Chryste thorough faythe after that GOD by the same hathe iustified vs by his holye Spirite in Iesus Chryste oure Lorde he dothe also sanctifye vs communicating vnto vs his gyftes and Graces whyche are the frutes of Faythe to the ende that we shoulde bée dedicated and consecrated vnto hym all the dayes of our lyfe to serue and honour hym as hys childrē regenerate by his holy spirite into a newe life Ma. Thou doest reporte faith to iustification and charitie to the worke of sanctification whiche are both works of the holy Ghost P. Thou maiest vnderstand it by the discourse whiche we haue already made of iustification and sanctification In vvhat sorte charitie is necessary to saluation M. CHaritie is not then necessarie to saluation nor other like vertues but faith only P. It is necessary there vnto and not necessary M. I do not well vnderstand this speache for it is contrary in it selfe P. I say that faith is necessary therevnto as cause of saluation withoute the whiche we cannot obtayne it for the causes which I haue alredy declared For somuch as it is the instrument the whiche the holy Ghoste giueth vs wherewith to receiue him when he is offered vnto vs by Iesus Christ and the meane whereby he doth communicate him to vs in hym and by him But charitie is not there ioyned as a cause of saluation without the which we cannot be partakers of it but as a thing ioyned vnto it the whiche followeth faith in suche sorte whiche is the true cause of saluation as I haue already sayde that she cannot be separate no more than the heate from the lighte or the mouing or féeling from the life and from the soule But yet notwithstandyng we haue not saluation thereby no more than brightnesse by the heate the whiche we haue of the lighte or else life by the motion and féeling M. Charitie then and good workes may not be taken for causes by the which or by whose meane we obtaine saluation but onely so farre as they cannot be separated frō true faith by the which we ar made partakers of it P. It is euen so M. Thou hast here opened vnto me one point that was very harde to vnderstande the whiche séemeth to me very well worthy to be diligently noted For there bée fewe whiche do well vnderstande it Peter If all men did well vnderstande it there woulde be no more differente betwene the Christians touching iustification and touching faith and workes and grace and merites and the causes of oure saluation for that whiche we haue sayde of charitie is also vnderstoode of all the other vertues and workes of the regenerate man as I haue alredy sayde whiche are the frutes the which Saincte Paule doth call the frutes of the spirite and the which he doth oppone to the frutes of the flesh Of the regeneration of a Christian man. M. SEing that thou arte lighted vppon the pointe of regeneration me thinketh that it should be also comprehended among those giftes of the holy Ghost the which thou sayest do belong but to the elect of God and be so necessarie to saluation that none may attayne vnto it without them P. It must be so vnderstoode for it is of the chiefe of them and in very déede it is the principall pointe whiche maketh vs to vnderstande the cause why we do cal worke of viuification and sanctification that thirde worke of God whereby we say that God hathe declared himselfe vnto men Ma. Expounde the same to me somewhat more plainely P. Thys worde of regeneration as thou mayest well vnderstande emporteth as muche as a man moughte saye newe birth as if after that we are once borne we are borne yet agayne Mathevve I sée well that the worde of regeneration importeth euen so Peter And therefore it importeth foorthwith a reformation of the man whiche is a rising agayne from the deade whiche is wroughte in the Spirite as the last resurrection shall be wroughte in the fleshe Mathevve What meanest thou by that resurrection of the Spirite Peter Séeing that thorough sinne man is deade of spirituall death whiche bringeth afterwarde death of the body he is as it were risen from that deathe when by Iesus Christe he is in suche sorte delyuered from sinne that he is by the vertue of hys holye Spirite made as it were a manne thoroughly newe or as a manne who hauinge béene deade shoulde haue recouered hys lyfe and shoulde bée raysed agayne Mathevve Thou puttest then so great difference betwene the man whiche abideth still in his firste nature corrupted through sinne and hée which is deliuered from the same corruption and is quickened and regenerated by the holy Ghoste as thou puttest betwene a dead and a liuing man. P. There is no difference but in asmuch as the spirituall death is much more worthy to be called death than is the corporall death and that the estate of the man dead thorough sinne is much more perillous and daungerous than is the estate of the man which is dead but bodily Of the life of the regenerate man. M. Séeing that man is as it were risen from death and borne a new when he is regenerate by the holy Ghost it followeth then necessarily that he do other works after that he is regenerate than he did before his regeneration P. Thou mayest wel vnderstand that if there be so greate differēce betwene the mā regenerate the not regenerate as is betweene a dead and a liuing man it must also necessarily come to passe that there bee as great difference betwene the workes of the one and the other M. I do euen so vnderstand it P. And therfore Iesus Chryst hath sayd that what is borne of fleshe is fleshe and what is borne of the spirite is spirit For euen as a dead bodie can bring forth but infection and corruption euen so on the contrary a liuing body doth the works of lyfe bicause of the liuing soule that he hath more than hath the dead bodie M. It foloweth then that the faith wherby man is viuified and regenerate is vnto him as the soule which bringeth to him spiritual life and that the vnfaithful and not regenerate man is as a body without a soule P. S. Paule following the prophet Abacuk giueth thée playnly to vnderstand that it is so by that whiche he sayth The iust man shall liue of his faith Wherefore if the iust man do liue of his faith it followeth then that Faith is to his soule to giue it spirituall lyfe that whiche the naturall soule is to the bodie to giue it corporall lyfe Mathevv There are then two things to be considered in the regenerate spiritual man to wit Faith which is in him as the soule whiche giueth him spiritual lyfe euen as the soule naturall which giueth corporall lyfe to the body then the workes of the spirite are ioyned to it which are the works of faith which is the spiritual soule euen as the works of life
soule from the whiche sinne cheefely doth procéede For the bodie shoulde not sinne at all if sinne were not firste in the soule M. Why sayst thou so P. Forsomuch as the body is but as it were the instrument of the soule by the whiche she worketh and dothe hir workes wherfore if there be faulte in the worke the faulte maye not be attributed to the instrument but rather to the woorker whiche worketh or else if there bée faulte in the instrumente it is greater in the woorker whiche woorketh euill Mathewe Thou wilte then conclude that it was necessarie that Iesus Chryste shoulde suffer for vs not onely in bodie but also in soule Peter He hathe righte well declared it when he sayde My soule is heauie euen to deathe and when he did sweate bloud in great abundance euen for very sorrowe and anguishe that he felte in his soule in the whyche hee hathe suffered more than in his bodie for so muche as he bare the iudgemente of God in the same chéefly whyche the bodye coulde not apprehende but in as muche as the féeling of it is come to it by the meane of the soule Mathew The passage whiche thou haste euen now alledged séemeth to me very cleare and plaine against those whiche estéeme the Godheade of Iesus Chryste to bée in steade of his soule Peter Iesus Chryste hym selfe hathe yet more confirmed that which thou sayest when he yelded vp his spirite vppon the Crosse and that he sayde Father I commende my soule into thy handes M. This passage sheweth playnely that by the death of Iesus Christ there was a very separation of spirite and bodye and so consequently of the soule for so muche as the spirite is also taken for the soule P. The matter is very plaine For if the diuinitie of Iesus Christ had ben in stead of his soule without a very humane soul he could not haue died of a very humane death forsomuch as it can not dye except there be very separation of bothe bodye and soule in man. The nynth Dalogue is of the offices of Iesus Christ Of the signification and exposition of the name of Christ and of his offices the whiche that name doth comprehend MATHEVV I Do now wel vnderstād all the matter which thou hast nowe handled ther resteth that thou expounde vnto me that which thou hast to say yet concerning the office of Iesus Chryste P. Forsomuche as we haue alredy spokē largely inough when we did speake of the meane by the which man is deliuered from sin made agréed with God that whiche we haue already sayd may serue vs much to that whiche yet resteth to be spokē of M. What wilt thou then say more P. We haue nothing here to consider but only that whiche the name of Iesus Christe doth importe M. And what doth it import P. First he is called by the name of Iesus which signifieth Sauior to admonish vs that he was sent vnto vs from the Father to saue vs and that we may haue saluation by none other but by him only M. And what importeth the name of Christ P. Thrée offices whiche belong vnto him for whose cause he is called by that name M. Whiche be these offices P. The office of a prophet of a king and of a Sacrificator M. What signifyeth then the name of Christe whiche comprehendeth so many things P. It signifieth anointed and bicause that in the auncient Churche of Israell the Prophets kings and sacrificators were annoynted by the ordinance of God in testimonie of their vocation and office they were called by that name and in like wise bycause they were true fygures of the very anoynted of the Lorde which is the very sonne of God whyche was anoynted by the holy Ghoste who was giuen to him withoute measure aboue all other men M. Thou wilte then say that Iesus Christ is also named with that name aswell bycause of the same vinction as bycause that all those offices were enioyned to him by the father P. It is euen so Of the office of a Prophete of Iesus Christ and of the per fection of his doctrine M. SHewe me nowe what euery one of these offices importeth and begin by his office of Prophete Peter As concerning hys office of Prophete hée is not onely a Prophete as those whiche in the Scriptures are called by that name but of an other sorte muche more excellent M. What is the difference that thou there puttest P. I finde there difference chiefly in two points M. Whiche is the firste Peter It is that God hathe not spoken in his Church in the person of Iesus Christe onely in the manner that he hath heretofore spoken by his Prophets in sundry sortes more couert and darke but hath spoken by his owne Sonne plainly and with an open face and hathe shewed vnto vs by him the doctrine of saluatiō so fully and perfectly that we may not attende any other perfection in thys worlde as touching that pointe M. Thy meaning is then that seeing Iesus Christ is come vppon earth he hath brought the doctrine requisite in his Churche so perfecte that no man may adde any thyng more therevnto and that none ought frō that time foorth to loke for any more ample and perfecte reuelation and manifestation of the wil of God. P. Sainct Iohn doth witnesse it vnto vs when he saithe that no man euer sawe God but the sōne which is in the bosom of the Father hath declared him vnto vs For this cause Iesus Christe him selfe hath saide that he hath declared to his disciples all that whiche he hath hearde of his Father Of the povver and efficacie of the ministerie of Iesus Christ and of that vvhich he giueth to the ministerie of others M. WHiche is the other pointe that thou hast yet to expounde concerning the difference whereof thou hast made mention touching the office of prophet of Iesus Christ P. It is that Iesus Christ is not a Prophete hauing none other power but to shew foorth the worde of God by mouth as the other ministers of the same do But beside that he hathe the power to imprinte the same in theyr hartes by the vertue of his holy spirite and to giue it vertue and efficacie in thē M. Thy meaning is then that the other prophets and ministers of the worde of God haue not that power P. Not of them selues but so farre foorth as Iesus Christ doth worke in them and in their ministerie by the diuine power of his holy Spirite And therefore when he commanded his Apostles to go and preache the Gospell and did giue vnto them power to pardon retaine sinnes by him he foorthwith gaue vnto them the holy Ghost brething vppon them in token of the same and afterwarde did send him to them vppon the daye of Pentecost after that he was ascended into Heauen M. I thinke that that whiche thou saist is the cause why Sainct Paule sayd he that
procéeding from the soule are in the liuing man. Peter Thou mayst well iudge that as the liuing man hath not onely lyfe but also mouing and féeling by the power of the soule that is in him euen so the mā regenerate by the spirite of God is disposed by the same to doe spirituall works which are the workes of lyfe where as he did the works of death whilest he was dead thorow sinne not being regenerate by the spirite of God. The twelfth Dialogue is of the giftes of the holie Ghost whiche are common to the elect and to the reprobates Of the gifts of the holie Ghost which mē may haue not be chosen of god and without the which the elect may be saued touching themselues MATHEVV I Doe nowe better vnderstande than before why thou doest call the thirde worke of God the whiche thou attributest to the holy Ghoste worke of viuification and for what cause the holie Ghost is called the quickning spirite There resteth nowe that we speake of other of his giftes whiche thou haste sayde maye serue to the Saluation of them whyche haue them not withoute seruing at all them whiche haue them to their saluation P. I will shewe thee by example that whiche thou askest we maye place in this ranke the gift of toungs the gifte of prophecie or preachyng the gifte of miracles and suche other lyke Math. Dothe GOD sometyme communicate these guifts vnto the reprobates and vnfaythefull Peter Thou doest not doubte but that hée dothe distrybute them to the electe and the faythfull when it pleaseth him Math. I may not doubt thereof séeing I haue the examples of the prophets and of the Apostles whiche witnesse it vnto me P. But albeit that these gifts be communicate to diuers of the elect and faithfull yet they are not giuen generally to all neither to euery one specially and as the others wherof we haue alreadie spoken and on the other syde they be not giuen in equall and one measure to all those to whome they be giuen For the one sorte haue them in greater number and greater abundance than the others M. Giue me example of that whiche thou sayst P. Saint Iohn Baptist was so excellente a Prophet that he was by Iesus Chryste preferred to all the other Prophets whiche were before him and yet wee reade not that he had the gift of tongues as the Apostles had M. It séemeth also to mée that it was not necessarie forsomuche as he was not sent but to those of his owne nation P. And therfore I say with Saint Paule that the holy Ghoste distributeth his giftes to euery man as is expediente for him But to come againe to S. Iohn Baptist no more had he the gifte of miracles For it is written of him playnly that he did none at all M. I thinke also that there were many of the Prophetes which had but the gift of prophecie without the gift of eyther miracles or toungs forsomuche as they did prophecie but in the Churche of Israel and among people which vnderstod their natural speach M. We fynd not many prophets that haue had the gift of miracles as had Moyses Elie and Elizee But the Apostles hadde bothe the gifte of prophecie miracles toungs and suche lyke Of the giftes of the holy Ghoste giuen to the wicked M. I I knowe nowe well by these examples in what sorte these giftes hée distributed to the faithfull albéeit they be not distributed to euery one in verye number and portion euen of those which are made partakers of them but thou haste not yet proued how these giftes are also somtyme bestowed vpon the reprobates and vnfaithfull P. I wil shew thée first the testimonie of Iesus Christ which sayth that many shal say vnto him at the later day Lorde Lorde we haue prophecied and driuen out diuels and wrought great effects in thy name vnto whom he shall saye I know you not depart from mee ye workers of iniquitie M. Peraduenture they shall boast them selues falsly of that whiche they neuer did Pet. To resolue this difficultie thou hast beside it the examples not onely of Balaam of Saule and of Cayphe whyche haue prophecied but also of Iudas vntoo whome not onely the gifte of prophecie and office of Apostle was giuen as it was to his other fellowes but also the gifte of miracles M. Howe mayst thou knowe for certayne if that Iudas hadde the gift of miracles Peter Bicause that when Iesus Chryste did giue it to hys Apostles Iudas was not put out of the number but was comprised in the number of twelue vnto whiche the Euangelistes witnesse that this gifte was giuen by Iesus Christe Math. That whiche thou sayest hath some apparance Peter And on the other side thou mayst not fynd it strange that the gift of miracles was giuen vnto him whiche is far lesse necessarie to the Churche than the gift of prophecie and office of Apostle For vvhat cause God sometime dothe cōmunicate to the wicked of the giftes of the holie Ghost the which he doth not cōmunicate to the electe M. SEing that these gifts be so noble so excellēt it abasheth me that God somtime distributeth them to the vnfaithful reprobate rather than to the faithfull elect For albeit that in the time of Balaam Saule Cayphe Iudas many of the faithfull and chosen were endowed with these gifts yet notwithstanding the greatest nūber of thē had thē not at al but had only those gifts which are proper and cōmon to al the elect and faithful P. It is true but thou muste note that God will haue it so chiefly for two causes M. whiche is the first P. It is that he will giue vs to know what difference we ought to put betwene these gifts to the ende that his elect mought know which ar the most excellent and what fauour he hathe shewed to them more than to the others in communicating them vnto them Math. Whiche is the other reason P. It is that God will shewe howe passyng excellent a woorker he is whiche can vse al instrumentes bothe good and bad yea the very diuels to make them serue to his glorie and to the edification and saluation of his Churche when it pleaseth him But seeing that he may well do by his elect that whiche he dothe by these wicked instruments why dothe he not rather this honour to his children than to his enimies P. He dothe no dishonour to his children but doth them great honor when he constrayneth the very wicked to serue them will they nill they M. There is a point wel worth the note P. On the other side he honoureth the enimies the more but putteth them to greater confusion and maketh them more inexcusable in so muche as thorough their owne fault they haue abused his giftes Of the giftes of God which are moste excellent and most to be desired M. FOr so muche as I can vnderstande by thée thou estéemest the first giftes whereof thou
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
sorte as wée eate the breade and drinke the wine which represent them vnto vs P. If there were none other reason but that which may be gathered of that which I haue euē now spoken it mought suffice vs to discharge our heads of all such imaginations M. I doe not well vnderstand yet what thou meanest herein P. Seing that Iesus Christe hath ordeyned one seuerall signe to signifie his body and an other seuerall signe to signifie his bloud and that it hath pleased him so to discerne them the one from the other the better to represent to vs how his bloud was separated from his body for vs in such sorte as his life and soule was separated likewise it should also followe that his body must be eatē a parte as we there eate the breade and there drink the bloud a parte as we there drinke the wine M. If it were so we shoulde not haue in the Supper the liuing body of Christ but dead and other thā he is raigning in heauen where his bloud is not separated frō his body P. Thou sayest truth But thou hast yet to note that if the body and bloud of Iesus Christ were giuen vs to nourish and mainteyne vs in this corporall life as is bread and wine we shoulde then also eate the body and drinke the bloude of Christe corporally as we doe eate and drinke the corporall breade and wine But forsomuche as they are giuen vs for spirituall nouriture we must eate and drinke them spiritually M. What doest thou call to eate and drinke spiritually Peter To speake properly to eate and drinke is vnderstoode of the body and of the bodily meate and drinke but when we speake of spirituall thinges we take those wordes for a figure by the whiche we declare the spirituall thinges by the bodily thinges bycause of the similitude and agremente that they haue togither M. Why is that done P. To the ende that by the similitude and comparison of corporall thinges we moughte the better vnderstande the spirituall things Of the true spirituall eating and drinking M. DEclare this to me yet somewhat more plainely Peter Thou mayest well vnderstande that the soule and the Spirite do neyther eate nor drinke corporally and materially as dothe the bodye Mathevve I doe well vnderstande at the leaste that they haue neither mouth nor téeth nor stomackes nor bellies corporall whereby they may do the same P. And therefore it must néeds be that if the soule and the spirite do eate and drinke they eate and drinke in an other sorte than doth the body the whiche is proper and agreable to their nature M. There is reason in that whiche thou sayest P. And on the other side thou mayest well knowe also that the flesh of Iesus Christ is neyther eaten nor chawed neyther is swalowed downe into the stomacke and bellie neyther is it digested as is the corporall and materiall meate M. For what cause is it then that Iesus Christ hath vsed that manner of spéeche saying he that eateth my flesh and drinketh my bloud hath eternall life P. It is to giue vs the better to vnderstande the communion and coniunction whiche we haue with him and how that his flesh and his bloud do the very same towarde the soule and also toward the body touching the spirituall life being receiued with a true and liuing faith as do the bread and wine towards the body touching the bodily life whē they are bodily eaten dronken The sixtenth Dialogue is of the transubstātiation cōsubstantiation and of the true presence of Iesus Christ in the Supper Of the error of transubstantiation and hovv the Supper cannot be a Sacramente if the bread and the vvine do not there remayne in their proper substance MATHEVV HOw is it that men do eate the flesh of Iesus Christ and do drinke his bloud as thou hast euen nowe saide It is to bée vnderstoode that the breade and the wine be transubstantiate and conuerted into them or else that they be ioyned and vnited with the bread and the wine P. For the firste there is no reason eyther to thinke or saye that the breade and the wine be conuerted or chaunged into the body and bloud of Iesus Christe M. For what cause P. Bycause that if the bread the wine did not remayne still in the supper bread and wine in their proper substance they shoulde not be the signes of the body of the bloud of Iesus Christe but if they were conuerted into the same they shoulde be the selfe same thing the which they oughte to signifie and represente vnto vs. M. What inconueniente should there be in that P. There shoulde be this inconuenient in it that the supper should be a Sacramente withoute signe and so shoulde it haue no Sacramentall signe without the which the Sacramēts may not be Sacraments Of things vvithout the vvhich the sacraments cannot be sacramēts M. HOwe vnderstandest thou that P. Thou must note that a Sacramente cannot be a Sacramente excepte it haue at the leaste thrée things whiche are of the proper substance of all Sacramens M. Whiche are these thrée things P. The firste is the worde of God which is the foundation of all the Sacraments M. And the seconde P. The visible and materiall signes such as God hath ordeyned by that very word M. And the third P. The thinges signified aswell by that word as by the signes Of things vvhich are to be considered in the vvord of God in all Sacraments and in the signification of the same M. DEclare vnto me that whiche thou sayest by some similitude P. Séeing that we be vppon the matter of the Supper thou hast firste the worde of Iesus Christ in the which thou hast to note two pointes M. Whiche be they P. The first is the commandement which Iesus Christe there giueth to take and to eate the bread to drinke the wine which are giuen in the same M. Which is the secōd P. The promise whereby he declareth what it is that this bread and wine do signifie and for what cause he hath ordeyned and commaunded to receiue them and what frute we must looke for of them Math. Wherevpon takest thou thys promise Pe. Vppon that whiche is saide of the breade This same is my bodye whiche is broken for you and in like sorte vppon that whiche is spoken of the wyne Thys cuppe is my bloude or the newe Testamente in my bloude whiche is shedde for you doe this in remembraunce of mée Math. Muste wée vnderstande the lyke of all the other Sacramentes to witte that they haue commandemēt and promisse from God Peter There is no doubte thereof Ma. What is there more yet to cōsider cōcernyng the worde of GOD P. There is nothing more to be consydered concerning that same exteriour worde whyche is pronounced by the mouth of the mynisters Math. What resteth there yet more Peter That which is signified by the woorde the whiche doth also declare the signification
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
both in heauē and in earth S. Paule in like fort hath written that he is ascended aboue all the heauens to the ende he mought fill al things that he mought fulfill all in the same M. Doest thou vnderstand that he doth accomplishe and fill all things not by his corporall presence but by his spirituall diuine presēce and vertue P. We may not otherwise vnderstand it if we do beleue that Iesus christ hath a very natural body that he be in déede gone vp into the heauens For as we haue alredy said as ther is no reason to giue him many bodies to be in manye places at a time euē so is it ouer strange to giue hym a bodye which may fill the heauen and the earth Hovve that the corporall presence of the body and of the bloude of Iesus Christ is contrary to the true communion of them in the Supper M. I Doe now remember that thou hast alredy said that the body the bloud of Iesus Christ could not be separated frō his spirit frō whence I do conclude that the body and bloud of christ Iesus cānot be receiued but to the saluation of them which doe receiue it P. None may doubt thereof M. It followeth then further that infidells cannot receiue them forsomuch as they cannot receiue them except they receiue their saluation the whyche they cannot obtaine without faith wherof they are void P. This which thou sayest dothe yet confirme more and more all that whiche we haue handled heretofore concerning the corporall presence of Iesus Christ in the Supper M. It is also the cause why I did againe set foorth thys matter For if the body and the bloude of Iesus Christ be corporally in the supper in suche sorte that whosoeuer receiueth bodily the bread and the wine therein receiueth also the body and the bloud of Iesus Christ corporally there shall follow thereof many things which séeme to me very contrary as well to the office of Iesus christ as to the nature of this Sacrament of the Supper P. Thou sayest very truthe and I am very glad to here of thée that which thou thinkest M. For the firste we shall be constrayned to confesse that a man maye in the Supper receiue the body and the bloude of Iesus Christe without faith and without his spirite for the vnfaithfull whiche shall receiue the bread and the wine shall no lesse receiue the body and the bloud of Iesus Christe than the faithfull P. Beholde there a very straunge consequencie M. Moreouer if a man may receyue them without faithe they whiche shall receiue them in such sorte shal receiue thē either to their saluation or condemnation if they receiue thē to their saluation it must néedes followe that a man maye obtaine saluation without faith if they do receiue thē to their condemnation it must then followe that the body and the bloude of Iesus Christe do bring in this Sacramente against their nature deathe in stéede of life whiche is also against the nature of the Sacramente for it was not ordeyned to bring death to man but life VVhether a man maye conclude of the vvords of Sainct Paule that a man may receyue the body and the bloud of Iesus Christ in the supper to condemnation P. THou concludest very well but they which houlde the opinion againste the whiche we dispute at this presente make no difference to affirme that the infidels receiue in the supper the body the blud of Iesus Christ that they receyue thē to their condēpnation For they build themselues vpō that which s Paule hath saide That who so eateth in the supper the bread drincketh the wine of the lorde vnworthily doth eate and drinke his condempnation M. I know well that those mē affirme that which thou saist But I cannot well agrée their opinion with the matters the which we haue alredy handled And as touching that which they alledge of S. Paule he sayth not who so shall eate the body and drincke the bloud vnworthily shal receiue his condempnation but he saith he that shall eate of this bread shall drinke of this cup. P. Thou hast also to note beside this that there is difference betwene receiuing the supper vnworthily to receiue it without faith and as touching the word of condempnation it may be also taken in diuers maners but wée will now no longer dwell vpon these two pointes It is sufficient for vs to knowe that the bodye and the bloud of Iesus Christ cannot bée truely receyued but by the faythfull Of the principall difference that maye be betvveene the transsubstanciation of the bread and of the vvine into the bodie and the bloud of Iesus christ and the bodily coniunction of them together M. I Do well vnderstand by all the reasons testimonies which thou hast brought out of the holy scriptures that we may seke no corporal nor carnall presēce of Iesus christ neither in the supper nor yet in all thys visible worlde but only a spirituall and diuine presence Wherfore whē I haue well considered the whole I finde no great difference betwene them that affirme that the bread and the wine be conuerted transubstanciated into the bodie blud of Iesus christ in the supper by the vertue of the sacramentall wordes those which affirme that albeit that the bread the wine remayne still in their owne substāce yet notwithstāding the body blud of Iesus christ be there also present with thē in their proper and natural substāce not only spiritually but also corporally substancially as are the bread the wine P. There is no great difference but in that that the one sort thinking to auoid the absurdities which follow the opinion of the others do fall into other absurdities which are nothing lesse of the which we will no more speake here bycause the matter woulde be to long whereof we haue alredy sufficiently spoken Of the vnion that is betvvene Iesus Christ and his members signified by the breade and the vvine in the Supper M. I Am very well contented for thys time with that which thou hast said and therefore shewe me now what properties the bread and the wine haue yet which are agreable to this Sacramente of the Supper beside that whiche thou hast already said P. I haue already sayd that those signs were agreable to this sacrament bycause they be apte to represent the spirituall nouriture by the bodily M. I doe very well remember thys pointe P. Thou hast also to note vppon the same that as one lofe and one vessell of wine are made of many graines gathered togither euen so doe they in the Supper represente vnto vs how that al the children of God which are dispersed are gathered broughte togither in one and vnited with Iesus Christ their head by his deathe as Saincte Iohn doth witnesse M. Thou wilte then saye that that vniō which is made of many graines in one lofe or in one wine
of man. P. But wilt thou denie that he is a very mā before he be come to that age M. I am not yet wel resolued howe to answer thée to this demaūd P. It shal be easy for thée to resolue if thou cōsider what it is to be a man what is his nature for thou canste not denie that who so hath an humane body a soule participāt of reason vnderstanding is a man. M. I graunt it P. No more canst thou denie that a chylde howe yong soeuer he be is compounded of suche a bodie and suche a soule notwithstanding that men do not yet sée in effecte in him so great a perfection of the bodie and of reason and vnderstanding and of other gifts as wel of the bodie as of the spirite as in a perfecte man. M. I do wel vnderstand that thou wilt say that albeit a child may grow both in bignesse force discretion prudence knowledge in such like vertues therby to attaine to greater perfection yet notwithstanding this same letteth not at all but that he is alreadie a very man. P. No for somuche as he hath in him all the partes that make a verie man and the séedes of all things required in mans nature notwythstanding that the frutes as yet appeare not for albéeit that a thing begone be not yet fully perfected it followeth not for all that but that the beginnings are true and sounde and that it is true and perfect forsomuch as is alreadie of it M. Thou wilt then saye in lyke sorte that albeit that repentaunce faith and charitie be not in vs so greate so perfect that no more may be wished for yet for all that they leaue not to be true and whole prouided that wée haue the true séedes therof in vs and the true beginnings of all the partes required in the same P. Thou hast very well cōprehended that whiche I would haue saide And forasmuch as all these things are alredy begon in vs by the grace of God we do dayly continue the reading of the Gospell and the administration of the Sacramentes to the ende we may daily growe more more in that which is alredy begon in vs and that we may be dayly the better confirmed to witte in true repentance and true faith charitie and in all the other gifts of god euen vntil the time that from the infancie in the whiche wée now are cōcerning these gifts and graces we do come euen to the age of a perfect mā and that we do therein dayly profite as the childe dothe dayly growe vntill the time that he be a perfect man. Hovv greatly necessarie the ministerie of the Church and prayer is for al men during this life M. I Am now wel resolued touching this pointe whereby I do conclude that there is in the world no man so perfecte who hath not alwayes néede of the ministery of the church of al the partes and things the which it comprehendeth P. I haue yet forgottē to tel thée that with the diligence that we ought to vse in the studie of the holy scriptures communiō of the sacramentes to the end the graces of god may be dayly encreased more more in vs we haue also the inuocation of the name of God prayer the which serueth vs greatly to that ende wherfore we ought therein to be very attentiue continuall M. Seing that thou art now come vpon the matter of inuocation prayer mée thinketh it were good that wée dyd speake somwhat amply of it For it séemeth to mée that we haue spoken very litle of it as in passing it ouer when that thou gauest me as in briefe the exposition of the commaundements of the law vpō the which thou didst briefly declare vnto mée how that those of the first table did comprehend faith the inuocation of the name of god which procéedeth from the same as the true frute and true witnesse of the Faith. Of the discipline of the church and of the principall partes of the same P. I Had determined to haue spokē somwhat more fully for so much as Iesus Christ hath giuen a certaine forme rule But bicause wée haue yet to speake of the discipline of the Church that it is so ioyned with the ministery of the same that it cānot bée wel ruled nor conserued without that discipline wée wil first speake so farre as the matter that wée handle nowe requireth it and then afterwarde we will conclude the whole by the inuocation of the name of God and by praier The. 20. dialogue is of the discipline censures and consistories of the Churche Of the discipline of the Church and of the principall partes of the same M. SEyng wée are come to the point of the discipline of the church declare vnto mée then what thou meanest by the same P. I vnderstande the gouernement and the rule by the whych God will that his Churche be gouerned according to the order which he hath ordeyned in it by his word to entertaine it in true religion and to take away slaunders M. What is that rule and that order Pe. There be chiefly thrée pointes to consider M. Which is the firste P. The regard that must be had to the doctrine assemblies of the Church to the end that the worde of God and the sacraments be administred as they ought to be aboue al things that do appertaine are requisite to the seruice of God. M. Whiche is the secōd point P. The regard that must be had to the life and manners of euery man. M. Which is the thirde P. It is not altogither of so greate importance for it concerneth only certaine exercises which sometime are required in the Church as are fastings other certaine ceremonies the whiche according to the necessities and circumstaunces of times and of places may serue for the better making of men to do their dutie and office to God. Of the chiefe things vvherevppon the discipline of the Church ought to vvatche M. SEing that thou sayest that the two first pointes be the most necessary declare vnto me the things the which are most to be considered in them P. Forsomuche as the word of God is ordeyned to teache admonishe comforte exhorte rebuke and to correct euery man as it shal be néedefull it is necessary that there be censures and watches in the Churche to watche and to take héede how euery man doth behaue himselfe as well in respecte of doctrine as of life and whereof euery man hath néede to prouide for the same as the word of God doth require Of the censures and ancients of the Church and of the maner of the policie of the same M. AL that whiche thou sayest doth it not belong to the office of the pastors and ministers which haue charge of the administration of the worde of God and of the Sacramentes and of all the Church P. I graūt it But there are chiefly two causes why it is
it must néedes be day and it can not be otherwise for such is his nature and therfore of necessitie he muste bring foorth suche an effecte of his owne nature without any constraynt or violence at all bicause that he hath that cause naturall in him selfe But there where constraynt is there is some force and vnolence that commeth from else where than from the thing that is enforced and constrayned as if a woman be violated by force she ought not to be accounted a whore in suche sorte as we doe accounte hir who willingly consenteth to the whore master we doe then sinne all necessarily and of necessitie in so muche as it is not possible that of our nature it shoulde doe otherwyse it beeing corrupted as it is and béeing not regenerate by the spirite of God and that by meane of the naturall corruption which sinne hath engendred in all mankinde And yet for al that none constraineth vs but onely our owne malice and wycked will which béeing wicked can applie it selfe to nothing but to euill Therefore it is not without cause saide thy perdition is of thy selfe O Israell but thy saluation is onely by me It dothe then followe that our wicked will dothe euill of necessitie for so muche as it is of a wicked nature that can doe none otherwise as we say that an euil trée doth necessarily bring foorth euill fruite bicause that his nature is suche For as it is written that which is borne of the fleshe is fleshe and that whiche is borne of the spirite is spirite But nowe the will should not be a will if it did not willingly and not by constraynt for will and constraint are contraries wherfore wil ceaseth where constraint hath place yea and it is not possible that will may be constrayned it may in déede be corrupted and chaunged from good into euill or else from euill to good Wherefore euen as a good will dothe necessarily that which is good bycause it can not otherwyse doe béeing good as the good trée of necessitie bringeth foorthe good fruite and yet doth she it not by constrainte but voluntarily euen so dothe the wicked will for so muche as it is wicked necessarilie the euill bicause that his nature is suche as can not otherwyse doe and yet dothe it not at all by constraynt but voluntarily for there is no force nor violence from any where else that dothe constrayne hir agaynst hir owne disposition or inclination but onely in so much as she hath in hir the spring and the cause from the which the euill which she dothe procéedeth Examples and similitudes for declaration of the difference that is put betweene Necessitie and Constraint T. I Can not yet throughly well vnderstand that difference D. I wil make the matter more playne vnto thée by examples and comparisons The fire doth necessarily warme and giue light bicause that it can not otherwise do in so muche as the nature of it is suche and yet is it not constrayned so to do The water on the contrary abiding in his natural doth refresh and make moyst By the like reason a liuing body hath breathing and respiration mouing and féeling and can not otherwise be On the contrary a dead body is depriued from all these things and may necessarily engender nothing but corruption and yet for all that is there no constraint neither in the one nor in the other onlesse we do cal the nature of any thing constraint T. For so much as in maner all these similitudes are giuen of things that haue no will shewe me some others more méete for our purpose D. I will so do We may not doubt but that God is necessarily good iuste wise holy almightie and perfecte for he can be none other nor do any thing but that which is godly iustly wisely and holily done and yet can he in nowise be constrained In like sorte the Angels for so much as they be Angels and doe continue still in that nature wherein they were created of God they can not necessarily doe any other thing but prayse God and serue to his glory for if they did the contrary they should be no more Angels such as they were created by God but they should be Diuels like vnto their felowes which are fallen from their first state And further if they did that which they do by constraint and not willingly thē should they haue no praise with God nor should be any more accepted than is the Deuill for the good which he is constrained to doe for so much as God dothe turne will he nill he his wicked will also his wicked workes making them to serue to his glory on the other side the Deuill being suche as he is now at this present fallen from the Angelicall state wherein he was created of God can necessarily doe nothing but euill and dishonour God for if he should doe otherwise he should be no more a Deuill and yet surely he doth not that which he doth of cōstraint but volūtarily For who should constraine him to do euill should God so doe who hath forbidden condemned it can doe nothing but that which is good it is very true that there is none other cōstraint but only of his owne wicked wil whiche hath as great delight in doing euill as that of the Angels of heauen hath in doing well But the like is not in the doing of the good that he doth for in that he doth nothing but by cōstraint and that whiche is alwaies euill in so much as it procéedeth frō him cā not be good but so farre forth as God through his power infinite goodnesse will he or will he not doth draw out goodnesse of it maketh it to serue to an other end thā to that whervnto the Deuill did pretēd T. I do now begin already to discerne more perfectly in this matter than I did before Of the free necessitie to do vvell that vvas in man before sinne and of the necessitie to doe euill vnconstrayned notvvithstanding into the vvhich he is fallen through the same and in vvhat meaning this vvord of necessitie ought to be taken vvhen it hath regard to good things D. WE may easily vnderstād by these exāples what we may iudge of mā cōcerning this matter wherof we doe now intreat For after that mā was created by God in so much as he was created of God good iust holy he did necessarily willingly all that wherfore God had created him For seing that God had created him good as he did all his other creatures it was naturall for him to do well continuing in the same being ioined to God hearing his voyce he coulde none otherwise do For in as much as his will was good he could not will nor yet do folowing that good will but that which was good but when he once gaue eare to the coūsel of the deuill chaūging both his will nature by folowing of him is
by thy words it semeth to me that thou concludest that euery sinne is mortall which is to say damnable tâ— al the vnfaithfull and reprobates and that they are venial to witte pardonable to the chosen faithful peple of god D. If thou do vnderstand by damnable sufficient to damne by venial worthy of pardon it is certaine that there is no sinne of his owne nature worthy of pardon but is able to damne But if thou vnderstand by damnable the sinne that damneth and by venial that whiche receyueth pardon it is very certaine that in this meaning there is no sinne that may damne the elect and faithful but it is pardoned vnto them by reason of the merite and satisfaction of Iesus Christe for the whiche cause S. Paule saith that there is no condemnation to those that be in Iesus Christe which do not walke after the flesh but after the spirite T. Then are they happie whiche beleue in Iesus Christ D. There are none else blessed but they only Therfore Dauid saith Blessed are they whose offences are pardoned whose sinnes are couered Blessed is the maÌ„ to whom god imputeth not his sinne he doth not say blessed is the maÌ„ that is or shal be fouÌ„d without sin for there is none such nor neuer was nor neuer shal be but only Iesus Christ very god and very maÌ„ But he calleth that man blessed who notwithstanding that he be a sinner he hathe yet found grace and pardon for his sinnes in the sight of god In the meane while we must take good héed if we will be partakers of this blessednesse that we do not abuse that grace of God which is giueÌ„ vs in Iesus Christe least that where oure sinnes should be but venial we cause theÌ„ to be twice mortall VVhat meane it behoueth to kepe to fight against sinne and to resist it and to be deliuered from it and how euery maÌ„ ought to feare least he shuld be hardned therin and should fight against his ovvne conscience to the ende that sinne be not to death T. SHewe me theÌ„ what remedy we may finde to auoide this great mischiefe D. If we do walke acording to the spirite and not according to the flesh immediatly as soone as our coÌ„cupiscence doth pricke vs we must resist it by the spirite of God if we do not resist it it is a token that the spirite of God dwelleth not in vs which is a sure token of the vnfaithfull who folow their concupiscence withoute any lette without any feare of God at all if we do resist it and that oure concupiscence and infirmitie doth ouercome vs the next remedy is not to suffer the wicked will to procéede any further if that the violence of the wicked wil and our infirmitie be so great that it breake foorth to the outward worke the other nearest remedy is not to â—ake an occupation of it nor to retourne any more to it nor to continue any loÌ„ger therein but by true repentaunce to correcte all suche faults as well inwarde as outward and to lead a good life If it happeÌ„ vs to fall againe into any at any time let vs take heede that we sléepe not in it nor yet perseuer in it least that God doe leaue vs and do harden our hartes cast vs off into a reprobat sense to punish our vnkindnesse and frowardnesse in suche sort that in the ende we come to resist the spirite of God being vanquished by him in our owne harts we come to blaspheme him as it doth often times happeÌ„ to those which do contemne the admonitions that are given vnto them and the remorse of their coÌ„sciences do assure them in their wickednesse for such a sinne is without remission is called by S. Iohn the sinne vnto death For somuch as he that sinneth against the holy Ghoste dothe cast of him without whome he can neyther aske nor obtayne pardon nor be partaker of Iesus christ which only is our way our helth Let vs then take héed that we folow not the example of Caine of Pharao of Saule of Iudas of the Scribes of the Pharises who abode still hardned and obstinate in their sinnes but let vs folow the example of Dauid of the woman sinner of S. Peter of S. Paule and such like seruants of God who haue acknowledged and forsaken their faultes and retourned to God with all their whole harte T. This declaration and admonition is very well worthy to be noted Now I am very well coÌ„tented and satisfied in all those matters that haue bin handled betwene vs whereby I do know the differences of sinnes and how God doth iudge how we ought to vnderstand his law and that by our frée wil we may be well lost and damned that there is none but God only which can saue vs thorow his grace mercie FINIS Rom. 3. d. Rom. 10. b. Ephe. 2. b Deutero 6. a Iohn 4. c 17. a Esay 40.9 Apocalip 1. d 1. Timo. 1. d Genes 1. Psalme 86. e 103. a Exod. 34. a Matth. 28. d Genes 1. Iohn 1. a. b Iohn 1. 1. Iohn 1. Colloss 1 c Hebr. 1. a Iohn 14. b d g. 15. d 16. b Act. 1. a 2. a Iohn 5. e Hebr. 1. a Ephe. 4. a Psalme 8. a Matth. 10. d Prouer. 16. a Roman 8. f 9. b. c Ephes 1. a Rom. 11. d Esay 4. c Rom. 10. c Iohn 6. e 17. b Psalme 115. e Amos. 3 b Lamentation of Hiere 3. e Gene. 1. d 1. Corin. 11. b Genes 3. a Rom. 5 b Iohn 8 d Roma 6. c Psalme 43. a Roma 3. b 5 c. Iohn 3. b 1. Iohn 2. a 4. b c 9. b 1. Timo 2. b Rom. 8. g 5. b 2. Timo. 1. e Tâ—…e 3. b Esay 43. b 44. a Ierem. 17. a Exod. 30. a Deutero 6. c 10. d Matth. 4. b Luke 4. b. 1. Timo. 2 b Ioh. 14. 15. a Matth 6. b Luke 11. a. Iohn 4. c Esay 29. d Matth. 15. a Ephes 1. a Iohn 1. b Ephes 2. d Hebr. 4. d Rom. 8. g Iohn 1. a 1. Iohn 1. a 5. b Esay 7. c Matth. 1. d Luke 1. d Esay 53. b. c 1. Petr. 2. d 3 d Galath 3. b Roman 3. b Hebr. 9. d Matth. 3. d 17. a Act. 3. c. 20. d 14. c Apocal. 19. b 1. Corin. 6. c 1 Iohn 1. d Hebr. 5. c 7. d. 9. d. 10. d Roma 3. â— 4. a c. 5. a Galath 2. d Roma 8. c 1. Cor. 12. a Act. 15. b Ephe. 2. b Tite 1. a Roma 3. d. 5. a 1. Iohn 1. c Ephe. 2. a Philip. 3. b Ephes 4. c Galath 3. d Psalme 32. a Roma 4. a Iohn 17. a Rom. 10. c. 6. a Matth. 28. d 15. b Marke 16 c Galath 3. d Esay 29. c Deutero 4. a 12. d Prouer. 30. a Exod 20. a Deute 5 a. b. c. Matth. 22. d.