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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14463	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, sometime minister of the Word of God at Nymes in Prouince. Translated by I.S. Seene and allowed according to the Queenes Maiesties iniunctions.; Instruction chrestienne en la doctrine de la loy et de l'Evangile. English. Selections	Viret, Pierre, 1511-1571.; Viret, Pierre, 1511-1571. Instruction chrestienne et somme generale de la doctrine comprinse ès sainctes Escritures. aut; Shute, John, fl. 1562-1573.	1573 (1573)	STC 24778; ESTC S119199	214,871	552

instructions Of the order that must be holden in the correction of euery mans faults accordyng to the nature and qualitie of the same M. SEing that the Discipline of the Churche is ordeyned for the correction of euerye man of what estate or degrée soeuer he be tell me what order there must be kept in the Ecclesiasticall iudgements towards all those towards whom they are quired P. First of all there must be diligente héede had to the nature and cōdition of the faults and vices whiche deserue iudgement and correction For some there be which require but simple admonition others there are whiche require reprehension and correction the one the more softe the others more sharpe according as men deserue and as tyme and place requireth and as the offences may be either greater or lesser M. And in what sort must men there procéede Muste these censures and corrections be done secretely or publiquely P. Here muste againe be considered the condition of the faultes For if they bée small and secrete a secrete censure and correction maye suffise M. But if they be of great importance and open P. It shall also be néedful that the censure and the correction be the more notable that they whiche haue offended openly be rebuked openly accordingly as S. Paule commaundeth M. And if one haue committed a great fault openly muste it be published for the first Pe. If it be open it is alreadie published Wherfore it is also néedful that the correction be in publique to the ende that the offence be also amended openly to serue to others for an example or otherwise the fault could not be well amended to satisfie the churche according as the discipline therof requireth Of excommunication and of the greatest rigour of the same M. ANd which is the greatest correction that the Churche may vse according to that discipline which is gyuen vnto hir by Iesus Christ P. It is excommunication M. What doth this excommunication emport P. The name therof declareth sufficiently vnto thée that it is an Ecclesiastique correctiō wherby it is declared that they shoulde be at the least shut from the communication of the Sacraments which are worthy of such censure M. Emporteth it nothing els P. yes in déede if it be taken in his extreme rigour M. What is it then that this extreme rigor importeth more yet P. It importeth acording to the expresse word of Iesus Christe that they which haue deserued it are holden and estéemed among Christiās as pagans and infidels in suche sorte that they are not only not receyued to the communion of the Sacraments of the Churche but that also the faithful and true Christians do withdrawe and separate themselues from all familiar conuersation with them to the ende they maye learne to be ashamed of their faultes and to acknowledge them the better to the ende they may attayne true repentance to reconcile and agrée themselues with the Churche of GOD whome they haue offended Of the force of laufull excommunication and of the povver of the keys giuen to the church M. THey are not then shut foorth from the communion of the Sacramentes of the Churche to the ende they shoulde alwayes remayne oute of the Churche Pe. If they continue obstinate in their sinnes not shewing apparaunte testimonie of repentaunce nor reconciling them to God and to hys Churche by the meanes therevnto ordeyned they doe not onely remayne shut foorth from the Communyon of the Sacramentes and from the companye of the faythfull but also from the kingdome of heauen and from eternall lyfe Math. Excommunication is not then a matter of small censequence but is much more to be feared than is a corporall punishement Peter It is certaine if it bée lawfullye doone for so muche as Iesus Chryste hathe giuen to hys Churche the keyes of the Kyngdome of Heauen with suche power as what so euer shée should loose or bynd in earth according to his word shuld be also bound or vnboūd in heauen M. But if the sinner acknowledge his faulte and yelde a true signe of repentaunce and desire to be reconciled and at one with the Churche it is granted vnto him Pe. Euen as the Churche hath power to bind the obstinate so hath she power to loose the penitent and euer according to the worde of God prouided that they accomplishe that whiche true repentaunce and the true discipline of the Churche doe require M. And when the Churche hath in such sort either boūd or loosed any one by the censure of excōmunication wilt thou conclude that God also holdeth him for bounde or loose P. Euen as the Sacraments are not playes for little Children nor playes fained of pleasure but are ordinances and testimonyes of God which represent by exterior ceremonies the spiritual things which in déede are communicated to the faithfull by them So is not excommunication a vayne ceremonie as a iuggling but a sure testimony of God which he hath ordained to signifie and declare which they be that he auoweth for members of hys Church or els that he holdeth for rotten members cut of and cast out of the same and consequently from the kingdome of heauen into the which none maye enter excepte he bée in déede first a member of the Churche and by the meane of the same If excommunication may extende further than to the disobedient M. SEeing then that excommunication belōgeth properly to the disobediēt may they then excōmunicate those which acknowledge their fault how great so euer it be and do giue testimonie euident inough of their repentance before they be excommunicated P. Thou must vnderstande that all disobedience deserueth excommunication and chéefly when a man hath bene admonished thrée times according to the order giuen by Iesus Christe concerning the same and doth not amēd his faults when they be offensiue and of euill example and that they be not onely little infirmities and ignoraunces the which men may not as easily correct as they would but are great offences M. I do well graunte thée that fo● rebellion and contempt of admonitions and warnings is a very great fault and a very euill exāple in the Church of God which ought not there to be endured P. Thou hast also to note that albeit a sinner doe acknowledge his faulte at the first or second admonition and warning that shall be giuen him yet for all that it may be suche that for example the sinner may deserue to be at the least suspended from the communion of the sacraments for a time M. Why so if there be no manifest rebellion P. In part to proue the better the repentance of the sinner and in time the better to iudge whether there be fayning in it or no and apertly to giue example to others to the ende they may he the more afrayde to offende and that al togither they may learne the better to honour the Sacramentes and to take heede howe they contaminate and prophane them by their slaunderous vyces For as it

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

neither inuocation nor prayer that can please god if it be not made in faith Now there can be no faithe where there is no certayne word of God nor commaundemente nor promise of the same to ground it vppon Of the commaundemente vvhiche the faithfull haue to pray one for another but not to addresse them selues to any dead sainte M. IF it be so as thou sayst it shall not then be lawfull to require that any man pray for vs not in déede among the liuing For somuch as we take as for aduocates and mediators those same vnto whome we giue suche charge to pray for vs. P. Thou must in this put difference betwene the liuing saints and those that are dead For we haue expressed cōmandement of God to pray in this life the one for the others and sure promise that our prayers shall be heard not only when we shall pray for our selues but also for our brethren M. Haue we no such commandement nor promise touching the praiers of dead saints P. Not at all in all the holy scriptures which are giuen vnto vs for a rule in all thinges whiche concerne the seruice of god Wherefore we may not addresse vs to dead men or women saints to call vppon them or to pray vnto them to the end they may be our intercessors and that they maye praye for vs as we may addresse vs to the liuing and require their prayers for vs. VVhat regard the faithfull haue the one for the others in their prayers M. IT followeth then by thy saying that if we maye not haue the deade Saintes for our aduocates and intercessors yet maye wée haue among the lyuing prouided that they be faithfull Pet. Albeit that God doth binde vs by the charitie which we owe the one to the others to pray in this life the one for the others it followeth not for all that that we must take for our mediators and aduocates in the stéede of Iesus Christe or towardes him those same whose prayers we do require and that do pray for vs as the superstitiouse and Idolaters do take for their mediators and aduocates the deade saincts M. What difference is there then touching this point P. If there were non other difference but that we haue the expressed worde of God for the one and not for the other it were sufficient but there is yet this more that when the superstitiouse and Idolatrous sorte do take for their aduocates the dead saincts they put thē in the place of Iesus Christ as thogh he alone were not sufficient or else at the least they take them as mistrusting that they should not be hard neyther towards the father nor yet towards Iesus Christ if they haue none other mediators aduocates by whome they may haue better accesse as well to the father as to Iesus christ M. And they which desire the praiers of the liuing do they not the like P. If they do it to that ende they committe great faulte for God doth not only commaund vs to pray one for another to giue vs to vnderstand that he will not heare vs at al whē we shal our selues cal vpō him in faith if there be not also other faythfull ones which may pray vnto hym for vs bée they more holy or more perfecte than wée or no. For vvhat cause God hath commaunded vs to pray one for an other M. IF then God doe heare vs when wée our selues pray for vs whervnto do the prayers of others serue vs P. There be chiefly two points to consider in that M. Which is the first P. I haue already touched it as by the way that god cōmaūdeth vs to praye one for another as an exercise of our faith towards him of the charitie which we ought to practise the one towardes the others For he is greatly pleased when we do declare by effect that we haue care for our brethren as we haue for our selues that we recōmend thē by these our prayers as oure selues knowing that they be aswel theirs as ours that wée haue this confidēce in him that he wil heare the praiers which we make for thē as he wil doe those which wée make for our selues M. Is not the case lyke concernyng the Saintes whych are alredy departed P. Thou maist well knowe no for so much as they haue alredy ended their course that we haue no conuersation among thē nor they with vs. M. Doth that hinder that they may pray no more for vs P. If that in déede we were well assured that they did know our estate and our harte and that they should pray for vs without cease yet should it not be lawfull for all that for vs to pray vnto them to cal vpon thē for so much as wée haue no word of God as we haue alreadie saide which teacheth vs so to doe nor that doth assure vs that our prayers made to them bee agréeable to God. M. Which is yet the other poynt wherfore God is better pleased that the lyuing praye for the lyuing and that they doe require the prayers the one of the others than to addresse them to deade Saintes P. It is that god requireth to bée called on by many and that thanckes also bee yéelded to him by many not onely for the things which in particular touche our persons but also for all those which concerne his Church M. It is more than reasonable P. Moreouer he wil also that we do communicate with prosperities with aduersities with afflictions and with the quietnesses and with the guiftes which god sendeth to his faithful bicause of the cōmuniō which they haue among thē the which we haue here to fore called the communion of saintes Of the forme of praier which Christ gaue to the Church and of the parts therof M. I Am as now sufficiently resolued as concerning this point For so much then as I knowe to whom wée ought to make our prayers and by what mediator and aduocate wée maye haue accesse towardes God to assure vs that they bée heard of him tell mée nowe what things wee should demaunde of him to the ende that our prayers may be conformable to his wyll and that wée doe not prouoke him against vs by those same where as wée should haue him fauourable to vs. P. Wée can no more fayle in that respect than in all the others if we follow the rule which Iesus Christ hath giuē vs concernning that matter in the forme of prayer which he hath expresly giuē to his church to direct hir in all hir praiers M. Recite mée that forme of prayer P. Oure father which art in the heauēs Thy name be halowed Thy kingdome come Thy wil be done in earth as it is in heauen Gyue vs this day our daily bread And pardon vs our sinnes as we pardō them which offend vs And lead vs not into temptation but deliuer vs frō the euil one For vnto thée belongeth the raigne the power the glory eternally So be it M.

receiued of him in Iesus Christ and to communicate dayely in the same more and more and to yelde him thankes by the meanes of hys holy Sacramentes euen as he hathe commaunded Fynally hée hathe also ordeyned them to separate vs in matter of Relygion from euery assemblie and from all persons whiche followe any doctrine or relygion contrarye to hys and to make common and solemne profession and protestation of the Fayth that wée haue in hym and of the doctrine and Religion whiche wée follow Of the obedience that all men doe owe to the ministerie of the Gospel and of those whiche doe despise it and of the protestation and profession of the christian doctrine whervnto euery one is bound Chap. 32. FOrsomuche as it is so it is certain that God hath bounde all men to that ministerie wherfore all they that will be accompted for true Christians are bounde to yelde themselues obedient to the same chiefly in thrée thyngs The firste is in hearing the doctrine which is sette foorth to the Churche by the meane of that holye Ministerie The seconde is in making cōfession and profession of the same by the Communion of the sacramentes whiche are as dependaunces and as the markes of Christians when they are administred according to the order after the whiche they were ordeyned by the Lorde The thirde is in submitting him selfe to the christian discipline the which the Lorde hathe ordeyned for the policie according to whiche he wil that his churche be gouerned not after the lawes and traditions of men but according to hys pure word The which discipline and pollicie is so necessarie that without it the ministerie of the Church can not be honored and mainteyned as is requisite but that of necessitie all must be there in confusion Wherefore all those that will not be subiecte to those thinges declare them selues to be rebells to god to his church and vnworthie to be accōpted true members of the same and true Christians Of the number of Sacraments of the true Christian Church Chap. 33. AS concerning Sacramentes whiche oughte to be holden properly for lawfull sacraments he hath ordeyned two in the Christian Churche the firste is Baptisme the other is the supper The others that haue bene added to these by the Papistes may not be accompted for true and lawfull Sacraments for so much as they haue no certayne foundation in the word of God without the which no Sacrament is lawfull Of baptisme and of the true vse of the same Chap. 34 AS for baptisme it is a sacramente in the which the lord doth represent vnto vs our regeneratiō Whereof the baptisme is as the seale and as a visible testimonie whereby he testifieth vnto vs first that he receyueth vs into his house which is his Church and that he doth aduowe vs to be his children and to be heires of his kingdome After that he doth testifie to vs also that he hath purged and clensed vs from our sinnes by the bloud of his owne Sonne and that he hath regenerated vs as newe creatures by his holy spirite as the water which is the signe of this holy sacrament doth testifie and represente in dede For that representation is not vaine withoute the truth true communication of the things spirituall whiche it doth represente towards those that be faithfull which haue the instrumente to receiue them to wit faith without the which we may haue no communication with Iesus Christ Of the baptisme of yong children Chap. 35. ANd albeit that the little children can not haue faith by the hearing of the word of God as the great may yet notwithstanding this sacramente doth not apperteyne only to those that are of years and are capable of the preaching of the Gospell and haue alredy made profession of their faith or are in age to do it but it belongeth also to their children bicause they be comprised in the aliāce the which their parents haue with God thorough the vertue of the promise that he hath made them Wherefore the Catabaptists and all others that reiecte litle children from baptisme do them wrong and do frustrate in that respecte the vertue of God his aliance for the Children of the Christians are in no worse case thā were those of the Iewes whome God woulde not haue shut forth from circumcision in steade whereof the Christian Churche hath now baptisme Of the children that are borne dead and of the true foundation of the saluatiō of all men Chap. 36. ANd although that this sacrament bée ordeyned to that end it followeth not for all that that we must thinke that the little children whyche dye by the will of God before they can receyue this outewarde Baptisme be in any daunger of their saluation only for want of this baptisme forsomuche as it hapneth not thorowe contempt of this holy Sacramente For their saluation nor that of any man whatsoeuer is not tyed to the visible signes of baptisme nor of the Supper but dependeth of the onely election and grace of God by meane of the benefite of Iesus Chryst and of the vertue of his holie spirite and then he communicateth this benefite to his electe in suche tyme and by suche meanes as please him and worketh in them at all tymes according to his good pleasure For he may sanctifie them euen in their mothers bellie as he hathe done many whereof wée haue apparant witnesse in the holy Scriptures Of the administration of the Sacraments and to whom it belongeth Cha. 37. ANd séeing that the Lorde hathe giuen the charge of administration of the Sacraments euen vnto those selfe same to whome he hath committed the administration of his worde then is it not lawfull for any to administer them but for suche only to whom that charge is giuen by iust and lawfull vocation of God and of his Churche in the which it is not lauful for any man to take in hand any thing without lawfull vocation Of the Baptisme administred by women and of the errour that therein is Chapter 38. WHerfore they are greatly to be blamed and chiefly women whiche take in hande to baptise children For the baptism whiche they take in hande to administer hathe none other foundation but onely vppon the ignorance that is in them of the true vse of Baptisme and vppon the superstition wherein they haue ben nourished For according to the doctrine of the Papistes men haue thoughte that the saluation of little children hath ben tied and knit to the outward and visible Baptisme and not to the inuisible inward baptisme of the holy ghost whiche inward baptisme is the true substance of the true baptisme wherof the outward signe is a figure and representation Of the Supper of our Lorde and of the true vse thereof Chap. 39. AS for the Supper it is also ordeined first to confirme vs and as it were to seale vs in the same the remission of sins the which we obtain by faith

this remission of sinnes whereof we nowe speake but also the victorye against sinne death hell and the Deuill and likewise eternall life the whiche Iesus Christ hath wonne for it bycause that she is the spouse of him and that she entreth into communion of all his goodes with him by meane of this spirituall mariage by the whiche she is conioyned to him as a chast virgin by the vertue of faith in him M. Seing it is so the ministerie of the gospel is then a meane by the which this holy aliance of marriage is made that is betwéen Iesus Christ his church for the which cause there is such cōmunion betwene Iesus Christ the husbande the Church his espouse P. Thou concludest very wel For the Lord vseth the same meanes in this spirituall mariage that men haue accustomed to vse in their ordinarie mariages M. Which be those meanes P. Thou doest firste wel vnderstand that no mariage can be made except the husband and the wife do giue the faith of mariage the one to the other the which emporteth all that which belongeth to true mariage M It must néedes be so For the true foundatiō of mariage lyeth in the faith which the husbād the wife do giue one to the other And therefore men say that they whiche haue so giuen their faith are assured by promesse P. Now thou sayest that the husband the wife cannot so giue their faith the one to the other but that there is promesse on both partes the which cānot be done but by wordes by the whiche the husbande and the wife declare their will and consente Mathevve Albeit that the promesse be sufficiente for the assurāce and confirmation of the marriage notwithstanding the custome is yet that the husbande giueth ordinarilye to his wyfe some gift for more assurance and confirmation of their marriage and also of the mutuall obligation that they haue made the one to the other P. Euen the lyke is done by the ministerie of the Gospell betwéene Iesus Christe and his Churche For there is the promise whyche Iesus Chryst made vnto hir and then that is there also wherby the Churche accepteth that promise of hir husbande and by the which she giueth hir selfe to him euen as he hath giuen himselfe to hir And then the sacraments are as rings and iewels and such other gifts which the husbands are accustomed to giue to their wyues for the more cōfirmation and approuing of their mariage M. Séeing then that it is so the ministers of the Church are in maner like touching the spiritual mariage to those whiche make the assurance betwéene the husbande and the wyfe and do declare vnto them the promises by the which they ought to bynd themselues the one to the other and giuing them to drinke or some other suche like token in the name of mariage P. Thou doest not take it amisse and therefore Sainct Iohn which was sent by God to bring to Iesus Christ by the meane of his ministerie the Churche his espouse is called the friende of the bridegrome And Sainct Paule hath written to the Corinthes to the same effecte I am iealous of you with a godly iealousye for I haue ioyned you to an husband to presente you a chast virgine to Christ By vvhat meane men attayne to eternall life and of the benefites comprehended in the communiō of Saincts M. SEing that the communion of saincts comprehendeth al those good things whereof thou hast euen now made mention is that also the cause why that after the remission of sinnes we confesse in like sorte the resurrection of the fleshe and the life eternall P. It is euen so For to attaine to that felicitie which is our ful cōsolation God doth graunt vs the forgiuenesse of our sinnes without the which we cannot attaine to that happie life M. Seing then that this communion of saincts with Iesus Christ the which is his church bringeth with it so greate good thinges whiche are the greatest that man maye wish and obtaine surely they are thē very happie which are comprehended in the same and they very vnhappie which are shut from it Pet. Euery man maye well knowe that For séeing that the Churche is the kingdome of God whereof Christe is the chiefe king there is no doubte but that all those which are strangers shut out of the Churche be also shut out and banished frō the companie of Iesus Christ whiche is the chiefe and king thereof and so consequently of the happie and eternall life M. Who is the cause thereof P. It is forsomuch as if there be no man that may enter into this communion but by the meane of Iesus Christe euen so Iesus Christ cannot be vnited to any mā which is not a member of his Church no more than a heade maye be vnited to another body than his owne and his members and cannot be separated but all the body dyeth Of the excellencie of the ministerie and of the other two partes of the same M. SEing thē that the ministerie of the word of God is vnto vs as a way to bring vs to true repentaunce and to true faith to the ende that afterward we may come euen to Iesus Christ and the communion of all his riches me thinketh we ought to haue that ministerie in great reuerence and in great price P. Esay dothe very well set it foorth when he saith that the féete of those are faire whiche declare peace and the good things whiche he doth and will bestowe vppon his Church M. Thou hast hithervnto spoken of the administration of the word the which is administred by this ministerie but thou hast yet sayde nothing of the administration of the sacramentes nor yet of the discipline of the Church which are the two other partes of the ministerie whereof thou hast made mention P. Al these two administratiōs depēd of the first For the Sacramēts are as dependances of the preaching of the worde of God. M. And what is the discipline P. It concerneth the order and gouernemente of the Churche which hath respecte to the good prouision for the same according to that worde to the ende that all be done in it by so good order that the word of God and the Sacramentes be so administred receyued and honoured as is méete and that all that which might hinder the true seruice of God and the edificatiō of the Church be there taken away The fiftenth Dialogue is of the sacramēts of baptisme and of the Lords Supper Of the Sacraments and of the number of them MATHEVV SEing that we are come vppon the matter of Sacraments shewe me now for the first what thou meanest by Sacrament P. A visible signe ordeyned of Iesus Christ as a seale to confirme vs the better in the saith of the promises the which god hath made vs of our saluatiō in him M. How many Sacraments hath he ordeyned P. There are but two which may be called properly by that name and