seconde P. Touching his humane nature M. And the thirde P. Concerning the vnion of the two natures Of the faith of the Christians concerning the diuine and humane natures of Iesus Christe M. WHat must we beléeue of his diuine nature P. That he is very God without beginning and withoute ende of one essence with the father and that he is his eternall word wisedome M. And cōcerning his humane nature P. That he is very man hauing a very mans bodie of our fleshe of oure blend bones a very humane soule as other mē haue and that he was made in euery point like vnto vs sinne excepted Hovv the diuine and humaine natures vvhich are in the person of Iesus Christ do not make two Iesus Christs but one only M. WHat canst thou yet say of the vnion of these two natures beside that whiche thou hast alredy spoken when thou handledst the office of mediatoure of Iesus Christe P. It is that they be so vnited togither that they remayne alwayes in their very naturall in one very person M. What meanest thou thereby P. That being so vnited they make vs not two Iesus Christes to witte the one God and the other man but one only whiche is very God and very man togither in one onely person euen as the body and soule of man make one onely mā and one only person and not twaine M. This vnion of these two natures thē is very necessarie to oure saluation P. Thou maist well know that as well by that which we haue alredy sayd touching this matter as by the office whiche was assigned vnto Iesus Christ by his father For there is no one Iesus Christ whiche being but only God coulde haue saued man nor coulde haue dyed for them and an other being but only man might dye for them but coulde not haue power to saue them nor to beare the iudgement of God for their sinnes VVhether the diuine nature be in Iesus Christ in stead of the soule or else that he hath a very humane soule M. DOest thou meane by this that the diuine nature of Iesus Christe is in stead of a soule to the humaine nature P. If the diuine nature were in stead of a soule to the humane nature and that Iesus Christe had no very humane soule he should be no true and perfect man. M. For what cause P. Bicause that the principall parte of man whiche is the soule shuld be wanting in him for this cause I haue saide heretofore that Iesus Christ was very man compounded of a very humane body and a very humane soule How the eternall worde of God became fleslie M. THou hast saide heretofore that Iesus Christ was the eternall worde of God. Now Sainct Iohn saith that that worde whiche is very God eternall became flesh Pe. What meanest thou by that Doest thou thinke that the same worde of God was conuerted into fleshe in suche sorte that it was no more the eternall worde of God but fleshe and that the Sonne of God which is that word of God being God before that time did so become man that he is no more God but man only M. Thou hast giuen me well to vnderstande by that whiche thou hast euen now said of the diuinitie and humanitie of Iesus Christ that we may not so thinke of him but bycause Saincte Iohn maketh mention but of the flesh when he saith that that word became flesh a man might thinke that he spake but of the body and not at al of the soule but that this worde of God vnited with the body was to it in stead of a soule P. If Sainct Iohn had mente so he wold rather haue said as it is elsewhere said in the holy scripturs that Iesus Christe had taken the séede of Abraham to witte our flesh and not the Angells M. Why is it then that he maketh mention but of the flesh seing that it is the least and most vile parte of man P. I can yeld vnto thee chiefly two reasons M. Which is the first P. It is bycause the holy Scriptures do take oft times a part for the whole And therefore it taketh now the flesh now the soule for the whole man complete M. Which is the seconde reason P. It is that when the holy Scripture doth vse the name of fleshe to signifie the whole man she vseth that manner of speach to admonish men of the infirmities that are in them to the end they may vnderstande that they are but men mortall and not Gods immortall M. Hath Sainct Iohn had regarde therevnto whē he said that the Sonne of God was made fleshe P. There is no doubt of it But it is in an other regarde For albeit that Iesus were very god as touching hys diuine nature that he toke our flesh without any spot of sinne when he was made mā that he hath vnited his diuine nature with the humane nature yet for al that he was so exempte frō all sin that notwithstāding he wold be subiect without sinne to al the infirmities and miseries wherevnto men are subiecte bycause of theyr sinnes M. Thou meanest then that thys worde of flesh emporteth all that same and that it doth better expresse in what manner and to what condition and ende the sonne of God did take our nature to him and was made man than if he had spoken otherwise P. It is euen so and therefore he doth also call himselfe so oftentimes the sonne of man to giue vs to vnderstande that he is not only a very naturall man descended of the race of Adam of the which al others are descended but also that he made himselfe subiecte to all the miseries and necessities of man whervnto men are subiect always excepted any spotte of sinne Of the conception of Iesus Christ and of the nature of his fleshe M. NOwe séeing that that humayne flesh which Iesus Christ hath taken for vs is exempte from all sinne where is then that he toke it Did he bring it from Heauen with hym or else did he take it vppon the Earthe P. When thou confessest that hée was conceiued of the holy Ghost and borne of the virgine Mary thou confessest that he toke it vppon earth in the wombe of that holye virgin M. But coulde he not haue passed thorow the womb of the virgin with a heauenly fleshe withoute taking any thing of hir fleshe P. If he had brought from heauen that flesh which he hath and that it were a flesh of a heauenly and diuine nature which he should not haue taken in the wombe of the virgin and of the proper fleshe and bloud of hir we could not say truly that she had conceyued and borne him and consequently that he were very man of oure proper fleshe and bloud whiche we haue of oure first father Adam VVherevnto the genealogie of Iesus Christe according to the fleshe dothe serue vs. M. I Thinke S. Mathew and S. Luke woulde giue vs to vnderstande
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
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
them that they haue reiected it thorowe their ingratitude and vnbeléefe as though it had neuer ben offered vnto them yet in the meane tyme it is not altogether in vayne M. Whervnto dothe it then serue P. To declare better the peruersitie of mē and to make them more inexcusable at the iudgement of God and to set foorthe the better hys great iustice in their iust condemnation M. It then followeth by that which thou haste sayde that those which are not called but only by this outwarde calling are not also iustified nor consequentlye glorified P. It is easye to iudge For if they were iustified they should haue also receyued the worde of God through fayth which only doth iustifie and without the whiche none can be iustified as thou haste here before heard And if they had the fayth whereby man is iustified they shuld not be only called by that outwarde callyng but also by the inwarde whiche is euer ioyned with faith of the whiche the faith is a sure testimonie Of the cause of vnbeleefe and of Faythe M. ANd what is the cause that the one sorte thorowe vnbeléefe do reiecte the Gospell when it is offered them and that the others receyue it by fayth P. It is not to be maruelled at when menne by their vnbeleef and vnkindnesse reiect the Gospell but it is maruell when some are founde that doe receyue it by faithe M. Why sayest thou so P. For that that man béeing corrupted thorow sinne is of suche nature that he doth not onely not vnderstand any thing of Gods matters nor of his worde and in very deede he can not but that which is worsse he will vnderstande nothing of it but doth hate and deride it M. Seing that all men are corrupted by sinne it then followeth necessarily that they be al naturally as peruerse and wicked the one as the other that they can not nor will not beléeue in God nor followe his worde P. It is euen so M. How is it then that many of contrary nature are found whiche not only receyue by faith the worde of God and Iesus Chryst our Lord but are also readie to lay downe their lyfe and to abandon the same for the confession of their faith P. Thou must vnderstande that they which do this that thou speakest of are not such of nature but by the grace of God by the which they are renued and transformed into a new nature and are made newe creatures For it is not flesh and bloud that hath reueled it vnto them but the heauenly father Of the renewing of man and of the gifte of faith M. IN what sorte is this chaunge of nature made this renuing by the grace of God P. When God by his holy spirit doth chaunge their enhardened hearts of stone into tender hearts of flesh and that he doth with his finger write imprinte his worde in their hearts to make them to walke after the same as he hath made promise to his elect by his Prophets Ieremie and Ezechiel M. Seing it is so man can not then beléeue the gospel beleue in Iesus Christe which is set forth vnto vs in the same if God giue him not the grace giuing him faith to beléeue it P. It is true and therfore it is written that faith is the gift of God and that none can come to Iesus Chryste if the father draw him not as also no man can know the Father but hée to whome hée is reuealed by hys sonne Iesus Chryste M. Wee may not then ascribe the honor of our saluation to oure fréewill nor to our humane powers but onely to the grace of God. P. Thou concludest very wel Of the causes of election and reprobation M. BVt séeing that all men are of one very nature wicked and peruerse what is the cause why God dothe sooner shewe this fauour to some than to other some Pe. I can yelde thée none other reason but onely the good pleasure of God which can be but iust and reasonable for so muche as hée is the rule of all iustice the whiche according to his eternall purpose doth call to this grace those whome he hath chosen to make them by his only goodnesse and mercie partakers in hys Sonne Iesus Chryst in whome he hath chosen them to this effect before the creation of the worlde M. And what wilte thou saye of the others vnto whome he sheweth not this fauour P. That he by his iuste iudgement dothe leaue them in their corrupted and peruerse nature as they haue deserued by the same to declare his wrath against sinne in their iuste condemnation as he hath declared hys louingnesse and mercie in the fauoure that he hathe shewed to his chosen M. Thou wilte then say that al men of their nature haue deserued to be lefte in theyr peruerse and corrupted nature and damnation and that in so doing God can do them no wrōg but only right and iustice and that it is a speciall grace that he doth to those whome by his mercie he draweth away from suche a corruption and cursse P. We ought euen so to beléeue M. Séeing it is so the reprobates and the wicked haue nothing then wherein they may iustly complaine of God and accuse hys iust iudgement by the which they be iustly condemned P. It is easie to iudge M. And in the like the electe haue nothing wherein to glory in themselues but only in the grace and mercie of God. P. Sainct Paule doth confirme vnto vs that whiche thou saist when he saith that we haue all sinned and that we haue all néede of the glory of God and that he hath enclosed all men vnder vnbeléefe to the ende he may shew mercie to all men to witte to the ende that all those which are saued be saued by his mercie whereof he maketh them partakers in Iesus Christe and by Iesus Christe and without whome none may obtayne saluation The seuenth Dialogue is of the redemption and of the person of Iesus Christe Of the vvorke of the redemption and of the things that are to be considered in the person of Iesus Christ MATHEVV SEing it is so that we cannot finde saluation but in Iesus Christe nor by none other meane but by faithe in him declare vnto me nowe what it is that we ought to beléeue of him to the ende that our faith may be sounde towards him P. Thou entrest now into the second worke of God the whiche we haue called the worke of the redemptiō M. I vnderstand it well so And therefore expounde to me the principall points that we haue to consider in the same Peter We haue there chiefly three M. Whiche be they P. The firste is concerning the person of Iesus Christ the seconde concerning his office and the thirde touching his two commings M. What haue we to consider touching his persone P. Thrée pointes M. Which be they P. The firste is touching his diuine nature M. And the
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
whiche we do also obtaine dayly remission of all our sinnes For albeit that our sanctification be not yet thoroughly perfecte yet notwithstanding that same letteth not but that our iustification is alredy perfecte M. Doest thou meane that our iustification doth supplie that which wanteth of our sanctification P. I can not tel whether thou takest my wordes as though I meant that we might satisfie towards God in parte by our good works the which we impute to satisfactiō and that Iesus Christ shuld satisfy only for the rest for vs by the same that may be on his side being alowed vnto vs by the iustificatiō For if thou didst so vnderstand it thou shuldest greatly deceiue thy selfe M. Wherein P. Chiefly in two points M. Shew me the first P. It is in that thou shouldest spoile God at the least of a great parte of the honor which is due vnto him for the saluation which we haue of him by Iesus Chryste and the other parte we shall attribute to man. M. In what sorte P. In that that by this meane he should be our sauioure but for the one halfe and wée for the other M. Which is the other point P. It is that thou shouldest presente to God a satisfaction ouermuche imperfecte M. I confesse if I should present vnto him but my works but when I shal present vnto him my works for satisfaction and thē the satisfaction whiche Christ hath made for me with them What imperfection then may more remaine P. If the satisfaction of Iesus Christ be sufficiente thou néedest to present none other to God if it be not sufficiente thou canst not satisfie that whiche maye there wante by any thing that thou canst do M. Why not P. Bycause that God can allowe nothing for satisfaction which is not pure sounde and perfecte as he is Of the distinction that ought to be had betvvene the cause of our saluation and the testimonie of the same M. EXpounde vnto me somewhat more plainly thy meaning in this P. I will say vnto thée for the firste that we must put difference in this matter betwene the cause of our saluation and the testimonie of the same and then afterwarde betwene the sanctification by Iesus Christe whiche is imputed to vs and that whiche is ioyned to our person M. What thinkest thou to be the cause of our saluation P. Iesus Christ dwelling in vs by faith M. What meanest thou by the testimonie that we haue of the same P. The sanctification whereof we nowe speake M. Howe doest thou vnderstande that it is the testimonie of our saluation and of the cause of the same and not the cause it selfe P. For bycause it testifieth that Iesus Christ dwelleth in vs as the effecte testifieth of his cause M. What followeth thereof P. That the cause is there seing that we sée the effects to wit Iesus Christ with all his gifts graces Of the difference that must be put betvvene the sanctification by Christ vvhich is atributed vnto vs and that vvhich is ioyned to our person as a qualitie sticking to the same M. ANd what inconueniente were it to holde our sanctification for the cause of our saluation P. For the better vnderstāding of al this matter it is méete that I expound vnto thée yet the differēce betwene the sanctificatiō of Iesus Christ which is allowed vs whereof I haue euē now spoken and that which is ioyned to our proper perso and then the frutes of the same M. What difference dost thou put therein P. I do call sanctification properly that whiche we consider in the very person of Iesus Chryste the which sanctification is not properlye ours as a qualitie cōiuncte to our person but only by imputation M. What meanest thou by that imputation P. That it is allowed vnto vs as his iustice is attributed and allowed vnto vs by the iustificatiō which we obteyne in him by faith Mat. Is that the cause why Sainct Paule saith that God hath made Iesus Chryste vnto vs wisdome iustice sanctification and redemption P. There is no doubte of it but it must be considered that beside this kinde of sanctification that is so imputed and allowed vnto vs there is yet an other that is ioyned to our very person not only by imputation but as a qualitie sticking in vs whiche procéedeth from that first kind of sanctificatiō wherof we haue euen now spoken M. What vertue hath euery of them in vs P. The firste doth fully sanctifie vs before God bycause it is full and perfecte M. The other is it not of the same nature and force P. No. For it sanctifieth vs but in parte M. For what cause P. Bycause that it is but begonne in vs and not perfecte wherefore it cannot fully sanctifie vs excepte it be full and perfecte M. And when shall it be so P. When our regeneration and reformation to the Image of God shall be M. It shall not then bée in this mortall life P. It is true but it shal be in the life to come in the whiche our life whiche is now hiddē in Iesus Christ shal be shewed and what we be shall appeare when we shall be made like to the glorious body of Iesus Christ Of the cause of the difference that is in these tvvo kindes of sanctification M. WHat is the very cause of this difference that thou puttest betwene these two kindes of sanctification P. I call the first perfecte For that that it is the very sanctification not only of the whiche Iesus Christe is sanctified in hys flesh and humane nature but also by reason whereof he is called the holy one of holy ones For so muche as by the communication of the same he doth sanctifie all his elected to make them holy and without blame before God who hathe chosen them therevnto M. If it be the same sanctification wherewith Iesus Christ is sanctified and doth sanctifie others it is very certaine that it cannot be but perfecte P. If it be perfecte in him it is also perfecte in vs in so much as dwelling in vs by faith we haue him with all the holynesse that he bringeth with hym the which we euer drawe out of him as of his true fountaine the which we haue is our selues whē we haue Iesus christ M. If we haue in Iesus Christe the fountaine of all holynesse whereby we are continually and perpetually sanctified What other imperfecte sanctification may then be in vs P. That which we cōsider in our owne proper fleshe and nature regenerate and renewed by the spirite of God which is as it were watered with the streames of that fountaine of all sanctification to make vs bring foorth the frutes of true sanctification and holynesse in the stead of the frutes of sinne which it brought foorth in time before as the earth whiche being cursed and barren is afterwarde made fertile and beareth better frutes by the blessing of God. Of
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
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
regeneration to the ende that he may make it pure cleane withoute spotte or wrinkle and a holy and glorious Churche M. I did neuer yet so well vnderstande these two pointes nor yet the diuersitie and difference that thou hast made betwene the benefites of Iesus Christe and the Baptisme and the Supper whiche are Sacramentes as now I do vnderstande all these things In vvhat sorte the faithfull in baptisme do put on Iesus Christ and are vvashed vvith his bloud P. WHen I tell thée that the baptisme declareth vnto vs howe that Iesus Christe is set foorthe vnto vs in baptisme for a robe of innocencie Iustice holynes and that we cloth our selfe with him by meane of the same I do not thinke thée to be of so grosse an vnderstanding to thinke that the faithfull do put on Iesus Christ naturally and corporally as a man putteth on a garment or a cloke M. I should be very grosse if I so vnderstoode it P. How doest thou then vnderstand it M. That euen as a garmente or a cloke do serue to couer the body euen so do the innocencie iustice and holynesse of Iesus Christe serue vs to couer our sinnes at the iudgemente of God to the ende that there appere no one spotte of them in his sighte P. And touching the bloude of Iesus Christe doest thou thinke that oure soules and consciences be washed and made cleane in Baptisme as one would with water wash a body in a bath or ryuer or else shéetes in a bucke Mathevv Thou makest here with me goodly discourses I thinke there is none so beastly whiche doth not well knowe that the bloud of Iesus Christe is called the washing of soules and of consciences not as though they must be washed and dipped in the bloud of Iesus Christe as one woulde wash and dippe a body that he woulde washe and make cleane or some other suche like thing but that the holy Ghost speaketh so to giue vs to vnderstande that whiche thou hast sayde to witte what the water of baptisme signifieth concerning the washing and purification of our soules and consciences in the bloud of Iesus Christ VVhat greater reason there is to communicate corporally of the body and of the bloud of Iesus Christ in the Supper than in Baptisme P. THow doest aunswere me verye well but if thou find it strange that a man shuld say that they which are baptised haue put on Iesus Christ bodily as a garmente and are washed with hys bloud as with a materiall bath why shouldest thou not finde it as straunge or more straunge that a man should say that the body and the bloud of Iesus Christe are naturally and bodily eaten and drunken in the Supper as are the bread the wine which are the signes M. Thou makest me to consider somewhat more déepely of this matter than heretofore I did P. It is a matter well to be thoughte on For if that in Baptisme we haue no carnall communication with the body and bloud of Iesus Christ but only a spiritual I sée not what greter reason there is to haue rather in the Supper a carnal communication with him than in Baptisme considering that the supper dependeth of baptisme and that it is as a more ample confirmation of the possession of the benefites of Iesus Christe into the whiche wée beginne to enter by Baptisme and doe continue by the Supper M. I finde thy reasons very good P. Thou shalte finde them yet better if thou do consider how muche that grosse and carnall opinion doth disagrée as wel with the nature of the body of the bloud of Iesus Chryste as wyth the faith that we oughte to haue in his ascention into heauen and of his seate at the right hand of God and of his spirituall and diuine presence and vertue by the whiche he is euer present in his church and doth guide and gouerne it eternally Hovve the corporall and carnall presence of the bodie and of the bloud of Iesus Christ in the Supper greeth not with the true nature of them M. EXpounde this same vnto me somewhat more at large P. For the first to what purpose is it to thinke that the bodie of Iesus Chryst is chewed and eaten and sent into the stomacke and frō thence downe into the bellie as is the bread whiche signifieth it in the Supper and that his bloud is also drunken as is the wyne which is the signe For bée it that thou vnderstand that the breade and the wyne be conuerted into the substance of the bodie and bloud or else that the bodie be eaten with the bread and the bloud drunken with the wine yet is there still greate absurditie cleane contrary to the nature of the bodie and bloud of Iesus Chryste M. What contrarietie fyndest thou therin P. Séeing that Iesus Christ hath a very true naturall bodie in euery respecte lyke vnto oures as touchyng the corporall substaunce sinne excepte it is certaine and true that hée is not bodily and naturally not only in the heauen and in the earthe at one tyme but also neyther in infinite places For he hathe not a bodie whiche filleth the heauen and the earth as dothe his diuinitie but hathe a bodie whyche can not be a true and verie bodie if hée be not in some certayne place agreeable to his nature to his glorie and celestiall maiestie Hovve the glorifying of the bodie of Iesus Chryst doth not chaunge at all the substantiall nature propre substaunce of the same M. THou speakest of the bodie of Iesus Chryste as though he were in euery respecte like vnto oures and that he were not glorified at all as ours shall be also after the Resurrection of our bodies P. Albéeit that the bodie of Iesus be glorifyed by his Resurrection and Ascention into heauen yet followeth it not for all that that he hath lost the proprieties of his humane nature and that his corporall substance is chaunged in suche sorte that it is conuerted into diuine nature or that he is in suche sort transfourmed that he is infinite to be in euerye place or that he is so multiplied that for one bodie he hath many or an infinite number as necessarily it must be if the errour wherof wée nowe speake shoulde haue place Of the contrarietie that is betvvene the corporall presence of Iesus Chryst in the Supper and his ascention into heauen M. BVt they which maynteyn thye opinion say that these things maye not be considered naturally but supernaturally and that they do surpasse the capacitie of all mans vnderstanding P. I graunte them all that But why is it then that they forge vs a corporall and naturall presence of the bodie and bloud of Iesus Chryste in the stéede of a supernaturall and spiritual presence M. They say that the same corporall and naturall presence doth not at all hinder the supernaturall and spirituall Pet. Albeit that they saye it it doth not therfore followe that it is so And on the other syde I
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
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