¶ A Christian Instruction conteyning the law and the Gospell Also a Summarie of the Principall poyntes of the Christian fayth and Religion and of the abuses and errors contrary to the same Done in certayne dialogues in french by M. Peter Viret somtime minister of the word of God at Nymes in Prouince Translated by I. S. Seene and allowed according to the Queenes Maiesties Iniunctions Imprinted at London by Abraham Veale dwelling in Paules churchyard at the signe of the Lambe ANNO. 1573. To the honorable and vertuous Lady Elizabeth Countesse of Lincolne Iohn Shoute vvisheth encrease of all godly honoure and knowledge WHEN I HAD TVRNED into English this vvorke I cōsidered in my selfe that in aunciente time and also in this our age men haue accustomed to dedicate their trauayles vnto such vertuous personages as they haue honored And I examining my selfe vnto vvhome I moughte addresse this little labour of mine thought good to presume vppon your goodnesse and to addresse the same vnto your honorable Ladyship knovving this vvorke to be a meet subiect for the exercise of noble spirits in the which they may see the great mercies of God tovvards mankinde and learne hovv to be thankfull for the same tovvards his diuine maiestie It may please you therefore good Madame to accepte this present at the hand of him vvho vvisheth vnto you great encrease of spirituall blessings and that after this momentayne life you may be one of those vvhich shall euer vvayte on the Lambe in the heauenly Ierusalem vvhich vvas slayne for the sinnes of man before the foundation of the world was layde to the end he mought make vs acceptable vnto God by vvhome vve haue redemption thorough his bloud euen the forgiuenesse of our sinnes according to the riches of his grace From London the 4. of Ianuary To the Christian Reader SEeing that the chiefe cause for the whyche God created mā is to be serued and honored by him our duty is thē to seke to vnderstand how to honor and serue him and we cānot know howe to serue honoure nor obey him but by his worde and albeit his worde be suche as it is able to giue instruction both to learned and vnlearned hauing in it milke for children and strong meate for men yet is it necessarie to vse for our better instruction the helpe of the worthy fathers in the study of the same wherby we may the better and more certainely iudge of that whiche we shall reade by the which meane we may the more easily know our good God his benefites vnspekeable presented to vs in his deare Christe and what we are by our Lord Iesus Christ what we are of our selues without which knowledge none can be a true Christian For if we knowe not that our only saluatiō is founded by God in Iesus Christ that oure eternall life proceedeth onely from the free mercies of god withoute any iote of oure deseruings surely we cannot be saued For if we will be accepted at the handes of God for his faithfull and obedient children we may not presente vnto him any workes of ours for satisfaction for our sins either in parte or in al albeit we ought and are bound to do good works For if we haue in vs a liuely faith we cannot but do good works For as faith is a frute of oure election so are good works a frute of our charitie towardes oure neighboure whiche charitie is a frute of oure liuely faith whiche worketh thorough charity as S. Paule saith but if we will be acceptable vnto God we must vtterly cast downe our selues before him acknowledging our selues worthy of eternall damnation a thousand times and embrace Iesus christ wholly with all his merites who hath satisfied the iustice of God for vs fulfilled the lawe paid our debte caried away with him captiues in vnspekeable triumph Sathan sinne deathe and Hell and hath taken possession for vs of the heauenly inheritaunce and there sitteth at the right hand of God the father making intercession for vs cōtinually And to the end we may wel knowe howe we do obtayne these inestimable benefites by Iesus Christe I haue tourned into oure naturall language this worke in the which are sufficiently and excellently handled all the principall pointes of our Christian religion I haue added to the ende of thys worke the exposition of Master Viret vpon the preface of the law which conteyneth sundry excellent doctrines I haue done it to helpe to aduaunce in the way of their saluation al such as are ignoraunt of the tongues wherefore I beseeche God that they whiche shall reade it may so profite thereby that God may in them be glorified and their soules edified THE SVMME OF the principall pointes of the Christian faith and Religion and of the abuses and errors contrary to the same Hovve nedefull it is that all Christians doe vvell knovv vvhat faith is vvherby they are made Christians vvhat things she doth comprehend Chap. 1. WHOSOEVER dothe beléeue the testimonie whiche God in his word doth yelde of his will holdeth alreadie for certaine that the saluation of men by the which God will be glorified in them resteth in the only faith in Iesus Christe and that from the heart men beleue to iustification with the mouthe men make confession wherby they are saued Wherfore séeing it is so it is néedfull not only that euery true Christian do well vnderstand what is the nature of the true faith and which are the principall pointes that she conteineth without the which she cannot be a true and perfecte faithe but also that he be wel resolued in them For faith can not be a true faithe without the true knowledge of the things that she beléeueth so farre as God hath reuealed by his worde and is requisite for euery man to knowe for his saluation Wherefore they which know not nor do vnderstand at all that whiche they say they do beléeue haue no faith at al but by imagination and fantasie whatsoeuer they doe persuade themselues to haue Of the summaries of the faith of the christian Churche named Symboles Chap 2. FOr that cause the ancient Church hath comprehended all the poyntes of the Christian faith in certaine Summaries whiche are called commonly the Nicene Créede the Créede of Athanase and that of the Apostles This name of Symbole was giuen vnto them as well for that they did conteyne in summe the principal pointes and foundations of the Christian doctrine whyche are more at large expounded in the holye Scriptures as also for that they are the true markes and tokens of a Christian man in euery one that beléeueth and confesseth the doctrine conteyned in them Wherefore it is requisite that euery one knowe at the least that same whiche is commonly called the Créede of the Apostles which is the most cōmon and most short of them all according to the which the Church doth daily make publique confession of hir fayth as followeth I beleeue in GOD the Father
is not ynough to preach the doctrine of the lawe if that of the Gospel be not foorthwith ioyned vnto it M. For what cause P. For that that the lawe settethe foorth but the wrath of God against sinners the shoulde bring men rather to dispaire than to true repentaunce if there were no promise by the Gospell of the grace and mercie of God whiche is offered to them in Iesus Christ to obtayn remission of their sinnes in him and by him M. Giue me an example of that which thou sayest P. We haue one very euident in Iudas and S. Peter M. It séemeth to me that it is written in the Gospel not only that S. Peter did repente that he had denied Iesus Christe but also Iudas that he did betray hym And that notwithstanding the repentance of Iudas letted him not from desperacion the whiche thing happened not to S. Peter but wholly the contrarie Peter That happened to Iudas for the cause that I haue already cited to witte for that he layde houlde onely vppon the Iudgement of God set foorth in hys lawe without laying holde vpon the grace and mercie of God set foorth in his Gospel to all repentants and faithfull as S. Peter did apprehend it after that he had renoūced Iesus Chryst Howe that true repentance can not be without faith M. IT followeth then that true repentance can not be withoute true faith P. It is very certain that if a man haue not true faith in the word of God for the first he shall make none accompt of the lawe ne yet of all the threatnings of his iudgement conteyned in the same but shall mocke at it onely as doe the Atheists and all men whiche are withoute God without lawe and without faithe doe scoffe at all the holye Scriptures M. If they haue no faith in the word of God concerning his lawe there is no apparance that they haue any more cōcerning the Gospell and the grace and mercie of God promised in the same P. That notwithstanding this fayth in the Gospel is the principall pointe that is required in true repentance For albeit that a man haue faith in all that which the law declareth so it is that this faith can not let him to dispaire as Iudas did if he passe not further to the Gospell but suche a faith shal cause him to despaire the more M. How may that be P. Forsomuch as suche a faithe is not full in as muche as shée leaueth the principall whereuppon the true faithe is founded to witte the promises of the grace of GOD in Iesus Chryst Of the true and false faythe and repentance M. WHat doest thou then proprely call true faithe P. A certaine assurance founded in the promises of god by the which man holdeth himselfe assured of God in Iesus Chryste and by Iesus Chryst M. Why sayst thou that the faith which hath not this assurance leadeth the man which regardeth but onely the lawe rather to despaire than to hope of saluation P. For bicause that so much the more man is assured that God is author of his lawe and that that whiche it conteyneth is true euen so muche the more is he afrayd of the iudgemente of God and can not fynde rest in his conscience bicause there is nothing without Iesus Christe wherein to be assured against the wrath of God. M. There is then by this reckening two sortes of penitence to wit one true an other false P. Euen as also there be two sortes of faith for euen as they haue not full faithe which beleue not all the worde of God and chiefly the word of the Gospel euen so haue they no true repentaunce whiche ioyne not togither the wrathe of GOD with his mercie nor the mercie with the wrath M. Euē as it is not inough to apprehende the wrath of God withoute his mercie to haue true repentance is it also no more sufficient to apprehende his mercy without his wrath P. Thou maist easily vnderstande that none may well apprehende his mercie if firste he doe not apprehende hys wrathe For he that knoweth not the wrathe of God againste sinne cannot tell nor vnderstande howe muche hée néedeth hys mercie and what mercie he sheweth him when he receyueth him to mercie Math. Thou sayst well Peter Moreouer euen as they fall to dispaire whiche conceyue only the wrath of God withoute his mercie euen so those whiche consider only his mercy without hauing first conceyued what his wrath is doe not estéeme sinne to be such as they ought to estéeme it and in lyke case can neuer vnderstande what mercie is nor howe greate the goodnesse of God is towarde them M. I note wel al these pointes that the very wicked and reprobate may well attaine to suche a Faith and repentāce as was in Iudas but they haue not at all the true faith and repentance by the whiche the true children of God doe obtaine forgiuenesse of their sinnes P. Thou muste also note that there be some whiche accompte the mercie of God but of small price bicause they doe not apprehend at al the wrath and iudgemente of God as they ought And therfore the repentance of suche persones is none other than a verye disguysing and faynednesse Of the forgiuenesse of sinnes and of the assurance of the conscience by the same M. THou wilte then say that true repentaunce beateth downe the sinner in himself by the féeling of his sinnes and of the wrathe of God against them and then directeth him to Iesus Chryste to assure his conscience so beaten downe against the feares of the iudgemente of God. Pe. It is euen so But to assure it as thou sayst we must come to the other point the whiche Iesus Chryste hath cōmaunded to preache in his name wyth true repentance whiche is the remission of sinnes the whiche proprely belongeth to the Gospell M. I doe well vnderstād that the sinner which féeleth himself faultie before God by meane of his sinnes is as a traytour and wicked doer whiche can not be well assured of the punishement that he hath merited by meane of his faults that he hath committed if first of al he be not assured to haue his grace pardon of his prince and of his iudge P. That same is also the cause why that after we haue made mētion of the church which is likewise called the communion of Sainctes we do also confesse that we beléeue that the remission of sinnes is in hir by meane of the communion that it hath with Iesus Christ of the whiche we haue heretofore sufficiently spoken Of the cōmunion of saincts hovve the church entreth into the same by meane of the ministerie of the Gospell M. I Do well remember that when wée speake of that communion thou hast sette me and put me againe vppon thys pointe to declare vnto me the reste the whiche thou hast not yet expounded vnto me P. According to that whiche we haue already sayd the Churche doth not only obtaine
not with these thrée things following The first is a true acknowledging and sorowfulnesse for his sinnes towards God whiche can not be withoute true confession of the same towards god The second is a stedfast beliefe of the forgiuenesse of his sinnes by Iesus Christe and a true assurance of saluation through him The thirde is a true and perfecte charitie towardes our neybor For this holy Sacramēt requireth all these things for so much as it is the sacramente of the agréemēt and vnion that we haue wyth God by Iesus Christe and with all hys Church and all the true members of the same Wherefore it must be of necessitie that euery mā examine him selfe in these points that he may go to it worthily and not to his condemnation according to the doctrine of Sainct Paule to that purpose Of the penance and sanctification of the Christians and of the true originall of the same of al good works Chap. 44. AS concerning the repentance and pēnance which is required of euery christian the holy Scripture vnderstandeth not thereby that whiche improperly the Papists call pennance For they through greate abuse and ignoraunce of the language do call penance their satisfactions by the whiche they thinke to satisfie God by their owne works and by their Ceremonies and superstitions But the worde of God taketh pennance and repentance for a true acknowledging and sorowe for sinne the which true acknowledging and true displeasure do procéede of the true feare of God and of a true reuerence and loue towardes him conioyned with a certayne assurance of his goodnesse and mercie and with a true amendmente of life by the whiche a christian man doth dedicate him selfe to the seruice of God as in time before he was dedicated to the seruice of the Deuill to the end he may serue to iustice and holynesse where before he serued sinne iniquitie For in this lyeth the sanctification of man the which sanctificatiō is the very frute of true faith which worketh thorough charitie as she is the originall of euery good worke Of the true and Christian confession and absolution and of the remission of sinnes Chap. 45. AS concerning confession and absolution the worde of God doth not acknowlege or receiue any such as the Papists do make in the eare of their préests to haue absolution and remission of theyr sinnes by them For the holy Scriptures shewe vs none other that can pardon sins but only god And by consequent they appoint vs none other to whom we must make confession for to obteyne absolution and pardon In like sorte we haue no example in all the true seruantes of God of any other confession and absolution for the remission of sinnes towardes God the which he giueth not but in his Churche and to the true members of the same Of the power of ministers of the Church to pardon or reteyne sinnes Chap. 46 AS for the ministers of the Churche they haue none other power to pardon or reteyne them but so farre as they vse the keyes whiche the Lorde hath committed vnto them as to the ministers of his Churche to whome he hath giuen them and in so doing they do declare by his worde howe the sinnes be forgiuen to those that beléeue and reteyned to the vnbeleuing This is the true absolution of the Christian Churche by the which God doth ratifie and binde or vnbinde in heauen that which they declare and do binde or lose vppon earth by his worde and in his name For this power is giuen vnto them bicause he speaketh by their mouth and it is he himselfe that bindeth and looseth and that dothe pardon and retayne sinnes by that same very worde whereof they are but ministers This is the true and lawfull vse of the keyes the whiche the Lorde hath giuen to his Church the execution whereof the Churche hath since committed to the ministers the whiche she hath chosen therevnto by lawfull vocation Of brotherly reconciliation Chap. 47. MOreouer euen as God woulde that euery man should confesse his faults to obteine forgiuenesse euen so he would that suche as haue offended either the Churche in generall or any of the members of the same and of their brethren in particuler should acknowledge and confesse their faulte so farre forth as the true discipline of the Churche and Christian Charitie do require and that they reconcile themselues with those whome they haue offended and haue done wrong vnto For such thing is required to repaire the slander and offence which they haue made to entertain the peace the vnion and the Christian charitie in the Church Of the satisfaction towarde our neighboure Chap. 48. THis reconciliation bringeth with it also satisfactiō of that wherin euery mā is bounde to his brother so farre forth as he shall be able to do by Christian charitie For albeit that there is none other but the satisfaction of Iesus Christe only that may satisfie for vs at the iudgement of God yet for all that the same doth not abolish this satisfaction which is to satisfie vnto men for so much as it is a frute of the true repentance and of the true iustification and sanctification of a Chrstian man For it is not a signe that a mā doth in dede repente him of his faulte and of the wrong that he hath done to his brother so long as he shall not recompence him according to the meanes that God shall giue him Of the Churche and of the foundation of the same and of hir head Chap. 49. THis faith and doctrine is the true faith and doctrine of the true Christiā church vppon the whiche she is builded and by the which she doth communicate of al the benefites of Iesus Christe of whiche we haue spoken heretofore For we vnderstande by the Churche the felowship and cōmunaltie of all the true faithful which are the members of the body of Iesus Christe whiche do acknowledge him for their only head and none other whatsoeuer but do condemne the Pope whiche maketh himselfe the head as very Antichriste And in like sorte they do also accompt the Church the which acknowledgeth him for hir head not for a true christian Churche but for a Sinagogue of Sathan Of the markes whereby to knovve in thys world which is the true Church and who are to be accoumpted for true members of the same Chap. 50. THe marks whereby men may knowe in this world which is the true church of Iesus Christ are these to wit the lawfull administration of the pure worde of God and of his holy Sacraments and the allowing of the same with true obedience towards the ministerie the whiche the Lorde hath therin ordeyned I do comprehende vnder this alowing and obedience the submission and the discipline the which Iesus Christ hath ordeyned in his Church and the pure and full obseruation of the same as it hath bin obserued and practised in the ancient Churche ruled by the doctrine
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
Sauior and redéemer Iesus Christ M. This good God and Father giue vs the grace the whiche I humbly desire in the name of his sonne Iesus Chryst that it may please him so to imprinte in our heartes all that doctrine by his holie Spirite that we may well put it in vse to the glorie of his holy name and to the edification of all men P. This good God giue vs the grace and not to vs only but also to all the people of the earthe to the ende that euen as he is God only and that there is but one onely mediator Iesus Christ and one lawe and one Gospel and one Baptisme and one Church euen so that al may be vnited in him by his holy Spirite to serue and to honoure him in truthe and in Spirite euen as to hym only all honour and glorie doth belong for euer and euer Sobeit The ende ¶ The Printer to the Readers greeting FOr somuche as many good men desire to haue the copie of the prayer whiche the Author of this booke hath accustomed to make at the beginning of his sermons so haue I thoughte it no inconuenient to printe it here to the ende that all suche as woulde mought vse it to the aduancement of the glorie of God to whose grace I commende you The Prayer ACknowledging oure faultes and imperfections and that of our selues we can haue no good thyng if it be not giuen vs from heauen wée will humble our selues before the high maiestie of our good God and Father full of all goodnesse and mercie beséeching him that he will not enter into Iudgemente wyth vs to correct and punishe vs in his anger and wrath hauing regarde to our sinnes and iniquities but that he looke vpon the innocencie iusties and obedience of hys sonne Iesus Chryst whom he hath giuen to death for vs for whose sake if maye please him to receiue vs al to mercy and by his heauenly lyghte to driue oute of our heartes all darknesses erroures and ignorances and to fill vs with his graces and the graces of his holy spirit which may bring vs to the ful knowledge of al truth and may open to vs the true vnderstanding of his holy word to the ende that it be not corrupted by our carnall sense and vnderstanding but that he may giue vs the grace as he hath spoken by his holy Prophetes and Apostles that being gouerned by one very Spirite we may declare it to his honoure and glory and to the edification of all men and that we do not heare it only with our carnal eares to oure iudgemente and condemnation as the Infidels and hypocrites doe but that we maye receyue the same into our hartes as true children of GOD thorowe true and lyuely Fayth the whiche may be effectuous and working thorowe charitie learning thereby to renounce oure selues all Idolatrie all wycked superstitions and carnall affections to put wholly all oure trust in hym and to consecrate and conforme oure selues wholly vnto hys holy will to the ende that our lyfe and conuersation may bée to his honour and his praise and that for our Lord Iesus Christs sake we may be found without blame and without spotte before his face the whiche things wyth all others whiche this good GOD and Father doothe knowe to be necessarie for vs wée will demaunde them of him as this great Sauiour and Redéemer Iesus Chryste his deare Sonne our Soueraigne mayster hathe taughte vs saying all with one heart Oure Father whiche arte in Heauen c. The Exposition of the Preface of the Law set foorth by maister Peter Viret Minister of Gods worde I Am the Eternal thy God which haue brought thée out of the land of Egypt from the house of bondage Questions concerning the presence of God in the mountayn of Synai and of his voyce and of the lawe giuen by the Angelles TIMOTHE DANIEL BEfore that we enter into the Exposition of the Cōmaundements conteined in the Law according to our agréement I woulde gladly vnderstande two litle poyntes of thée which Moyses maketh mention of Daniel What are those pointes Timothie The first is howe that God whiche is in all places and doth fil both heauen and earth and is infinite did descende into the mountayne of Synai for was he not there before The other howe he spake in proper person for somuche as he hathe neyther bodye mouth nor voyce like vnto mans voyce if we doe consider him in his béeing and diuinitie On the other syde S. Paule and S. Stephen doe playnly testifie that the lawe was giuen by the Angels Of the presence of God in general which is common to all men and creatures and of his speciall presence towardes his seruantes D. THere is no greate difficultie in these questions For albéeit God doth fill bothe heauen and earth through his diuinitie yet notwithstanding for so muche as he doth not alway declare his maiestie his power his wisedome and goodnesse so manifestly and familiarly in one place as in an other the holie scripture to condescend and agrée to our grosnesse doth oftentimes attribute that vnto God whiche is proper to man to declare vnto vs the more plainly and familiarly his presence and assistance There is no dout but that God was alreadie in the mount Sinai before the time that he gaue his lawe as he was throughout the whole worlde and euen as he is at this day but he did not shew him selfe in such sorte as he did then there shewe him selfe to his people wherefore the Scripture sayth bicause of such a shewyng of his presence that he did there descend Of the voice of God vvhich vvas heard by men and of his lavve giuen by the Angels T. ANd what sayest thou concernyng the other pointes D. Albeit that God haue no body as concernyng his diuine essence or beyng nor voice like vnto the voyce of man so is it notwithstanding an easie matter for him to whome nothing is impossible to make him selfe a voyce and to take such forme and likenesse as pleaseth him to cause him to be heard and knowen so farre sorth as is méete for the saluation of man the infirmitie of mā may endure And also there is no inconuenient to say that the lawe which God gaue was giuen by Angels for so much as God was serued by their ministerie in the giuing of it and that his maiestie was not there shewed but being accompanied with his Angels which are alwaies prepared ready to serue him wherefore both the one and the other is true to wéet that God himself did speake giue his lawe and that it was giuen by the ministerie of his Angels Of the preface of God in his Lavve and of the titles vvhich he giueth to himself in the same and of the poynt that is chiefly required in that Lavve T. BEfore that God did take in hand to giue his cōmaundements he doth first vse a Preface whiche semeth to belong onely
punishment if there were no other thing in man we may wel thinke what it is that the other sortes do deserue which do daily aggrauate the euill and encrease it more continually Wherfore this originall sinne ought not to be estéemed a smal sin no more ought these buddes of concupiscence and the wicked affections as many do accompt them and chéefly the Papistes For the maiestie of God is so great that there is no rebellion what soeuer it be nor roote of rebellion wickednesse but it is a crime of treason agaynst the maiestie of god For God hath not only forbidden the act consent to euill but also the very concupiscence it self although that it do not procéede so far as to the consent as it appeareth by that which he sayd thou shalt not couet which shal be more plainly declared in his place Now it is méete that the punishmēt be giuē according to the nature of the sinne wherfore seing that God against whose maiestie the fault is cōmitted is eternal it is certē that there is no pain whatsoeuer it be that is sufficient for the punishmēt of an offēce cōmitted against the maiestie of suche a prince nor may satisfie for the dishonoring of the same for the case stādeth not with god as it doth with mā for so much as mā is mortal how gret a prince soeuer he be he may stretch extend his auctoritie no further thā vpō the earthly goods or body of the offender and according to the faulte by him cōmitted he taketh either his goods or his body if the worst fal he can take frō him but his body temporall life for so muche as his power extendeth no further but to this life and that the fault touching either his person or his office is but temporall as he is but God hath a reigne power which stretcheth further for it is eternall as he is And therfore the faults which are cōmitted against him are worthy of eternall punishment And therfore our sauiour Iesus Christ sayth that God hath not only power to sley the body as men haue but he is able also to sley both body and soule and then to cast bothe the one and the other into euerlasting fire which is ordeyned for eternall punishments Of the opinion of those which say that none shall be damned and of the abuse of the mercy of god and of the greatnesse of sinne and of the paine due to the same and of the wrath of God against it declared in the death of Iesus Christe and of the meane whereby to be deiluered from it and in what meaning we ought to vnderstand that God hath made no man to destroy or damne him T. THat which thou sayest is farre off from the opinion of suche as say that none shal be dāned and that in very déed the diuels shal once be saued D. The worde of God shall then be false whiche speaketh the cleane contrary T. They do ground them selues vpon the mercies of God saying that God hath created no man to destruction and that it shall be a great crueltie in him and contrary to his mercifull nature to punish so gréeuously a temporall sinne to witte with euerlasting payne D. Suche men doe greatly abuse them selues and doe declare plainly that they knowe neither the nature of sinne nor yet the maiestie of him against whome it is cōmitted For do they thinke the contempte of such a maiesty ro be nothing according to the which the greatnesse of the sinne must be measured not only according to the thing wherin it hath bin committed wherfore if that god shuld punish with eternall death all the men that euer were are shal be he shuld do them no wrong but should do them iustice and right Therefore in that that he saueth those which haue recourse to his mercie the same commeth of his méere grace wherein in déed he declareth vnto vs what punishmēt we haue deserued For seing that it was expediēt that his owne sonne shuld beare the payne which was due to the sinnes of them vnto whome he would shew mercie in him by him he hath right wel declared by the same that there was no payne whatsoeuer it was that was able to satisfie his iudgemente but that of his sonne who by reason of his great innocencie perfect obedience was only sufficient for such a satisfaction For if man could suffer any paine whereby he mought satisfie the eternall iustice of God there should then be no hell nor eternall damnation for the paines should once haue ende But forsomuche as they do neuer ende they do declare thereby that they are not sufficiente for such satisfaction and on the other side that it must néedes be bycause that they may in no wise be sufficient that they be eternall sauing only to suche as haue rereyued Iesus Christe by faith who hathe borne the wrath of God and the paynes due to their sinnes to deliuer them as it is written he that beloueth in the sonne of God the same hathe eternall lyfe He that beléeueth not in the Sonne of God the wrathe of God abideth still vpon him And as concerning that which thou hast said that God hath made no man to be damned I do cōfesse it if it be well vnderstood but not in that sense that they do take it which aledge that texte or passage of the scripture to abuse the grace goodnesse of God. It is very true that God hath made no creature to that only ende that he should be damned for he hath created all thinges for his glory hath minde all for him selfe yea the wicked for the euill day That is the principall ende of all his works notwithstāding he leaueth not to punishe and to damne with eternall death those which contemne his law and his holy word forsomuch as their damnation doth serue to his glory for the which they were created For his glory doth not only consist in that that he sheweth mercie to his but also in that that he executeth iugemēt and doth declare his iustice vppon his enimies Let vs therefore take héede that we mocke not with him nor seduce oure selues for albeit that by hys great power and wisedome he can drawe goodnesse out of the euil which the wicked committe and can tourne it and make it to serue to his honoure and glory and to the health of his chosen people whereas the wicked ones do tourne his good creatures and his good works into euil he leaueth not for al that to hate still that which is euill in somuche as it is euill and the abuse of his creatures and of his giftes and graces and to condemne and punish those whiche committe suche offences if they haue not forgiuenesse by his grace mercie in Iesus Christ Hovve that euery sinne is of his ovvne nature damnable and hovv that notvvithstanding it is not able to damne the faythfull T. SO farre forthe as I maye iudge
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
them that they haue reiected it thorowe their ingratitude and vnbeléefe as though it had neuer ben offered vnto them yet in the meane tyme it is not altogether in vayne M. Whervnto dothe it then serue P. To declare better the peruersitie of mē and to make them more inexcusable at the iudgement of God and to set foorthe the better hys great iustice in their iust condemnation M. It then followeth by that which thou haste sayde that those which are not called but only by this outwarde calling are not also iustified nor consequentlye glorified P. It is easye to iudge For if they were iustified they should haue also receyued the worde of God through fayth which only doth iustifie and without the whiche none can be iustified as thou haste here before heard And if they had the fayth whereby man is iustified they shuld not be only called by that outwarde callyng but also by the inwarde whiche is euer ioyned with faith of the whiche the faith is a sure testimonie Of the cause of vnbeleefe and of Faythe M. ANd what is the cause that the one sorte thorowe vnbeléefe do reiecte the Gospell when it is offered them and that the others receyue it by fayth P. It is not to be maruelled at when menne by their vnbeleef and vnkindnesse reiect the Gospell but it is maruell when some are founde that doe receyue it by faithe M. Why sayest thou so P. For that that man béeing corrupted thorow sinne is of suche nature that he doth not onely not vnderstand any thing of Gods matters nor of his worde and in very deede he can not but that which is worsse he will vnderstande nothing of it but doth hate and deride it M. Seing that all men are corrupted by sinne it then followeth necessarily that they be al naturally as peruerse and wicked the one as the other that they can not nor will not beléeue in God nor followe his worde P. It is euen so M. How is it then that many of contrary nature are found whiche not only receyue by faith the worde of God and Iesus Chryst our Lord but are also readie to lay downe their lyfe and to abandon the same for the confession of their faith P. Thou must vnderstande that they which do this that thou speakest of are not such of nature but by the grace of God by the which they are renued and transformed into a new nature and are made newe creatures For it is not flesh and bloud that hath reueled it vnto them but the heauenly father Of the renewing of man and of the gifte of faith M. IN what sorte is this chaunge of nature made this renuing by the grace of God P. When God by his holy spirit doth chaunge their enhardened hearts of stone into tender hearts of flesh and that he doth with his finger write imprinte his worde in their hearts to make them to walke after the same as he hath made promise to his elect by his Prophets Ieremie and Ezechiel M. Seing it is so man can not then beléeue the gospel beleue in Iesus Christe which is set forth vnto vs in the same if God giue him not the grace giuing him faith to beléeue it P. It is true and therfore it is written that faith is the gift of God and that none can come to Iesus Chryste if the father draw him not as also no man can know the Father but hée to whome hée is reuealed by hys sonne Iesus Chryste M. Wee may not then ascribe the honor of our saluation to oure fréewill nor to our humane powers but onely to the grace of God. P. Thou concludest very wel Of the causes of election and reprobation M. BVt séeing that all men are of one very nature wicked and peruerse what is the cause why God dothe sooner shewe this fauour to some than to other some Pe. I can yelde thée none other reason but onely the good pleasure of God which can be but iust and reasonable for so muche as hée is the rule of all iustice the whiche according to his eternall purpose doth call to this grace those whome he hath chosen to make them by his only goodnesse and mercie partakers in hys Sonne Iesus Chryst in whome he hath chosen them to this effect before the creation of the worlde M. And what wilte thou saye of the others vnto whome he sheweth not this fauour P. That he by his iuste iudgement dothe leaue them in their corrupted and peruerse nature as they haue deserued by the same to declare his wrath against sinne in their iuste condemnation as he hath declared hys louingnesse and mercie in the fauoure that he hathe shewed to his chosen M. Thou wilte then say that al men of their nature haue deserued to be lefte in theyr peruerse and corrupted nature and damnation and that in so doing God can do them no wrōg but only right and iustice and that it is a speciall grace that he doth to those whome by his mercie he draweth away from suche a corruption and cursse P. We ought euen so to beléeue M. Séeing it is so the reprobates and the wicked haue nothing then wherein they may iustly complaine of God and accuse hys iust iudgement by the which they be iustly condemned P. It is easie to iudge M. And in the like the electe haue nothing wherein to glory in themselues but only in the grace and mercie of God. P. Sainct Paule doth confirme vnto vs that whiche thou saist when he saith that we haue all sinned and that we haue all néede of the glory of God and that he hath enclosed all men vnder vnbeléefe to the ende he may shew mercie to all men to witte to the ende that all those which are saued be saued by his mercie whereof he maketh them partakers in Iesus Christe and by Iesus Christe and without whome none may obtayne saluation The seuenth Dialogue is of the redemption and of the person of Iesus Christe Of the vvorke of the redemption and of the things that are to be considered in the person of Iesus Christ MATHEVV SEing it is so that we cannot finde saluation but in Iesus Christe nor by none other meane but by faithe in him declare vnto me nowe what it is that we ought to beléeue of him to the ende that our faith may be sounde towards him P. Thou entrest now into the second worke of God the whiche we haue called the worke of the redemptiō M. I vnderstand it well so And therefore expounde to me the principall points that we haue to consider in the same Peter We haue there chiefly three M. Whiche be they P. The firste is concerning the person of Iesus Christ the seconde concerning his office and the thirde touching his two commings M. What haue we to consider touching his persone P. Thrée pointes M. Which be they P. The firste is touching his diuine nature M. And the
without the whiche no man may euer obtaine pardone M. I woulde gladly that thou diddest expounde vnto me some thing more familiarly what this sinne of the holy Ghost is for there be verye fewe that are fully resolued therin P. I woulde shewe thée myne opinion but the matter would be too long for this present wherfore let vs folow our purpose which we haue begon Of the comparison betwene those which offende of malice and those whiche offende through ignorance M. I Iudge these last which offēd of malice to be much worse than the first and further off frō the kingdom of God. P. Thou iudgest right well For ther is yet better séede of Religion and greater testimonie of the feare of God and of loue toward him in those which sin of ignorāce and thorow zeale without knowledge than in them whiche sin as of purpose determined and against their owne conscience which testifieth vnto them of the good which they will not folowe and condemneth the euil which they do M. It séemeth to mee also that they whiche offend more of malice than of ignorāce be further of from the nature of God that they haue more of the nature of the diuell than the others P. It is euen so for the diuell hath muche more malice than ignorance M. I thinke in déede that he doth not often offende of ignorance but only of malice that is in him P. And therfore I said heretofore that there was nothing wherein man didde more resemble God and wherein he did better expresse his image than in goodnesse For it is a vertue the whiche God doth neuer communicate but to his elect Of the difference which God vseth in the dispensation of his gifts betwene the elect and the reprobates and how the wicked corrupt and abuse the giftes of God. M. ANd doth he communicate his other vertues to the reprobates P. To speake proprely God doth not cōmunicate his vertues to the wicked and to the reprobate For albeit he bestowed vpon them of his gifts and of his graces yet are they not vertues in their person as they be in God and in his electe M. Why so P. Bycause they doe abuse and peruert them as dothe the diuell in such sorte that whereas they should serue to the honor of God it is no thank to thē that they dishonor him not by them And on the other side bicause they do so foule thē not reporting thē to the glorie of god as they ought to do but do cleane contrarie they do infect and enpoyson them as muche as in them is by the venim which the diuell hath put into their heartes and vnderstandings in suche sorte that they be in them so farre as concerneth theyr person as a meate whiche of his nature béeing good mought be corrupted by poyson M. Declare this to mée some thing more easily and giue mée some examples P. We consider in God chiefly his power his wisedome and his goodnesse whiche are thrée excellent vertues to the whiche all the others may be referred Nowe if his goodnesse were not ioyned with his power and his wisedome his power should be tyrannie and his wisedome cautele craft as it is in the diuell But the goodnesse that is in him is the cause that hée neuer abuseth his power his wisedome but maketh it alway to serue his iustice and clemencie his mercie and charitie and all his other like vertues which procéede al from that infinite goodnesse whiche is in him whiche is the fountayne and which is goodnesse it selfe M. Wilte thou say by this that God doth communicate of his power of his knowledge and of his wisedome to the wicked and reprobates P. I say more than that for I say he communicateth of it ouer to the very deuilis but not of his goodnesse nor the true vertues which procéede of the same M. How vnderstandest thou it P. We cannot denie but that the deuills he maruellous strong and mightie muche wiser than are all men No more may we in like sorte denie but that they haue receyued this power knowledge and vnderstanding of God wherefore we maye call them mightie and wise in the sense that men take these names M. It séemeth to me that we may saye the like of Tyrants and of many other men of whome the one sorte are mightie and strong the others skilfull wise graue according to the world an other sort haue both these qualities togither and yet for al that they be not honest and vertuous men but vicious and wicked P. It is bycause they do abuse these giftes of God and therefore their power is violence and tyrannie and their wisedome and vnderstanding cautele and malice For the true power and wisedome maye neuer be separate from goodnesse and other vertues VVhat cause men haue to glory of the gifts of God and of vvhat qualitie and vvhiche be those men that ought to be most esteemed M. I Sée nowe well that men haue no greate occasion to glory in the giftes of God which they haue receyued if they haue not receyued those same whereby they may be made the children of God and made like to him in goodnesse iustice and holynesse and by whose meanes they are fashioned and framed to make all the others to serue to his glory who hath giuen them vnto them cōsidering that they serue them not but to greater condemnation if that they haue not those which are the principall P. There is yet this more that withoute these giftes whereof thou speakest the most excellente and most of estimation in the world may not greatly glory in any thing whatsoeuer wherein the deuill hath not more iust occasion to glory than they yea verily if they should prophecie or shoulde do miracles M. And yet mē do muche more estéeme those same gifts and power knowledge wisedome eloquence and such like gifts than they do goodnesse iustice holynesse innocencie such other vertues which followe and accompanie them For if a man be but an honest and vertuous man not hauing those other gifts which are of more great shewe before men and whiche men haue in greater admiration he shall not bée estéemed but shall bée contemned as a poore vile and abiecte man On the contrarye if a man haue these other giftes althoughe he bée otherwyse vyciouse and wicked yet shall hée bée euermore estéemed and aduaunced among men Peter I confesse that whiche thou sayest And so by the same verye meane the Deuyll myghte bée preferred vnto the honestest manne of the worlde For as I haue alredy sayd he is more excellente than any man in all those thinges wherof the most braue and most excellente of the world may glory and vaunte them M. I sée well they do greatly deceiue thēselues therein that an honest man which hath the true feare of God and liueth holy is much more to be estéemed than al the most mightie skilfull wise experimented and discréete and all the most excellent