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
M. Is that the cause why Saint Paule did write to the Ephesians that the Pagans wer without God P. Ther is no doubte thereof For albeit they had many by name and by fantasie yet notwithstanding they had none in déede seeing they were ignorant of the true God. Of the summarie of the christian faith and for what cause it is called the Symbole of the Apostles M. SEing it is so as thou saist it séemeth to me then to be wel doone very néedfull to consider yet some thing more néere the principall poyntes that thys christian fayth doth comprehende whiche is of so great vertue as thou haste sayde P. They are conteyned in the fourme of the ordinarie confession whiche the christians make dayly the which is cōmonly called The Symbole of the Apostles M. What signifieth this word symbole P. It is taken of the Gréekes of whome the Latines haue borrowed it to signifie an enseigne of acknowledging and the part that is gathered of euery mā in any thing as whē euery man giueth his shot M. Why is this confession of faythe called by that name P. Chéefly for two causes M. Whiche is the first P. It is bycause that it conteyneth as chosen and gathered togither into a summe the chief pointes of the doctrine sette foorth by the Apostles whome Iesus Chryst hath giuen and sent as vniuersall doctours of all the worlde M. Which is the seconde P. It is for that this doctrin is the true mark whereby euery man that voucheth the same yeldeth certain testimonie that he is a membre of the Christian Churche as the men of warre declare by the enseigne whiche they beare what prince they belong vnto and serue The Symbole of the Apostles M. WHich is the summe of thys faith the whiche thou callest Symbole P. I beléeue in God the Father almightie maker of heauen and of earthe And in Iesus Christ his onely sonne our Lorde whiche was conceyued by the holie Ghost borne of the virgin Mary suffered vnder Ponce Pylate was crucified deade and buryed he went downe into hell the third day he arose from the deade ascended into heauen he sitteth at the right hande of God the Father almightie and from thence shall he come to iudge the liuing and the deade I beléeue in the holie Ghoste I beléeue the holie vniuersall Churche the communion of Sainctes the forgiuenesse of sinnes the resurrection of the bodie and the eternall lyfe Of the generall diuision of the principall pointes conteined in the Symbole of the Apostles M. HOw many articles and principall pointes bée there in this summe P. Men do commonly distinguish them in twelue but me thinketh we may reduce them all into two generally out of the whiche men may drawe the others afterwarde M. Whiche be these two pointes P. The first is touching our faith towards God the seconde concerneth his Churche which is builded vppon the same faith Of the faith that a Christian man oughte to haue in God. M. WHat ought we to beleue of god P. There are first two principal thinges to be considered in this matter M. Which is the first P. That whiche he hath declared vnto vs of his diuine nature by his worde M. Whiche is then the second P. That whiche we oughte to beleeue of his works by the whiche he hath declared vnto man what was his power his wisedome and goodnesse and the other vertues proprieties whiche are in him of the whiche we can haue no knowledge but by his works Of the vnitie and trinitie that is in the essence of God. M. WHat thinges ought we to consider concerning his diuine nature according as he hath declared vnto vs in his worde P. There be two principall M. Which is the firste P. It is the vnitie whiche is in his diuine essence whereby we are taughte that there is but one God in whome we beléeue M. Whiche is the seconde P. It is the trinitie of persons that is in that vnitie of the diuine essence the whiche we do confesse when we saye that we beléeue in the Father in the Sonne and in the holy Ghost Of the difficultie that is in this matter M. IT séemeth to me that there is great contrarietie in this matter Peter Wherein M. In that that it séemeth that it is as muche as if one should saye that there is but one only God and that there be three P. We ought not so to take thē séeing that we confesse but one only diuine essence albeit that we acknowledge in the same the father the sonne and the holy Ghost in such sorte distincte in proprieties of persons that yet for all that these thrée persons are but one only and very God. M. Canst thou expounde the same vnto me something more plainely by some similitude P. As there is but one Sunne in the world no more is there but one only God and as the Sunne sheweth himselfe by his beames euen so God as father doth shewe himselfe by his sonne Iesus Christ which is his worde and Eternall wisedome and as the Sunne by his heate doth make vs féele his force euen so God maketh vs to féele his vertue by his holy spirite whiche is his infinite power Of the principall vvorks of God vvhereof mention is made in the Simbole of the Apostles M. SEing that we haue spoken of the things that we ought to consider in the essence of God and in his diuine nature declare vnto me nowe that which thou hast to say concerning his workes by the whiche he hath declared himselfe to man suche as it hathe pleased him to be knowen of him Peter The Simbole of the Apostles doth comprehende chiefly thrée out of the which a man may drawe all the rest M. Which be they P. The first is the works of the creation of al things M. And the second P. The works of the redemption of man. M. And the thirde P. The worke of vinification the which we may also cal the works of sanctification M What dost thou vnderstand by that worke of viuification and sanctification P. I vnderstande the vertue that the holy Ghost hath to make vs wholly partakers of Iesus Christ and of all hys benefites Of the vnion that is betvvene the father the sonne and the holy Ghost in their vvorks M. ACcording to this purpose the father the sonne and the holy Ghost haue they any thing particuler concerning their works or else haue they them all common togither and chiefly those whereof thou hast now spoken P. Seing they are but one only God it is certaine that they can do no worke wherein they may be separated the one from the other M. It séemeth to me notwithstanding that in this summe of the faith men doe attribute as proper to the Father the worke of the creation and to the sonne that of the redemption and to the holy Ghost that which thou callest viuification and sanctification P. That must not be vnderstande as though
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
Almightie maker of heauen and earth And in Iesus Christe hys onely Sonne oure Lorde Whiche was conceyued by the holie Ghoste borne of the virgin Marie suffered vnder Ponce Pylate was crucified dead and buried he descended into hell The third day he rose from the dead he is gone vp into heauen and sitteth on the ryght hande of God the Father almyghtie From thence shall hée come to iudge bothe the lyuyng and the dead I beléeue in the holy Ghoste The holy vniuersall Church The communion of Saintes The forgiuenesse of sinnes The resurrection of the bodie The lyfe eternall Sobeit Of the vnderstanding of the matters conteyned in these Summaries and howe necessarie it is Chap. 3. NOwe forsomuche as it is a hard matter to be briefe and playne bothe at once it is certain that the matters conteined in these Summaries are so briefly comprehended in them that euery man can not easily vnderstand and comprehēd what they doo import sauing only such as are wel exercised in the holy Scriptures And beside that that ther are few among the common people that knowe the sayde Symboles vnlesse it be this which is the shortest of the thrée whiche the Christian Church doth hold There is yet this euil that many haue not learned it but in an vnknowne toung wherefore it profiteth them euen as much as if they had not lerned it at al séeing they do no more vnderstand it than if they had neuer heard speking of it And as touching these that haue learned it in their vulgar toung there are also many of them that haue onely learned to pronounce it by mouthe withoute any vnderstanding of it as do little children or birdes that are taught to speake not vnderstanding what they say Therefore it is more than necessarie that that whiche the principall pointes conteyned in the same do import in substance be expounded somewhat more familiarly and playnly to the ende that men may the better know how euery one doth vnderstād them and whether the faith of the heart do agrée with the confession of the mouth For manye whiche make that confession by mouth do oftentymes folow doctrines and religions clean contrarie to that whiche they confesse Wherein they do belye themselues denying by their works that whiche they confesse by worde Of the principall pointes wherevppon the true Christian faythe is buylded and first of the vnitie of god Chap. 4. NOwe the first grounde worke and the first article of the faith of a Christian man is that he beléeue that there is one only true God whiche is a spirite inuisible and eternall without beginning and withoute ende almyghtie all wyse all good all luste all mercyfull and all perfect maker of all creatures Of the Trinitie of persons in the vnitie of the diuine essence and of their proprieties and of the creation of the worlde Chap. 5. FVrther albeit that there is but one only God in one only diuine essence this notwithstanding the Christian faith doth acknowledge in that diuine essence the Father the Son and the holy Ghoste accordingly as God hath declared himselfe in his worde the whiche albeit he be distinguished in thrée persons yet notwithstāding those thrée diuine persons are but one only God in one selfe same essence in the which the faith doth cōsider the father as the fountayn of all diuinitie and the Creator of all things visible and inuisible and the Son as the eternal word and wisedom of him by the whiche all things ar made ordeined and placed as they are and the holy Ghost as his infinite power by the which he doth susteyn and gouerne them accordyng to hys eternall prouidence Of the prouidence of god Chap. 6. NOwe this prouidence of GOD is so conioyned wyth the creation of the worlde that it can not be separated For he may not be Creator but he muste also be the guyder and the directer For euen as none other was able to make suche a woorke but onely hée Euen so none other is able to guyde and gouerne the same but onely hée whiche is the woorker and maker Then this Prouidence importeth that nothing is done at aduenture To wit without the most iust ordinance of god For his prouidence extendeth both in generall and particular to all things that are as well in Heauen as in earthe in suche sorte that he hath a care for man whome hée hathe in speciall recommendation amongest all his creatures euen vntoo one verye haire of his heade euen as Iesus Chryste doth witnesse Of the eternall Predestination of God and of the manifesting of the same and where wee ought to seeke it Chapter 7. THerfore euen as he hath created all to serue to his glorie euen so hath he ordeyned of all men in his eternal counsel that whiche hath bene his pleasure to doo and forthwith the meanes by the whiche he woulde be glorified in them as wel in his mercie as in his iust iudgemente the whiche iudgement can neuer be but iust although it be incomprehensible to man and howe he doth manifest this eternall counsell to his chosen in Iesus Christ his sonne by the preaching of his Gospell which he setteth forth vnto vs as the true booke and register of the eternall election of god Also he giueth them the grace by the very same meanes to vnderstande the same and to receiue it thorowe true and liuely faith Of the author of sinne and of the incomprehensible wisedome of God which is in his eternal ordinance Chap. 8. ANd albéeit that nothing may be done neyther in heauen nor in the earthe without the most iust ordinance and the holie will of God or otherwyse he should not be God almightie yet notwithstanding this ordinance and will carieth with it no constraint to the will of man in sort that they neuer offend but willingly thorough their own malice Wherfore what soeuer maye happen in the worlde God may not be holden for author of sin nor of any euill what so euer but the diuell only and the naughtie wil of man which is alyed with the diuel Then it followeth that whosoeuer maketh God authour of synne and wickednesse in so muche as it is sinne and wickednesse dothe attribute to God that which is propre to the diuell and dothe blaspheme God horriblye not putting any difference betwéene his workes and those of the diuell For God hath so well prouided for the order of the causes ordeined by him the which he would should serue to his glorie that he can not ordeyne nor do but iustly whatsoeuer he ordeyneth or doth howe wickedly or vniustely soeuer the diuell or man doe For he is so excellente a worker that he can very well drawe good out of the euill that the diuell and man doe and that by hys incomprehensible wisedome and by his infinite power and goodnesse to be glorified in the same and in the iuste condemnation of those that shall do the euill whiche he hath forbidden and doe not liue
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
Sauior and redéemer Iesus Christ M. This good God and Father giue vs the grace the whiche I humbly desire in the name of his sonne Iesus Chryst that it may please him so to imprinte in our heartes all that doctrine by his holie Spirite that we may well put it in vse to the glorie of his holy name and to the edification of all men P. This good God giue vs the grace and not to vs only but also to all the people of the earthe to the ende that euen as he is God only and that there is but one onely mediator Iesus Christ and one lawe and one Gospel and one Baptisme and one Church euen so that al may be vnited in him by his holy Spirite to serue and to honoure him in truthe and in Spirite euen as to hym only all honour and glorie doth belong for euer and euer Sobeit The ende ¶ The Printer to the Readers greeting FOr somuche as many good men desire to haue the copie of the prayer whiche the Author of this booke hath accustomed to make at the beginning of his sermons so haue I thoughte it no inconuenient to printe it here to the ende that all suche as woulde mought vse it to the aduancement of the glorie of God to whose grace I commende you The Prayer ACknowledging oure faultes and imperfections and that of our selues we can haue no good thyng if it be not giuen vs from heauen wée will humble our selues before the high maiestie of our good God and Father full of all goodnesse and mercie beséeching him that he will not enter into Iudgemente wyth vs to correct and punishe vs in his anger and wrath hauing regarde to our sinnes and iniquities but that he looke vpon the innocencie iusties and obedience of hys sonne Iesus Chryst whom he hath giuen to death for vs for whose sake if maye please him to receiue vs al to mercy and by his heauenly lyghte to driue oute of our heartes all darknesses erroures and ignorances and to fill vs with his graces and the graces of his holy spirit which may bring vs to the ful knowledge of al truth and may open to vs the true vnderstanding of his holy word to the ende that it be not corrupted by our carnall sense and vnderstanding but that he may giue vs the grace as he hath spoken by his holy Prophetes and Apostles that being gouerned by one very Spirite we may declare it to his honoure and glory and to the edification of all men and that we do not heare it only with our carnal eares to oure iudgemente and condemnation as the Infidels and hypocrites doe but that we maye receyue the same into our hartes as true children of GOD thorowe true and lyuely Fayth the whiche may be effectuous and working thorowe charitie learning thereby to renounce oure selues all Idolatrie all wycked superstitions and carnall affections to put wholly all oure trust in hym and to consecrate and conforme oure selues wholly vnto hys holy will to the ende that our lyfe and conuersation may bée to his honour and his praise and that for our Lord Iesus Christs sake we may be found without blame and without spotte before his face the whiche things wyth all others whiche this good GOD and Father doothe knowe to be necessarie for vs wée will demaunde them of him as this great Sauiour and Redéemer Iesus Chryste his deare Sonne our Soueraigne mayster hathe taughte vs saying all with one heart Oure Father whiche arte in Heauen c. The Exposition of the Preface of the Law set foorth by maister Peter Viret Minister of Gods worde I Am the Eternal thy God which haue brought thée out of the land of Egypt from the house of bondage Questions concerning the presence of God in the mountayn of Synai and of his voyce and of the lawe giuen by the Angelles TIMOTHE DANIEL BEfore that we enter into the Exposition of the Cōmaundements conteined in the Law according to our agréement I woulde gladly vnderstande two litle poyntes of thée which Moyses maketh mention of Daniel What are those pointes Timothie The first is howe that God whiche is in all places and doth fil both heauen and earth and is infinite did descende into the mountayne of Synai for was he not there before The other howe he spake in proper person for somuche as he hathe neyther bodye mouth nor voyce like vnto mans voyce if we doe consider him in his béeing and diuinitie On the other syde S. Paule and S. Stephen doe playnly testifie that the lawe was giuen by the Angels Of the presence of God in general which is common to all men and creatures and of his speciall presence towardes his seruantes D. THere is no greate difficultie in these questions For albéeit God doth fill bothe heauen and earth through his diuinitie yet notwithstanding for so muche as he doth not alway declare his maiestie his power his wisedome and goodnesse so manifestly and familiarly in one place as in an other the holie scripture to condescend and agrée to our grosnesse doth oftentimes attribute that vnto God whiche is proper to man to declare vnto vs the more plainly and familiarly his presence and assistance There is no dout but that God was alreadie in the mount Sinai before the time that he gaue his lawe as he was throughout the whole worlde and euen as he is at this day but he did not shew him selfe in such sorte as he did then there shewe him selfe to his people wherefore the Scripture sayth bicause of such a shewyng of his presence that he did there descend Of the voice of God vvhich vvas heard by men and of his lavve giuen by the Angels T. ANd what sayest thou concernyng the other pointes D. Albeit that God haue no body as concernyng his diuine essence or beyng nor voice like vnto the voyce of man so is it notwithstanding an easie matter for him to whome nothing is impossible to make him selfe a voyce and to take such forme and likenesse as pleaseth him to cause him to be heard and knowen so farre sorth as is méete for the saluation of man the infirmitie of mā may endure And also there is no inconuenient to say that the lawe which God gaue was giuen by Angels for so much as God was serued by their ministerie in the giuing of it and that his maiestie was not there shewed but being accompanied with his Angels which are alwaies prepared ready to serue him wherefore both the one and the other is true to wéet that God himself did speake giue his lawe and that it was giuen by the ministerie of his Angels Of the preface of God in his Lavve and of the titles vvhich he giueth to himself in the same and of the poynt that is chiefly required in that Lavve T. BEfore that God did take in hand to giue his cōmaundements he doth first vse a Preface whiche semeth to belong onely
¶ A Christian Instruction conteyning the law and the Gospell Also a Summarie of the Principall poyntes of the Christian fayth and Religion and of the abuses and errors contrary to the same Done in certayne dialogues in french by M. Peter Viret somtime minister of the word of God at Nymes in Prouince Translated by I. S. Seene and allowed according to the Queenes Maiesties Iniunctions Imprinted at London by Abraham Veale dwelling in Paules churchyard at the signe of the Lambe ANNO. 1573. To the honorable and vertuous Lady Elizabeth Countesse of Lincolne Iohn Shoute vvisheth encrease of all godly honoure and knowledge WHEN I HAD TVRNED into English this vvorke I cōsidered in my selfe that in aunciente time and also in this our age men haue accustomed to dedicate their trauayles vnto such vertuous personages as they haue honored And I examining my selfe vnto vvhome I moughte addresse this little labour of mine thought good to presume vppon your goodnesse and to addresse the same vnto your honorable Ladyship knovving this vvorke to be a meet subiect for the exercise of noble spirits in the which they may see the great mercies of God tovvards mankinde and learne hovv to be thankfull for the same tovvards his diuine maiestie It may please you therefore good Madame to accepte this present at the hand of him vvho vvisheth vnto you great encrease of spirituall blessings and that after this momentayne life you may be one of those vvhich shall euer vvayte on the Lambe in the heauenly Ierusalem vvhich vvas slayne for the sinnes of man before the foundation of the world was layde to the end he mought make vs acceptable vnto God by vvhome vve haue redemption thorough his bloud euen the forgiuenesse of our sinnes according to the riches of his grace From London the 4. of Ianuary To the Christian Reader SEeing that the chiefe cause for the whyche God created mā is to be serued and honored by him our duty is thē to seke to vnderstand how to honor and serue him and we cānot know howe to serue honoure nor obey him but by his worde and albeit his worde be suche as it is able to giue instruction both to learned and vnlearned hauing in it milke for children and strong meate for men yet is it necessarie to vse for our better instruction the helpe of the worthy fathers in the study of the same wherby we may the better and more certainely iudge of that whiche we shall reade by the which meane we may the more easily know our good God his benefites vnspekeable presented to vs in his deare Christe and what we are by our Lord Iesus Christ what we are of our selues without which knowledge none can be a true Christian For if we knowe not that our only saluatiō is founded by God in Iesus Christ that oure eternall life proceedeth onely from the free mercies of god withoute any iote of oure deseruings surely we cannot be saued For if we will be accepted at the handes of God for his faithfull and obedient children we may not presente vnto him any workes of ours for satisfaction for our sins either in parte or in al albeit we ought and are bound to do good works For if we haue in vs a liuely faith we cannot but do good works For as faith is a frute of oure election so are good works a frute of our charitie towardes oure neighboure whiche charitie is a frute of oure liuely faith whiche worketh thorough charity as S. Paule saith but if we will be acceptable vnto God we must vtterly cast downe our selues before him acknowledging our selues worthy of eternall damnation a thousand times and embrace Iesus christ wholly with all his merites who hath satisfied the iustice of God for vs fulfilled the lawe paid our debte caried away with him captiues in vnspekeable triumph Sathan sinne deathe and Hell and hath taken possession for vs of the heauenly inheritaunce and there sitteth at the right hand of God the father making intercession for vs cōtinually And to the end we may wel knowe howe we do obtayne these inestimable benefites by Iesus Christe I haue tourned into oure naturall language this worke in the which are sufficiently and excellently handled all the principall pointes of our Christian religion I haue added to the ende of thys worke the exposition of Master Viret vpon the preface of the law which conteyneth sundry excellent doctrines I haue done it to helpe to aduaunce in the way of their saluation al such as are ignoraunt of the tongues wherefore I beseeche God that they whiche shall reade it may so profite thereby that God may in them be glorified and their soules edified THE SVMME OF the principall pointes of the Christian faith and Religion and of the abuses and errors contrary to the same Hovve nedefull it is that all Christians doe vvell knovv vvhat faith is vvherby they are made Christians vvhat things she doth comprehend Chap. 1. WHOSOEVER dothe beléeue the testimonie whiche God in his word doth yelde of his will holdeth alreadie for certaine that the saluation of men by the which God will be glorified in them resteth in the only faith in Iesus Christe and that from the heart men beleue to iustification with the mouthe men make confession wherby they are saued Wherfore séeing it is so it is néedfull not only that euery true Christian do well vnderstand what is the nature of the true faith and which are the principall pointes that she conteineth without the which she cannot be a true and perfecte faithe but also that he be wel resolued in them For faith can not be a true faithe without the true knowledge of the things that she beléeueth so farre as God hath reuealed by his worde and is requisite for euery man to knowe for his saluation Wherefore they which know not nor do vnderstand at all that whiche they say they do beléeue haue no faith at al but by imagination and fantasie whatsoeuer they doe persuade themselues to haue Of the summaries of the faith of the christian Churche named Symboles Chap 2. FOr that cause the ancient Church hath comprehended all the poyntes of the Christian faith in certaine Summaries whiche are called commonly the Nicene Créede the Créede of Athanase and that of the Apostles This name of Symbole was giuen vnto them as well for that they did conteyne in summe the principal pointes and foundations of the Christian doctrine whyche are more at large expounded in the holye Scriptures as also for that they are the true markes and tokens of a Christian man in euery one that beléeueth and confesseth the doctrine conteyned in them Wherefore it is requisite that euery one knowe at the least that same whiche is commonly called the Créede of the Apostles which is the most cōmon and most short of them all according to the which the Church doth daily make publique confession of hir fayth as followeth I beleeue in GOD the Father