haue ben iustified by the workes of the lawe M. Thou wilte then saye in effecte that there is none other true and perfecte sacrificer which may offer vnto God perfecte sacrifice to make an agréement betwene him mankynde but Iesus Chryst only forsomuch as he is perfect and without sin P. Beside this reason thou haste yet to note that which we haue alreadie heretofore said that euen as the paine due to our sinnes is infinite euen so the sacrifice of Iesus Christe is of merite and vertue infinite Math. And what is the cause therof P. It is not only bicause he is without synne and without spotte as wée haue alreadie hearde but also bycause hee is the true and naturall Sonne of God and that his humane nature is ioyned to his diuine nature which is infinite of the which the humane nature taketh his vertue Ma. If this diuine nature were not ioyned with hys humane nature coulde it not giue lyfe of it self except it tooke it of the diuine nature Peter Thou haste alreadie hearde howe that his diuine nature is the fountaine And therfore Iesus Chryste hath sayde The fleshe profiteth nothyng to wit if it be considered as separate from hys diuyne nature and from hys holye Spirite but it is the Spirite whiche gyueth lyfe M. What meaneth hee by that spirit giuyng life Pe. It is the God dwelling in Iesus Chryste corporally as S. Paule sayeth to witte really and in déede reconciling the worlde to himselfe Of the perfecte obedience of Iesus Christe vvhiche maketh his office so perfecte M. WHiche is the principall cause that maketh thys Sacrifice of Iesus Chryste so perfecte in suche sorte as it hathe power to reconcile vs vnto God and to satisfie fully for vs at his iudgement Pe. The perfect obedience whiche he yelded to God his Father in the same the whiche is muche more greate and infinite than the rebellion and transgression in recompence wherof he hath yelded to GOD so perfecte an obedience Math. When was it that he made this sacrifice whereby hée hathe yelded suche obedience vnto God his father Peter When by the Eternall Spirite he offered himselfe vppon the trée of the Crosse in the whyche hée hathe borne the cursse and iudgement of God which we had deserued by oure sinnes and he hath turned that cursse to vs into a blessing bicause it is the séede of Abraham by whome GOD hathe promised blessing to all the nations of the earth M. Is it then the cause why we confesse that he hath suffered vnder Ponce Pylate and that he was crucified dead and buryed P. It is euen the same Of the office of intercessor and of Aduocate of Iesus Chryst and of the vertue of the same M. ANd when he offered vp this Sacrifice did he also then the office of intercessor praying the father for vs P. The one of the workes is not without the other For he became not pledge and suretie for vs but forthwith he was also oure aduocate and did fully handle our cause to obtaine for vs pardon of our sinnes of his father whereof he had no néede for himselfe And therfore he hathe demaunded that pardon for vs the whiche is not only graunted vs but also his iustice his innocencie his obedience and satisfactiō are accompted ours as though they were ours and as though they procéeded frō vs. M. Doth he at this present that office of mediator and aduocate P. Thinke not that he hath done it only for one time but thou oughtest to vnderstād that he maketh intercession withoute cease for vs. M. That notwithstanding he was sacrifised but once and can be no more euen as he coulde but once dye P. It followeth not therefore but that the vertue of his sacrifice which he hath once offered for vs and also his prayer which he made in the same be such considering they be infinite that they do extend from the one end euen to the other ende of the worlde and from the beginning euen to the ende of the same For Iesus is before yesterday and to day and for euer M. If Iesus Christ do make incessantly intercession for vs in such sorte as thou sayst it is then requisite that he be perpetually in Heauen before the Father not onely in hys diuine nature but also in his humane nature in the whiche he hath satisfied for vs and for whose cause he is our intercessor mediatoure and aduocate P. If he were not risen againe and ascended into Heauen we mighte not onely not hold him for our mediator and aduocate but also we mought not accompt him for oure lorde and oure king M. For what cause P. For that that he shoulde not haue ben victorious of our enimies whiche are the world the fleshe sinne death the diuell and hell and shoulde not haue deliuered vs but shoulde himselfe haue ben vāquished by them M. We are then assured of this victorie wherof thou speakest by the resurrection and ascention of Iesus Christ P. We ar not only assured but also the victorie is the frute which commeth vnto vs by that resurrection and ascention as also the perpetuall intercession by the whiche wee are assured that we haue the sonne of God in Heauen for our intercessor and aduocate Of the two commings of Iesus Christ M. HAue we yet any other pointes to cōsider vpon the work of redemption done by Iesus Christ Pet. We haue also therin to cōsider the two commings of him M. Which is the firste P. It is this same whereof we nowe speake in the which he toke our flesh to accomplish in the same all the workes whereof wée haue spoken vntill this presente Math. Whyche is the seconde Peter That wherein he shall come not in the basenesse and infirmitie of the fleshe to suffer for vs as he did in his firste comming but in glorie and maiestie to glorifye with him all those whiche thorough saith shal haue receyued him for their sauiour and redemer when he was set forth vnto them by the Gospell condemne as iudge of the liuing and of the deade all these whiche woulde not haue receyued him acknowledge him for such an one and to make al his enimies his footstoole ¶ Of the person of the holie Ghost The tenth Dialogue Of the vvoorke of viuification and of the principall pointes to bee considered concerning the holie Ghoste MATHEVV WHat is there now to be doon in the matters that we haue yet to hādle folowing those whiche wée haue already heretofore hādled P. Seing that we haue alredy sufficiently spoken of the work of redemption we may now speake of the worke of viuification and sanctification whiche is properly attributed to the holy Ghoste M. Whiche be the principall points to consider in the same P. There be chiefly two M. Which is the firste P. It is concerning the person and the nature of the holy Gost M. And the second P. Concerning his gifts and graces and the distribution of them Of the diuinitie of the holy Ghost and of the proprieties ascribed to all the persons of the Trinitie M.
WHat haue we to consider of the person and nature of the holy Ghoste Pet. That he is very God of one very essence and diuinitie with the Father and the sonne from whome he procéedeth M. How vnderstandest thou that the holy Ghost procéedeth from the father and the sonne considering that he is one very God and of the same nature and essence with them P. Thou must euer remember that we consider in the nature and essence of God the father as beginning of al diuinitie the sonne as his eternall word wisedome whereby he doth manifest himselfe and the holy Ghost as the vertue of the father and the sonne by the which he worketh in vs to make him selfe known such as he declareth him in his sonne Iesus Christe and to make vs partakers of all his treasures graces and heauenlie riches the whiche the father hath opened vnto vs in him If there be any beginning in the diuine essence and hovv the holy Ghost proceedeth from the father and from the sonne M. If the sonne the holy ghost be one very god with the father in mine opynion they be also eternall and withoute beginning and without ende as he is P. It is not to be doubted M. And yet for all that it séemeth to me that firste thou imputest beginning to the father and after that thou placest the sonne whiche followeth afterward as though he had the father for his beginning and then the holy Ghost as following thē after and hauing two beginnings of the which the seconde dependeth of the first to witte the father and the sonne P. When I speake so thou must thinke that I admitte no beginning neyther in the father the sonne nor in the holy Ghost as if they were creatures cōsidering that I confesse that they be one only God and that there is in God neyther beginning nor end M. I do well vnderstand that P. In like sorte thou mayst not thinke that I put the one before the other as though the one were the beginning of the other in respecte of time in such sorte that the father should be before the sonne as touching time and then the father and the son before the holy Ghoste in such sorte that the father should be the first and the sonne the second and the holy Ghost the third and last Hovv vve ought to vnderstand the order vvhiche is in the persons of the Trinitie M. IT séemeth to me for all that that thou saist so and I cannot otherwise vnderstād it if thou do not better declare vnto me thy meaning P. Thou must vnderstande that a thing maye be called firste or laste in diuers sortes and according to dyuers considerations Ma. What meanest thou by this For the firste a thing is called firste in respecte of tyme when it is before an other and more aunciente than the same Mathevv Thou haste declared vnto me that I must not so take it in the dyuine essence and nature for somuche as in the same all is there eternall withoute beginning and withoute ende Peter It is true but for the seconde a thing maye bée before an other in honoure and dignitie albeit that it be not firste in time as a king or prince shall be first in dignitie amongst his subiects albeit many of them may be more aged than he M. Dost thou say that the father is before the sonne and the father and the sonne before the holy Ghoste in this manner Peter No. For in the diuine nature there is nothyng of more or lesse but there is equalitie in all thinges M. Thy meaning is then that no one person of the Trinitie which is in the vnitie of god is more worthy or more great than the other P. We may not otherwise vnderstande it for if it were otherwise eyther there shoulde not be one very essence and diuinitie but sundry and consequently sundry Gods of which some should be greater and some lesse or els it must néeds be that God should be greater and more worthy than him selfe M. All these cōsequences would be very strāge P. There is no doubt For if they were sundry Gods they should be no Gods no not at all For God cannot be but almightie all perfecte and all infinite M. Thy meaning is then that he must necessarily be all alone P. Thou maist so very well vnderstande it for sundry cannot be all mighte all perfecte all infinite M. I do well vnderstand all that P. There is also a third maner whereby one thing may be before an other M. What is it P. It is when a thing is of suche nature that it may be without an other the whiche notwithstanding cannot be without it M. I cannot well vnderstand what thou sayst vnto me vnlesse thou declare it more plainly vnto me by example P. One is before two for somuch as two cannot be but one must be firste séeing that two are but a double to witte twice one But one may very well be without two M. Thou wilte not say yet that the father is before the sonne and before the holy Ghoste in such a manner P. No. For the Father cannot be without the sonne and the holy Ghost as the sonne and the holy Ghost cannot be without the father M. Shewe me then in what other sorte the father is before the sonne and the father and the sonne before the holy Ghoste P. Thou must fourthly note concerning thinges that be equall of time of dignitie and of nature that for asmuch as a man cannot consider and comprehend them all at one time or instante we do consider them the one after the other and we place the one before the other euen as we comprehende and dispose them in our vnderstanding And euen so that whiche wée firste consider and comprehende or that which firste is shewed vnto vs is firste in order in respecte of vs albeit that it be equall to the others of time of dignitie and of nature M. In so doing that whiche we place firste or laste is neyther firste nor last in it selfe but only in our vnderstanding and in regarde of the same whiche bycause of hys weakenesse is enforced to departe that whiche is ioyned togither and to deuide that which cannot in it selfe be separate to the ende that hée may the better comprehende by partes that whiche he cannot wholly at a time comprehende P. Thou sayest very well Mathevv Is it then thy meaning that in this sorte we please the Father as the first in the diuine essence and the sonne as the second and the holy Ghost as the thirde albeit that all these thrée diuine persons be in one very essence and equall in all and by all both in time in dignitie and in nature and in all things which belong to the nature of God P. We maye very well take it so But there is yet a fyfte
in his obedience walkyng in the vocation that he hath called them vnto Of man and of the creation and fall of him by sinne Chap 9. AS for man the Christian faythe holdeth that he was created to the image of God in the estate of innocencie truth and iustice and that he béeing fallen from that estate by his owne sin and thorough his owne fault folowing the counsel of the diuell he hath yelded himselfe in such sort slaue of sin by the which he hath deserued eternall death and damnation by the iust iudgement of God that he can not of himselfe but sinne and daily to prouoke more and more the wrathe and cursse of God vppon him Of the redemption and restoring of man and of the only mediator Iesus Christe Chap. 10. THerfore God his creator hauing pitie on him hath so loued the worlde that he hath giuen his only son Iesus Christe for mediator patron aduocate and intercessour betwéene him and man to reconcile them to him euen when they were his enimies Wherfore it followeth that he hath done this not hauing regarde to any deseruing of man who neyther had nor could deserue but only eternal death but hath only regarded his own goodnesse and mercie Wherfore as there is but one only God creator gouerner conseruer of all things nor any other sauiour than he nor in whom man may trust nor worship nor inuocate no more is there lykewise but one only mediator Iesus Christ by whom man may haue accesse to God and finde fauour in his sight and recouer that whiche thorowe his owne faulse hee hath lost Of the true inuocation and prayer towardes god Chapter 11. ANd for so muche as the inuocation is an honour which belongeth to GOD onely and can not be giuen to any creature whatsoeuer howe excellent so euer he be withoute idolatrie sacriledge and blasphemie agaynst God our Lord Iesus Christe himself hath giuen to his church a forme of prayer the which he hath willed to be obserued in the same and by the whiche he hathe willed all prayers and supplications to be ruled and measured And hathe doone it to the ende that in steade of honouring of God by them hée should not be dishonoured thorow default of praying vnto him and inuocating his name in suche sorte as he requireth willing to be honoured in spirite and veritie not only with lippes and with hipocrisie and with outwarde shewe Of the order of prayer whiche Iesus gaue to his Church Chap. 12. THat order of Prayer whiche he gaue to hys Churche is written in these wordes in the Gospell of S. Mathew 6. chap. and that of S. Luke 11. chap. Our father whiche art in heauen halowed bee thy name Thy kingdome come Thy will be doone in earth as it is in heauen Giue vs this day our daily bread And forgiue vs our offences as we forgiue them that offende vs And leade vs not into temptation But deliuer vs from the euill For thyne is the kingdome the power and the glorie thorow out all ages Sobeit Of the principall faultes whiche wee must auoyde when we pray Chap. 13. SEing then that our Lorde Iesus Christ hath giuen this rule to Christians who soeuer demaūdeth of God any other thinges than are conteyned in that order of prayer and by any other meane and to any other ende than that whiche Iesus Christ hath set forth vnto vs in the same can make no acceptable prayer to God but is to him turned into sinne The lyke is of those whiche pray in an vnknowne toung not knowing what they saye For first it is certaine that their prayer can not please God but so farre foorth as it is made in true faith On the other side true faith is not without vnderstanding what it is that she demaundeth of God séeing it is so then it foloweth wel that he prayeth without faith that praieth not vnderstanding what he prayeth and by consequent doth mocke and dishonor God. Of the meane by the which men may bee heard of God in their prayers Chapter 14. FVrther as our Lorde Iesus dothe not teache vs by his doctrine to adresse our prayers to any other than to God his father euen so we can not assure our selues by true faith that he is our father that he wil hear vs as his children but only by the meane of Iesus Christe his well beloued son For it is only he by whō we ar made the children of God by his only grace wher as of our own nature we are the children of wrath for that same cause we haue accesse to the Father by the same very mean as by our true Mediator aduocate thorow whom it must come to passe that we and our prayers may be agreeable to God the father Of the nature of the true mediator and of the vnion of God and man in him in one selfe person Chap. 15. ANd forsomuche as it is necessary that the mediator by whome it must come to passe that this agréemēt be made haue of the nature of both the parties whiche are to be agréed that he haue agréement with both the parties or otherwise he shuld haue no meane to agrée them None may be sufficient to such an office except he be very God very man in the which the diuine nature may be vnited with the humain nature in one selfe person without confusion or chaunge eyther of the one or of the other Of the diuine and humaine nature of Iesus Christe and of the sanctification made by him Chap. 16. THerfore Iesus Christe being the very sonne of God and very God eternall and of the same essēce with the father as concerning his diuine nature hath taken humain flesh in the tyme ordeined by the father in the wombe of the virgin Marie by the worke of the holye Ghoste in the whiche flesh and humaine nature he hath born our sinnes and the wrath and curse of God the which we haue deserued and he hath borne it to deliuer vs from it by the merite of his only death and passion by the which he hath satisfied for vs as the only welbeloued sonne who only was able to doe it as he in whome onely the father hath set his whole delight Of the errour touching the inuocation of Sainctes Chap. 17. FOr so muche then as there is none other but that only Iesus Christe who hath suffred and endured for our sinnes it followeth wel that there is none other but he alone by whome we maye be saued and that is sufficient for that office and by the whiche we may haue accesse to the Father If it be so it is then fully apparant that none may also take neyther angell nor man sainct nor woman saint no not the very virgin Marie mother of Iesus for mediatours patrons and aduocates towardes God nor haue recourse vnto them by praying or inuocatyng of them or by making any vowes vnto thē or to their reliques and images withoute plainly
that whiche thou sayest when they did wryte the genealogie of Iesus Christ the which is broughte foorth by S. Matthewe euen from Abraham and by S. Luke from Adam euen to Iesus Chryst P. They haue had regarde to that whiche thou sayest in déede but they would shew further that he was the true Chryst and the true Sauiour and redéemer that was promised to Israell bycause that hée was descended of the lyue of those of whome the holy Ghoste hathe forespoken by the mouthe of the holy patriarches Prophetes that he shoulde descende Of the woorkes of the holye Ghost in the conception of Iesus Christ M. BVt if he haue taken his fleshe of the line and of the proper fleshe of men who are all sinners howe could he be more without sinne in his fleshe than other men P. The angel hath answered this difficultie when he sayd to the virgin that she should conceiue the sonne of God by the power and workyng of the holye Ghost Mathevve What meanest thou by that vertue and working of the holie Ghost P. I meane that the holy Ghost wrought in that conception so by hys diuine power that the fleshe whyche Iesus Christe tooke of the Virgine Marie was in suche sorte sanctifyed that he dyd purifie and exempt it from all sinne and from all the corruption whereby the whole nature of man is corrupted bycause of sinne that is naturally in it Of the true substance of the bodie of Iesus Christe M. WE may not then imagine in Iesus Chryste a bodie that is so heauenly and diuine that it is not a very mans bodye of verie humane fleshe and substance but wée must beléeue in déede that he is of verye humane substaunce as wée are Pet. Thou concludest verye well And in lyke sorte also wée maye not imagine that this humane bodie of Iesus Christ is a bodie only in apparance as a fantasme as some heretikes haue affirmed auncientlye For if hee hadde not taken a verye mans bodie wée coulde haue no hope of Saluation by him The eyght Dialogue is of the communion betwene Iesus Christe and man. Of the communion of the nature vvhich Iesus Chryst hath with man and not with angels and how necessarie it is to mans saluation MATHEVV DEclare to mée the cause why mā can not be saued if Iesus Chryste had no cōmunion of nature with him P. Why are not the angels also which sinned saued by the deathe and passion of Iesus Christe the whiche are called diuels in the holie Scriptures as well as man who hath sinned as they haue doone M. Bicause that Iesus Christ was not sente by the Father to that effecte and he also came not to saue them but man only P. For that cause also he hath not taken the nature of angels to haue communication of nature with them and to vnite it with his diuine nature to satisfie for them in their owne nature as it pleased him to be vnited with man by vnion of nature to satisfie for them in their owne fleshe as though they themselues did satisfie in their owne person the which he hath endured and represented before the iudgement of God. M. Thou wilte then saye that it was necessarie that the son of God should communicate with our fleshe and bloud by that same vnion of nature and that without this vnion and cōmunication we cannot be saued and redemed by him P. If it hadde not ben necessarie that he should haue had such vnion and communication with vs to revnite vs and to cal vs againe into the sauour of God it had not béen néedfull that he had beene made man. M. God hath then doone vs an honour and shewed vs a fauour in the person of his sonne howe poore and wicked sinners soeuer we be whiche he hath not doone to the angels whiche sinned P. In that same we may know howe much he hath loued vs of his owne goodnesse and howe great and infinite his charitie was towarde vs Wherefore we should also by the same very meane well learne to knowe howe well we ought to loue him on oure parts Of two sortes of vnion and communion vvhiche Iesus Christe hath with man without the which no man can obtayne saluation M. BVt is it sufficient for the saluation of man that the sonne of God was made man to beare the iudgemente the wrathe and cursse of God in their owne nature and their owne fleshe Pe. If that were sufficient al shold be saued indifferently aswel the reprobats as the elect the vnbeleuers as the faithful as we haue alredie touched it heretofore M. Is there then any other maner of vnion cōmunion whereby we must be vnited ioyned with Iesus Christ to obtein saluatiō by him P. Thou mayst iudge by that which we haue alredy sayd of the comuniō that we haue with him thorough faith and of the iustification by the same M. I do very wel remember that thou hast already somwhat touched it but I woulde very gladly that thou didst expoūd the same vnto me somwhat more largely P. The communication of the which we haue nowe spoken is natural and therfore it is common to al men with Iesus Chryst in so much as they be of the same nature of the same flesh that he hathe taken for vs. Ma. And the other Pe. It is spirituall and therefore it is more speciall for it is not generally common to al but it is only propre to the elect and faithfull Of the spirituall marriage betweene Iesus Chryste and his Churche and firste of the vnion of nature that is required in this mariage M. EXpound to me what this vnion and cōmunion conteineth more thā the first P. I wil declare vnto thée by similitude of mariage wherof S. Paul hath vsed to this purpose in the epist. to the Ephesiās M. Expounde vnto me then the similitude P. Nature doth shew vs also teach vs the aliāce cōmuniō of mariage coulde not be betwene mā womā if they were not both liuīg creatures of one very kind and of one very flesh nature M. Albeit that the brute beasts haue ben created of the same very matter whereof man and woman ar created as concerning the bodie yet for al that I know wel that there is greate difference touching the kindes and that man and woman haue a farre other vnion and communion of fleshe and nature together thā w other liuing creatures whiche we do call beastes P. And therfore after that god had created Adam and that his pleasure was to giue him an ayde in mariage he woulde create thys ayde whiche is the woman of the verye flesh and substance of Adam himselfe to the ende that they shuld be one very flesh and one verie body as in déede Adam did right wel know when he saw the womā immediately after that she was so created Wherfore he sayd This here is flesh of my fleshe and bone of my bones and
therfore man shall leaue father and mother and shall sticke to his wyfe If ther be great difference betwene the nature of the man and of the woman and that of other liuing creatures cōcerning the very bodie the difference is yet much more greate concerning the soule forsomuche as the other lyuing creatures were not created to the image and lykelynesse of God as man was wherefore they haue not a soule of a heauenly and diuine nature as he hath P. Thou séest then alredy here the vnion and communion of Nature that man and woman haue togither as well of body as of soule and the difference that is betwene them and all other liuing creatures in all these two pointes M. I do nowe vnderstande well this vnion and communion of nature whiche is betwene man and woman withoute the whiche they coulde not be allied togither by marriage as man and wife P. Thou oughtest in like sorte to vnderstande that we maye haue also no communicatoin with Iesus Christe if we haue not first the same communion of nature with him whereby he was made man lyke vnto vs as touching the nature and substance of the flesh M. I haue well vnderstood that which thou hast alredy sayde to that purpose concerning the communion of nature the whiche he hath of nature with vs and not at all with the Angells Of an other more speciall vniō and coniunction which is proper to marriage vvhich is betvvene Iesus Christ and his Churche M. NOw it is not inough to be vnited ioyned togither by mariage to be of one very humane nature that the one be masle the other femasle but it is also requisite that there be a more neare and a more speciall vnion and coniunction M What is that other coniunction P. It is a coniunction which is made by aliance by the whiche the man and the woman that are vnited ioyned togither by the same haue a speciall communion betwene thē the which the husbande hath not with other women nor the woman with other men M. I do wel vnderstand that ther is no suche coniunction and communion of body and goods and of al things among al other men and women that are not married togither as ther is betwene the man and the wife by the alliance and coniunction of marriage that is betwene them P. It is very true For this vnion and cōmunion is suche that the husbande hathe not power of his owne body but the wife as also the wife hath not power of hirs but the husband M. If there be such communion and coniunction of body there is no doubte but it is also of all good euill that may happē vnto thē togither P. It is euē so by the special cōmuniō which Iesus Christ hath with the faithful that the faithfull haue with hym by the power of the holy ghost which ioyneth thē with him by true lyuing faith M. Thou meanest then that there is so great differēce betwene the cōmuniō that is betwéen Iesus christ the faithful in respect of the vnfaithful as is betwen that which is betwene the mā the wife in respect of other mē womē P. It is euen so For the only cōmuniō of nature maketh not cōmuniō of body goodes betwene al men and women as doth the coniunction of marriage the whiche the husband the wife haue togither M. Thou wilt thē say in like sorte that the communion of nature the which Iesus Christ hath commō with all mē doth not carie with it such communiō of al things as doth that which he hath special with the faithful by means of the faith which thei haue in him P. the vnbeleuers haue nothing cōmō with Iesus christ but that thei ar mē of the same human nature but the faithfull haue this more which is the principall that all that they haue is common to Iesus Christ with them and that whiche Iesus Christe hath is common to them also M. What is it that Iesus Christe may take of them forsomuch as they be all none other than poore and sinfull men P. He taketh vppon him their sinnes and the paine whiche is due vnto them as though he himselfe had committed them and that he were guiltie to discharge and delyuer them M. He taketh then nothing of vs but onely the euill whiche is in vs P. What other thyng may he take séeing that there is none other thing in vs But the nature of the alliance and communion which we haue with him thorough faith bringeth it for otherwise ther should be no perfect communion and so the alliance shoulde not be full if there were no participation of good and euill suche as it shoulde and oughte to be among those whiche be allyed M. Then on the contrary it muste be following the nature of this communion and alliance that wée receiue of Iesus Christe the good things which are in him as he doth the euill that is in vs P. It is so to be vnderstode M. Behold a communion and alliance which is greatly to our aduauntage P. It is wholly to oure aduantage and therfore it should so much the more inflame vs in the loue of God and rauishe and carrie vs away in admiration of his goodnesse of Iesus Christ our Lord and of that most excessiue loue wherewith he hathe loued vs. M. That same communion is it the same that is in the Symbole of the Apostles vpon the whiche we are at this presente the communion of Sainctes P. It is the verye same And bicause it is made by the power of the holy Ghoste we will speake more largely of it when we shal speake of the holy Ghost and of the Churche How that Iesus Christe can not be the sauiour of mankinde vnlesse hee haue as well an humane soule as an humane bodie M. I Vnderstand now well by that whiche thou hast expoūded vnto me concerning the humane nature of Iesus Christ that wée could haue no saluation by him if he had not a verye bodie of oure fleshe and substance and that we were fleshe of his fleshe and bone of his bones and except we had suche alliance with hym as ther is betwene the husbād the wife But I would gladly that thou diddest shew me somthing more plainly the causes for the which it is also requisite for our saluation that Iesus Christe haue an humane soule as wel as an humane body P. Euen as we could not be saued if he had not suffered in our humane fleshe and borne the paine for vs whiche we haue deserued by our sinnes it is euen the like concerning the soule M. For what cause P. For bicause that if he had suffred but in our bodie in our flesh he should not then haue satisfied but in our flesh and in our body and for them only and not for the soule And so shoulde it haue come to passe the bodie should bée saued and not the
manner whiche is also very agréeable to the pointe vppon the whiche wée are the which hath a certaine agréement with that before cited Mathevv Whiche is it Peter It is among the thinges that are in suche sorte of one very nature that the one cannot be withoute the other and yet for all that the one is as the spring of the other and the other as a dependaunce of the same Mathevv Gyue me an example of the same Peter The lighte and the shyning or brightnesse cannot be the one withoute the other For the lighte doth engender and bring foorthe the shyning And albeit that the one be not before the other yet we gyue the lyghte the firste place as though it were before the shyning as the mother of it euen as also we consider the sunne before his beames and his heate albeit they be all at once Mathevv Thou meanest then that God hathe so declared himselfe to vs in his workes and in his worde and by such meane and in suche order Pet. It cannot bée otherwise vnderstoode without ouerthrowing of al that which is set foorth to vs in the holy scriptures of the vnitie of god and of the Trinitie of persons in the essence of the same P. Séeing that it is so the which thou saist agréeth alway w that which I euē now said to wit the that whiche we place firste second and thirde amongst the persons whiche are in the diuine essence is more in respect of our vnderstanding than of the diuine nature wherein to speake properly there is neyther firste seconde nor thirde seing there is no difference neyther of time nor of dignitie nor of nature but only in the order according to the whiche God hath manifested himselfe to vs in his word according as our capacitie may best comprehend him P. Seeing that God is eternall and infinite in hymselfe and that we cannot comprehende him in that infinitenesse and eternitie it hath pleased him so to shewe himselfe to vs making himselfe méete as thou haste alredy said to the rudenesse of our vnderstandings And therefore he will that we know him and that we speake in suche sorte in the whiche he hath declared hymselfe to vs by his worde and by hys works and not otherwise Of the difference that must be put betwene the essence and the giftes of the holie Ghoste M. I Do now sufficientlye vnderstande thy meaning touching this poynte of the nature and diuinitie of the holye Ghoste come to the other which is concerning his giftes Pe. Thou hast to note firste that bycause the Father doth communicate to vs by the vertue of the holie Ghoste the graces the whiche he doth offer and present vnto vs in his Sonne Iesus Chryst these graces are called by the name of the holy Ghost And therfore in the Scripture it is spoken of the holie Ghost as thoughe there were sundry of them M. Giue mée an example of that which thou sayest Peter Esay speaking of the graces whiche shoulde be in Iesus Chryst and of the excellent giftes of god wherwith he should be indued in his humane nature hath sayde The spirite of the Lorde shall repose vpon him the spirite of wisedome and vnderstanding the spirite of counsell and of force the spirite of knowledge and of feare of the Lorde There is also mention made in other places of the holie Scriptures and chiefly in the Epistles of Sainct Paule of the Spirite of adoption and of faythe and of 〈…〉 prophecie of other such like gifts whiche we must vnderstād not of the essence of the holy Ghost but of his workes and effects M. Thy meaning is then that we must distinguishe betweene the nature of the holy Ghost and his gifts graces P. We must so vnderstand For when wée say according to the testimonies of the holy scriptures that the holie Ghost dwelleth in vs we do not mean that he dwelleth in vs in his nature and proper person vnited with vs as the diuine nature was vnited in Iesus Christe with the humane but that he there dwelleth by his vertue by his gifts and graces wherof he makech vs partakers The eleuenth Dialogue is of the gifts of the holie Ghoste belonging to the only elect Of the number of the gifts of the holy ghost of the distributiō of them MATHEVV HOwe manye be the giftes of the holy Ghost P. If then couldest number all the graces whyche God giueth vnto men thou moughtest also number al the gifts of the holy ghost M. It foloweth then that there is no number certain P. No in deede excepte we wil presume to number that which is infinite M. That notwithstanding it seemeth to me that the Theologians accompte ordinarily seauen giftes and graces of the holy Ghoste Peter These Theologians of whom thou speakest are Papisticall Theologians whiche knowe neyther what is the holye Ghoste nor yet his giftes and therefore lesse the numbre of them But bycause they haue read neare suche a number of giftes of the holie Ghoste in the passage of Esaiah which I euen nowe alledged they haue concluded that they were all comprehended in that number or at the least they saye so M. Thou hast yet for all that a number of others whiche are not there comprehended Saincte Paule speaketh yet of many others chéefly in the Epistles written to the Romans to the Corinths which ar not comprehended in this nūber as ar the gifts of tōgs of prophecie of healing suche like which he saith are all of one selfe spirite whiche giueth and distributeth to euery man according as is expedient for him M. He dothe not then distribute them all to euery man. P. Séeing he dothe distribute them according as it is expedient it followeth that he distributeth to euery man so much as is necessarie Of the diuersitie of the giftes of the holie Ghoste and of the difference of them M. SEing hée distributeth them not to all it followeth then that they bée not all necessarie to mans saluation For if they were all necessarie therevnto no man coulde be saued except he had them all P. Thou hast here to note that albeit there is but one onely and one very spirite of God whiche distributeth all hys giftes yet notwithstanding his giftes bée diuers Wherefore there muste be difference put betwene them M. How takest thou this difference P. In that that ther be some that are so necessarie to euerye mans saluation that no man can be saued except he be made partaker of them in his proper person M. Be there others without the whiche we may well be P. There is none but they be verye profitable and necessarie to the Churche For if they were not profitable and necessarye they shoulde be superfluous and vaine whiche thing we may not thinke of god For he hath not doone and ordeyned any thing without good and iust cause without necessitie or greate profite and commoditie M. I doe well vnderstand it so P. And therefore
by the vertue of the same and therfore the holy Ghost is often signified in the holy Scriptures by water M. Are there yet any other proprieties P. Wée can not vnderstād our regeneration into a new creature to be made new men except wée vnderstād also the mortificatiō of our old nature which is our old Adam and our old man And therfore S. Paule sayth That by baptisme we ar dead and buried risen agayn with Iesus Chryst M. Is the water propre to signifie the deth burial of the old mā the resurrectiō and renewing of the newe P. The water alone doth not represēt vnto vs only these things but also the maner in the whiche it is administred in baptisme M. Howe may that be P. Thou séest that cōmonly it is poured vpon him that is baptised in token that our old Adam is drowned and dead in Iesus Christ as the olde Pharao and the Egyptians were drowned in the redde sea And therfore Saint Paul compareth baptisme to the passage thorowe the red sea M. And what signifieth thys that they doe but poure this water vpon him that is baptized P. The same signifieth vnto vs howe that of the death of the olde man the newe riseth as if our olde Adam after that he were drowned were risen againe a newe man and that all his olde filthines were drowned by the water of grace in the which he was plunged which is the bloode of Iesus Christe the true washer of regeneration M. I doe nowe vnderstand all this very well but is there any other proprietie to consider touching the water P. If we shuld make comparisō of all the other properties that it hath with the holy Ghost which it doth figure in Baptisme I could giue thée manie others from which I doe abstaine at this present seing that that which I haue said may suffice thée for the vnderstāding of the matter of Baptisme Of the admonition and figure that the faithfull haue of a Christian life in Baptisme M. HAst thou yet any thing to say touching this Sacrament P. I haue nowe to shewe thée what pattern and example wée haue there of a Christian life and of the dutie of a Christian and of true repentance which ought to be in him all the time of his life M. Expound all these to me P. Séeing that baptisme is to vs the Sacrament of regeneration of penaunce and of mortification wée are admonished by the same of the perpetuall penance that ought to be in vs of the mortification where by we ought to mortifie our earthly mēbers to the end that wée being dead to sinne may liue to God in iustice Of the Supper and why Iesus Christe did ordaine two signes for the same M. IT séemeth to mée nowe that I doe sufficiently vnderstand that matter of Baptisme and therfore lette vs procéede to the Supper P. The Supper is a Sacrament in the which Iesus Christ representeth to vs by the signe of breade and wine howe he hath giuen his bodie and his bloud to the deathe that hauyng reconciled vs vnto God he moughte bee our spirituall nouriture and mought cōfirme vs in the faith of the promisse whiche he had made vnto vs. M. For what cause hathe he represented his bodie and bloud by the bread and by the wyne P. To signifie vnto vs that euen as breade and wine are giuen to vs by God for our corporall nouriture euen so the bodye and bloud of Iesus Chryste is giuen vnto vs for spiritual foode M. And for what cause did Iesus Chryste ordeyne two signes in the supper but one in baptism Mought not the bread or the wine onely haue ben sufficient to represent this spirituall life without adding both of them P. As he hath ordeined the signe of the water whiche is very méete to represente that whiche in Baptisme he woulde represent vnto vs euen so he hath chosen for the Supper those signes that were most méet to signifie that which he wold haue signifyed in the same M. I doubte not at all of that P. And therfore albeit that by one onely signe as in Baptisme he coulde haue done all that whiche hath pleased him to do by two yet he woulde giue two for the better expressing of that whiche it pleased him to giue Of that whiche is speciall in the Supper wherein it differeth from baptisme and howe that all that is verye well represented in the bread and the wyne M. DEclare vnto mée then the properties whiche the breade and wine haue agréeable to the things the whiche they represent in the supper P. For the first thou must note and remember that whiche I haue alreadie touched that the supper hathe this proper vnto it that euen as baptisme is to vs a testimonie of our spiritual birth life which we obtayn by Iesus Christe euen so is the supper a sacrament and testimonie howe that God wil continue in vs that benefite whereof baptisme is to vs a Sacrament and will nourishe and entertayne vs in the same spirituall lyfe the which he signifieth vnto vs therin vnto the tyme that we haue the full enioying in heauen with Iesus Chryst M. I thinke than that to be the cause why Iesus Chryste would signifie those things to vs by the eating and drinking and by those things which are propre to nouriture P. It is euen so and for somuche as man can not lyue by meate only or drinke only except he haue them bothe togither no more is Iesus Chryst contented to ordeyne only the breade or only the wine for signes of the spirituall nouriture whiche wée haue in his Supper but would ordeine those two to giue vs to vnderstande that euen as he which hathe meate and drinke hath his whole nouriture euen so the faithefull haue in Iesus Chryst fully all that whiche is necessarie for the spiritual lyfe M. Is there yet none other reason why Iesus Chryst did ordeyn those two signes M. Yes for Iesus Christe hathe also by these two signes better expressed howe that he hath giuen his bodie and his lyfe to the deathe for vs thā if he had ordeined but one only in so much as he hath giuen one particuler signe to signifie his body and an other to signifye his bloude M. What further signification hath it P. To set the better before our eyes howe that he is in déede dead for vs in so much as his bloude was separated from his body and consequentlye his life and that he hath so loued vs that he hath not spared it for vs. How we must eate the body and fleshe of Iesus Christ and drinke his bloud in the Supper M. BVt séeing that the breade representeth vnto vs in the Supper the fleshe and bodie of Iesus Christ which is there gyuen vs for meate and that the wine representeth the bloude which is there gyuen vs for drink must wée there also eate the body of Iesus Christ and drinke hys bloude in the same
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