himselfe to men D. And as touchyng the workes by the whiche he hathe declared him selfe what canst thou say A. There are thrée principall vnto whiche wée maye reduce all the rest D. Whiche is the first A. The worke of the creation D. Whiche is the seconde A. The worke of the redemption D. Whiche is the thirde A. The worke of viuification and sanctification Of the creation of the worlde and of the Prouidence of God. D. What doest thou vnderstande by the worke of creation A. I do not vnderstād only that same worde by the which he hath made and created all things but also his eternall prouidence by the which he doth direct and gouerne them as wel in generall as in particular D. Doe you meane by this that he whiche is the Creator is also the directer A. It can not otherwise bée but that the worlde must incontinent perish if he had left it forsakē one minute of tyme without dealing with it Of Predestination D. Doest thou comprehende vnder thys name of Prouidēce none other thing but that which thou hast already declared A. I do comprehend also vnder the same the eternall predestination of God. D. What dost thou vnderstande by that predestination A. The eternall ordinance of God by the whiche according to his good will and pleasure he hath ordeyned before the creation of the world al that which it hath pleased him to doe with mankynde to be glorified in them D. What dothe thys ordinance comprehende A. The election of the chosen and the refusall of the reprobate D. What dost thou vnderstād by the election of the chosen A. The ordinance by the whiche God hath chosen those in whome it hath pleased him to be glorified through his mercie in his Sonne Iesus Christ D. What vnderstandest thou by the reprobation A. The ordinance by the which he hath ordeyned to leaue in theyr iust condemnation those same in whome it hath pleased him to be glorified through his iust iudgement Of the incarnation of Iesus Christ and of the redemption had by hym D. What comprehendeth the works of redemption A The Incarnation of the sonne of God and all that whiche he hath done for the saluation of man in his humaine nature D. What vnderstandest thou by the Incarnation of the Sonne of God A. That Iesus Christe being very God eternall was also made man and hath
as witnesses and solemne othes by whome wede as it were homage to God and do make profession of our faith and Religion A. It is euen so Of the number of Sacraments vvhich are in the Chucrhe of Christ D. How many Sacramentes are there in Christ his Church A. There are but two whiche may be properly accoumpted for true Sacraments D. Which is the firste A. That of baptisme D. And the seconde A. The supper Of Baptisme D. What is baptisme A. It is a sacramēt by the which Iesus Christ doth offer vnto vs the remission of our sinnes and our regeneration vnder the figure of the water as he doth in déede communicate the same vnto vs by his holy spirite D. Doth it any thing else A. In like sorte it testifieth to vs that he receyueth vs into his Churche as true members of the same D. And of our parte what do we A. We testifie in lyke sorte that we acknowledge him for suche an one as he declareth himselfe towardes vs and that we beleue that he maketh vs partakers of all his great riches Of the Supper D. What is the supper A. It is a Sacrament by the which Iesus Christ doth present vnto vs vnder the signes of bread and wine the communion that we haue with him and with his Church D. Is there nothing else represented vnto vs in it A. The spirituall nouriture that we haue by faith in his flesh and in his bloud whiche haue ben giuen for vs. D And as touching the rest do we not there make the same profession of our faith that we do in baptisme A. It must be so vnderstood for so muche as such is the nature of all Sacraments and one of the principall ends and purposes for the which they are ordeyned of God. To vvitte vvhether the bread the wine be conuerted into the body and bloud of Iesus Christ in the Supper D. Dost thou thinke that this bread and this wine that are giuen for signes in the Sacramente be the very naturall body and bloud of Iesus Christ A. If they were his very naturall bodie and bloud they could then not be the signes of it D. Why not A. For so much as if it were so there should be no difference betwene the signes and the things whiche they signifie D. Is there none other inconuenient A. There is also this inconuenient that if it were so this doctrine shoulde be wholly contrary to the articles of oure faith and namely to that of the ascention of Iesus Christ into heauen Of the coniunction of the signes in the supper vvith the thinges that they signifie D. Dost thou then thinke that the body and bloud are vnited and ioyned togither naturally and corporally with the bread and the wine A. No especially for two causes D. Whiche is the firste A. Seing there is question of spirituall nouriture in this holy Table we may not imagine here a materiall meate which is eaten on the same table as is bodily meate D. Which is the second A. It is that we shal fall into the same inconuenient whereof we haue euen now spoken touching the articles of our faith D. Do we then receiue ther nothing els but material bread and wine A. Yes that we do D. What is it A. The very body and bloud of Iesus Christ signified to vs by them Of the presence of the body and bloud of Iesus Christ in the Supper D. How may we receiue them if they be not there euen as thou saist A. I sayd not but that they were in dede in the supper or otherwise it should not be the true supper of Iesus Christ D. How dost thou thē vnderstande it A. Albeit that I denie the bodie and the bloud to be there naturally and carnally I denie not therefore but that they be there giuen and receyued spiritually in déede euen as that sacramente witnesseth it vnto vs. D. Thou doest not then denie the presence of the very body and very bloud of Iesus Christ in the supper A. No. D. What wilte thou then say for full resolution A. I will only say that the manner of that presence is not carnall and materiall but spirituall and diuine Of them to vvhome the communion of Sacramentes doth belong D. Seing then we vnderstande what the true nature of Sacraments is shewe me now which they be to whome they oughte to be administred A. It is easie to vnderstand by that which hath alredy bin said of the nature of them D. How dost thou vnderstand it A. Seing they be as seales of the worde of God and of the alliance that he hath made with his people and as a protestation of our faith towarde the same the matter is very playne that they belōg but only to those which vouch that doctrine and aliance and are comprised in the same Of the proofe that is required of euery man in the Supper D. Bycause that the supper is not administred but to such as are alredy at the age of discretion shew me how euery man ought to prepare himself for to receiue the same A. Sainct Paule giueth the rule when he admonisheth euery mā to proue himselfe D. What meaneth he by that proofe of himselfe A. That euery man do diligently examine him selfe whether he haue in him the things without the which he may not worthyly communicate at the holy Sacramente Of the principall points vppon the which euery man ought to examine and proue himselfe D. Whiche be those things A. There be chiefly thrée as men maye iudge by the matters that we haue handled heretofore De. Whiche is the first An. It is true repentaunce and a true acknowledging of his offences and sinnes for the whiche Iesus Christe dyed as he declareth vnto vs by the same holy sacrament D. Whiche is the second A. True faith in the onely grace and mercie of God whiche is offered and graunted vnto vs in Iesus Chryst and by Iesus Chryst as that Sacrament also testifyeth De. The thirde An. True charitie and vnion towarde all the membres of Iesus Christ as it is represented vnto vs in that wée there eate all of one self bread and drink all of one selfe cuppe Of the ministers of the Churche and of Magistrates D. There resteth nowe but one pointe it is to witte by whome these sacramentes ought to be administred A. By those same ministers to whome the charge to administer the worde of God hath bene committed by lawfull order as he hathe ordeyned in his Churche De. Is it lawfull then for none other An. As GOD hath ordeyned that there should be in the common wealth certain Magistrates and officers for the administration of ciuile and earthlye matters to the ende there shoulde be no confusion euen so hathe he willed his Churche to haue hir ministers chosen by lawfull vocation as his officers for the administration of Ecclesiasticall and spirituall matters to the ende that euery thing bée there handled and gouerned
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
sée not howe they will agrée their opinion with the articles of oure faythe by whiche wée doe confesse not only that Iesus Christe is gone vp into heauen but also that he is there sette at the ryght hande of the Father and that from thence hée shall come in Iudgemente by a visyble and corporall presence euen as he went vp visibly corporally according to the verie testimonie of the Angels and also of Sainte Peter who hath sayd that the Heauen muste néedes receyue hym vntill the tyme of the restoring of all thyngs wherof God hath spoken by the mouthe of all his Prophetes since the beginning The eightenth Dialogue is of the presence of Iesus Christe in heauen and in the supper and in his Church VVhether the ascention of Iesus Christe be a true ascention or no or else if he made himselfe only inuisible MATHEVV IT séemeth to me that all that whiche thou hast spoken of the ascētion of Iesus Christ is nothing against the opiniō of those against whom thou hast so long disputed for they denie not that Iesus Christe is gone vp into Heauē neyther that he shall come visiblie and bodily to iudge the liuing and the dead euen as thou hast said P. How do they then agrée their doctrine with this confession M. They alleadge two things vppon this pointe The firste is that the heauen and the right hand of God where Iesus Christe is do stretche ouer all The other is that the comming of Iesus Christ which is made by the sacrament the Supper is inuisible wherfore albeit that he bée there bodily in the propre substance of his bodie bloud yet is he not there visibly but inuisibly P. If they make no space betwéene the earth and the heauen and that they will stretche out the heauen euen to the earth in suche sort that Chryst hath not absented him from the earth as touchyng his bodie and that he didde retire himselfe when he went vp into heauen it may not then be sayde that he is ascended as the Scripture witnesseth but that he hathe alwayes remayned vppon earthe without departing from thence agaynst that whiche he himselfe did prophecie to his disciples It muste also be sayde that hée should then haue made hym selfe inuisible to them and that he were stil yet on earth not visible but inuisible Hovve that the presence corporall of Iesus Christ in the Supper may haue no place excepte he haue an infinite bodie or manye M. I Know not what to say to thée herein For if it were so then shoulde there be no true ascētion of Iesus Christ into heauen P. Albeit that it were so yet must it néedes be that he haue a body infinite to be in so many places at ones or else that he haue an infinite number of bodies to be in so many places at once as they wold haue him M. I vnderstand well that if Iesus Chryste had suche a bodie that his humane nature wer infinite as is his diuine it could be no more an humane nature nether could there be any differēce betwene the one the other Of the inuisible comming of the body of Iesus Christe P. AS cōcerning that which thou hast sayde of the inuisible comming of Iesus Chryste where is it in the holie Scriptures that they fynde suche a comming in the which Iesus Chryst cōmeth from heauen inuisibly in the proper substance of his bodie M. I can not tell for as thou haste alredy decelard in the articles of faith we speake but of two corporall commings of Iesus Chryst Of the spirituall comming of Iesus Christ P. I Wil grant them that there is an inuisible cōming of Iesus Christ by the whiche hée commeth dayely inuisibly to all But that is not in the proper and naturall substaunce of hys natural bodie but by his diuyne vertue whereby notwithstandyng hée maketh vs in deede partakers of his bodie and of his bloud and doth nourish vs as he doth testify the same vnto vs in his holy Supper doth the same by the vertue of his holy spirite the whiche ioyneth vs vnto him without being néedefull that Iesus Christe descend or ascend in his owne body to make vs partakers M. But howe may this be done forsomuche as the body of Iesus Chryste is in heauen and that wée be on the earth and that ther is so great distāce betwene the one and the other P. Seing that this coniunction is not naturall nor carnall but supernaturall and spiritual it is not at all harde for the holy Ghosts in such sort to ioyn the earth and the heauen together and to drawe vp our hearts into heauen euen to Iesus Christe M. I know well that there is nothyng harde nor impossible to God. P. In lyke manner is it not harde for Iesus Chryste to make the vertue and efficacie of his bodie the sacrifice of the same which he hath offered for vs to come euen to vs without being néedefull that he descende bodily from heauen to come to vs. M. I graunte to thée all that Hovve that the corporall presence of Iesus Christ in the supper is contrary to the diuine vertue that is in him to communicate his gifts and graces to his Church P. IT must necessarily be that it be so for if he coulde haue no communion with vs and communicate himselfe to vs without comming downe from heauē bodily and without that he were with vs corporally presente his vertue shuld not be so great as it is nor should it be so wel set foorth nor in so great effect M. Is that the cause why he saide to his disciples it is expedient that I go for if I go not the comforter which is the holy Ghost will not come P. It is certaine that by these words he would giue his disciples to vnderstand two things M. Which be they P. The first is that his corporal presence did holde them still fixed in the earth and did hinder them by the meane of their infirmitie rudenes to cōprehend vnderstand that his kingdome was spiritual not carnall as they thought it to bée M. Which is yet the other pointe P. It is that he was not come vppon earth there to raigne by a corporall presence but to retire his body into heauen that he would raigne by his holy spirit by his spirituall diuine vertue among his according to the promise which he made them whē he said when you shall be gathered together two or thrée in my name I am in the middest of you And againe I am with you euen to the consummation of the worlde Of the spirituall and diuine presence of Iesus Christ in his Church and of the vertue of the same M. THou vnderstandest then these passages of the spiritual diuine presence of Iesus Christ in his Churche P. No man may otherwise take them And therfore Iesus Christ hath said to shewe that great power which he had Al power is giuē me
is to be fered that by ouer much â—igor the poore sinner may be caste into desperation euen so on the other syde héede is to be taken least that through ouer muche facilitie and by defaulte of moderate seueritie men giue not ouermuch licence to the vicious and that they nourishe not nor mayntayne slaunders offences in the steade of correcting and abolishing of them Of the difference that ought to be had betvveene excommunication and suspension from the Sacraments and hovv that the Sacraments may not be administred to all those to vvhom the doctrine of the same is set foorth M. IT séemeth to mée to heare thée speake that thou puttest some difference betwéene excommunication and suspension touching the communion of the Sacraments P. It is also requisite to distinguishe them For many deserue to bée suspended for a tyme from the coÌ„munion of the sacraments which deserue not at all to be excommunicated and namely in that extreme rigor wherof thou eueÌ„ now spakest M. Giue me an example of that which thou sayest P. For so muche as the Sacraments are seales confirmations of the doctrine thou dost vnderstand already that they belong but onely to those which are first sufficiently instructed at the least in the principall points of the doctrine wherof they be SacrameÌ„ts without vnderstanding wherof none may communicate but to his condemnation in mocking of the ordinaÌ„ces of Iesus Christ and of his Church M. I do well vnderstand that P. And therfore men may lawfully set foorth the doctrine to the most ignorant of the world and to those in déede which neuer heard speake of it For it is ordeined to teach such men But the sacraments may not be administred but to those which first are sufficiently instructed in suche sort that they vnderstande as muche as is required for their saluation of the mysteries conteyned in the same Hovv necessarie particuler instructions are in the Churche M. BY this reckning then all those that can not yéelde an accompt of their faith must be shut out from the coÌ„munioÌ„ of the sacrameÌ„ts if at the least they be not able to declare by some meane that they vnderstand that which behoueth them to vnderstande to be founde capable of the Sacraments P. It is also the cause why that in the well reformed Churches there is not onely Cathechismes for the instruction of yong children but also familiar priuate instruction for suche as be of age beside the preachings and the other publike Cathechismes There are also particuler examinations wherby they cause all suche to yelde reason of the fayth which haue not as yet at all yelded any certayne reason of their fayth to the ende that they may the better knowe which they be that ought to be admitted to the communion of the sacraments which not to the ende that they be not prophaned and polluted neither by the ministers which distribute them ne yet by them which receiue them at their hands aswel to the condemnation of the one sort as of the other In vvhat sort the ministers may be faultie or no of the pollution of the Sacramentes if they do administer them to the vnvvorthy M. IF they which receiue them receiue them vnworthily to their condemnation the ministers which distribute them vnto them are they faultie also on their parte P. Thou mayest wel vnderstande that they can not prophane and pollute the holy things without yéelding them selues greatly culpable of such prophanation and pollution for so muche as it is expressedly forbidden them to giue the holy things to the dogges and to cast pearles precious stones before swine M. And what if they knowe not which be the dogges the swine or the shéepe and the worthy or vnworthy shall not their ignorance excuse them P. No if it be through their default For they ought as shepherds diligeÌ„tly to enquire of their shéepe M. And what if after they haue diligeÌ„tly enquired the hipocrites deceiue them faining them selues to be shéepe and lambes where they be not onely swine and dogges but a also cruel wolues shal they be culpable of the pollution and prophanation of the Sacraments if they administer them to suche men hauing a faire shew to be christiaÌ„s P. Séeing they be not iudges of the heart of which thing God hath reserued to him selfe onely the iudgement they are without blame on their parte in as muche as the fault procéedeth not of their negligence and that God hath not as yet discouered vnto theÌ„ the hypocrisie of hypocrites For the Church can not iudge but of that which is apparant vnto them and not of hidden and secret things which God hath reserued to his knowledge onely Of the ecclesiasticall iudgement required before the excommunication M. IT followeth then on the contrary that they be without excuse when they receyue to the communion of the Sacramentes them which they knowe manifestly to be vnworthy P. Who may doubt that prouided that they haue the mean to proue to theÌ„ their vnworthines M. Is the same first required P. Yea for must néedes be that iudgement go before sentence and condemnation and that this iudgement be had by the Church according to the rule and discipline of the same and not by the ministers onely M. Why so P. Bicause that the ministers may not attribute to them selues alone the power the which God hath giuen to the whole Church but so far foorth as they be executours in the name of the same when that the iudgement of the same hath gone before which also can not be done but by the worde of God. M. This poynt is well to be noted to the end that wrong be done to none and that the ministers do not set vp tyrannie in the Church and that they make not the discipline of the same to serue their affections P. The same serueth theÌ„ well to discharge them of such sclauÌ„der if they be true ministers Of the means that the ministers ought to vse if they may haue no discipline in the Church nor yet administer the Sacraments in the same vvithout prophaning of them M. BVt if the ministers may in no wise obtayne that order that discipline in the Churche what should they theÌ„ doe â–ª shal they be culpable if they do afterward administer the Sacraments indifferently to all commers yea in déed to those which shewe themselues vtterly vnworthie P. They can neuer haue sufficient excuse what soeuer they doe alledge if they doe wittingly pollute and prophane the holy things M. It must theÌ„ come to passe that they forbeare vtterly the administration of the Sacraments or els that thei diuide the shéepe and the lambes from dogges swine wolues P. The one or the other must be done For they may not lawfully accompt for the true Churche and the true meÌ„bers of the same those which will not range theÌ„selues vnder the discipline of Iesus Christ to giue glory to God by the same as is requisite but should