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
in his obedience walkyng in the vocation that he hath called them vnto Of man and of the creation and fall of him by sinne Chap 9. AS for man the Christian faythe holdeth that he was created to the image of God in the estate of innocencie truth and iustice and that he béeing fallen from that estate by his owne sin and thorough his owne fault folowing the counsel of the diuell he hath yelded himselfe in such sort slaue of sin by the which he hath deserued eternall death and damnation by the iust iudgement of God that he can not of himselfe but sinne and daily to prouoke more and more the wrathe and cursse of God vppon him Of the redemption and restoring of man and of the only mediator Iesus Christe Chap. 10. THerfore God his creator hauing pitie on him hath so loued the worlde that he hath giuen his only son Iesus Christe for mediator patron aduocate and intercessour betwéene him and man to reconcile them to him euen when they were his enimies Wherfore it followeth that he hath done this not hauing regarde to any deseruing of man who neyther had nor could deserue but only eternal death but hath only regarded his own goodnesse and mercie Wherfore as there is but one only God creator gouerner conseruer of all things nor any other sauiour than he nor in whom man may trust nor worship nor inuocate no more is there lykewise but one only mediator Iesus Christ by whom man may haue accesse to God and finde fauour in his sight and recouer that whiche thorowe his owne faulse hee hath lost Of the true inuocation and prayer towardes god Chapter 11. ANd for so muche as the inuocation is an honour which belongeth to GOD onely and can not be giuen to any creature whatsoeuer howe excellent so euer he be withoute idolatrie sacriledge and blasphemie agaynst God our Lord Iesus Christe himself hath giuen to his church a forme of prayer the which he hath willed to be obserued in the same and by the whiche he hathe willed all prayers and supplications to be ruled and measured And hathe doone it to the ende that in steade of honouring of God by them hée should not be dishonoured thorow default of praying vnto him and inuocating his name in suche sorte as he requireth willing to be honoured in spirite and veritie not only with lippes and with hipocrisie and with outwarde shewe Of the order of prayer whiche Iesus gaue to his Church Chap. 12. THat order of Prayer whiche he gaue to hys Churche is written in these wordes in the Gospell of S. Mathew 6. chap. and that of S. Luke 11. chap. Our father whiche art in heauen halowed bee thy name Thy kingdome come Thy will be doone in earth as it is in heauen Giue vs this day our daily bread And forgiue vs our offences as we forgiue them that offende vs And leade vs not into temptation But deliuer vs from the euill For thyne is the kingdome the power and the glorie thorow out all ages Sobeit Of the principall faultes whiche wee must auoyde when we pray Chap. 13. SEing then that our Lorde Iesus Christ hath giuen this rule to Christians who soeuer demaūdeth of God any other thinges than are conteyned in that order of prayer and by any other meane and to any other ende than that whiche Iesus Christ hath set forth vnto vs in the same can make no acceptable prayer to God but is to him turned into sinne The lyke is of those whiche pray in an vnknowne toung not knowing what they saye For first it is certaine that their prayer can not please God but so farre foorth as it is made in true faith On the other side true faith is not without vnderstanding what it is that she demaundeth of God séeing it is so then it foloweth wel that he prayeth without faith that praieth not vnderstanding what he prayeth and by consequent doth mocke and dishonor God. Of the meane by the which men may bee heard of God in their prayers Chapter 14. FVrther as our Lorde Iesus dothe not teache vs by his doctrine to adresse our prayers to any other than to God his father euen so we can not assure our selues by true faith that he is our father that he wil hear vs as his children but only by the meane of Iesus Christe his well beloued son For it is only he by whō we ar made the children of God by his only grace wher as of our own nature we are the children of wrath for that same cause we haue accesse to the Father by the same very mean as by our true Mediator aduocate thorow whom it must come to passe that we and our prayers may be agreeable to God the father Of the nature of the true mediator and of the vnion of God and man in him in one selfe person Chap. 15. ANd forsomuche as it is necessary that the mediator by whome it must come to passe that this agréemēt be made haue of the nature of both the parties whiche are to be agréed that he haue agréement with both the parties or otherwise he shuld haue no meane to agrée them None may be sufficient to such an office except he be very God very man in the which the diuine nature may be vnited with the humain nature in one selfe person without confusion or chaunge eyther of the one or of the other Of the diuine and humaine nature of Iesus Christe and of the sanctification made by him Chap. 16. THerfore Iesus Christe being the very sonne of God and very God eternall and of the same essēce with the father as concerning his diuine nature hath taken humain flesh in the tyme ordeined by the father in the wombe of the virgin Marie by the worke of the holye Ghoste in the whiche flesh and humaine nature he hath born our sinnes and the wrath and curse of God the which we haue deserued and he hath borne it to deliuer vs from it by the merite of his only death and passion by the which he hath satisfied for vs as the only welbeloued sonne who only was able to doe it as he in whome onely the father hath set his whole delight Of the errour touching the inuocation of Sainctes Chap. 17. FOr so muche then as there is none other but that only Iesus Christe who hath suffred and endured for our sinnes it followeth wel that there is none other but he alone by whome we maye be saued and that is sufficient for that office and by the whiche we may haue accesse to the Father If it be so it is then fully apparant that none may also take neyther angell nor man sainct nor woman saint no not the very virgin Marie mother of Iesus for mediatours patrons and aduocates towardes God nor haue recourse vnto them by praying or inuocatyng of them or by making any vowes vnto thē or to their reliques and images withoute plainly
the cause of the imperfection that is in the sanctification ioyned to our person and of the vvorks vvhich proceede therof M. THou wilte then saye that this seconde kinde of sanctification is not only adherente to the person of Iesus Christe and that it is not only ours by imputation as is the firste but that it is also adherente to our flesh and nature as a new qualitie which Iesus Christ hath put into vs by his holy spirite whiche maketh our flesh holy in it selfe to do afterwardes holy workes P. It is euen so M. Thou wilte then say also that the holy works whiche men do being so sanctified be the frutes of the same sanctification P. It is euen so but bycause there remayneth continually muche of oure naturall corruption in our fleshe whylest we are in thys worlde there can procéede from vs no worke so hollye but that it is founde very foule and farre off from that perfect holynesse whiche God requireth of vs in all our works M. What wilte thou conclude by that P. That our workes be so farre off from worthynesse to be presented for satisfaction and to obteine saluation by thē be they neuer so holy that if he shoulde iudge of them according to the rigoure of his iudgemente he shoulde fynde nothing therein but matter of condemnation M. Thou maist not denie for all that but the good holy works are very agréeable vnto him P. If it were otherwise they ought not to be done but thou must note herein that they be not acceptable vnto him as cause of our saluation but as testimonie of the same M. Howe vnderstandest thou that they be testimonies of our saluation P. In that that they testifie that Iesus Christe is in vs and that he there worketh by his holy spirite Wherefore it foloweth that we be iustified and sanctified by the iustice and sanctification of Iesus Christ the which God beholdeth and for the regarde thereof he doth beare with the imperfection that yet remayneth in vs and doth pardon vs that wherin we do yet dayly offend him Of the meanes that vve haue tovvard God in recompence of the imperfections vvhich alwayes dvvell in vs. M. IT séemeth vnto me that thou wilte saye in effecte by all this discourse which thou hast made that what regeneration and sanctification soeuer there be in our fleshe and nature we are not yet for all that so pure nor so perfecte but that we must haue continuall recourse to the iustice and sanctification of Iesus Christ which is ours not as a qualitie of iustice and sanctitie sticking and ioined to our person but only for that that it is allowed and attributed vnto vs as though it were our owne proper P. So it is and therefore Iesus Chryste hath saide to the same effecte that he that was alredy washed had yet néede to wash his feete M. What meaneth he by that manner of speach P. That albeit that we be iustified alredy sanctified and purified of our sins by the faith that we haue in him thorough his worde yet for all that for so muche as there resteth in vs alwayes certaine filthynesse and corruption whyche proceedeth of oure corrupted nature whiche is not yet thoroughlye well renued and refourmed to the image of GOD we haue alwayes néede to goe to washe and clense vs of oure filthynesse in the true fountayne of all puritie iustice and sanctification whiche is opened to vs in Iesus Chryst for wée haue no remission of anye one sinne of ours but onely in him by the meanes of the iustification that we haue by Faithe in him THE FIFTHE dialogue is of the faith in God. Of the true foundation of Faith of the difference that it maketh betweene the Christian religion and all other religions MATHEVV SEing it is so that man receyueth of God all these great goodnesses whereof thou hast made mention by the meane of the onely faithe in Iesus Christe it followeth then according to thy saying that Iesus Christ is the true foūdation of the same P. It is not to be doubted For we cannot lay hold vpon the mercie of God nor be assured that he is become our louing and merciful father but only in Iesus Christ and by Iesus Christe his beloued sonne M. Then if it bée so it followeth that Man hathe no true faythe in GOD but that whereby man dothe imbrace hym in Iesus Christ when he beléeueth in him P. It is very true and therefore that faith is the very point whiche discerneth the christian Religion from all others and the Christians from all other people M. But séeing that the fayth is in the heart wherby man beléeueth to iustification how can it distinguishe the religions P. I do not here speake proprely of the distinction whiche is made by the outwarde confession whiche men make but of that whiche lyeth in the true foundation and in the propre substance of the religion which hath his only foundation in God and in his word albeit that vnder the name of the faith I comprehend also the confession of the same M. Doest thou meane that all other religions which are not grounded vppon the faithe in Iesus Christe are no true religions but false P. If religion maye be religion withoute hauing a God which is honoured therby they may be accompted for religions and not otherwise M. Why sayst thou so P. Forsomuche as there is no true God but only he whiche hath shewed himselfe in Iesus Christ no more can he also be knowen nor honoured as God but in Iesus Christ How that all religion is without God sauing the Christian religion M. IF that be true the Iewes the Turkes and all other men which beleue not in Iesus Chryste nor in the Gospel haue then no God. P. No in déede but only by imagination M. Why sayst thou so P. Forsomuch as God can be none other than he is M. I vnderstand it wel but what wilt thou conclude thereof P. That séeing that God can not be knowne suche as he is but in Iesus Chryste who soeuer doth not acknowledge him in Iesus Chryste knoweth hym not at all Wherfore he forgeth to himself an other God than the true God. M. In what sorte doth he forge him P. In so muche as he maketh and pourtraiteth God not suche an one as he is in déed but such as he hath béen able to imagine hym in his brayne and vnderstandyng M. Thou then callest other gods and strāge gods the imaginations that men do cōceiue of God in their vnderstāding wherby they do imagine and estéeme him other thā he is and did manifest him selfe in his sonne Iesus Chryste and in his woorde Pe. What thinkest thou then that the strange gods are For séeing ther is but one true God only it followeth then very wel that al the others whiche men call gods are not gods at all but onely by the imagination of men
them Of the diuinitie of the holy Ghost and of the proprieties ascribed to all the persons of the Trinitie M. WHat haue we to consider of the person and nature of the holy Ghoste Pet. That he is very God of one very essence and diuinitie with the Father and the sonne from whome he procéedeth M. How vnderstandest thou that the holy Ghost procéedeth from the father and the sonne considering that he is one very God and of the same nature and essence with them P. Thou must euer remember that we consider in the nature and essence of God the father as beginning of al diuinitie the sonne as his eternall word wisedome whereby he doth manifest himselfe and the holy Ghost as the vertue of the father and the sonne by the which he worketh in vs to make him selfe known such as he declareth him in his sonne Iesus Christe and to make vs partakers of all his treasures graces and heauenlie riches the whiche the father hath opened vnto vs in him If there be any beginning in the diuine essence and hovv the holy Ghost proceedeth from the father and from the sonne M. If the sonne the holy ghost be one very god with the father in mine opynion they be also eternall and withoute beginning and without ende as he is P. It is not to be doubted M. And yet for all that it séemeth to me that firste thou imputest beginning to the father and after that thou placest the sonne whiche followeth afterward as though he had the father for his beginning and then the holy Ghost as following thē after and hauing two beginnings of the which the seconde dependeth of the first to witte the father and the sonne P. When I speake so thou must thinke that I admitte no beginning neyther in the father the sonne nor in the holy Ghost as if they were creatures cōsidering that I confesse that they be one only God and that there is in God neyther beginning nor end M. I do well vnderstand that P. In like sorte thou mayst not thinke that I put the one before the other as though the one were the beginning of the other in respecte of time in such sorte that the father should be before the sonne as touching time and then the father and the son before the holy Ghoste in such sorte that the father should be the first and the sonne the second and the holy Ghost the third and last Hovv vve ought to vnderstand the order vvhiche is in the persons of the Trinitie M. IT séemeth to me for all that that thou saist so and I cannot otherwise vnderstād it if thou do not better declare vnto me thy meaning P. Thou must vnderstande that a thing maye be called firste or laste in diuers sortes and according to dyuers considerations Ma. What meanest thou by this For the firste a thing is called firste in respecte of tyme when it is before an other and more aunciente than the same Mathevv Thou haste declared vnto me that I must not so take it in the dyuine essence and nature for somuche as in the same all is there eternall withoute beginning and withoute ende Peter It is true but for the seconde a thing maye bée before an other in honoure and dignitie albeit that it be not firste in time as a king or prince shall be first in dignitie amongst his subiects albeit many of them may be more aged than he M. Dost thou say that the father is before the sonne and the father and the sonne before the holy Ghoste in this manner Peter No. For in the diuine nature there is nothyng of more or lesse but there is equalitie in all thinges M. Thy meaning is then that no one person of the Trinitie which is in the vnitie of god is more worthy or more great than the other P. We may not otherwise vnderstande it for if it were otherwise eyther there shoulde not be one very essence and diuinitie but sundry and consequently sundry Gods of which some should be greater and some lesse or els it must néeds be that God should be greater and more worthy than him selfe M. All these cōsequences would be very strāge P. There is no doubt For if they were sundry Gods they should be no Gods no not at all For God cannot be but almightie all perfecte and all infinite M. Thy meaning is then that he must necessarily be all alone P. Thou maist so very well vnderstande it for sundry cannot be all mighte all perfecte all infinite M. I do well vnderstand all that P. There is also a third maner whereby one thing may be before an other M. What is it P. It is when a thing is of suche nature that it may be without an other the whiche notwithstanding cannot be without it M. I cannot well vnderstand what thou sayst vnto me vnlesse thou declare it more plainly vnto me by example P. One is before two for somuch as two cannot be but one must be firste séeing that two are but a double to witte twice one But one may very well be without two M. Thou wilte not say yet that the father is before the sonne and before the holy Ghoste in such a manner P. No. For the Father cannot be without the sonne and the holy Ghost as the sonne and the holy Ghost cannot be without the father M. Shewe me then in what other sorte the father is before the sonne and the father and the sonne before the holy Ghoste P. Thou must fourthly note concerning thinges that be equall of time of dignitie and of nature that for asmuch as a man cannot consider and comprehend them all at one time or instante we do consider them the one after the other and we place the one before the other euen as we comprehende and dispose them in our vnderstanding And euen so that whiche wée firste consider and comprehende or that which firste is shewed vnto vs is firste in order in respecte of vs albeit that it be equall to the others of time of dignitie and of nature M. In so doing that whiche we place firste or laste is neyther firste nor last in it selfe but only in our vnderstanding and in regarde of the same whiche bycause of hys weakenesse is enforced to departe that whiche is ioyned togither and to deuide that which cannot in it selfe be separate to the ende that hée may the better comprehende by partes that whiche he cannot wholly at a time comprehende P. Thou sayest very well Mathevv Is it then thy meaning that in this sorte we please the Father as the first in the diuine essence and the sonne as the second and the holy Ghost as the thirde albeit that all these thrée diuine persons be in one very essence and equall in all and by all both in time in dignitie and in nature and in all things which belong to the nature of God P. We maye very well take it so But there is yet a fyfte
Iesus christ his sonne or else he shall wander in the vanitie of his imaginations shal be without god For séeing that God can not be knowen nor comprehended in his diuine essence nor in his maiestie if we will haue such knowledge as is necessarie to our saluation it is requisite that we goe and séeke him behold him there where it hath pleased him to declare and reueale him selfe vnto vs and that by those meanes which he hath giuen vs For if we do otherwyse we do then forge him to be suche a one as the vanitie of our vnderstanding may imagine him and from thence it shall come to passe that in the steade of him we shall make vnto oure selues straunge gods which shall be no gods but thinking to serue God we shall serue the diuell Wherfore it is not inough that we beléeue that there are gods but that there is one only god And yet for al that this is not inough so to do but that also we do beleue that this god which is the only true god is maker of heauē of earth and of all creatures visible and inuisible which thing all those that do beléeue that there are Goddes do not beléeue at all Moreouer for so muche as man is fallen through sinne and that he hath néede to be restored it behoueth vs to know also how that same God which hath created vs is also the very same God that hath restored saued vs and by what meane he hath done the same to the ende that we shoulde acknowledge him to be our onely maker and leader father sauiour and redéemer and none else and that we should acknowledge in him the benefite of our creation which signifieth also his prouidence and our restoring and redēption It is then the very cause why he hath chosen to him selfe a certen people vnto whom he would declare him selfe in the shape of man in his sonne Iesus Christe to open his knowledge throughout all the worlde Wherfore whosoeuer doth know the God of Abraham of Isahac and of Iacob and the God which hath brought the people of Israell out of the lande of Egypt he knoweth God the father of our Lorde Iesus Christe and is a true Israelite the very sonne of Abraham the father of all beleuers put in and ioyned to the true people of God. How the deliueraunce of the people of Israel out of Egipt was a shadow and figure of the deliuerance which is made by christ Iesus and howe the Christian people are comprehended in the people of Israel and their deliueraunce also in the deliueraunce of that people T. BY this meane the Christians shall then be one people with the people of Israell D. There is no doubt therof for séeing that people was chosen of God to bée as the keeper and treasurer of hys worde of his promisses to the ende that by that same meane they shold come euē to vs and be fulfilled in vs that it was the shadow figure of true things which were brought vnto vs by Iesus Christ there is no doubt but that wée are comprehended in the same And séeyng that this delyueraunce from the tyranny of Egypte was a figure of thys other and great deliuerāce which wée haue through Iesus Christ our Lorde there can be no mention made of the firste but that wée ought to haue the second in remēbrance and to giue vs to vnderstande that if the people of Israell had great occasion to embrace the lawe whych was gyuen to them by God and to endeuor them to obey him accordyng to the same for the causes heretofore alleged for one occasiō that they had so to doe wée haue a thousand for so much as GOD hath shewed himselfe by thys delyuerance which he hath wrought for vs by his Sonne Iesus Chryst our God muche more fauorable without comparison than euer hée dyd shew himselfe to the Israelites For albeit that both they and wée haue but one Christ Iesus and one verye meane of saluation through hym yet for al that thys saluatyon hath beene muche more playnely declared vnto vs and muche more excellentlye wythoute shadowes and fygures and muche more familiarly and in farre greater power of the spirite of GOD than euer it was to them Wherefore séeing the spirituall Israelites and the true Chrystians are but one people wée muste knowe that that whych hath regarde and pertayneth vnto the one hath regard and doth pertaine to the other in that which doth concerne the true spirituall seruice of GOD the which God requireth as well of the one as of the other Of the order and meane that God dyd kepe in gyuing of his law and of the great doctrine contained therein and what agrement it hath with the forme of prayer which was gyuen by Iesus Christ T. I Am wel satisfied in thys poynt and of all that which is conteyned in this preface Wherefore let vs nowe come to the declaration of the commaundementes gyuen in the lawe D. Before wée doe procéede anye further it shall be well done that wée doe consyder what manner and order GOD dyd vse in giuing of these commaundementes for he hath done nothyng wythoute good and iust cause the which being knowen shal greatly helpe vs toward the vnderstāding of the matters that wée haue to entreate T. I would gladly vnderstand it D. God hath in thys done in manner the verye lyke in giuyng of thys lawe by his seruaunte Moyses that hée dyd by his sonne Iesus Christ when he gaue vnto vs the forme and order of prayer T. How so D. The forme and order of prayer the whych wée haue receyued of our Lorde Iesus Chryste doth it not séeme to thée very shorte T. In déede it is not verye long D. Yet notwithstandyng in thys briefenesse of woordes our Lorde Iesus Christ hath comprehended al the vowes all the wyshes and desyres and all the demaundes and iust and reasonable requestes that man maye make to God the which doe belong aswell to his glorye as to the profite and saluation of man and forthwith doth teach vs of whō we ought to demaunde them how and to what ende and by what meanes wée may obtaine them T. There is very good doctrine and in few wordes D. So much the greater and more maruellous is the wysedome of our sauiour Iesus Christe declared And besyde that in setting forth these thinges hée hath deuided thys whole forme of prayer into two partes whych doe euery of them contayne thrée demaundes or peticions whych are syxe in the whole the two partes beyng put together of the whych the thrée that are conteyned in the firste parte are as it were the foundation and rule of the other thrée folowyng doe shew to what ende they oughte to tende For in the fyrst place hée hath set those which haue regarde directlye to the glorye of God wythoute anye speciall consyderation of oure selues or of anye other creature and afterwarde hée addeth vnto
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
seconde P. Touching his humane nature M. And the thirde P. Concerning the vnion of the two natures Of the faith of the Christians concerning the diuine and humane natures of Iesus Christe M. WHat must we beléeue of his diuine nature P. That he is very God without beginning and withoute ende of one essence with the father and that he is his eternall word wisedome M. And cōcerning his humane nature P. That he is very man hauing a very mans bodie of our fleshe of oure blend bones a very humane soule as other mē haue and that he was made in euery point like vnto vs sinne excepted Hovv the diuine and humaine natures vvhich are in the person of Iesus Christ do not make two Iesus Christs but one only M. WHat canst thou yet say of the vnion of these two natures beside that whiche thou hast alredy spoken when thou handledst the office of mediatoure of Iesus Christe P. It is that they be so vnited togither that they remayne alwayes in their very naturall in one very person M. What meanest thou thereby P. That being so vnited they make vs not two Iesus Christes to witte the one God and the other man but one only whiche is very God and very man togither in one onely person euen as the body and soule of man make one onely mā and one only person and not twaine M. This vnion of these two natures thē is very necessarie to oure saluation P. Thou maist well know that as well by that which we haue alredy sayd touching this matter as by the office whiche was assigned vnto Iesus Christ by his father For there is no one Iesus Christ whiche being but only God coulde haue saued man nor coulde haue dyed for them and an other being but only man might dye for them but coulde not haue power to saue them nor to beare the iudgement of God for their sinnes VVhether the diuine nature be in Iesus Christ in stead of the soule or else that he hath a very humane soule M. DOest thou meane by this that the diuine nature of Iesus Christe is in stead of a soule to the humaine nature P. If the diuine nature were in stead of a soule to the humane nature and that Iesus Christe had no very humane soule he should be no true and perfect man. M. For what cause P. Bicause that the principall parte of man whiche is the soule shuld be wanting in him for this cause I haue saide heretofore that Iesus Christ was very man compounded of a very humane body and a very humane soule How the eternall worde of God became fleslie M. THou hast saide heretofore that Iesus Christ was the eternall worde of God. Now Sainct Iohn saith that that worde whiche is very God eternall became flesh Pe. What meanest thou by that Doest thou thinke that the same worde of God was conuerted into fleshe in suche sorte that it was no more the eternall worde of God but fleshe and that the Sonne of God which is that word of God being God before that time did so become man that he is no more God but man only M. Thou hast giuen me well to vnderstande by that whiche thou hast euen now said of the diuinitie and humanitie of Iesus Christ that we may not so thinke of him but bycause Saincte Iohn maketh mention but of the flesh when he saith that that word became flesh a man might thinke that he spake but of the body and not at al of the soule but that this worde of God vnited with the body was to it in stead of a soule P. If Sainct Iohn had mente so he wold rather haue said as it is elsewhere said in the holy scripturs that Iesus Christe had taken the séede of Abraham to witte our flesh and not the Angells M. Why is it then that he maketh mention but of the flesh seing that it is the least and most vile parte of man P. I can yeld vnto thee chiefly two reasons M. Which is the first P. It is bycause the holy Scriptures do take oft times a part for the whole And therefore it taketh now the flesh now the soule for the whole man complete M. Which is the seconde reason P. It is that when the holy Scripture doth vse the name of fleshe to signifie the whole man she vseth that manner of speach to admonish men of the infirmities that are in them to the end they may vnderstande that they are but men mortall and not Gods immortall M. Hath Sainct Iohn had regarde therevnto whē he said that the Sonne of God was made fleshe P. There is no doubt of it But it is in an other regarde For albeit that Iesus were very god as touching hys diuine nature that he toke our flesh without any spot of sinne when he was made mā that he hath vnited his diuine nature with the humane nature yet for al that he was so exempte frō all sin that notwithstāding he wold be subiect without sinne to al the infirmities and miseries wherevnto men are subiecte bycause of theyr sinnes M. Thou meanest then that thys worde of flesh emporteth all that same and that it doth better expresse in what manner and to what condition and ende the sonne of God did take our nature to him and was made man than if he had spoken otherwise P. It is euen so and therefore he doth also call himselfe so oftentimes the sonne of man to giue vs to vnderstande that he is not only a very naturall man descended of the race of Adam of the which al others are descended but also that he made himselfe subiecte to all the miseries and necessities of man whervnto men are subiect always excepted any spotte of sinne Of the conception of Iesus Christ and of the nature of his fleshe M. NOwe séeing that that humayne flesh which Iesus Christ hath taken for vs is exempte from all sinne where is then that he toke it Did he bring it from Heauen with hym or else did he take it vppon the Earthe P. When thou confessest that hée was conceiued of the holy Ghost and borne of the virgine Mary thou confessest that he toke it vppon earth in the wombe of that holye virgin M. But coulde he not haue passed thorow the womb of the virgin with a heauenly fleshe withoute taking any thing of hir fleshe P. If he had brought from heauen that flesh which he hath and that it were a flesh of a heauenly and diuine nature which he should not haue taken in the wombe of the virgin and of the proper fleshe and bloud of hir we could not say truly that she had conceyued and borne him and consequently that he were very man of oure proper fleshe and bloud whiche we haue of oure first father Adam VVherevnto the genealogie of Iesus Christe according to the fleshe dothe serue vs. M. I Thinke S. Mathew and S. Luke woulde giue vs to vnderstande
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
good reason of their faith it séemeth to me that a man may gather of thy woords that not only they oughte not to receyue litle children to the Supper but also they ought not to baptise them vntill the time they come to the age in the whiche they may yelde reason of their faith and vnderstand what their baptisme doth signifie P. Thou hast here to note that there is difference betwene receyuing of children to baptisme and receyuing of them to the Supper Mat. What difference fyndest thou in it P. In that that Saincte Paule doth require of those which wolde communicate at the Supper that they shoulde proue them selues to knowe whether they be méete or no and that they be disposed to receyue the same accordingly as thys holye Sacramente doth require whiche thing is not so required in Baptisme Math. What wilte thou conclude thereby Peter That if it must be that euery man proue himselfe before he go to the Supper it followeth then that they are not yet capable of that proofe whiche are not so farre foorthe instructed as they may proue and examine themselues as is méete Of the principall foundation of the Baptisme of litle children and of the vertue of the aliance vvhervppon it is grounded M. I Vnderstand by that which thou hast heretofore saide that none can well proue and examine himselfe to communicate worthily at the supper except that first he vnderstand what misteries and secretes this Sacramente conteyneth and for what cause it was ordeyned But forsomuch as Baptisme is also a seale of the doctrine the which it doth confirme is it not therefore also néedefull that he which shuld be baptised be first instructed in the doctrine whereof it is a Sacrament and that he may yeld reason of it P. If the person be of that age that it be capable of the doctrine that whiche thou saist is required But there is other consideration in the person of litle children borne of faithfull parents which are alredy receiued into the Church M. But bycause these children are no more capable of the promise made in baptisme than the children of infidells what reason is there rather to baptise the one than the others P. If the children of the faithfull were no more capable than those of the infidells there were reason in that which thou saist M. I sée not wherein the one sorte are more capable thā the others vnlesse thou shew it me more plainly P. Thou must vnderstād that the promise which God hath made in Baptisme conteyneth the promise of the aliance the which God hath made with his people in the which he comprehēdeth not only the faithfull whiche thorough faith are admitted into this aliance but also their childrē and the children of their children M. Wilt thou then say that the baptisme of children which haue faithfull parēts is founded vpon that aliance and vpon the faith of their parents P. Seing that the promis is made not onely to the faithful parents but also to their childrē the Parentes haue iust occasion to present their children to Baptisme to the end they may haue thereby confirmation of the promise whiche is made as well to their childrē as to themselues to the end that both they their children may be the more assured and comforted M. Thys Baptisme serueth then better for them than for their children forsomuche as the children knowe not yet what it is P. It serueth the one and the others For albeit the children be not able as yet to vnderstande what Baptisme is bycause of their age yet are they capable notwithstanding already thorough the good pleasure of God of the aliance wherof it is a Sacramente and on the other side besides that whiche God worketh by hys holy Spirite as it pleaseth him as well in litle children as in the greate there is also prayer made in Baptisme for the litle children founded vppon the same aliance whiche is not vayne but bringeth foorth his frute in his time If it be lavvfull to Baptise the children of infidels and what conditions are required in them vvhich do present them M. SEing then that Baptisme of children is founded vppon that aliance it is not lawfull to baptise a childe if he be not borne of faithfull Parentes Pet. Thou hast herein to consider that there must be héede taken not only to the Parentes of the children but also to those which presente them to Baptisme For albeit that a childe be borne of faithfull Parentes yet shoulde it not be lawfull to receyue hym to Baptisme if he were not presented by faythfull men whyche moughte be bound for them vnto that wherevnto Baptisme bindeth the faithfull and that they shoulde be sufficiente to accomplish the promise whereby they binde themselues to the Churche concerning the children M. And if that faithfull men should presente the Children of Infidells and that they should binde them selues for them taking vppon them to instruct them in the Christian religion as if they themselues were their very Parents shoulde it be lawfull to baptise such children P. I wold make no difficultie therein prouided that the Parents did agre therevnto chiefly for two causes M. Tell me the first P. It is that forsomuch as there is faithfull suretie the minister who is to administer the Baptisme hath alredy a good foundatiō For such suretie is in place of the Parentes prouided that they do not mislike of it but haue giuen thē charge to do what they do M. Which is the other reason P. It is that when God made the aliance with his people he did not only promise to shew fauour and mercie to the parents and children euen to the seconde and thirde generation but euen to a thousand generations Wherefore albeit that the néerest parents of the childe were infidels yet notwithstanding their infidelitie may not shut their childe from his righte that he may haue in the aliance of God by the meane of his auncient fathers and predecessors M. But seing it is so according to the true discipline of the church none may thē receiue a man to presente a childe to Baptisme if that he himselfe be not receiued into the companie of the faithfull and be not sufficient to be pledge for the childe which he presenteth to fulfill the promise whiche he maketh for him P. It shuld be to mock God and his Church who so should do otherwise For mē haue not accustomed in mater of much lesse importāce to receiue a pledge if he be not of such qualitie as is required M. That is an ordinarie mater P. What reason shuld there be thē to receiue in mater of so great importāce any other pledge thā such an one as wer méet in the which mater ther is a very solemne obligation as it were a solemne oth before god his Church M. Is there the like reason for those which be excōmunicate as there is for those which are as yet holden for infidells or at
the least haue made no professiō of the christiā doctrine P. Yes vntill that they be recōciled to the church and receiued into the same in such sort as we haue heretofore saide and as it is behouefull to be done in suche a case M. I woulde aske thée also for what cause children are not to be as well admitted to the supper as to Baptisme by meanes of the aliance made with their parentes in the whiche they are comprehended but I knowe that thou wilte aunswere me in such sorte as thou hast hertofore done cōcerning the proof which is more specially required in the supper than in Baptisme P. Thou séest wel that the reason is therin sufficiently apparant M. Now seing it is so required that euery one proue himselfe before he come to the Supper and not that other men proue them may not the ministers committe it to the cōsciēce of euery one which present themselues to them to receiue this sacramente without making any other profe or inquisition P. Albeit that it be required that euery one particularly do proue himselfe yet notwithstanding that particular examination doth not let the examination and the proofe whiche the ministers and pastors oughte to make of their flocks to knowe not only which be shéepe and which not but also what is the condition and estate of euery one of their shéepe For if they know them not what accoumpt shal they yeld M. That is a good apparāt reason P. On the other parte if there be doggs and swine which will thorough their rashnes put forth themselues to the greate contempt of God and of his church to thrust in their poluted and filthy snoutes vppon the lords table to infect it with the same shall the minister be without blame if he permitte it and do not at the least his endeuoure to shut out suche doggs swyne frō the table of the Lorde M. There may be also many which although they do not deserue to be accoumpted dogs swyne but only for poore ignorāt and séely ones whiche mought notwithstanding go and thrust in with the rest either of custome or else thinking to do well and yet should go to their owne condemnatiō P. I wold also adde herevnto this point and in such a case the ministers shuld not be without blame of the faulte whiche those shoulde committe and of the perdition of them if that they had not firste done their indeuoure towardes them accordingly as they are bound Of confessiō of brotherly recōciliatiō M. I Would gladly vnderstande of thée if that after that a man haue proued himselfe in such sorte as thou hast alredy declared he haue no néede to cōfesse himselfe yet to some minister of the Church P. If he be confessed to God as he ought and be reconciled to such as he may haue offendid and with whome he may be at strife and enmitie he néedeth none other confession M. The proofe whereof thou hast spoken doth it conteyne all that P. Thou maist iudge by that whiche thou hast heard for the true repentaunce and faith and charitie cannot be without true confession and reconciliation towardes God and our neyghboure The. 23. Dialogue is of Supplication of Christian praier Of prayer and hovv it belongeth to none but to the faithfull and may not be addressed but to God. MATHEVV I Haue no more now to propone to thée concerning the pointes which we haue alredy handled There resteth nothyng now but that thou tell me yet that which thou hast to say touching prayer P. For somuche as prayer is a frute of faithe whereby the faithfull do homage to god and make request vnto him for all things which are necessarie as well for their body as for their soule men yeld thanks vnto him for all the good things which they haue alredy receyued of him it followeth then well that it is an honoure which belongeth not but only to God and cannot be yelded vnto him but by the faithfull M. It followeth then of that which thou saist that it is not lawfull to call vppon or pray to any other than to God. P. No at all if we will not giue the honoure which belongeth to him to creatures and his glory to others against his expressed cōmaundement M. Is it then Idolatrie to call vppon and to pray to any other than to God P. It is neither more nor lesse than to worship an other than he only Hovv that our prayers cannot be agreable vnto god vvithout a mediator and by vvhat mediator it behoueth vs to present them M. BVt seing we are all faultie before his maiestie may we haue accesse vnto hym withoute mediator or aduocate P. In no wise M. Why shall it not be lawfull for vs then to take one amōg the Saincts whiche raigne with God P. Forsomuche as we cannot haue accesse vnto him without a mediator aduocate it is not for vs to chose him at our pleasure but for him to giue such an one as he himselfe hath chosen and appointed M. He may very well know better than we what mediator and aduocate we néede and whiche is most agreable to him and most méete for vs. P. And therefore it is very reasonable that therin we be gouerned by him Now thou hast alredy vnderstood heretofore how he hath giuē vs his owne sonne to do that office in whome only we must repose if we wil not fully deny god and prouoke him to anger against vs in stead of appeasing him and reiecte Iesus christ his sōne the which he hath giuē vs. Hovv that none other aduocate nor mediator may be ioyned to Iesus christ vvithout greatly dishonoring of him M. BVt what inconuenient is it if that we take Iesus Christ for the principall mediator and aduocate by whome we are made at one with the Father and that then we take either mā saint or womā saint which raigne alredy in Heauen with him concerning their soules and spirites to be also our mediators and aduocates with him or else towards himselfe bycause of our vnworthinesse Pet. The same cannot be done without taking frō him the office whiche belongeth onely to him M. Why so P. Forsomuch as either he is sufficient for the office which the father hath appointed him or else he is not sufficient if he be sufficient then néedeth it not to appointe him a fellowe if he be not sufficiente he is not then the true annoynted of the Lord and the office which is appointed vnto hym belongeth not to him at all Mat. This were an horrible blasphemie not onely to speake suche wordes but to thinke them P. And therfore if we had none other reason but that that we haue not in all the holy Scriptures neyther commaundement nor example which doth commaund and teache vs we ought to take any other mediator and aduocate than Iesus Christ towarde the father but it is forbidden vs expressedly to take any other that same shoulde suffise vs seing that there is
Shewe mée what this praier cōteineth in sūme P. It doth conteine first a briefe preface then sixe requestes in the which Iesus Christ hath comprehended all the things which men maye iustlye demaunde of God as well for his honour as for their saluation and all their necessaryes aswell corporall as spirituall Of the pointes of the doctrine conteined in the preface of the Lordes prayer M. WHat dothe hée teache vs in the preface P. Fyue things euery one well woorthy to be noted and so requisite in the prayer that without them it coulde not be a true prayer M. Which is the firste P. By that which he teacheth vs to call God father he teacheth vs also that wée maye haue no accesse to hym which trust to be heard of him if fyrst he be not agréed with vs in suche forte as he accompte vs for his children and that we also accompte him for our father M. Which is the thirde P. It foloweth after thereof that wée maye haue no accesse to him nor yet our prayers if wée take not his sonne Iesus Christ for our mediator and aduocate towards him M. How doth it folow of that which thou hast saide P. For so muche as God cannot be our Father but by the meane of Iesus Christe by whom he hath adopted vs for his childrē as we haue also expoūded heretofore M. What haste thou yet to saye for the fourth poynt P. That wée shoulde not feare at all to direct our prayers to God and not to mistrust but that they shal be heard for so much as he is our Father and that wee haue Iesus Christ for our aduocate towards him M. Whych is the fyfte P. That euen as wée shoulde not doubte at all to be heard on the contrary wée may be well assured that wée shall not bée hearde if wée doubt and that wée haue not assured trust that euen as God is become our Father by Iesus Chryst euen so doth he receyue vs for hys chyldren in all oure prayers and requestes that wée make vnto hym in the name of hys Sonne as he hath promysed vnto vs. M. That preface contayneth great doctryne P. Thou mayst also adde vnto it that Iesus Christ teacheth vs in the same that euen as wée shoulde not doubt of the good wyll of GOD towardes vs séeing he is become our Father no more may wée doubt that he is wise and mightie ynough to graunt vs all thinges that wée shall require of him For séeing that he is in heauen wée are therby assured that as he is aboue all creatures euen so be they all in hys power and knoweth and vnderstandeth al things both in heauen and in the earth and hath also in his hande all the meanes to prouide for the same as it pleaseth him Of the content of the three first requests of the Lordes prayer M. IT is maruellous that Iesus Christ did comprehend so many thinges in so fewe woords let vs nowe come to the requests conteined in this forme of prayer P. The first thrée of the sixe do teache vs to demaūd of God those things which belong onelie to his glory and maiesty to the honour which we owe vnto him doe teache vs forthwith not onely to demaunde these things first but also to direct and frame to that end all the others which we shal demaunde for vs. M. The same séemeth to mée to agrée verye well with that which Iesus Christ hath saide séeke firste the kingdome of God and the iustice therof and all the other thynges shall be added vnto you Of the content of the three last demaūds and what things we ought to demaund of God and to what ende P. IN the other thrée requests folowing Iesus Christ hath comprehended all the things that we may demaund of god for our selues M. Is it not lawfull to demaunde him any other thing but onely that which is conteyned in that forme of praier P. No. For albe it that it be short yet Iesus Christ hath made it wyth so great wisdome so perfect arte that there is no good thing which a man maye aske of god which is not comprehended in the same M. It foloweth then on the contrary that no mā may iustly pray for any thing which is not conteined in the same P. The one foloweth of the other whervpō thou hast yet to note that it is not sufficient not to demaund of god any thing that is not good of it selfe but also it is required that wée aske it him hauing euer regarde to his glory that all that which we aske of him may serue to the same M. Thou wilt then say that wée may offende him in demaunding those same things the which Iesus Christ hath taught vs to demaund of him for our wealth if wée haue no regarde but to our selues to witte to the ende that wée maye liue the more at our owne pleasure and not to the ende that wée may the better serue to his honour P. It is euen that whych I woulde haue saide Of the deuision of the things vvich we aske of God and first of things corporall M. TEll me now whiche be the things that we shoulde demaunde of him for vs. P. There be of two sorts For the one sorte are corporall and temporall and do belong but to the course of this life and the others are spirituall and haue also regarde to the eternall life Ma. What doest thou vnderstande by these corporall and temporall thynges Pet. All those whyche are necessarie for this poore earthly bodie and for the entertainement of this lyfe to accomplishe in the seruice of God the course whiche we haue to runne in thys worlde euen to the tyme that we be come to the estate in the whiche we shal sée all that accomplished whiche wée firstly demaunde to witte the sanctification of his name the accomplishemente of his kingdome and perfect obedience towards his holie will as the heauenly Angels do yelde it vnto him M. In whiche request dothe Iesus Chryst comprehend all those things Pe. It is vnder the name of the dayly bread the which we aske of God our Father as his children to employ our selues in his seruice forsomuch as it is he that nourisheth vs. Of spirituall thinges which we aske of God for vs. M. ANd the other requests which are for spirituall things what do they conteyn P. A confession of our offences and sinnes by the which as we confesse our selues to be poore and wretched sinners euen so do we daylye demaunde and obtaine by Iesus Christe our Lorde forgiuenesse M. Is there yet any thing else P. Finally wée require the ayde and assistance of God our father against the malice of the deuill and again all the assaultes whiche he may giue vnto vs and all the tentations which maye come vnto vs to the ende we may obteyne a ful victorie to triumph once in the kingdome of God with our true king captain and our very
paide the last mayle he maye as well do it for a little summe as for a great and for a parte as for the whole Mathevv I graunte the same But in the meane time thou must confesse that the debter is lesse bound than before Wherfore is it then that this hathe not as well please with God as with men and that he doth not alwayes accoumpte that which is payed and go in hande to rebate so muche as hath bin payde vnto him P. There be thrée pointes to consider in the same M. Which is the firste P. It is that he whiche is faultie in one pointe of the lawe is faultie in the whole M. And whiche is the second P. The impuritie of the works of man. M. And the thirde P. The obligation by the which they are alredy of right by their nature boūd to god VVhy one only sinne maketh a man guiltie of all the lavve and of damnation M. I Do well vnderstand thy meaning For firste it séemeth to me by thy words that it should folow that he who hath committed but one sinne is as guiltie as he that hath committed many or hath committed all P. Saincte Iames whose opinion I haue followed saith not so M. What saith he then P. Who soeuer breaketh one pointe of the lawe the same committeth high treason againste God from whence it followeth that by the same he deserueth eternall damnation albeit he had committed but that one only M. Howe vnderstandest thou it P. Séeing that God is an eternall Prince and king euery sinne committed against his maiestie whiche is eternall doth merite also eternall punishmente If those vvhiche haue most sinned shal be most punished by Gods iudgemente M. IF he then be also damned that shall haue committed few sinnes as well as he that shall haue committed many it is then as good for a man to excéede as it were with the raines layde on his necke as to refraine and abstayne from many from the whiche a man might kepe hym selfe P. That followeth not M. What reason can you alleadge to the contrary P. It is that albeit there be eternall dānation for all the reprobates yet notwithstanding he that shall haue moste sinned shal not faile to be most punished for so muche as it is written euery man shall receiue his hire according to hys works M. Haste thou none other passages of the Scriptures more euidente to proue that whiche thou sayest P. Iesus Christe him selfe doth saye to that same purpose that the seruant which knoweth the will of his master and doth it not shal be beaten with mo stripes than he that hath not done it being ignorante of it M. This passage is very playne Pet. Thou hast also that which Iesus Christ himself hath said that those of Sodome Gomorre shal be more softly delt with at the day of iudgement than these which shal haue cast off the Gospell from them Of the impuritie of mens vvorks and hovv God iudgeth of them M. I Do now vnderstand this point wel wherefore thou maist proceede to the other which is concerning the impuritie of mens workes P. That is that séeing men are corrupted by sinne there cā procéede from them no worke whatsoeuer it be haue it neuer so faire a shewe before men whiche is not so foule as nothing may be more M. It followeth then that they cā do no good work and the best that they can do are all euill of their nature if God will examine them according to the rule of his iustice and perfection P. Thou saist very truth wherefore so farre is it off frō being able to apease Gods wrath but that they dayly prouoke the same more more so lōg as he beholdeth them such as they be of their nature for god iudgeth not as mē do M. What differēce is there then Doth he not iudge that to be good which is good and euil that which is euil P. If he should iudge otherwise he should not be iust nor good but bycause he is a good iust iudge he iudgeth of mēs works as they ought to be iudged of in déede and not as men which do not iudge but acording to the outward apparance M. What is the cause thereof Pe. There be two The first is that they cannot knowe and found the harts as God can The other is also bycause that they be so blind in theyr owne workes wherefore they cannot sée in them that whiche God séeth in them bycause they do not consider their naturall corruption as they oughte to do neyther do they know it as it is requisite Of the obligation vvherby mā is bound to God and for vvhat cause he cannot make recompence by the good vvorks vvhich he doth for the euill vvorks vvhich he hath committed M. COme nowe to the third pointe which is concerning mans obligation towardes God. P. Euen as men are bounde not to do that which God forbiddeth euē so be they boūd to do that which he commaundeth them M. What followeth of that P. For somuche as there is double obligation the one cannot abolish the other For if I do one parte of that which God commandeth me I remaine alwayes yet bounde for that which is yet to do M. But in the meane time the same is alredy done and in that respecte thou hast alredy satisfied for that parte P. Albeit that my harte were so perfecte that there were nothing in it to be blamed before God that notwithstanding it coulde not serue me for satisfaction for bycause I remaine a debter séeing that I oughte alredy that which I haue payed M. I graunt thée that P. Now if the good works done may not satisfie for those which be vndon how shal they satisfie for the euill works which I shal haue done against the expresse cōmandement of God M. I haue no more to replie For I sée well that I cannot recompence an euill worke with a good and that for two causes The firste bicause that I can not do any which is verily good The other bycause I owe the good whiche I shoulde doe and yet I am still guiltie for the euill whiche I haue committed P. And therfore Iesus Christ hath sayd When you shall haue done al that whiche is commaunded you say ye We are vnprofitable seruantes we haue done that whiche we ought to do For what cause there is nothyng but the only sacrifice of Iesus Christ which may satisfie at the iudgement of God. M I Do nowe knowe more manifestly what thou wilte conclude by thys whole discourse and by that whiche thou hast alreadie sayde concerning this purpose that there is none but Iesus Christ which may do sacrifice or any worke acceptable vnto God. P. If that mē mought doe it of themselues he then should haue ben giuen to vs in vaine by the Father to doe that whiche an other mought haue done beside him For as Saincte Paule sayeth he should haue died in vayn if we mought