M. Is that the cause why Saint Paule did write to the Ephesians that the Pagans wer without God P. Ther is no doubte thereof For albeit they had many by name and by fantasie yet notwithstanding they had none in déede seeing they were ignorant of the true God. Of the summarie of the christian faith and for what cause it is called the Symbole of the Apostles M. SEing it is so as thou saist it séemeth to me then to be wel doone very néedfull to consider yet some thing more néere the principall poyntes that thys christian fayth doth comprehende whiche is of so great vertue as thou haste sayde P. They are conteyned in the fourme of the ordinarie confession whiche the christians make dayly the which is cōmonly called The Symbole of the Apostles M. What signifieth this word symbole P. It is taken of the Gréekes of whome the Latines haue borrowed it to signifie an enseigne of acknowledging and the part that is gathered of euery mā in any thing as whē euery man giueth his shot M. Why is this confession of faythe called by that name P. Chéefly for two causes M. Whiche is the first P. It is bycause that it conteyneth as chosen and gathered togither into a summe the chief pointes of the doctrine sette foorth by the Apostles whome Iesus Chryst hath giuen and sent as vniuersall doctours of all the worlde M. Which is the seconde P. It is for that this doctrin is the true mark whereby euery man that voucheth the same yeldeth certain testimonie that he is a membre of the Christian Churche as the men of warre declare by the enseigne whiche they beare what prince they belong vnto and serue The Symbole of the Apostles M. WHich is the summe of thys faith the whiche thou callest Symbole P. I beléeue in God the Father almightie maker of heauen and of earthe And in Iesus Christ his onely sonne our Lorde whiche was conceyued by the holie Ghost borne of the virgin Mary suffered vnder Ponce Pylate was crucified deade and buryed he went downe into hell the third day he arose from the deade ascended into heauen he sitteth at the right hande of God the Father almightie and from thence shall he come to iudge the liuing and the deade I beléeue in the holie Ghoste I beléeue the holie vniuersall Churche the communion of Sainctes the forgiuenesse of sinnes the resurrection of the bodie and the eternall lyfe Of the generall diuision of the principall pointes conteined in the Symbole of the Apostles M. HOw many articles and principall pointes bée there in this summe P. Men do commonly distinguish them in twelue but me thinketh we may reduce them all into two generally out of the whiche men may drawe the others afterwarde M. Whiche be these two pointes P. The first is touching our faith towards God the seconde concerneth his Churche which is builded vppon the same faith Of the faith that a Christian man oughte to haue in God. M. WHat ought we to beleue of god P. There are first two principal thinges to be considered in this matter M. Which is the first P. That whiche he hath declared vnto vs of his diuine nature by his worde M. Whiche is then the second P. That whiche we oughte to beleeue of his works by the whiche he hath declared vnto man what was his power his wisedome and goodnesse and the other vertues proprieties whiche are in him of the whiche we can haue no knowledge but by his works Of the vnitie and trinitie that is in the essence of God. M. WHat thinges ought we to consider concerning his diuine nature according as he hath declared vnto vs in his worde P. There be two principall M. Which is the firste P. It is the vnitie whiche is in his diuine essence whereby we are taughte that there is but one God in whome we beléeue M. Whiche is the seconde P. It is the trinitie of persons that is in that vnitie of the diuine essence the whiche we do confesse when we saye that we beléeue in the Father in the Sonne and in the holy Ghost Of the difficultie that is in this matter M. IT séemeth to me that there is great contrarietie in this matter Peter Wherein M. In that that it séemeth that it is as muche as if one should saye that there is but one only God and that there be three P. We ought not so to take thē séeing that we confesse but one only diuine essence albeit that we acknowledge in the same the father the sonne and the holy Ghost in such sorte distincte in proprieties of persons that yet for all that these thrée persons are but one only and very God. M. Canst thou expounde the same vnto me something more plainely by some similitude P. As there is but one Sunne in the world no more is there but one only God and as the Sunne sheweth himselfe by his beames euen so God as father doth shewe himselfe by his sonne Iesus Christ which is his worde and Eternall wisedome and as the Sunne by his heate doth make vs féele his force euen so God maketh vs to féele his vertue by his holy spirite whiche is his infinite power Of the principall vvorks of God vvhereof mention is made in the Simbole of the Apostles M. SEing that we haue spoken of the things that we ought to consider in the essence of God and in his diuine nature declare vnto me nowe that which thou hast to say concerning his workes by the whiche he hath declared himselfe to man suche as it hathe pleased him to be knowen of him Peter The Simbole of the Apostles doth comprehende chiefly thrée out of the which a man may drawe all the rest M. Which be they P. The first is the works of the creation of al things M. And the second P. The works of the redemption of man. M. And the thirde P. The worke of vinification the which we may also cal the works of sanctification M What dost thou vnderstand by that worke of viuification and sanctification P. I vnderstande the vertue that the holy Ghost hath to make vs wholly partakers of Iesus Christ and of all hys benefites Of the vnion that is betvvene the father the sonne and the holy Ghost in their vvorks M. ACcording to this purpose the father the sonne and the holy Ghost haue they any thing particuler concerning their works or else haue they them all common togither and chiefly those whereof thou hast now spoken P. Seing they are but one only God it is certaine that they can do no worke wherein they may be separated the one from the other M. It séemeth to me notwithstanding that in this summe of the faith men doe attribute as proper to the Father the worke of the creation and to the sonne that of the redemption and to the holy Ghost that which thou callest viuification and sanctification P. That must not be vnderstande as though
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
these workes were done by diuers workers M. Howe doest thou then vnderstande it P. After that we haue firste confessed that we beléeue in one only GOD we then by and by after declare also howe he is manifested by hys workes suche as we haue saide that we oughte to consider him in hys diuine essence and nature and what it is that we beléeue Of the moderation and measure that ought to be holden in this matter M. IT séemeth to me that this matter is very high and harde for mans vnderstanding to comprehende P. There is none more high nor more incomprehensible M. What is there then to be done in the same P. Without enquiring of more than we may vnderstande and comprehende it oughte to suffise vs that God which in his diuine nature and essence is incomprehensible is euen so declared in his worde vpon the which only we must stay and builde our faith THE SIXTE DIalogue is of the creation and of the Prouidence and predestinatiō of God and of the vocation of man. Of the vvorke of the Creation MATHEVV SEing then we beléeue in one onely God the Father the sonne the holy Ghost What is that that we oughte chiefly to beléeue concerning the worke of the creation P. As concerning that worke that the father hath created all things as well visible as inuisible by his godly eternall word and wisdome which is his sonne in the vertue of his holy spirite which is his infinite power Of other vvorks of God that are conioyned to the vvork of the creation M. IS there not some other worke of God comprehēded in that of the cretion P. We may ioyne therevnto two at the least whiche are in suche sorte ioyned with the same that they cannot be separated M. Which is the first P. The prouidence of God. M. And which is the seconde P. His eternall predestination which is a dependance of his prouidence M. Thinkest thou that we may accompt the prouidence and predestination of God among his works P. I sée not why I should make more difficultie of it than of the others whereof I haue made mention heretofore For as he hath wrought if the worke of the creation euen so doth he continually worke by his prouidence in gouerning by thys same al that which he hath created in putting in executiō his eternall counsell in the whiche he hath predestinate man to that wherein it hath pleased him to be glorified in him And therefore Iesus Christ hath sayde my father worketh euen to this presente and I worke also Of the prouidence of God. M. WHat meanest thou by the prouidence of God P. That euen as he is creatoure of all things he is also the conseruer whiche doth by his eternall power and wisdome guide and gouerne thē and by his soueraine goodnesse in suche sorte that nothing commeth by aduenture neyther in Heauen nor in the earth without his counsell and ordinaunce and his most iust will be it in generall or in particuler Of the eternall predestination of God. M. WHat doest thou also vnderstande by the eternall predestination of God P. I vnderstande hys eternall ordinaunce whereby he hath ordeyned before the creation of the worlde that which he hath determined to doe withall men to be glorified in them as well in his mercie as in his iuste iudgement M. How is he glorified in his mercie according to that eternall ordinance P. In shewing the riches of his glorie in the vessells of mercie whiche are his chosen the whiche he hath prepared to glorie M. Howe is hée also glorified in hys iuste iudgement P. In shewing his wrath giuing to vnderstande his power after that he hath endured in great patience the vessels of wrath prepared to perditiō Of the vocation of the elect and of the degrees whereby God bringeth them to saluation M. IN what sorte is it that GOD sheweth the riches of his glorie in hys elected P. When he calleth them by his Gospell to iustifie them by faith in his sonne Iesus Chryst to the end that afterwarde he maye glorifye them in the Eternall lyfe the whiche he hathe prepared from the beginning Ma. Thy meaning is then that God dothe call iustifie and glorifie al those whome he hath chosen P. Sainct Paule doth yelde vs certaine and euidente testimonie when he sayth That those whome he before did knowe those hath he predestinate to be made like to the image of hys sonne to the ende he shoulde be the firste borne among many brethren and those whome he hath predestinate he hath also called and those whom he hath called he hathe also iustified and those whome he hathe iustified he hath also glorified M. It séemeth to me that thou puttest here foure degrées to wit predestination vocation Iustification and glorification P. Thou séest that S. Paule maketh as many M. Wilt thou conclude by his words that all those whiche are chosen predestinate are also called iustified and glorifyed Peter It followeth necessarily or otherwyse the Election and Predestination of GOD should not bée certayne and should not come to that ende wherevnto God pretendeth thereby Of the outwarde and inwarde vocation M. DOth it followe in lyke sorte that all those whiche are called are also chosen P. Thou haste to note vppon this question that there are two sortes of vocation to wit the one outward and the other inwarde M. What meanest thou by the outward vocation P. I mean a common and generall vocation by the whiche God dothe call by the outwarde preaching all those to whom the gospell is preached be they chosē or reprobates M. And by the inward vocation P. I vnderstand a vocation whereby God doth not only call man by the outwarde preaching of his worde but maketh them to féele the power and efficacie of the same by his holy spirite in such sorte that they doe not only heare it with their outward eares but doe also receyue it into their hearts by faith wherby they ar iustified Of the effectes of the inwarde and outward vocation and vvhervnto they serue M. WIlt thou say that all those whiche are called by suche vocation are chosen and in like sorte that all those which are chosen are so called P. It must be so vnderstoode For such a vocation is an effecte of the election whereby a man may iudge of the cause M. And as concerning those whiche are called of that first calling which thou callest outward maye they bée called without béeing chosen P. Thou mayst iudge by that which Iesus Christ sayde There be many called but fewe are chosen M. Thou meanest then in myne opinion that the very reprobates maye be called by outewarde vocation but that it profiteth them nothing except the inward be there ioyned with it P. As concernyng them it serueth them but to their greater condemnation For it is to their greater condemnation for so muche as the grace of God was offered vnto
manner whiche is also very agréeable to the pointe vppon the whiche wée are the which hath a certaine agréement with that before cited Mathevv Whiche is it Peter It is among the thinges that are in suche sorte of one very nature that the one cannot be withoute the other and yet for all that the one is as the spring of the other and the other as a dependaunce of the same Mathevv Gyue me an example of the same Peter The lighte and the shyning or brightnesse cannot be the one withoute the other For the lighte doth engender and bring foorthe the shyning And albeit that the one be not before the other yet we gyue the lyghte the firste place as though it were before the shyning as the mother of it euen as also we consider the sunne before his beames and his heate albeit they be all at once Mathevv Thou meanest then that God hathe so declared himselfe to vs in his workes and in his worde and by such meane and in suche order Pet. It cannot bée otherwise vnderstoode without ouerthrowing of al that which is set foorth to vs in the holy scriptures of the vnitie of god and of the Trinitie of persons in the essence of the same P. Séeing that it is so the which thou saist agréeth alway w that which I euē now said to wit the that whiche we place firste second and thirde amongst the persons whiche are in the diuine essence is more in respect of our vnderstanding than of the diuine nature wherein to speake properly there is neyther firste seconde nor thirde seing there is no difference neyther of time nor of dignitie nor of nature but only in the order according to the whiche God hath manifested himselfe to vs in his word according as our capacitie may best comprehend him P. Seeing that God is eternall and infinite in hymselfe and that we cannot comprehende him in that infinitenesse and eternitie it hath pleased him so to shewe himselfe to vs making himselfe méete as thou haste alredy said to the rudenesse of our vnderstandings And therefore he will that we know him and that we speake in suche sorte in the whiche he hath declared hymselfe to vs by his worde and by hys works and not otherwise Of the difference that must be put betwene the essence and the giftes of the holie Ghoste M. I Do now sufficientlye vnderstande thy meaning touching this poynte of the nature and diuinitie of the holye Ghoste come to the other which is concerning his giftes Pe. Thou hast to note firste that bycause the Father doth communicate to vs by the vertue of the holie Ghoste the graces the whiche he doth offer and present vnto vs in his Sonne Iesus Chryst these graces are called by the name of the holy Ghost And therfore in the Scripture it is spoken of the holie Ghost as thoughe there were sundry of them M. Giue mée an example of that which thou sayest Peter Esay speaking of the graces whiche shoulde be in Iesus Chryst and of the excellent giftes of god wherwith he should be indued in his humane nature hath sayde The spirite of the Lorde shall repose vpon him the spirite of wisedome and vnderstanding the spirite of counsell and of force the spirite of knowledge and of feare of the Lorde There is also mention made in other places of the holie Scriptures and chiefly in the Epistles of Sainct Paule of the Spirite of adoption and of faythe and of 〈…〉 prophecie of other such like gifts whiche we must vnderstād not of the essence of the holy Ghost but of his workes and effects M. Thy meaning is then that we must distinguishe betweene the nature of the holy Ghost and his gifts graces P. We must so vnderstand For when wée say according to the testimonies of the holy scriptures that the holie Ghost dwelleth in vs we do not mean that he dwelleth in vs in his nature and proper person vnited with vs as the diuine nature was vnited in Iesus Christe with the humane but that he there dwelleth by his vertue by his gifts and graces wherof he makech vs partakers The eleuenth Dialogue is of the gifts of the holie Ghoste belonging to the only elect Of the number of the gifts of the holy ghost of the distributiō of them MATHEVV HOwe manye be the giftes of the holy Ghost P. If then couldest number all the graces whyche God giueth vnto men thou moughtest also number al the gifts of the holy ghost M. It foloweth then that there is no number certain P. No in deede excepte we wil presume to number that which is infinite M. That notwithstanding it seemeth to me that the Theologians accompte ordinarily seauen giftes and graces of the holy Ghoste Peter These Theologians of whom thou speakest are Papisticall Theologians whiche knowe neyther what is the holye Ghoste nor yet his giftes and therefore lesse the numbre of them But bycause they haue read neare suche a number of giftes of the holie Ghoste in the passage of Esaiah which I euen nowe alledged they haue concluded that they were all comprehended in that number or at the least they saye so M. Thou hast yet for all that a number of others whiche are not there comprehended Saincte Paule speaketh yet of many others chéefly in the Epistles written to the Romans to the Corinths which ar not comprehended in this nūber as ar the gifts of tōgs of prophecie of healing suche like which he saith are all of one selfe spirite whiche giueth and distributeth to euery man according as is expedient for him M. He dothe not then distribute them all to euery man. P. Séeing he dothe distribute them according as it is expedient it followeth that he distributeth to euery man so much as is necessarie Of the diuersitie of the giftes of the holie Ghoste and of the difference of them M. SEing hée distributeth them not to all it followeth then that they bée not all necessarie to mans saluation For if they were all necessarie therevnto no man coulde be saued except he had them all P. Thou hast here to note that albeit there is but one onely and one very spirite of God whiche distributeth all hys giftes yet notwithstanding his giftes bée diuers Wherefore there muste be difference put betwene them M. How takest thou this difference P. In that that ther be some that are so necessarie to euerye mans saluation that no man can be saued except he be made partaker of them in his proper person M. Be there others without the whiche we may well be P. There is none but they be verye profitable and necessarie to the Churche For if they were not profitable and necessarye they shoulde be superfluous and vaine whiche thing we may not thinke of god For he hath not doone and ordeyned any thing without good and iust cause without necessitie or greate profite and commoditie M. I doe well vnderstand it so P. And therefore
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
soule from the whiche sinne cheefely doth procéede For the bodie shoulde not sinne at all if sinne were not firste in the soule M. Why sayst thou so P. Forsomuch as the body is but as it were the instrument of the soule by the whiche she worketh and dothe hir workes wherfore if there be faulte in the worke the faulte maye not be attributed to the instrument but rather to the woorker whiche worketh or else if there bée faulte in the instrumente it is greater in the woorker whiche woorketh euill Mathewe Thou wilte then conclude that it was necessarie that Iesus Chryste shoulde suffer for vs not onely in bodie but also in soule Peter He hathe righte well declared it when he sayde My soule is heauie euen to deathe and when he did sweate bloud in great abundance euen for very sorrowe and anguishe that he felte in his soule in the whyche hee hathe suffered more than in his bodie for so muche as he bare the iudgemente of God in the same chéefly whyche the bodye coulde not apprehende but in as muche as the féeling of it is come to it by the meane of the soule Mathew The passage whiche thou haste euen now alledged séemeth to me very cleare and plaine against those whiche estéeme the Godheade of Iesus Chryste to bée in steade of his soule Peter Iesus Chryste hym selfe hathe yet more confirmed that which thou sayest when he yelded vp his spirite vppon the Crosse and that he sayde Father I commende my soule into thy handes M. This passage sheweth playnely that by the death of Iesus Christ there was a very separation of spirite and bodye and so consequently of the soule for so muche as the spirite is also taken for the soule P. The matter is very plaine For if the diuinitie of Iesus Christ had ben in stead of his soule without a very humane soul he could not haue died of a very humane death forsomuch as it can not dye except there be very separation of bothe bodye and soule in man. The nynth Dalogue is of the offices of Iesus Christ Of the signification and exposition of the name of Christ and of his offices the whiche that name doth comprehend MATHEVV I Do now wel vnderstād all the matter which thou hast nowe handled ther resteth that thou expounde vnto me that which thou hast to say yet concerning the office of Iesus Chryste P. Forsomuche as we haue alredy spokē largely inough when we did speake of the meane by the which man is deliuered from sin made agréed with God that whiche we haue already sayd may serue vs much to that whiche yet resteth to be spokē of M. What wilt thou then say more P. We haue nothing here to consider but only that whiche the name of Iesus Christe doth importe M. And what doth it import P. First he is called by the name of Iesus which signifieth Sauior to admonish vs that he was sent vnto vs from the Father to saue vs and that we may haue saluation by none other but by him only M. And what importeth the name of Christ P. Thrée offices whiche belong vnto him for whose cause he is called by that name M. Whiche be these offices P. The office of a prophet of a king and of a Sacrificator M. What signifyeth then the name of Christe whiche comprehendeth so many things P. It signifieth anointed and bicause that in the auncient Churche of Israell the Prophets kings and sacrificators were annoynted by the ordinance of God in testimonie of their vocation and office they were called by that name and in like wise bycause they were true fygures of the very anoynted of the Lorde which is the very sonne of God whyche was anoynted by the holy Ghoste who was giuen to him withoute measure aboue all other men M. Thou wilte then say that Iesus Christ is also named with that name aswell bycause of the same vinction as bycause that all those offices were enioyned to him by the father P. It is euen so Of the office of a Prophete of Iesus Christ and of the per fection of his doctrine M. SHewe me nowe what euery one of these offices importeth and begin by his office of Prophete Peter As concerning hys office of Prophete hée is not onely a Prophete as those whiche in the Scriptures are called by that name but of an other sorte muche more excellent M. What is the difference that thou there puttest P. I finde there difference chiefly in two points M. Whiche is the firste Peter It is that God hathe not spoken in his Church in the person of Iesus Christe onely in the manner that he hath heretofore spoken by his Prophets in sundry sortes more couert and darke but hath spoken by his owne Sonne plainly and with an open face and hathe shewed vnto vs by him the doctrine of saluatiō so fully and perfectly that we may not attende any other perfection in thys worlde as touching that pointe M. Thy meaning is then that seeing Iesus Christ is come vppon earth he hath brought the doctrine requisite in his Churche so perfecte that no man may adde any thyng more therevnto and that none ought frō that time foorth to loke for any more ample and perfecte reuelation and manifestation of the wil of God. P. Sainct Iohn doth witnesse it vnto vs when he saithe that no man euer sawe God but the sōne which is in the bosom of the Father hath declared him vnto vs For this cause Iesus Christe him selfe hath saide that he hath declared to his disciples all that whiche he hath hearde of his Father Of the povver and efficacie of the ministerie of Iesus Christ and of that vvhich he giueth to the ministerie of others M. WHiche is the other pointe that thou hast yet to expounde concerning the difference whereof thou hast made mention touching the office of prophet of Iesus Christ P. It is that Iesus Christ is not a Prophete hauing none other power but to shew foorth the worde of God by mouth as the other ministers of the same do But beside that he hathe the power to imprinte the same in theyr hartes by the vertue of his holy spirite and to giue it vertue and efficacie in thē M. Thy meaning is then that the other prophets and ministers of the worde of God haue not that power P. Not of them selues but so farre foorth as Iesus Christ doth worke in them and in their ministerie by the diuine power of his holy Spirite And therefore when he commanded his Apostles to go and preache the Gospell and did giue vnto them power to pardon retaine sinnes by him he foorthwith gaue vnto them the holy Ghost brething vppon them in token of the same and afterwarde did send him to them vppon the daye of Pentecost after that he was ascended into Heauen M. I thinke that that whiche thou saist is the cause why Sainct Paule sayd he that
haue ben iustified by the workes of the lawe M. Thou wilte then saye in effecte that there is none other true and perfecte sacrificer which may offer vnto God perfecte sacrifice to make an agréement betwene him mankynde but Iesus Chryst only forsomuch as he is perfect and without sin P. Beside this reason thou haste yet to note that which we haue alreadie heretofore said that euen as the paine due to our sinnes is infinite euen so the sacrifice of Iesus Christe is of merite and vertue infinite Math. And what is the cause therof P. It is not only bicause he is without synne and without spotte as wée haue alreadie hearde but also bycause hee is the true and naturall Sonne of God and that his humane nature is ioyned to his diuine nature which is infinite of the which the humane nature taketh his vertue Ma. If this diuine nature were not ioyned with hys humane nature coulde it not giue lyfe of it self except it tooke it of the diuine nature Peter Thou haste alreadie hearde howe that his diuine nature is the fountaine And therfore Iesus Chryste hath sayde The fleshe profiteth nothyng to wit if it be considered as separate from hys diuyne nature and from hys holye Spirite but it is the Spirite whiche gyueth lyfe M. What meaneth hee by that spirit giuyng life Pe. It is the God dwelling in Iesus Chryste corporally as S. Paule sayeth to witte really and in déede reconciling the worlde to himselfe Of the perfecte obedience of Iesus Christe vvhiche maketh his office so perfecte M. WHiche is the principall cause that maketh thys Sacrifice of Iesus Chryste so perfecte in suche sorte as it hathe power to reconcile vs vnto God and to satisfie fully for vs at his iudgement Pe. The perfect obedience whiche he yelded to God his Father in the same the whiche is muche more greate and infinite than the rebellion and transgression in recompence wherof he hath yelded to GOD so perfecte an obedience Math. When was it that he made this sacrifice whereby hée hathe yelded suche obedience vnto God his father Peter When by the Eternall Spirite he offered himselfe vppon the trée of the Crosse in the whyche hée hathe borne the cursse and iudgement of God which we had deserued by oure sinnes and he hath turned that cursse to vs into a blessing bicause it is the séede of Abraham by whome GOD hathe promised blessing to all the nations of the earth M. Is it then the cause why we confesse that he hath suffered vnder Ponce Pylate and that he was crucified dead and buryed P. It is euen the same Of the office of intercessor and of Aduocate of Iesus Chryst and of the vertue of the same M. ANd when he offered vp this Sacrifice did he also then the office of intercessor praying the father for vs P. The one of the workes is not without the other For he became not pledge and suretie for vs but forthwith he was also oure aduocate and did fully handle our cause to obtaine for vs pardon of our sinnes of his father whereof he had no néede for himselfe And therfore he hathe demaunded that pardon for vs the whiche is not only graunted vs but also his iustice his innocencie his obedience and satisfactiō are accompted ours as though they were ours and as though they procéeded frō vs. M. Doth he at this present that office of mediator and aduocate P. Thinke not that he hath done it only for one time but thou oughtest to vnderstād that he maketh intercession withoute cease for vs. M. That notwithstanding he was sacrifised but once and can be no more euen as he coulde but once dye P. It followeth not therefore but that the vertue of his sacrifice which he hath once offered for vs and also his prayer which he made in the same be such considering they be infinite that they do extend from the one end euen to the other ende of the worlde and from the beginning euen to the ende of the same For Iesus is before yesterday and to day and for euer M. If Iesus Christ do make incessantly intercession for vs in such sorte as thou sayst it is then requisite that he be perpetually in Heauen before the Father not onely in hys diuine nature but also in his humane nature in the whiche he hath satisfied for vs and for whose cause he is our intercessor mediatoure and aduocate P. If he were not risen againe and ascended into Heauen we mighte not onely not hold him for our mediator and aduocate but also we mought not accompt him for oure lorde and oure king M. For what cause P. For that that he shoulde not haue ben victorious of our enimies whiche are the world the fleshe sinne death the diuell and hell and shoulde not haue deliuered vs but shoulde himselfe haue ben vāquished by them M. We are then assured of this victorie wherof thou speakest by the resurrection and ascention of Iesus Christ P. We ar not only assured but also the victorie is the frute which commeth vnto vs by that resurrection and ascention as also the perpetuall intercession by the whiche wee are assured that we haue the sonne of God in Heauen for our intercessor and aduocate Of the two commings of Iesus Christ M. HAue we yet any other pointes to cōsider vpon the work of redemption done by Iesus Christ Pet. We haue also therin to cōsider the two commings of him M. Which is the firste P. It is this same whereof we nowe speake in the which he toke our flesh to accomplish in the same all the workes whereof wée haue spoken vntill this presente Math. Whyche is the seconde Peter That wherein he shall come not in the basenesse and infirmitie of the fleshe to suffer for vs as he did in his firste comming but in glorie and maiestie to glorifye with him all those whiche thorough saith shal haue receyued him for their sauiour and redemer when he was set forth vnto them by the Gospell condemne as iudge of the liuing and of the deade all these whiche woulde not haue receyued him acknowledge him for such an one and to make al his enimies his footstoole ¶ Of the person of the holie Ghost The tenth Dialogue Of the vvoorke of viuification and of the principall pointes to bee considered concerning the holie Ghoste MATHEVV WHat is there now to be doon in the matters that we haue yet to hādle folowing those whiche wée haue already heretofore hādled P. Seing that we haue alredy sufficiently spoken of the work of redemption we may now speake of the worke of viuification and sanctification whiche is properly attributed to the holy Ghoste M. Whiche be the principall points to consider in the same P. There be chiefly two M. Which is the firste P. It is concerning the person and the nature of the holy Gost M. And the second P. Concerning his gifts and graces and the distribution of
Chryste thorough faythe after that GOD by the same hathe iustified vs by his holye Spirite in Iesus Chryste oure Lorde he dothe also sanctifye vs communicating vnto vs his gyftes and Graces whyche are the frutes of Faythe to the ende that we shoulde bée dedicated and consecrated vnto hym all the dayes of our lyfe to serue and honour hym as hys childrē regenerate by his holy spirite into a newe life Ma. Thou doest reporte faith to iustification and charitie to the worke of sanctification whiche are both works of the holy Ghost P. Thou maiest vnderstand it by the discourse whiche we haue already made of iustification and sanctification In vvhat sorte charitie is necessary to saluation M. CHaritie is not then necessarie to saluation nor other like vertues but faith only P. It is necessary there vnto and not necessary M. I do not well vnderstand this speache for it is contrary in it selfe P. I say that faith is necessary therevnto as cause of saluation withoute the whiche we cannot obtayne it for the causes which I haue alredy declared For somuch as it is the instrument the whiche the holy Ghoste giueth vs wherewith to receiue him when he is offered vnto vs by Iesus Christ and the meane whereby he doth communicate him to vs in hym and by him But charitie is not there ioyned as a cause of saluation without the which we cannot be partakers of it but as a thing ioyned vnto it the whiche followeth faith in suche sorte whiche is the true cause of saluation as I haue already sayde that she cannot be separate no more than the heate from the lighte or the mouing or féeling from the life and from the soule But yet notwithstandyng we haue not saluation thereby no more than brightnesse by the heate the whiche we haue of the lighte or else life by the motion and féeling M. Charitie then and good workes may not be taken for causes by the which or by whose meane we obtaine saluation but onely so farre as they cannot be separated frō true faith by the which we ar made partakers of it P. It is euen so M. Thou hast here opened vnto me one point that was very harde to vnderstande the whiche séemeth to me very well worthy to be diligently noted For there bée fewe whiche do well vnderstande it Peter If all men did well vnderstande it there woulde be no more differente betwene the Christians touching iustification and touching faith and workes and grace and merites and the causes of oure saluation for that whiche we haue sayde of charitie is also vnderstoode of all the other vertues and workes of the regenerate man as I haue alredy sayde whiche are the frutes the which Saincte Paule doth call the frutes of the spirite and the which he doth oppone to the frutes of the flesh Of the regeneration of a Christian man. M. SEing that thou arte lighted vppon the pointe of regeneration me thinketh that it should be also comprehended among those giftes of the holy Ghost the which thou sayest do belong but to the elect of God and be so necessarie to saluation that none may attayne vnto it without them P. It must be so vnderstoode for it is of the chiefe of them and in very déede it is the principall pointe whiche maketh vs to vnderstande the cause why we do cal worke of viuification and sanctification that thirde worke of God whereby we say that God hathe declared himselfe vnto men Ma. Expounde the same to me somewhat more plainely P. Thys worde of regeneration as thou mayest well vnderstande emporteth as muche as a man moughte saye newe birth as if after that we are once borne we are borne yet agayne Mathevve I sée well that the worde of regeneration importeth euen so Peter And therefore it importeth foorthwith a reformation of the man whiche is a rising agayne from the deade whiche is wroughte in the Spirite as the last resurrection shall be wroughte in the fleshe Mathevve What meanest thou by that resurrection of the Spirite Peter Séeing that thorough sinne man is deade of spirituall death whiche bringeth afterwarde death of the body he is as it were risen from that deathe when by Iesus Christe he is in suche sorte delyuered from sinne that he is by the vertue of hys holye Spirite made as it were a manne thoroughly newe or as a manne who hauinge béene deade shoulde haue recouered hys lyfe and shoulde bée raysed agayne Mathevve Thou puttest then so great difference betwene the man whiche abideth still in his firste nature corrupted through sinne and hée which is deliuered from the same corruption and is quickened and regenerated by the holy Ghoste as thou puttest betwene a dead and a liuing man. P. There is no difference but in asmuch as the spirituall death is much more worthy to be called death than is the corporall death and that the estate of the man dead thorough sinne is much more perillous and daungerous than is the estate of the man which is dead but bodily Of the life of the regenerate man. M. Séeing that man is as it were risen from death and borne a new when he is regenerate by the holy Ghost it followeth then necessarily that he do other works after that he is regenerate than he did before his regeneration P. Thou mayest wel vnderstand that if there be so greate differēce betwene the mā regenerate the not regenerate as is betweene a dead and a liuing man it must also necessarily come to passe that there bee as great difference betwene the workes of the one and the other M. I do euen so vnderstand it P. And therfore Iesus Chryst hath sayd that what is borne of fleshe is fleshe and what is borne of the spirite is spirit For euen as a dead bodie can bring forth but infection and corruption euen so on the contrary a liuing body doth the works of lyfe bicause of the liuing soule that he hath more than hath the dead bodie M. It foloweth then that the faith wherby man is viuified and regenerate is vnto him as the soule which bringeth to him spiritual life and that the vnfaithful and not regenerate man is as a body without a soule P. S. Paule following the prophet Abacuk giueth thée playnly to vnderstand that it is so by that whiche he sayth The iust man shall liue of his faith Wherefore if the iust man do liue of his faith it followeth then that Faith is to his soule to giue it spirituall lyfe that whiche the naturall soule is to the bodie to giue it corporall lyfe Mathevv There are then two things to be considered in the regenerate spiritual man to wit Faith which is in him as the soule whiche giueth him spiritual lyfe euen as the soule naturall which giueth corporall lyfe to the body then the workes of the spirite are ioyned to it which are the works of faith which is the spiritual soule euen as the works of life
sorte as wée eate the breade and drinke the wine which represent them vnto vs P. If there were none other reason but that which may be gathered of that which I haue euē now spoken it mought suffice vs to discharge our heads of all such imaginations M. I doe not well vnderstand yet what thou meanest herein P. Seing that Iesus Christe hath ordeyned one seuerall signe to signifie his body and an other seuerall signe to signifie his bloud and that it hath pleased him so to discerne them the one from the other the better to represent to vs how his bloud was separated from his body for vs in such sorte as his life and soule was separated likewise it should also followe that his body must be eatē a parte as we there eate the breade and there drink the bloud a parte as we there drinke the wine M. If it were so we shoulde not haue in the Supper the liuing body of Christ but dead and other thā he is raigning in heauen where his bloud is not separated frō his body P. Thou sayest truth But thou hast yet to note that if the body and bloud of Iesus Christ were giuen vs to nourish and mainteyne vs in this corporall life as is bread and wine we shoulde then also eate the body and drinke the bloude of Christe corporally as we doe eate and drinke the corporall breade and wine But forsomuche as they are giuen vs for spirituall nouriture we must eate and drinke them spiritually M. What doest thou call to eate and drinke spiritually Peter To speake properly to eate and drinke is vnderstoode of the body and of the bodily meate and drinke but when we speake of spirituall thinges we take those wordes for a figure by the whiche we declare the spirituall thinges by the bodily thinges bycause of the similitude and agremente that they haue togither M. Why is that done P. To the ende that by the similitude and comparison of corporall thinges we moughte the better vnderstande the spirituall things Of the true spirituall eating and drinking M. DEclare this to me yet somewhat more plainely Peter Thou mayest well vnderstande that the soule and the Spirite do neyther eate nor drinke corporally and materially as dothe the bodye Mathevve I doe well vnderstande at the leaste that they haue neither mouth nor téeth nor stomackes nor bellies corporall whereby they may do the same P. And therefore it must néeds be that if the soule and the spirite do eate and drinke they eate and drinke in an other sorte than doth the body the whiche is proper and agreable to their nature M. There is reason in that whiche thou sayest P. And on the other side thou mayest well knowe also that the flesh of Iesus Christ is neyther eaten nor chawed neyther is swalowed downe into the stomacke and bellie neyther is it digested as is the corporall and materiall meate M. For what cause is it then that Iesus Christ hath vsed that manner of spéeche saying he that eateth my flesh and drinketh my bloud hath eternall life P. It is to giue vs the better to vnderstande the communion and coniunction whiche we haue with him and how that his flesh and his bloud do the very same towarde the soule and also toward the body touching the spirituall life being receiued with a true and liuing faith as do the bread and wine towards the body touching the bodily life whē they are bodily eaten dronken The sixtenth Dialogue is of the transubstātiation cōsubstantiation and of the true presence of Iesus Christ in the Supper Of the error of transubstantiation and hovv the Supper cannot be a Sacramente if the bread and the vvine do not there remayne in their proper substance MATHEVV HOw is it that men do eate the flesh of Iesus Christ and do drinke his bloud as thou hast euen nowe saide It is to bée vnderstoode that the breade and the wine be transubstantiate and conuerted into them or else that they be ioyned and vnited with the bread and the wine P. For the firste there is no reason eyther to thinke or saye that the breade and the wine be conuerted or chaunged into the body and bloud of Iesus Christe M. For what cause P. Bycause that if the bread the wine did not remayne still in the supper bread and wine in their proper substance they shoulde not be the signes of the body of the bloud of Iesus Christe but if they were conuerted into the same they shoulde be the selfe same thing the which they oughte to signifie and represente vnto vs. M. What inconueniente should there be in that P. There shoulde be this inconuenient in it that the supper should be a Sacramente withoute signe and so shoulde it haue no Sacramentall signe without the which the Sacramēts may not be Sacraments Of things vvithout the vvhich the sacraments cannot be sacramēts M. HOwe vnderstandest thou that P. Thou must note that a Sacramente cannot be a Sacramente excepte it haue at the leaste thrée things whiche are of the proper substance of all Sacramens M. Whiche are these thrée things P. The firste is the worde of God which is the foundation of all the Sacraments M. And the seconde P. The visible and materiall signes such as God hath ordeyned by that very word M. And the third P. The thinges signified aswell by that word as by the signes Of things vvhich are to be considered in the vvord of God in all Sacraments and in the signification of the same M. DEclare vnto me that whiche thou sayest by some similitude P. Séeing that we be vppon the matter of the Supper thou hast firste the worde of Iesus Christ in the which thou hast to note two pointes M. Whiche be they P. The first is the commandement which Iesus Christe there giueth to take and to eate the bread to drinke the wine which are giuen in the same M. Which is the secōd P. The promise whereby he declareth what it is that this bread and wine do signifie and for what cause he hath ordeyned and commaunded to receiue them and what frute we must looke for of them Math. Wherevpon takest thou thys promise Pe. Vppon that whiche is saide of the breade This same is my bodye whiche is broken for you and in like sorte vppon that whiche is spoken of the wyne Thys cuppe is my bloude or the newe Testamente in my bloude whiche is shedde for you doe this in remembraunce of mée Math. Muste wée vnderstande the lyke of all the other Sacramentes to witte that they haue commandemēt and promisse from God Peter There is no doubte thereof Ma. What is there more yet to cōsider cōcernyng the worde of GOD P. There is nothing more to be consydered concerning that same exteriour worde whyche is pronounced by the mouth of the mynisters Math. What resteth there yet more Peter That which is signified by the woorde the whiche doth also declare the signification
the least haue made no professiō of the christiā doctrine P. Yes vntill that they be recōciled to the church and receiued into the same in such sort as we haue heretofore saide and as it is behouefull to be done in suche a case M. I woulde aske thée also for what cause children are not to be as well admitted to the supper as to Baptisme by meanes of the aliance made with their parentes in the whiche they are comprehended but I knowe that thou wilte aunswere me in such sorte as thou hast hertofore done cōcerning the proof which is more specially required in the supper than in Baptisme P. Thou séest wel that the reason is therin sufficiently apparant M. Now seing it is so required that euery one proue himselfe before he come to the Supper and not that other men proue them may not the ministers committe it to the cōsciēce of euery one which present themselues to them to receiue this sacramente without making any other profe or inquisition P. Albeit that it be required that euery one particularly do proue himselfe yet notwithstanding that particular examination doth not let the examination and the proofe whiche the ministers and pastors oughte to make of their flocks to knowe not only which be shéepe and which not but also what is the condition and estate of euery one of their shéepe For if they know them not what accoumpt shal they yeld M. That is a good apparāt reason P. On the other parte if there be doggs and swine which will thorough their rashnes put forth themselues to the greate contempt of God and of his church to thrust in their poluted and filthy snoutes vppon the lords table to infect it with the same shall the minister be without blame if he permitte it and do not at the least his endeuoure to shut out suche doggs swyne frō the table of the Lorde M. There may be also many which although they do not deserue to be accoumpted dogs swyne but only for poore ignorāt and séely ones whiche mought notwithstanding go and thrust in with the rest either of custome or else thinking to do well and yet should go to their owne condemnatiō P. I wold also adde herevnto this point and in such a case the ministers shuld not be without blame of the faulte whiche those shoulde committe and of the perdition of them if that they had not firste done their indeuoure towardes them accordingly as they are bound Of confessiō of brotherly recōciliatiō M. I Would gladly vnderstande of thée if that after that a man haue proued himselfe in such sorte as thou hast alredy declared he haue no néede to cōfesse himselfe yet to some minister of the Church P. If he be confessed to God as he ought and be reconciled to such as he may haue offendid and with whome he may be at strife and enmitie he néedeth none other confession M. The proofe whereof thou hast spoken doth it conteyne all that P. Thou maist iudge by that whiche thou hast heard for the true repentaunce and faith and charitie cannot be without true confession and reconciliation towardes God and our neyghboure The. 23. Dialogue is of Supplication of Christian praier Of prayer and hovv it belongeth to none but to the faithfull and may not be addressed but to God. MATHEVV I Haue no more now to propone to thée concerning the pointes which we haue alredy handled There resteth nothyng now but that thou tell me yet that which thou hast to say touching prayer P. For somuche as prayer is a frute of faithe whereby the faithfull do homage to god and make request vnto him for all things which are necessarie as well for their body as for their soule men yeld thanks vnto him for all the good things which they haue alredy receyued of him it followeth then well that it is an honoure which belongeth not but only to God and cannot be yelded vnto him but by the faithfull M. It followeth then of that which thou saist that it is not lawfull to call vppon or pray to any other than to God. P. No at all if we will not giue the honoure which belongeth to him to creatures and his glory to others against his expressed cōmaundement M. Is it then Idolatrie to call vppon and to pray to any other than to God P. It is neither more nor lesse than to worship an other than he only Hovv that our prayers cannot be agreable vnto god vvithout a mediator and by vvhat mediator it behoueth vs to present them M. BVt seing we are all faultie before his maiestie may we haue accesse vnto hym withoute mediator or aduocate P. In no wise M. Why shall it not be lawfull for vs then to take one amōg the Saincts whiche raigne with God P. Forsomuche as we cannot haue accesse vnto him without a mediator aduocate it is not for vs to chose him at our pleasure but for him to giue such an one as he himselfe hath chosen and appointed M. He may very well know better than we what mediator and aduocate we néede and whiche is most agreable to him and most méete for vs. P. And therefore it is very reasonable that therin we be gouerned by him Now thou hast alredy vnderstood heretofore how he hath giuē vs his owne sonne to do that office in whome only we must repose if we wil not fully deny god and prouoke him to anger against vs in stead of appeasing him and reiecte Iesus christ his sōne the which he hath giuē vs. Hovv that none other aduocate nor mediator may be ioyned to Iesus christ vvithout greatly dishonoring of him M. BVt what inconuenient is it if that we take Iesus Christ for the principall mediator and aduocate by whome we are made at one with the Father and that then we take either mā saint or womā saint which raigne alredy in Heauen with him concerning their soules and spirites to be also our mediators and aduocates with him or else towards himselfe bycause of our vnworthinesse Pet. The same cannot be done without taking frō him the office whiche belongeth onely to him M. Why so P. Forsomuch as either he is sufficient for the office which the father hath appointed him or else he is not sufficient if he be sufficient then néedeth it not to appointe him a fellowe if he be not sufficiente he is not then the true annoynted of the Lord and the office which is appointed vnto hym belongeth not to him at all Mat. This were an horrible blasphemie not onely to speake suche wordes but to thinke them P. And therfore if we had none other reason but that that we haue not in all the holy Scriptures neyther commaundement nor example which doth commaund and teache vs we ought to take any other mediator and aduocate than Iesus Christ towarde the father but it is forbidden vs expressedly to take any other that same shoulde suffise vs seing that there is
their profite and that they ought most willingly to receyue and embrace the same as well for the great good will and frendship that God did beare towarde them and had declared vnto them as for the right of Lordship which he had double ouer them of their owne parte bicause of their creation on thother bicause of the deliuerance which was as a newe conquest by the which he had as it were conquered them a new deliuering them from the subiection of a most cruell tyraunt to make them a well beloued people to him selfe and as the first borne of all people And therfore he doth plainly say which haue brought thee out and none other by my only power strēgth and not by thine owne nor of any creature else and to make them yet more willing as of right they ought not béeing contente to haue made mention of the countrey of Egypte but he addeth vnto it from the house of bondage to put them in minde of the great trauels wherwith they were oppressed and to giue them to vnderstande that they had béen holden as a slaue in harde and cruell bondage liuing in the bitter and tyrannous subiection of an other without hauing any shewe or fashion of a people in respect of that which was afterward giuen thē by the lawe and pollicie which the Lorde gaue vnto them T. That is worthy to be noted Hovv that this remembraunce of the going foorth out of Egypte is a marke to separate the true God from the false Goddes D. ON the other side this remēbrance of the going foorth of the people out of the lande of Egypt doth comprehende not onely the benefites which this nation did at that time receiue at the hād of God when they were brought out of Egypt by his power and vertue but also all the other works and wonders which he did among them and by the which he did declare and shewe him selfe not only to be the true God but also to be the guid and gouernour of this people And therefore for so muche as he can not be séene nor vnderstoode by any bodily sense it pleased him to giue these visible witnesses and testimonies of him selfe wherby he may be certenly séene in spirite and fayth and discerned from false Gods and chéefly in Iesus Christ our Lord in whō he hath yet more familiarly and plainly shewed him selfe Wherefore we are assured that when we direct our selues to this God which brought the people of Israell out of Egypte which is also the very same which hath shewed him selfe in Christe we do not direct our selues to any Idoll nor yet to a false God but to the true God who hath so declared hym selfe by his works For what people is it that may say of the Goddes which they worship that which we may say in déede of our God the true God of Israell and father of oure Lorde Iesus Christe And for so muche as men be so vnkinde towarde God and that there is nothing more ready and common among them than to forgette his graces and benefites as the spirite of God doth oftentimes lay to the charge of this people he gaue vnto Israell the sacramente of the Paschall Lambe and vnto vs that of his supper to make vs mindefull Of the sundry tytles which haue bene giuen to God in the holy scriptures as well before the going foorth out of Egypt as after and cheefly sithe the comming of Christe in the fleshe and for vvhat causes they haue bene giuen T. THis poynt that maketh mention of the going foorth out of Egypte is euen the most harde of all the Preface Wherfore I would gladly vnderstande for what cause God did so expresly take to him selfe this title and that he did not rather take some other which was more common to all nations séeing that that lawe should serue vnto all D. God might well haue taken greater more redoubted titles but it pleased him rather to vse those that were more fauourable and lesse fearfull which do set him foorth to vs more gracious and mercyfull than sharpe and rigorous to the ende that he would not make vs to flée from him fearing vs with the greatnesse of his maiestie but rather that he would drawe vs vnto him by the swéetenesse of his mercy On the other side he hath also taken the names and titles according to the tyme the places and people vnto whom he shewed him selfe and according to the maners and fashiōs that he vsed and bicause that he would declare him selfe more familiarly he did take those titles that were moste speciall to make him selfe the better knowen vnto vs to the ende we should not be ouermuch discouraged if he had left vs in an ouer-large contemplation of him selfe without giuing any terme or ende to our spirite to cause him selfe to be knowne to it by some benefite more particular and more worthy of his louing kindnesse Before that departure Iacob bicause of the promise and aliance the God of Abraham of Isahac and of out of Egypt he was oftentimes called made with them wheras before he was commonly called the maker of heauen and earth And from the departure out of Egypte he hath taken this title euen to the comming of Chryst of whom it was sayde by the Prophets that he should no more be called the God whiche hath brought vs out of Egypt but the Lorde which hath drawen vs out from al parts and countreys wherein we were dispersed euen from the time that he was called God Father of Iesus Christe who hath blessed vs with all spirituall blessing and heauenly things in Christ and hath redéemed and deliuered vs from all euill which thing was not done without good and iust cause And also we muste beside all this consider that which hath bene already spoken to wit that that cōmemoration of the deliuery out of Egypt is taken for a rememberaunce of all the benefites of God towarde his people bicause that it was the beginning wherby he did more excellently and more apparantly declare what care he had for hys people dothe helpe them in a more authorised and authentike maner than he did before and afterwarde he hath alwayes continued his mercy vpon them and vpon all those which by Christ haue ben woon ioined to this people Wherin Moyses did vse a maner of speach which was very cōmō to him which was to signifie cōprehēd the whole by a part therof Of the true knovvledge and manifestatiō of God and to vvhat ende the titles serue vvhich are giuen to him to guyde and leade vs to the same T. DEclare this to me more plainly D. Thou must know that it is not sufficient for a man to haue a certen generall conceite or imagination or opinion and knowledge of God in his vnderstanding but it is méete that he do know him to be such a one as he hath declared him selfe by his word chéefly in
them those whych doe concerne more specially oure persons the whych hée wyll also that wée doe direct to God for the obtaynyng of the thynges that are contayned in them so farre forthe as shal be requisite to make them to serue to that which is conteined in the first god hath done euē the like when he gaue that lawe which is called by the Hebrewes the ten words folowyng the Phrase of the speache of Moyses whych dyd so name it bycause that it dyd contayne in summe ten commaundementes which ought to serue vs in this respect as the ten predicaments do serue the Logiciens for their part Wherfore it is not so requisite that the scholers which studie Logique should knowe at the fingers endes their predicaments as it is requisite that all those which wil bée accompted of the number of the people of God doe knowe this lawe and the commaundementes conteyned in the same For that same very cause is it also called by the Gréekes the Decalogue and by vs the ten commaundements of the law For first it doth containe in fewe wordes all that euer man is able to doe say or think either of good or euyll and all that doth please or displease him and that he doth alow or disalow in all the thoughtes affections words and workes of men and also al that which not only al the lawes of man al the volumes of the philosophers Poetes and Orators doe contayne concerning the manner howe to lyue well but also all that is contayned as well in the bookes of the prophetes as of the Euangelistes and Apostles concerning the seruice of God the good manners the order howe to rule leade his lyfe according to his will. Wherefore the bookes of all the Prophetes Euangelistes and Apostles are in a manner as commentaries and expositions of that law as well to declare vnto vs the doctrine contained in the same as to make vs to knowe him to whom this law will direct vs through the knowledge of our owne infirmitie to finde in him the fulfilling of the same T. That lawe is then vnto vs an eternall and vnchangeable rule to know the difference that is betwene good and euyll and betwéene that which oughte to bee done or left vndone in all things Of the testimonyes that God in his lawe gyueth vnto vs of himself and of his nature and of the nature of man and of the redemption of him D. BEside al that thou oughtest to note that God in the same doth gyue vs a certayne testimony that he is one true God and that he is wise good iuste true sound perfect For it is manyfest that the order which hée hath set forthe vnto vs in that lawe and that the difference that is set forth thereby betwéene the good the euill the vertues and the vices are not done at aduenture but by a certayne counsell prouidence of god Afterward he declareth vnto vs also that he is a iust Iudge which will not suffer the iuste to bée ouerthrowē nor the wicked to be vnpunnished and that he will no iniquitie Moreouer in declaring vnto vs by hys law what an one he is he doth also shew vnto vs what mans nature ought to be and to what end it was created and how much it is fallen away from that perfection wherin it was first created and how farre of it is from the will of God to the which it ought to be agréeable and to answere and serue to that ende for the which it was created of god On the other side hée doth playnely gyue vs to vnderstande by that same meane of the saluation whych he hathe prepared for vs in Iesus Chryste by the meane of the Gospell For as hée hathe not created mankinde to dampne them all in generall no more hath hée gyuen that law in vaine but only to condemne man as in déede it shoulde haue come to passe if hée had not ordeyned an other meane for their saluation Hovv that the lavve of God conteyneth much more in substance than the wordes seeme to signifie at the first sight and hovv they ought to be vnderstood according to the nature of the Lavv maker T. IT must néeds bée then that the wordes conteyned therin do import and declare muche more than they séeme to shewe at the firste D. They do conteyne as muche as I haue sayd T. There are then many whiche doe not know nor vnderstand them so well as they think that they doe D. But I thinke for my parte that there be none other but such as thou speakest of For they that mought well vnderstande and knowe them moughte also vnderstande and knowe all the writings of the prophets and Apostles The matter that is spoken of in the law may not be measured according to the shortenesse of the wordes by the whiche it is set foorth and declared but according to the substance that is therin conteined and the nature and maiestie of him that speaketh and setteth foorth the thing For séeing that it is God wée maye well knowe that his spéeche and phrase is framed in a maruellous high knowledge and wisdom and that there is no woorde nor syllable but that it is of greate weyght and effecte and doth importe very muche And further séeing that God is a spirite and a spirituall and eternall essence without beginning and ending and will bée serued in spirite and in veritie with such seruice as is agréeable with his nature and maiestie wee may then well know that there is great difference betwéen the nature of hys law whych is diuyne that of mans lawes and that hée is not contented to haue it in suche sort obserued as men are contented to haue theyrs obserued Of the difference that is betvveene the lawe of God and the lawes of man and the things required in these same and of the iudgement of God and the iudgemēt of men concernyng the same T. SHew me then what is the difference D. Men are contented if that by outwarde workes their commaundementes bée obserued and that there appeare vnto them nothing to be done against them but they can not deale with the iudgement of the heartes of the affections and thoughtes bicause they are vnknowne to them sauing in as muche as they be declared outewardely On the other syde albéeit that they are declared outwardely yet notwithstanding they doe not condemne them and punish them cōtinually nor many outward works also although they be very wicked T. Howe maye that bée D. As well bycause that men for the moste parte are contented to entertayne the societie of man in a certaine worldly peace and tranquilitie as also that they thynke not oftentymes that to be euyll which is euil or yf they estéeme it to be euyll they think it not to be so great as it is or if they thynk it to be great they do mainteyn it T. And from whence cōmeth thys fault Daniell It dothe partely procéede of Ignoraunce and