receiued of him in Iesus Christ and to communicate dayely in the same more and more and to yelde him thankes by the meanes of hys holy Sacramentes euen as he hathe commaunded Fynally hée hathe also ordeyned them to separate vs in matter of Relygion from euery assemblie and from all persons whiche followe any doctrine or relygion contrarye to hys and to make common and solemne profession and protestation of the Fayth that wée haue in hym and of the doctrine and Religion whiche wée follow Of the obedience that all men doe owe to the ministerie of the Gospel and of those whiche doe despise it and of the protestation and profession of the christian doctrine whervnto euery one is bound Chap. 32. FOrsomuche as it is so it is certain that God hath bounde all men to that ministerie wherfore all they that will be accompted for true Christians are bounde to yelde themselues obedient to the same chiefly in thrée thyngs The firste is in hearing the doctrine which is sette foorth to the Churche by the meane of that holye Ministerie The seconde is in making cōfession and profession of the same by the Communion of the sacramentes whiche are as dependaunces and as the markes of Christians when they are administred according to the order after the whiche they were ordeyned by the Lorde The thirde is in submitting him selfe to the christian discipline the which the Lorde hathe ordeyned for the policie according to whiche he wil that his churche be gouerned not after the lawes and traditions of men but according to hys pure word The which discipline and pollicie is so necessarie that without it the ministerie of the Church can not be honored and mainteyned as is requisite but that of necessitie all must be there in confusion Wherefore all those that will not be subiecte to those thinges declare them selues to be rebells to god to his church and vnworthie to be accōpted true members of the same and true Christians Of the number of Sacraments of the true Christian Church Chap. 33. AS concerning Sacramentes whiche oughte to be holden properly for lawfull sacraments he hath ordeyned two in the Christian Churche the firste is Baptisme the other is the supper The others that haue bene added to these by the Papistes may not be accompted for true and lawfull Sacraments for so much as they haue no certayne foundation in the word of God without the which no Sacrament is lawfull Of baptisme and of the true vse of the same Chap. 34 AS for baptisme it is a sacramente in the which the lord doth represent vnto vs our regeneratiō Whereof the baptisme is as the seale and as a visible testimonie whereby he testifieth vnto vs first that he receyueth vs into his house which is his Church and that he doth aduowe vs to be his children and to be heires of his kingdome After that he doth testifie to vs also that he hath purged and clensed vs from our sinnes by the bloud of his owne Sonne and that he hath regenerated vs as newe creatures by his holy spirite as the water which is the signe of this holy sacrament doth testifie and represente in dede For that representation is not vaine withoute the truth true communication of the things spirituall whiche it doth represente towards those that be faithfull which haue the instrumente to receiue them to wit faith without the which we may haue no communication with Iesus Christ Of the baptisme of yong children Chap. 35. ANd albeit that the little children can not haue faith by the hearing of the word of God as the great may yet notwithstanding this sacramente doth not apperteyne only to those that are of years and are capable of the preaching of the Gospell and haue alredy made profession of their faith or are in age to do it but it belongeth also to their children bicause they be comprised in the aliāce the which their parents haue with God thorough the vertue of the promise that he hath made them Wherefore the Catabaptists and all others that reiecte litle children from baptisme do them wrong and do frustrate in that respecte the vertue of God his aliance for the Children of the Christians are in no worse case thā were those of the Iewes whome God woulde not haue shut forth from circumcision in steade whereof the Christian Churche hath now baptisme Of the children that are borne dead and of the true foundation of the saluatiō of all men Chap. 36. ANd although that this sacrament bée ordeyned to that end it followeth not for all that that we must thinke that the little children whyche dye by the will of God before they can receyue this outewarde Baptisme be in any daunger of their saluation only for want of this baptisme forsomuche as it hapneth not thorowe contempt of this holy Sacramente For their saluation nor that of any man whatsoeuer is not tyed to the visible signes of baptisme nor of the Supper but dependeth of the onely election and grace of God by meane of the benefite of Iesus Chryst and of the vertue of his holie spirite and then he communicateth this benefite to his electe in suche tyme and by suche meanes as please him and worketh in them at all tymes according to his good pleasure For he may sanctifie them euen in their mothers bellie as he hathe done many whereof wée haue apparant witnesse in the holy Scriptures Of the administration of the Sacraments and to whom it belongeth Cha. 37. ANd séeing that the Lorde hathe giuen the charge of administration of the Sacraments euen vnto those selfe same to whome he hath committed the administration of his worde then is it not lawfull for any to administer them but for suche only to whom that charge is giuen by iust and lawfull vocation of God and of his Churche in the which it is not lauful for any man to take in hand any thing without lawfull vocation Of the Baptisme administred by women and of the errour that therein is Chapter 38. WHerfore they are greatly to be blamed and chiefly women whiche take in hande to baptise children For the baptism whiche they take in hande to administer hathe none other foundation but onely vppon the ignorance that is in them of the true vse of Baptisme and vppon the superstition wherein they haue ben nourished For according to the doctrine of the Papistes men haue thoughte that the saluation of little children hath ben tied and knit to the outward and visible Baptisme and not to the inuisible inward baptisme of the holy ghost whiche inward baptisme is the true substance of the true baptisme wherof the outward signe is a figure and representation Of the Supper of our Lorde and of the true vse thereof Chap. 39. AS for the Supper it is also ordeined first to confirme vs and as it were to seale vs in the same the remission of sins the which we obtain by faith
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
renouncing Iesus Christ without greatly dishonouring not onely God but also the virgin Marie al the saintes also in stead of honoring them For if in their lyfe tyme they haue refused such honour and haue confessed and testified by their death that this honour doth belong to none but to Iesus Christe only howe shoulde they approue it after their death contrarie to their proper testimonie and doctrine whiche they haue sealed wyth their bloud Of the vertue of the death and passion of of Iesus Christe and of the true purgatorie of the Christians Chap. 18. BY lyke reason the christian faith doth also holde that the only bloud of Iesus Christ and the sacrifice that he hath done vpon the crosse for poore sinners is so sufficiēt to satisfie the iudgemēt of God and to clense man of his sinne that there néedeth none other Purgatorie for them as in déede ther is none other to clense them neyther by fyre nor by water nor by any other meane neyther in thys world nor in the other In lyke sorte there is none other raunsome nor satisfaction towarde God but onely his Therfore hée that séeketh satisfaction any where else be it in his owne workes or those of other men or in any kinde of creature that in all or in part the same he or she refuseth wholly the raunsom and satisfaction made by Iesus Christe Of the Purgatorie and satisfaction of the Papistes Chap. 19. THen it followeth that all the doctrine of the Papists concerning Purgatorie and their satisfactions which they seeke in themselues in their workes or in those of their Priests and Monkes and in their offrings and suffrages as well for the liuing as for the dead are mans inuentiōs full of blasphemies and wholly contrary to the worde of God wherby as much as in them is they make of none effecte the merite and benefite of the death passion of Iesus Christ and doe openly renounce the same Of the cōmunication in the benefites of Iesus Christ Chap. 20. NOw euē as no mā may fynde saluation nor life in any but in Iesus Christ only and by his meane no more is it also sufficiēt that he be only presented to mē if they haue not forthwith true communication with him to be partakers of him Of the faith in Iesus Christ Chap. 21. THe only meane to attayn to this communication is thorough faith only in Iesus Christ the which is the instrument by the whiche man receyueth the grace that God offereth vnto hym in his sonne Iesus Christe by the vertue of his holie Spirite by the whiche hée woorketh in the heartes of men making them cleane by the meane of that Faythe the whiche is a pure gifte of God propre to his true elected Of the iustification by faith Chapter 22. IT is also the cause why Faith is playnly called by Sainct Paule the fayth of the chosen and for the whiche Iustification is attributed vnto it that honour is giuen vnto it for so muche as man doth acknowledge himselfe by the same such as he is of his owne nature To wit a poore and miserable sinner the chyld of wrath subiect to death and eternall damnation Therfore spoyling himselfe of his owne iustice and of all trust in his owne workes and merites he dothe imbrace Iesus Christe to be cladde with his iustice to the ende that by it his sinnes maye be couered in sorte that they come not in coumpt at the iudgement of God and so that the poore sinner be reputed iuste as though he had neuer offended and that bicause the Iustice of Christe is allowed vnto him by faith as thoughe the same iustice were propre to the man to whome it is allowed Of the meane by the whiche God giueth faith to men and of the manifestation of the word of God and of the true vse of the same Chap. 23. SEing then that faith is the only meane ordeyned by GOD to obtaine these so greate benefites as he onely hath giuen the same to those that he hath chosen thervnto euen so hathe he him selfe ordeyned the meane to come to the same that mean is the preachyng and manifestyng of the woorde by hearing whereof he bringeth his chosen to his knowledge And as they obtaine eternall lyfe by that knowledge euen so do they learne by the same being regenerate by his spirite to serue and honoure him accordyng to hys holie wyll accordyng to the whyche he will bée serued and honoured and not after the will and fantasie of men for the whiche cause he condemneth all seruice and all religion that is founded vpon any other foundation than vpon the only pure worde in the which he maketh plain declaration of his good will wherfore he willeth that all men yeld true obedience to the same Of the declaration of the will of God by the lawe the whiche he hath giuen to men concerning the obedience and the seruice that he requireth of them Chapter 24. THerfore to the end that men shuld enterprise nothing of their owne head in such matter he himself wold giue them a law rule by the whiche he hath shewed them howe they should rule and gouerne all their affections and all their wordes and all their works to frame them all to his obedience For the same cause he hath declared vnto them in that lawe what things were good or euill and how much they did eyther please or displease hym and howe he mought be eyther honoured or dishonored in them Of the lawe of God conteyning a summarie of the declaration of his will. Chapter 25. ANd to the end that euery mā mought the better comprehende all these thinges and imprinte them the more easily in his memorie he hath giuen a summarie declaration by the Law whiche he gaue to the Church of Israell by his seruant Moyses in suche woordes Hearken Israell I am the Eternall thy GOD who hath drawne thée out of the lande of Egypt out of the house of bondage The first commaundement Thou shalt haue none other Gods before mée The seconde Thou shalte make thée no cut image nor likelynesse what soeuer of things that are there in heauen aboue nor here in earth beneath nor in the waters vnder the earth Thou shalt not bow down thy selfe to them and thou shalt not serue thē For I am the Eternall thy God mightie iealous visiting the iniquitie of the fathers vppon the children euen into the third and fourth generation of them that hate me and shewing mercie in a thousand generations to those that loue mée and kéepe my commaundements The thirde Thou shalt not take the name of the Eternal thy God in vaine for the Eternal will not holde him innocente that shall take his name in vayne The fourth Remember to kéep holie the Sabboth day sixe dayes shalt thou labour and doe all thy worke but the seauenth day is the rest of the Eternal thy God Thou shalt do no worke in the
satisfied the iudgemente of God for vs in our flesh and nature vnited with the diuine nature Of the vnion of the diuine and humaine nature in the person of Iesus Christ and of his office D. Wilt thou then say that Iesus Christ is very God and very man in one selfe person A. If he were not so he could not be our sauioure redéemer mediatoure and Aduocate as he is nor yet the true Christ and anointed of the Lorde Of the vvorks of viuification and sanctification D. What dost thou vnderstande by the works of sanctification and viuification A I take it here in generall for that worke whereby God doth viuifie and regenerate into newe life and doth sanctifie and consecrate his electe to him selfe and his seruice bestowing vppon them the benefites of his sonne Iesus Christ by the vertue of the holy Ghost D. Dost thou meane that God doth presente vnto vs his gifts and graces by his Son Iesus Christ and that he maketh vs partakers capable of thē by his holy spirit A. Euen so do I meane and that he is the only meane by the which we may haue vniō cōmunion with him Of the Churche D. For so muche as wée haue spoken of God and of his workes there remaineth yet that thou tell me what thou haste to say concerning the Church A. I vnderstand the Churche to be the companie of all those whiche are vnited and ioyned to Iesus Christe thorowe true faith in him as membres of his body by the vertue of the holy Ghost whiche is the true and very bande of that vnion and cōiunction D. Vnderstandest thou that they be the true Church which are sanctified and consecrated to God by true faith in suche sorte as thou hast euen now sayd That is the very cause for the whiche she is called holye and the communion of Saintes Of the things whiche we ought to beleeue of the Churche D. Which be the principall poyntes that we ought to beléeue concerning the church A. We may well bring them into two D. Which is the first A. It is that there is a Churche that is to say one such companie and communaltie as I haue euen nowe spoken of vnited by the spirite of God of the whiche all the faithful which are thorow out the world are true membres D. And the second A. It is touching the benefites of Iesus Christ whiche are communicated to this holy companie by the vertue of the holy Ghost Of the benefites of Iesus Christe towardes his Churche D. Whiche be these benefites A. Wée maye againe consider them in two sorts D. Howe may that be A. The firste is in the possession of the same into the whiche we doe enter being euen here in this worlde D. And the seconde A. In the full enioying and consummation that we shall haue in the other lyfe Of the possession of the benefites of Iesus Christ in the church during this lyfe D. What vnderstandest thou by the possessiō that we haue alredie in this world A. That euen as ther is no saluatiō out of the Church so al they that are true members of the same do there find perfect saluation the which we do fully comprehende in the Simbole of the Apostles vnder the remission of sinnes D. For what cause is that done A. Bycause it comprehendith the agrement which we haue with God and the iustification by the which we are holden for iust in his sight from whence then afterwarde procéede the other benefites whiche are also communicate vnto vs by Iesus Christ Of the consummation of the benefits of Iesus Christe D. What vnderstandest thou by the consummation of these benefites A. That same eternal and blessed life in the which we shall liue eternally with him in the kingdome of God in body and soule being fully regenerate and reformed to the Image and likenesse of him Of the frutes and effects of the lawe and of good vvorks D. Now that we haue spoken of faith and of the principall points to whiche she hath regard tell me if this faith be sufficiente to saue vs A. Yea in dede if it be true and not fayned D. Nede we then not to do good works to be saued A. Albeit that we can do no workes of our selues by the which we may deserue any thing other thā eternall damnation it followeth not for all that but that we be bounde to do the good works whiche God requireth of vs. D. Thou art not then of minde that faith doth abolish good workes A. So farre of is it from abolishing them that on the cōtrary there is nothing that doth more establish them but not to séeke mans saluation in them D. Howe vnderstandest thou this A. Euen as faith which is a very gifte of God is giuen vs to obtayne by the same remission of all our sinnes by Iesus christ she hath also this vertue that through hir man is regenerate and made like to the image of God to obey him according to his lawe where before he hath bin a rebell against him D. Wilte thou then saye that faith is not true faith if she be not declared by works which God requireth of vs in his lawe A. It is fayth as the fire that is without heat and light is fire Of the good workes which God requireth of the faithfull D. Séeing the matter is so tell mée then in bréefe what works god requireth of vs in his law to testifie of our fayth as well towards him as towards men A. Wée may comprehend them all summarily in two points D. Which is the first A. The inuocation of the name of god D. The secōd A The charitie towards our neybor Of the inuocation of the name of God. D What things comprehendest thou vnder the inuocation of the name of God A. I do comprehende thrée in taking it generally as I take it here D. Whiche is the firste A. The supplication and prayer whereby we haue recourse to God in all our necessities D. The second A. It is thankesgiuing wherby we acknowledge the goodnesse that wée haue receyued of him D. The thirde A. It is the profession and confession of our faith and religiō by the which he wil be aduowed and glorified in vs towards al men as our God. Of the sum of the first table of the law De. It semeth to me that these thre points conteyne as it were a sūme of all the first Table of the lawe A. If we adde therevnto faith which is the true fountaine of all these things this summarie shal be full and perfecte D. How so A. For that that it shall comprehende the manner how God will be serued and honored of vs as well in harte as in word and in outward works Of the summe of the second Table D. What doth the charitie towarde our neighboure comprehende A. We may in like sorte bring it all into two pointes D. Which is
as witnesses and solemne othes by whome wede as it were homage to God and do make profession of our faith and Religion A. It is euen so Of the number of Sacraments vvhich are in the Chucrhe of Christ D. How many Sacramentes are there in Christ his Church A. There are but two whiche may be properly accoumpted for true Sacraments D. Which is the firste A. That of baptisme D. And the seconde A. The supper Of Baptisme D. What is baptisme A. It is a sacramēt by the which Iesus Christ doth offer vnto vs the remission of our sinnes and our regeneration vnder the figure of the water as he doth in déede communicate the same vnto vs by his holy spirite D. Doth it any thing else A. In like sorte it testifieth to vs that he receyueth vs into his Churche as true members of the same D. And of our parte what do we A. We testifie in lyke sorte that we acknowledge him for suche an one as he declareth himselfe towardes vs and that we beleue that he maketh vs partakers of all his great riches Of the Supper D. What is the supper A. It is a Sacrament by the which Iesus Christ doth present vnto vs vnder the signes of bread and wine the communion that we haue with him and with his Church D. Is there nothing else represented vnto vs in it A. The spirituall nouriture that we haue by faith in his flesh and in his bloud whiche haue ben giuen for vs. D And as touching the rest do we not there make the same profession of our faith that we do in baptisme A. It must be so vnderstood for so muche as such is the nature of all Sacraments and one of the principall ends and purposes for the which they are ordeyned of God. To vvitte vvhether the bread the wine be conuerted into the body and bloud of Iesus Christ in the Supper D. Dost thou thinke that this bread and this wine that are giuen for signes in the Sacramente be the very naturall body and bloud of Iesus Christ A. If they were his very naturall bodie and bloud they could then not be the signes of it D. Why not A. For so much as if it were so there should be no difference betwene the signes and the things whiche they signifie D. Is there none other inconuenient A. There is also this inconuenient that if it were so this doctrine shoulde be wholly contrary to the articles of oure faith and namely to that of the ascention of Iesus Christ into heauen Of the coniunction of the signes in the supper vvith the thinges that they signifie D. Dost thou then thinke that the body and bloud are vnited and ioyned togither naturally and corporally with the bread and the wine A. No especially for two causes D. Whiche is the firste A. Seing there is question of spirituall nouriture in this holy Table we may not imagine here a materiall meate which is eaten on the same table as is bodily meate D. Which is the second A. It is that we shal fall into the same inconuenient whereof we haue euen now spoken touching the articles of our faith D. Do we then receiue ther nothing els but material bread and wine A. Yes that we do D. What is it A. The very body and bloud of Iesus Christ signified to vs by them Of the presence of the body and bloud of Iesus Christ in the Supper D. How may we receiue them if they be not there euen as thou saist A. I sayd not but that they were in dede in the supper or otherwise it should not be the true supper of Iesus Christ D. How dost thou thē vnderstande it A. Albeit that I denie the bodie and the bloud to be there naturally and carnally I denie not therefore but that they be there giuen and receyued spiritually in déede euen as that sacramente witnesseth it vnto vs. D. Thou doest not then denie the presence of the very body and very bloud of Iesus Christ in the supper A. No. D. What wilte thou then say for full resolution A. I will only say that the manner of that presence is not carnall and materiall but spirituall and diuine Of them to vvhome the communion of Sacramentes doth belong D. Seing then we vnderstande what the true nature of Sacraments is shewe me now which they be to whome they oughte to be administred A. It is easie to vnderstand by that which hath alredy bin said of the nature of them D. How dost thou vnderstand it A. Seing they be as seales of the worde of God and of the alliance that he hath made with his people and as a protestation of our faith towarde the same the matter is very playne that they belōg but only to those which vouch that doctrine and aliance and are comprised in the same Of the proofe that is required of euery man in the Supper D. Bycause that the supper is not administred but to such as are alredy at the age of discretion shew me how euery man ought to prepare himself for to receiue the same A. Sainct Paule giueth the rule when he admonisheth euery mā to proue himselfe D. What meaneth he by that proofe of himselfe A. That euery man do diligently examine him selfe whether he haue in him the things without the which he may not worthyly communicate at the holy Sacramente Of the principall points vppon the which euery man ought to examine and proue himselfe D. Whiche be those things A. There be chiefly thrée as men maye iudge by the matters that we haue handled heretofore De. Whiche is the first An. It is true repentaunce and a true acknowledging of his offences and sinnes for the whiche Iesus Christe dyed as he declareth vnto vs by the same holy sacrament D. Whiche is the second A. True faith in the onely grace and mercie of God whiche is offered and graunted vnto vs in Iesus Chryst and by Iesus Chryst as that Sacrament also testifyeth De. The thirde An. True charitie and vnion towarde all the membres of Iesus Christ as it is represented vnto vs in that wée there eate all of one self bread and drink all of one selfe cuppe Of the ministers of the Churche and of Magistrates D. There resteth nowe but one pointe it is to witte by whome these sacramentes ought to be administred A. By those same ministers to whome the charge to administer the worde of God hath bene committed by lawfull order as he hathe ordeyned in his Churche De. Is it lawfull then for none other An. As GOD hath ordeyned that there should be in the common wealth certain Magistrates and officers for the administration of ciuile and earthlye matters to the ende there shoulde be no confusion euen so hathe he willed his Churche to haue hir ministers chosen by lawfull vocation as his officers for the administration of Ecclesiasticall and spirituall matters to the ende that euery thing bée there handled and gouerned
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
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
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
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
we must here consider that a thing may bée profitable and necessarie in two sortes M. Whiche is the first P. I wil giue thée example touching the giftes whereof wée speake For there be some whiche profyte nothing but only to those which haue them in their own person and withoute the whiche none may be agréeable to God nor saued Ther be others whiche may profite those whiche haue them not and not those whiche haue them albeit they haue them not in their owne persones and the Infidells may haue them and they not serue them but to their condemnation Of the giftes of the holie Ghoste necessarie for euerie man to obtayn saluation therby M. GIue mée example of the one sort of the other P. For the first séeing that none can be iustified nor be made the Sonne of God but onely by fayth in Iesus Christe it foloweth well that none can be saued without this gifte of faith And therfore S. Paule doth call this gift and grace of God the spirite of adoption by the whiche hée adopteth vs for his children in Iesus Christe by the meane and worke of his holie Spirite Mathevv What vnderstandest thou by that adoption Pet. Thou knowest well that men doe call children adoptiue those whiche be not naturall children to them whiche doe choose and accepte them for their children but they are it onely by the loue and fauoure of him whiche taketh them for his children and giueth them suche righte as he mought giue to his naturall children M. Sayest thou then that the lyke is with vs towarde God P. Séeing that of nature wée be the chyldren of wrathe it dothe then folow that wée bée not Gods naturall children but that hée maketh vs his children and accompteth vs for such by his onely grace which hée sheweth vs bicause of the loue wherwith he hath loued vs in his welbeloued Son Iesus Christ without any of our deseruings but wholly the cōtrarie M. Thou callest then that grace that gift of God Spirite of adoption P. S. Paule calleth it so for those causes which I haue alredie declared vnto thée M. Séeing it is so there is no one of all the elect of God whyche is not made partaker of thys gifte P. Forsomuche as God hathe predestinate all his chosen to make them lyke to his sonne Iesus Christ and enheritors of his heauenly kingdome wyth him ther is no doubt but that this gift is so ioyned with the eternal election of God that it may in no wise be separate no more than the effect from his cause M. It foloweth then that this gift is cōmon to al the elect of God and propre to euery of them that on the contrarye all the reprobates are cléerely shutte from it It is certaine that the reprobates are neuer made partakers of thys gyft For if they were made partakers it should be a very sure testimonie that they were of the elect and not of the refused forsomuche as it is written that they whiche are chosen are chosen to be afterwarde called iustified and glorified and to be made fully lyke the Sonne of God. M. Wilte thou saye the lyke of the gifte of fayth P. Not only of the gift of faith but also of the gift of charitie of hope of the feare of God and of perseuerance and other such lyke which are in suche sorte propre to the electe of God that none others are made partakers of them VVhether charitie iustifie with faithe or else faith onely and what difference there is betwene faith and charitie in suche a case M. IF it be so as thou sayest we are not then saued onely by faith but also by charitie and consequently by works and by all the other vertues which thou haste nowe named P. Why sayest thou so M. Bicause that thou haste placed those same vertues among the giftes of the spirite of God which are necessarye to saluation P. In this thou hast to consider the difference that is betwene the cause and his effects M. I vnderstand not what thou wouldest say P. I wil say that the gifte of faith is necessary for our saluation as the gifte which Saincte Paule doth call the spirite of adoption bycause that faith is the meane whereby me doe communicate of the iustice and of all the benefites of Iesus Christ as we haue declared heretofore And therefore the holy scripture doth ascribe vnto it iustificatiō M. What sayest thou then of charitie P. I say that it is a gifte which dependeth of the gifte of faith as the effect of his cause and as the frute of the frée which bringeth it foorthe M. But for somuche as charitie cannot be separated from faith if faythe be true faith it followeth then that if we cannot be iustified without faith no more may we then also without charitie neyther consequently be saued withoute the one and the other séeing that our saluation procéedeth of our iustification P. It séemeth at the first sight that thy conclusion is rightly framed but it is farre wide M. Shew me then the fault that is in it P. Shouldest thou conclude well if thou diddest conclude in this sorte The light of the fire cannot be separated from hys heate it followeth then that the light cānot shyne withoute heate and that the heate doth shyne as well as the light M. Me thinketh if I did so conclude it were not muche amisse P. That notwithstanding in making suche a conclusion thou shouldest confounde the things which are distinguished For albeit that the lighte and the heate be in the fire ioyned togither as they are also in the Sunne yet thou séest plainely that the office and propertie of the light is other than that of the heate and that of the heate other than that of the light and that the effects also be diuers M. It is true P. And therefore eyther they must be distinguished the one from the other without separating of thē notwithstanding or else they must bée so confounded togither that it must be one very thing to witte all light or all heate M. Thou meanest in myne opinion that albeit that faithe can not be separated from charitie yet for all that it is so distinguished from the same that it hath an other office and an other proprietie than hath charitie P. It is easie to sée For the office of faith is to present vs before God all naked and voyde of all iustice and in his promises to take holde of his graces and mercie the whiche he offereth to vs in Iesus Christe his sonne by whose meane we haue communion with hym and are made partakers of all his benefites as we haue already declared Ma. Thy meaning is then that charitie hathe not that office Peter It is true For albeit that faithe cannot bée withoute charitie yet faithe goeth before it in order the whiche doth engender it afterwarde Mathevve How so Peter After that we are made partakers of the benefites of Iesus
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
that a man mought finde in all things if the feare of God goodnesse iustice and holynesse be wanting P. Thou concludest very well And therfore Iesus Christ sayd to hys Apostles whiche did glory bycause the deuills were subiect to them by meane of the gifte of miracle which was giuē to them Reioice not saide he in that that the spirites are subiecte to you but reioyce in that that your names are writtē in Heauen M. What meaneth he thereby Pe. That they should much more estéeme the fauoure whiche God had shewed vnto them in that that he had chosen them to bée his children and heires and that hée had made them partakers of the giftes by meane whereof they haue obtayned such a benefite than in that that he gaue them the gifte of miracles yea indéede than in that that he made them Apostles For Iudas was chosen an Apostle and had the gifte of prophecie and of miracles as we haue alredy sayde but for that he was not of the true chosen which were chosen to be the children of God the gifts which he had receiued of him serued him not but only to more greiuous condemnation And therefore Iesus Christe did call hym Deuill bycause he had not those other more excellente giftes of God by whiche he moughte haue béene reformed to hys Image as the other Apostles were M. Thou touchest here thinges whyche doo well deserue to be noted to the ende that we please not our selues nor glory at all but in the grace that God doth shewe vs in Iesus Christe Peter For that cause Saincte Paule dothe also witnesse that if a man had the gifte of tongues in so great perfection that he could speake the very language of Angells and although he coulde by the gyfte of miracle remoue mountaines from one place to an other yet notwithstanding it should be nothing if he had not charitie the which doth testifie that there is true faith in the man that hath it but also maketh the man like vnto God insomuch as Sainct Iohn saith he is charitie it selfe The thirtenth Dialogue is of the Churche and of the ministerie of the same MATHEVV I Do now well vnderstande the difference that thou puttest betwene the giftes of the holye Ghost and how much some are more excellent and more necessarie and more to be desired than others And therefore if thou haue no more to saye at this presente neyther concerning his person ne yet his gyftes it séemeth to me that it shall be good that we speake nowe of the Churche whereof wée haue not yet spoken Peter It is one of the chiefe pointes whiche we haue yet to handle For the Churche is the same wherein God dothe open all the treasures of hys graces and gyftes whereof we haue euen nowe spoken and for whose sake he giueth them to whome he giueth them Mathevv Shewe me then what the Churche is Peter If wée take the name of the Churche in generall it signifieth assemblie or companie but when we speake of the Churche of God we take it not only for an assemblie and companie of all sortes of people but for a companie and assemblie of men the whiche GOD hathe chosen from others and hathe consecrated and sanctifyed them vnto himselfe in his Sonne Iesus Chryste by hys holye Spirite Mathevve Is that the cause why she is called holye Peter Yea and why she is also called the Communyon and Communaltye of Sainctes For there is none other communaltie or companie whiche is holye and is gouerned and guyded by the Hollye Ghoste but onelye thys whyche dothe acknowledge Iesus Chryste for hir onelye Heade King Sauioure and redéemer M. Which be those Sainctes whereof she is called the communion P. They be all the true faithfull whiche by faith are made members of Iesus Christe whiche is the holy one of holy ones the whiche hath giuen his holy spirite to his Churche to sanctifie it And therefore Saincte Paule dothe call all Christians Saincts Of the sanctifieng of the Church and of the members of the same M. BY what meane is it that God dothe sanctifie hys Churche to hymselfe by his holy Spirite P. By faith in hys Sonne Iesus Christ by the whiche she is vnited and ioyned to him as is the body to his head Wherefore she is also a partaker of the same very soule which is in the head the whiche giueth it corporall life For the head liueth not by one soule and the rest of the body by an other but do lyue bothe by one very soule forsomuche as the head and all the members of the body are but one body and not sundrye Mathevve Séeing it is so none maye then bée of that holy companie and assemblie but those which haue true faithe in Iesus Christe and whiche for that cause are called faithfull Peter It is easie to vnderstand M. Séeing that they haue faithe they are all then also made partakers of the giftes of the holie Ghost the whiche thou hast sayd are proper to the only electe of God and without the which men maye not be accompted for gods children and be heires of the heauenly glorie Pe. Thou mayst thereof iudge by that whiche we haue alreadie heretofore sayde to this purpose and by consequent thou mayste also iudge what is the estate of such which by their incredulitie are withoute and shut from that holie assemblie and companie Of the ministerie of the Churche and of the gifts necessarie to the same M ANd which is the meane to attaine to that faithe by whiche the faithful are receiued into that holy companie and be in the same incorporate into the body of Iesus Christ as mēbres of him P. It is by the ministerie of the word of God according to the saying of Saincte Paule that faith is giuen by the hearing of the same M. Is that the cause why the same Apostle sayde that God hath giuen to his Church some Apostles some Prophets others Euangelists and others pastors and Doctors for the establishment of the Saintes to the worke of administration for the buylding vp of the bodie of Chryst vnto the tyme that wée come all into the vnitie of the faith and knowledge of the Sonne of God to be a perfect man according to the measure of the full age of Chryste P. Beside that whyche thou sayest thou hast yet to note that S. Paule meaneth not by these words that Chryst giueth only men to his Churche whiche maye haue these offices but also that he giueth them gifts méete for them wherby they may wel exercise them M. Séeing it is so these guiftes of the holie Ghost which thou hast sayd that God did distribute not only to the faithful but also oftentymes to the vnfaithfull are necessarie for his Churche Peter There be of them that are so necessarie vnto it that the Churche can not be a Churche without them and therfore they be euer in hir But there be others without the
of the signes how God doth accomplishe by effect that which is signified as well by the worde as by the signes Of things to consider in the signes and in the signification of them in all Sacramentes M. WHat hast thou yet to saye of the sygnes and of their signification Peter Thou séest how that Iesus Chryst was not contented with the wordes only in the Supper but he added also therevnto the signes of the breade and of the wine as is that of the water in baptisme M. I demaund thée nothing of their signification For thou hast alredy declared it vnto me P. Thou hast only to note that these signes are not true signes without the things signified by them VVhether Hipocrites and Infidells do as vvell communicate in the Supper of the things signified by the signes as they do of the signes M. IF it be so that the signes be not vaine neyther in the supper nor yet in the other Sacraments without hauing with them the things which they signifie it thē followeth that whosoeuer receyueth the signes receyueth also the things signified by them and by that meane the infidells which are hypocrits do no lesse part take of the whole Sacramente than do the faithfull P. Thou concludest not well For when I say that the signes are not in the Sacraments without the thinges by them signified thou must vnderstād that on God his parte for he dothe not sette foorth his worde and sacraments to men without presenting vnto them also the things wherof he doth admonish them by the same Ma. How commeth it then to passe that all do not communicate alyke Pe. Bycause that all they to whome the gyftes of God are offered do not receyue them M. What is the cause that they do not receiue them P. Bicause they bring not fayth with them without the whiche no man can receiue them M. Thou wilt then say that they shut themselues from it by meane of their vnbeléefe and that it is not sufficient that the gifts of God bée presented vnto vs by his worde and hys sacraments if that forthwith they be not receiued and they can not be receiued but by meane of Faith which the infidels and hypocrites haue not P. Thou oughtest here to vnderstād that Iesus Christ may not be separated from his sprite séeing that it is so as none can receyue him but by his spirite euen so can hée not be receyued excepte he forthwith gyue hys holy spirite with him and doe make partakers of all these guiftes and graces all those whiche receiue him Mathevve Thou haste here yelded a greate reason Peter If it were not so there should be no difference betweene the faithfull and the infidell in the communion of GOD his Sacramentes and guyftes M. Yet thou confessest that notwythstandyng they may communicate of the outwarde signes as well as the other albeit they can not communicate of the thyngs signifyed by the signes Peter They maye there communicate well forsomuche as no mā may let them so long as they offer themselues as faithfull and that they be not discouered to the Churche for suche as they bée in sorte that they mought be vanquished of their vnworthinesse to seclude them wholly For if the things signified by the Sacramentes do not belong to them no more also doe belong the signes whiche signifie them Math. If they were then knowne of men to bée suche as they be before GOD they shoulde bée excommunicate to the ende they shoulde not approche Peter It is certayne And bycause that they are not knowne yf they were well aduysed they woulde of them selues forbeare for so much as they can not communicate of the very outward Sacramentes but to their condemnation bycause they are in no respect capable thereof wherfore they do but dishonour God and his Church prouoke daily more and more the wrath of God vpon them VVherfore are the breade and wyne called by the name of the body and bloud of Iesus Christ if they be not that body and bloud M. I Am satisfied touching that poynte but I haue yet some difficultie concerning that which thou hast said that the bread and the wine are not the body and bloud of Iesus Christ in the Supper and yet it séemeth that Iesus Christ saieth the contrarie cleane For he calleth them his body and his bloud by his owne wordes which thou hast euē now alledged P. But he meaneth not thereby that the breade wine are his body and bloude in proper substance in suche sort as their substance is cōuerted into the substance of his bodye and bloud M. For what cause then vseth he that maner of speache and hath not rather vsed some other more playne P. There are chiefely two reasons not only for that he vsed it but also why that maner of speache is more proper and more plaine in that matter than any other M. Which is the first of these reasons P. It is that when the holy scripture speaketh of Sacramentes it doth willingly name the signes with the names of the thinges whiche are signified by them And therfore Iesus Christ would accōmodate himselfe to that speache which the holy Ghost hath alwaye accustomed to vse in the Church bycause that it is familiar and easye to vnderstand to God his people with whō he hath to doe and vnto whom he doth addresse his doctrine M. And why is it that the holy Ghost speaketh rather this lāguage than otherwise P. Bycause it is more agréeable to this matter than any other M. For what cause P. For so muche as the Lorde will giue vs to vnderstand by suche phrases of speache that albeit that the signes of the Sacramentes be not the very same thinges which are signified by them yet notwithstanding they are not without them Of the manner in the vvhiche the bodie and the bloud of Iesus Christe are present in the supper and are communicate to the faithfull as vvell as the signes vvhich represent them M. IN what sorte then are they there if the signes remayn stil in their own substance P. Albeit they be not there by a naturall corporall materiall presence as the visible signes whiche are there giuen to vs that notwithstanding they be thereby a diuine spirituall vertue and maner wherby God by the vertue of his holy spirite doth make partaker of them all suche as by true and liuely faithe doe receiue his word and his sacraments by which he cōfirmeth the same in our harts Of the substantiall and naturall coniunction of the bodie and bloud of Iesus Christ with the bread and vvith the vvine of the Supper M. BVt if the breade and the wine doe not chaunge their substaunce and neyther be transubstantiated conuerted nor changed into the bodie and the bloud of Iesus Chryste may not then the bodie and bloud of Iesus Chryste be well ioyned to them in their owne proper substāce nature P. Ther are among those which reiect the false doctrine of transubstantiation
waters vnder the earth Thou shalt do them no reuerence neither shalt thou serue them for I my self I am the Eternall thy God mightie and iealous who doe venge my selfe of the iniquitie of the fathers vppon their children and vpon the children of their children yea euen to the thirde and fourthe line of those that hate me and do shewe fauour in a thousand generatiōs to them that loue me and kéepe my commaundementes M. The third P. Thou shalt not take in vaine the name of the Eternall thy god For the Eternall will not hold him for innocent that shall take his name in vayne Math. The fourthe Peter Remember thée to sanctifie the daye of rest Sixe dayes thou shalte laboure and shalte doe all thy businesse but the seauenth daye is the rest of the eternall thy god Thou shalte in the same doe no kinde of workes neyther thou nor thy Sonne nor thy daughter neyther thy man seruaunt nor thy woman seruaunt neyther thy cattell neyther the straunger which abydeth with thée For in sixe dayes the Eternall made the Heauen the Earth and the Sea and all that which is in them did rest in the seauenth daye And therefore the Eternall did blesse the daye of rest and sanctified it The seconde Table M. REcite them of the seconde table and shewe me whiche is the fyrste thereof P. The first of that table is the first folowing the order of the foure going before M. Which is it Honoure thy father and thy mother to the end that thy dayes may be long vppon the earth that the Eternall thy GOD gyueth thée M. The sixte P. Thou shalte not kyll M. The seauenth P. Thou shalt not be a fornicatour or adulterer M. The eighte P. Thou shalt not steale M. The ninth P. Thou shalte not beare false witnesse agaynst thy neyghboure M. The tenth P. Thou shalt not couet thy neyghbours house nor his wife nor his man seruant nor his woman seruant nor his Ox◠nor his asse nor any thing that is his Of the sum of the lavve M. WHat doe the commaundements of these two tables conteyne in substance P. Iesus Chryste hath gyuen vs the sum reducing into two poyntes all the doctrine comprised in them M. Which is the sum P. Hearken Israell the Eternall thy God is God only Thou shalte loue the Eternall thy God with all thy heart and with all thy soule and with all thy vnderstanding It is the first and the greate commaundement And the second like to the same is Thou shalt loue thy neyghbour as thy selfe All the lawe and the Prophets depende of these two commaundements All things then that you would that men did to you doe you the same vnto them for it is the law and the Prophetes Of the diuision of the matters set foorth in the lawe M. WHat doe these two poynts comprehende in effecte Pet. The first comprehendeth all the commaundementes of the first table Math. What do these commaundementes of the firste table comprehende in substance P. All that whiche God requireth of man especially touching his owne person and maiestie M. And the second poynt of the sayd sūme what conteyneth it P. All the commaūdementes of the second table M. What is it that God requireth of man in them P. That whiche he woulde that all men shuld do one to an other for the loue of him The diuision of the poyntes conteined in the firste table and of the principall parts of the true seruice of god M. WHiche be the principall pointes that he requireth of man especially concerning the person and maiestie of God P. A man may in mine opinion reduce them all chiefly in two generally M. Whiche is the firste P. The faith toward him M. And the seconde P. The testifying and manifesting of the same Of the faith tovvards God. M. WHat requireth he in the first P. That man holde him for the only and true God setting all his harte and all the trust of his saluation in him only and in no other thing whatsoeuer M. Is faith then the chiefe and principall foundation of the honoure and seruice whiche man oweth to God P. It cannot otherwise be M. Wherefore P. For that that euē as it is impossible to please God without faith euen so all that which is done without faith maye be but sinne as we haue heretofore saide M. What is the cause thereof P. It is bicause that faith is the true fountaine of that true and perfecte obedience whiche God requireth of man towarde his holy will. Wherefore he requireth it foorthwith in the first commandement of his lawe with the whole harte of man. M. Shew me this somewhat more familiarly P. I will say in effecte that God requireth that man do so set all his harte and al his trust in his God that he attende from him only all goodnesse and of none other whatsoeuer and that in all thinges he depende of none other but of him only Of the testifying and declaring of faith and of the partes thereof M. WHat meanest thou by the testifying and shewing foorth of faith whiche thou hast placed for the other point Pe. The testimonie whereby man giueth to vnderstande by the frutes that his faith bringeth forth in him that it is not vaine fained nor dead but that it is true liuely and sounde M. Which be the frutes that yeld such testimonie P. We may bring them all into thrée points M. Which is the first P. The calling vppon the name of God. M. The seconde P. Thansgiuing M. The thirde P. The charitie towards our neyghboure but this apperteyneth more aptly to the seconde table of the lawe Of the inuocation of Gods name and of the true vvorshipping of him M. WHat meanest thou by the inuocation of gods name P. I meane a pure affectiō of harte whereby faith maketh a man to run only to God in all his necessities and to worship him in spirite and truth as he requireth in the secōd and third commaundement M. What is it to worship God in spirite and truth P. It is to honoure God with a true affection procéeding from a pure and cleane harte and not by Images and other visible and corruptible thinges or else by shewes and outwarde ceremonies Of thanksgiuing M. WHat meanest thou by thanksgiuing which thou hast set forthe for the second point P. I meane that euen as God will haue man to call vppon his name he will also that he acknowledge the benefits that he hath receiued of him and that he yelde him thanks in such sorte as he himselfe hath ordeyned for the glory of his name which is also a point that he requireth in the thirde and fourth commaundemente Of the outvvard testimonie of faith vvhich God requireth of man. M. SEing that God wil be serued in spirite and truth as thou hast saide is not he contented that euen as man in his heart beléeueth in him that euen so in his heart he call
vppon his name and yelde him thanks P. That should be sufficiente as towards God. For so much as he knoweth well what is in the heart of man withoute any néede of other testimonie M. Wherefore is it then that he yet requireth that man yelde outwarde testimonie P. He doth it chiefly for two causes M. Which is the firste P. It is to that ende that man deceiue not himselfe making himselfe to beléeue that he hath true faith in God when he hath none at all M. How may he know whether he haue faith or no by that meane whiche thou speakest of P. Euē as the trée is knowne by his frutes and the workeman by hys worke and the cause by his effecte M. It seemeth to me that whiche thou saist is a better meane to cause others to knowe whether he haue faith or no then hymselfe P. If others maye knowe it by this meane there is no doubte but such a testimonie whiche he yeldeth to others may well serue him for a proofe and greater confirmation of his faith when he shall sée these frutes himselfe M. Which is the other reason that thou hast also to thys purpose P. It is to the ende that God be glorified also before men by the confession and testimonie of the faith that is in the heart of the beléeuing man. Of the meanes ordeyned to man by God vvhereby they may make profession of their faith M. WHat meanes hath he ordeyned to make confession and to yelde testimonie P. The chiefe are the assemblies of the faithfull in the whiche he doth precide by his holy spirite and by the ministerie of his worde for whose causes he hath chiefly ordeyned the daye of rest M. What means are there in such asemblies to make there this confession P. There are thrée chiefly M. Which is the first P. The allowing and confession of Lordes doctrine whiche is there set foorth by the preaching of the Gospell M Whiche is the second P. The publique and common prayers of the Churche M. Which is the thirde P. It is the communion of the Sacramēts administred by the ordinance of God in those assemblies M. I would willingly learne of thée whiche be these Sacramentes P. It were better that we deferred this matter to an other time to the ende that we continued the purpose which we haue in hand at this presente touching the matters comprised in these commandementes of the lawe of God. Of the charitie tovvards our neyghboure M. WE haue alredy handled two points touching the frutes of faith tell me now which is the thirde and last P. It is the charitie that God requireth of euery man one to another M. Seing that faith hath his proper regarde to God only and to the commandements of the first table and charitie hath his regarde to our neyboure and to the commaundementes of the second table as thou hast saide heretofore Tell me nowe what agréements there is betwene faith and charitie P. Seing that faith hath regarde to God he can not be without perfecte loue of him neyther the perfect loue towards him maye be but forthwith it extendeth to all hys children and to all those that he recommendeth vnto vs. A diuision of the matters conteyned in the second table M. WHat doth this charitie towards our neyghboure comprehende P. All the commaundements of the second table of the law M. Which be the principal points of this charitie whereof thou speakest P. We maye likewise bring them all into two M. What doth GOD require in the firste P. The honoure and the obedience that he willeth all inferiors to yelde to their superiors whom he hath giuen vnto them for leaders and gouernors in what estate soeuer they be euen as the fifth commaundement of the lawe doth conteyne M. What requireth he in the seconde P. The dutie wherevnto he hath egally and generally bounde al men one to another and the honestie and iustice that all men oughte to kepe in theyr conuersation in this world towards their God. M. What vnderstādest thou by that iustice and honestie P. That man kepe himselfe pure and sounde as well in hys soule as in his body to the ende he be not defiled either by any violence or wrong that he shall do to his neyghboure in any thing that may be nor by any whoredome or filthinesse whatsoeuer Of the points vvherein euery one is bounde to his neyghbour M. DEclare to me more exactly what our dutie towards our neyghboure importeth P. That we haue the same care for all men in generall that we haue for our selues M. But wherein ought we to haue this care for others P. There are two pointes to be considered herein M. Which is the first P. That we take héede that we do them no dishonour nor hurte in any wise be it in the soule body goods or name M. Which is the other P. That we procure their health honoure and profite with all our power in all thinges as the other fiue commaundemēts folowing do declare Of the vveaknesse defaulte of povver that is in man to accomplishe the lavve of God. M. AL that is very iust and very reasonable but is it in the power of mā to yelde to God so sounde and perfect obedience as he requireth of him P. He hath not only not that power but contrarily it is fully impossible for him to yelde vnto God such an obedience For according to his nature he hath no pleasure but to resiste against his holy will. Of the fall and restoring of man The third Dialogue Of mans Freevvill M. HAth man no frée will where by he maye doe the good that God commaundeth him and refuse the euill which he forbyddeth him P. He hath frée will without any power to do good But on the contrarie so prompt to all euill that he desireth not neyther can he any other thing but to do euill for the tyme that he remayneth in his corrupt nature Of sinne and of the nature of it and what originall sinne is properly M. WHat is the cause of this vnhappinesse P. Sinne wherevnto he became subiect thorowe his owne faulte in such sorte that he is as a seruaunt and slaue to sinne M. How is sinne the cause Peter Bycause that it bringeth to him two euilles the greateste that maye be M. Whiche is the first P. It is the wrath and curse of God whereof sinne maketh man guiltie M. Whiche is the seconde P. It is that corruption of nature whereof I haue already spoken whiche maketh man so enclined to euill that he cannot of himselfe thinke speake nor doe anye good but procure dayly more and more the wrath of God vppon him by all that whiche he can thinke speake or doe M. That corruption of nature ought it to be accompted for sin P. It is properly that which is commonly called original sinne whiche is the spring and fountaine from whence all the others do
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
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
procéeding from the soule are in the liuing man. Peter Thou mayst well iudge that as the liuing man hath not onely lyfe but also mouing and féeling by the power of the soule that is in him euen so the mā regenerate by the spirite of God is disposed by the same to doe spirituall works which are the workes of lyfe where as he did the works of death whilest he was dead thorow sinne not being regenerate by the spirite of God. The twelfth Dialogue is of the giftes of the holie Ghost whiche are common to the elect and to the reprobates Of the gifts of the holie Ghost which mē may haue not be chosen of god and without the which the elect may be saued touching themselues MATHEVV I Doe nowe better vnderstande than before why thou doest call the thirde worke of God the whiche thou attributest to the holy Ghoste worke of viuification and for what cause the holie Ghost is called the quickning spirite There resteth nowe that we speake of other of his giftes whiche thou haste sayde maye serue to the Saluation of them whyche haue them not withoute seruing at all them whiche haue them to their saluation P. I will shewe thee by example that whiche thou askest we maye place in this ranke the gift of toungs the gifte of prophecie or preachyng the gifte of miracles and suche other lyke Math. Dothe GOD sometyme communicate these guifts vnto the reprobates and vnfaythefull Peter Thou doest not doubte but that hée dothe distrybute them to the electe and the faythfull when it pleaseth him Math. I may not doubt thereof séeing I haue the examples of the prophets and of the Apostles whiche witnesse it vnto me P. But albeit that these gifts be communicate to diuers of the elect and faithfull yet they are not giuen generally to all neither to euery one specially and as the others wherof we haue alreadie spoken and on the other syde they be not giuen in equall and one measure to all those to whome they be giuen For the one sorte haue them in greater number and greater abundance than the others M. Giue me example of that whiche thou sayst P. Saint Iohn Baptist was so excellente a Prophet that he was by Iesus Chryste preferred to all the other Prophets whiche were before him and yet wee reade not that he had the gift of tongues as the Apostles had M. It séemeth also to mée that it was not necessarie forsomuche as he was not sent but to those of his owne nation P. And therfore I say with Saint Paule that the holy Ghoste distributeth his giftes to euery man as is expediente for him But to come againe to S. Iohn Baptist no more had he the gifte of miracles For it is written of him playnly that he did none at all M. I thinke also that there were many of the Prophetes which had but the gift of prophecie without the gift of eyther miracles or toungs forsomuche as they did prophecie but in the Churche of Israel and among people which vnderstod their natural speach M. We fynd not many prophets that haue had the gift of miracles as had Moyses Elie and Elizee But the Apostles hadde bothe the gifte of prophecie miracles toungs and suche lyke Of the giftes of the holy Ghoste giuen to the wicked M. I I knowe nowe well by these examples in what sorte these giftes hée distributed to the faithfull albéeit they be not distributed to euery one in verye number and portion euen of those which are made partakers of them but thou haste not yet proued how these giftes are also somtyme bestowed vpon the reprobates and vnfaithfull P. I wil shew thée first the testimonie of Iesus Christ which sayth that many shal say vnto him at the later day Lorde Lorde we haue prophecied and driuen out diuels and wrought great effects in thy name vnto whom he shall saye I know you not depart from mee ye workers of iniquitie M. Peraduenture they shall boast them selues falsly of that whiche they neuer did Pet. To resolue this difficultie thou hast beside it the examples not onely of Balaam of Saule and of Cayphe whyche haue prophecied but also of Iudas vntoo whome not onely the gifte of prophecie and office of Apostle was giuen as it was to his other fellowes but also the gifte of miracles M. Howe mayst thou knowe for certayne if that Iudas hadde the gift of miracles Peter Bicause that when Iesus Chryste did giue it to hys Apostles Iudas was not put out of the number but was comprised in the number of twelue vnto whiche the Euangelistes witnesse that this gifte was giuen by Iesus Christe Math. That whiche thou sayest hath some apparance Peter And on the other side thou mayst not fynd it strange that the gift of miracles was giuen vnto him whiche is far lesse necessarie to the Churche than the gift of prophecie and office of Apostle For vvhat cause God sometime dothe cōmunicate to the wicked of the giftes of the holie Ghost the which he doth not cōmunicate to the electe M. SEing that these gifts be so noble so excellēt it abasheth me that God somtime distributeth them to the vnfaithful reprobate rather than to the faithfull elect For albeit that in the time of Balaam Saule Cayphe Iudas many of the faithfull and chosen were endowed with these gifts yet notwithstanding the greatest nūber of thē had thē not at al but had only those gifts which are proper and cōmon to al the elect and faithful P. It is true but thou muste note that God will haue it so chiefly for two causes M. whiche is the first P. It is that he will giue vs to know what difference we ought to put betwene these gifts to the ende that his elect mought know which ar the most excellent and what fauour he hathe shewed to them more than to the others in communicating them vnto them Math. Whiche is the other reason P. It is that God will shewe howe passyng excellent a woorker he is whiche can vse al instrumentes bothe good and bad yea the very diuels to make them serue to his glorie and to the edification and saluation of his Churche when it pleaseth him But seeing that he may well do by his elect that whiche he dothe by these wicked instruments why dothe he not rather this honour to his children than to his enimies P. He dothe no dishonour to his children but doth them great honor when he constrayneth the very wicked to serue them will they nill they M. There is a point wel worth the note P. On the other side he honoureth the enimies the more but putteth them to greater confusion and maketh them more inexcusable in so muche as thorough their owne fault they haue abused his giftes Of the giftes of God which are moste excellent and most to be desired M. FOr so muche as I can vnderstande by thée thou estéemest the first giftes whereof thou
not at all against that whiche I haue now sayd For albeit that God at times doth bestowe of his gifts vppon the vnfaithfull the which in deede he doth not bestow vppon euery faithfull man yet for all that it followeth not but that he doth cōtinually chose some in his Churche to whome he giueth thys gift this office albeit he doth it not euer after one sorte For he sendeth either moe or fewe according as it is néedefull and according to the fauoure that he wil shew vnto it be it secretly or publiquely accordingly as he will make himselfe knowen to his M. But can it not well come to passe also that very those whiche are chosen in his Church may be Hypocrites and rather woolues and hierlings thā good pastors P. That commeth often times to passe and the example whiche thou hast in Iudas doth confirme sufficiently vnto vs that which thou sayest if in déede wée had none other But when the Churche knoweth them to be such she should prouide for it by the meanes that God hathe giuen hir in that behalfe M. And if they be only mercenaries and not apperante wolues may she endure them P. If they be wolues she cānot endure them for somuch as they be of false doctrine If they be onely mercenaries and if she cannot easily knowe them or that she haue not the meanes to ridde hir from them and to haue better she may beare with thē prouided that the doctrine which they set forth be not false albeit that in the rest they do not discharge the office of a pastor as they ought to do The fourthtenth Dialogue is of the preaching of the Gospell Of the principall partes of the ministerie of the Church MATHEVV NOwe séeing that weare come vnto the mynisterie of the Churche declare vnto me what it conteyneth in effecte P. We maye deuide it into thrée principall partes M. Whiche be they P. The administration of the word Sacraments and of the ecclesiastical discipline Of the administration of the vvorde and of the principall points that therein are to be considered M. WHat haue we to consider vppon the administration of the word P. There be chiefly two pointes Math. Whiche is the first P. That it be purely set foorth as God hath reuealed it vnto vs in hys holy scriptures Mathevv Which is the seconde P. That it be set foorthe in that order whiche the Lorde hath ordayned that it shoulde be and to the edifieng of all men Of the points that are required to set foorth purely the vvorde of God. M. WHich points be they that are required in the pure setting foorthe of the word of God in suche sorte as thou sayest it oughte to be set foorthe P. They maye be all comprehended in two M. Which is the firste P. It is that none set foorth any other doctrine than that which is conteyned in the holy Scriptures and that is fully agreable to the same without adding any thing to it or diminishing any thing from it and without mingling with it of any thing of the doctrines and traditions of men M. Whiche is the seconde P. It is not ynough to set foorthe that word accordingly as it is conteyned in the holy scriptures no in déede althogh men vse none other words than those very same whiche the holy Ghost hath vsed in them if the word be not foorthwith set foorth according to the meaning of the spirite of God by the whiche the same hath bene reueled in such sorte as all the passages and testimonies of the same do agree so well togither that there is no cōtradiction but that the one passage is an exposition to the other M. Thou touchest here two points which are wel worth the noting For there be some that in stéede of the worde of God do set foorth whatsoeuer commeth in their minde and pleaseth them There be others that although they set foorth the very testimonies of the holy Scriptures yet for all that they corrupte the sense of them by their false vnderstāding and exposition and by the application which they vse and cōsequences which they drawe P. The Deuill hath also alledged the expressed worde of God when he tempted Iesus Christe but that is not to alledge the worde of God but it is to abuse the language of the holy Ghoste to corrupte and peruerte it and to couer lies with truth as charmers and enchaunters do make the wordes of holy scriptures to serue to their sorceries and charmes Of the principall pointes of Gods worde vvhich oughte to be set foorth by the preaching of the same what order there ought to be obserued in setting of it foorth M. I Vnderstand well that the worde of God may not properly be called the word of God if it be not purely set foorthe as God hath reuealed it and according to the true meaning of the holy Ghost by whome he hath reuealed it But I would gladly that thou diddest touch in briefe the principall pointes which are conteyned in that worde and in what order it ought to be set foorthe and taughte P. As touching the principall points of the same we haue alredy hādled the greatest parte Thou shalte heare afterward the reste which we haue yet to handle But séeing thou desirest as it were a summarie Iesus Christe hath comprehended all the preaching of the Gospell in two principall points when he commaunded his Apostles to preach in his name repentance and forgiuenesse of sinnes to al people M. Folowing then the diuision which Iesus Christ hath made of the doctrine whyche oughte to be preached by the Gospell it then shoulde followe that we must begin by the preaching of repentaunce and thē to come to the remission of sinnes Peter Séeing that Iesus Christe himselfe hath shewed that we must kéepe that order there can be no better had Of repentaunce by the vvhiche the preaching of the Gospell must be begonne M. SHew me now what repentaunce is properly P. It is a very displeasure which man hath in his harte of his sinne the whiche engendreth in him an hatred against sinne and a desire to liue better in time to come refourming his life to the will of God. M. Séeing it is so man may not then haue true repentance if he know not first his sinne and how muche it displeaseth God and in like sorte doe chaunge his manner of life to witte from euill to good and from good to better P. It is easie to vnderstande Hovve that true repentaunce cannot be vvell preached vvithout ioyning of the doctrine of the lavve and the Gospell togither M. ANd by what meane maye a man come to this knowledge of hys sinne P. By the law of god the which doth not only make them manifest to mē but doth also shewe vnto them the wrathe of God against them M. There is then no minister that may wel preach repentāce withoute preaching the lawe of God. P. It cannot otherwise be done But it
sée not howe they will agrée their opinion with the articles of oure faythe by whiche wée doe confesse not only that Iesus Christe is gone vp into heauen but also that he is there sette at the ryght hande of the Father and that from thence hée shall come in Iudgemente by a visyble and corporall presence euen as he went vp visibly corporally according to the verie testimonie of the Angels and also of Sainte Peter who hath sayd that the Heauen muste néedes receyue hym vntill the tyme of the restoring of all thyngs wherof God hath spoken by the mouthe of all his Prophetes since the beginning The eightenth Dialogue is of the presence of Iesus Christe in heauen and in the supper and in his Church VVhether the ascention of Iesus Christe be a true ascention or no or else if he made himselfe only inuisible MATHEVV IT séemeth to me that all that whiche thou hast spoken of the ascētion of Iesus Christ is nothing against the opiniō of those against whom thou hast so long disputed for they denie not that Iesus Christe is gone vp into Heauē neyther that he shall come visiblie and bodily to iudge the liuing and the dead euen as thou hast said P. How do they then agrée their doctrine with this confession M. They alleadge two things vppon this pointe The firste is that the heauen and the right hand of God where Iesus Christe is do stretche ouer all The other is that the comming of Iesus Christ which is made by the sacrament the Supper is inuisible wherfore albeit that he bée there bodily in the propre substance of his bodie bloud yet is he not there visibly but inuisibly P. If they make no space betwéene the earth and the heauen and that they will stretche out the heauen euen to the earth in suche sort that Chryst hath not absented him from the earth as touchyng his bodie and that he didde retire himselfe when he went vp into heauen it may not then be sayde that he is ascended as the Scripture witnesseth but that he hathe alwayes remayned vppon earthe without departing from thence agaynst that whiche he himselfe did prophecie to his disciples It muste also be sayde that hée should then haue made hym selfe inuisible to them and that he were stil yet on earth not visible but inuisible Hovve that the presence corporall of Iesus Christ in the Supper may haue no place excepte he haue an infinite bodie or manye M. I Know not what to say to thée herein For if it were so then shoulde there be no true ascētion of Iesus Christ into heauen P. Albeit that it were so yet must it néedes be that he haue a body infinite to be in so many places at ones or else that he haue an infinite number of bodies to be in so many places at once as they wold haue him M. I vnderstand well that if Iesus Chryste had suche a bodie that his humane nature wer infinite as is his diuine it could be no more an humane nature nether could there be any differēce betwene the one the other Of the inuisible comming of the body of Iesus Christe P. AS cōcerning that which thou hast sayde of the inuisible comming of Iesus Chryste where is it in the holie Scriptures that they fynde suche a comming in the which Iesus Chryst cōmeth from heauen inuisibly in the proper substance of his bodie M. I can not tell for as thou haste alredy decelard in the articles of faith we speake but of two corporall commings of Iesus Chryst Of the spirituall comming of Iesus Christ P. I Wil grant them that there is an inuisible cōming of Iesus Christ by the whiche hée commeth dayely inuisibly to all But that is not in the proper and naturall substaunce of hys natural bodie but by his diuyne vertue whereby notwithstandyng hée maketh vs in deede partakers of his bodie and of his bloud and doth nourish vs as he doth testify the same vnto vs in his holy Supper doth the same by the vertue of his holy spirite the whiche ioyneth vs vnto him without being néedefull that Iesus Christe descend or ascend in his owne body to make vs partakers M. But howe may this be done forsomuche as the body of Iesus Chryste is in heauen and that wée be on the earth and that ther is so great distāce betwene the one and the other P. Seing that this coniunction is not naturall nor carnall but supernaturall and spiritual it is not at all harde for the holy Ghosts in such sort to ioyn the earth and the heauen together and to drawe vp our hearts into heauen euen to Iesus Christe M. I know well that there is nothyng harde nor impossible to God. P. In lyke manner is it not harde for Iesus Chryste to make the vertue and efficacie of his bodie the sacrifice of the same which he hath offered for vs to come euen to vs without being néedefull that he descende bodily from heauen to come to vs. M. I graunte to thée all that Hovve that the corporall presence of Iesus Christ in the supper is contrary to the diuine vertue that is in him to communicate his gifts and graces to his Church P. IT must necessarily be that it be so for if he coulde haue no communion with vs and communicate himselfe to vs without comming downe from heauē bodily and without that he were with vs corporally presente his vertue shuld not be so great as it is nor should it be so wel set foorth nor in so great effect M. Is that the cause why he saide to his disciples it is expedient that I go for if I go not the comforter which is the holy Ghost will not come P. It is certaine that by these words he would giue his disciples to vnderstand two things M. Which be they P. The first is that his corporal presence did holde them still fixed in the earth and did hinder them by the meane of their infirmitie rudenes to cōprehend vnderstand that his kingdome was spiritual not carnall as they thought it to bée M. Which is yet the other pointe P. It is that he was not come vppon earth there to raigne by a corporall presence but to retire his body into heauen that he would raigne by his holy spirit by his spirituall diuine vertue among his according to the promise which he made them whē he said when you shall be gathered together two or thrée in my name I am in the middest of you And againe I am with you euen to the consummation of the worlde Of the spirituall and diuine presence of Iesus Christ in his Church and of the vertue of the same M. THou vnderstandest then these passages of the spiritual diuine presence of Iesus Christ in his Churche P. No man may otherwise take them And therfore Iesus Christ hath said to shewe that great power which he had Al power is giuē me
good reason of their faith it séemeth to me that a man may gather of thy woords that not only they oughte not to receyue litle children to the Supper but also they ought not to baptise them vntill the time they come to the age in the whiche they may yelde reason of their faith and vnderstand what their baptisme doth signifie P. Thou hast here to note that there is difference betwene receyuing of children to baptisme and receyuing of them to the Supper Mat. What difference fyndest thou in it P. In that that Saincte Paule doth require of those which wolde communicate at the Supper that they shoulde proue them selues to knowe whether they be méete or no and that they be disposed to receyue the same accordingly as thys holye Sacramente doth require whiche thing is not so required in Baptisme Math. What wilte thou conclude thereby Peter That if it must be that euery man proue himselfe before he go to the Supper it followeth then that they are not yet capable of that proofe whiche are not so farre foorthe instructed as they may proue and examine themselues as is méete Of the principall foundation of the Baptisme of litle children and of the vertue of the aliance vvhervppon it is grounded M. I Vnderstand by that which thou hast heretofore saide that none can well proue and examine himselfe to communicate worthily at the supper except that first he vnderstand what misteries and secretes this Sacramente conteyneth and for what cause it was ordeyned But forsomuch as Baptisme is also a seale of the doctrine the which it doth confirme is it not therefore also néedefull that he which shuld be baptised be first instructed in the doctrine whereof it is a Sacrament and that he may yeld reason of it P. If the person be of that age that it be capable of the doctrine that whiche thou saist is required But there is other consideration in the person of litle children borne of faithfull parents which are alredy receiued into the Church M. But bycause these children are no more capable of the promise made in baptisme than the children of infidells what reason is there rather to baptise the one than the others P. If the children of the faithfull were no more capable than those of the infidells there were reason in that which thou saist M. I sée not wherein the one sorte are more capable thā the others vnlesse thou shew it me more plainly P. Thou must vnderstād that the promise which God hath made in Baptisme conteyneth the promise of the aliance the which God hath made with his people in the which he comprehēdeth not only the faithfull whiche thorough faith are admitted into this aliance but also their childrē and the children of their children M. Wilt thou then say that the baptisme of children which haue faithfull parēts is founded vpon that aliance and vpon the faith of their parents P. Seing that the promis is made not onely to the faithful parents but also to their childrē the Parentes haue iust occasion to present their children to Baptisme to the end they may haue thereby confirmation of the promise whiche is made as well to their childrē as to themselues to the end that both they their children may be the more assured and comforted M. Thys Baptisme serueth then better for them than for their children forsomuche as the children knowe not yet what it is P. It serueth the one and the others For albeit the children be not able as yet to vnderstande what Baptisme is bycause of their age yet are they capable notwithstanding already thorough the good pleasure of God of the aliance wherof it is a Sacramente and on the other side besides that whiche God worketh by hys holy Spirite as it pleaseth him as well in litle children as in the greate there is also prayer made in Baptisme for the litle children founded vppon the same aliance whiche is not vayne but bringeth foorth his frute in his time If it be lavvfull to Baptise the children of infidels and what conditions are required in them vvhich do present them M. SEing then that Baptisme of children is founded vppon that aliance it is not lawfull to baptise a childe if he be not borne of faithfull Parentes Pet. Thou hast herein to consider that there must be héede taken not only to the Parentes of the children but also to those which presente them to Baptisme For albeit that a childe be borne of faithfull Parentes yet shoulde it not be lawfull to receyue hym to Baptisme if he were not presented by faythfull men whyche moughte be bound for them vnto that wherevnto Baptisme bindeth the faithfull and that they shoulde be sufficiente to accomplish the promise whereby they binde themselues to the Churche concerning the children M. And if that faithfull men should presente the Children of Infidells and that they should binde them selues for them taking vppon them to instruct them in the Christian religion as if they themselues were their very Parents shoulde it be lawfull to baptise such children P. I wold make no difficultie therein prouided that the Parents did agre therevnto chiefly for two causes M. Tell me the first P. It is that forsomuch as there is faithfull suretie the minister who is to administer the Baptisme hath alredy a good foundatiō For such suretie is in place of the Parentes prouided that they do not mislike of it but haue giuen thē charge to do what they do M. Which is the other reason P. It is that when God made the aliance with his people he did not only promise to shew fauour and mercie to the parents and children euen to the seconde and thirde generation but euen to a thousand generations Wherefore albeit that the néerest parents of the childe were infidels yet notwithstanding their infidelitie may not shut their childe from his righte that he may haue in the aliance of God by the meane of his auncient fathers and predecessors M. But seing it is so according to the true discipline of the church none may thē receiue a man to presente a childe to Baptisme if that he himselfe be not receiued into the companie of the faithfull and be not sufficient to be pledge for the childe which he presenteth to fulfill the promise whiche he maketh for him P. It shuld be to mock God and his Church who so should do otherwise For mē haue not accustomed in mater of much lesse importāce to receiue a pledge if he be not of such qualitie as is required M. That is an ordinarie mater P. What reason shuld there be thē to receiue in mater of so great importāce any other pledge thā such an one as wer méet in the which mater ther is a very solemne obligation as it were a solemne oth before god his Church M. Is there the like reason for those which be excōmunicate as there is for those which are as yet holden for infidells or at
blyndenesse that synne hathe engendred in the vnderstandyng of man which is the cause that he cannot so well discerne the good from the euill nor iudge of the one and the other as he should haue done if he had continued in the state of innocencie and grace in the whiche he was created beside that there is this other greate mischiefe that man doth willingly supporte that wherin hee would himselfe be supported and that he neuer hath so great care for that which concerneth the honoure of God as for that whiche concerneth his owne bodie It is the cause why men doe rather punishe yea and that more gréeuousely those faultes whiche touche their honor or dishonor or their profit or hindrance than they doe those whiche make warres directly against the honour and maiestie of God but it is not so with God for he is not contented with the only work that appeareth outwardly but he requireth the hearte and beholdeth the fountayne from whence the woork springeth which can not please him howe faire a shewe so euer it haue but only so farre foorth as it procéedeth from the heart and that the heart doe please him the whiche in déede can in no wise please him but so farforth as he doth drawe néere to his nature and that he is reformed and made new lyke to his image and regenerate by his holy spirite For there is no worke good nor pleasant to God but that whiche procéedeth from him and that he himself doth for euen as there is none good but onely he so is ther no good thing but that which procedeth frō him alone therfore the work which procéedeth from vs can not please him but so farre as hée worketh in vs by his holy spirite and that our spirite is gouerned by his For he whiche is a spirite is then serued by his like In vvhat sorte the vvordes of the lavve of God ought to be vnderstode and hovve that God dothe not onely beholde the outvvarde vvorkes but the origiginal of them also vvhat be the things that God doth allovv or cōdemne in man. T. SO farre foorth as I may vnderstand by thy woordes that lawe doth well deserue to be otherwyse weyed and considered of than it is D. It is euen so For when God dothe require of vs a thing that séemeth to belong to the outewarde woorke wée oughte to vnderstande the whole by a parte and the cause by the effecte and the roote and the whole herbe by the fruict and the woorkeman by the woorke and all the circumstaunces and dependances of the one and the other And when he forbiddeth a thyng we muste also knowe that he commaundeth his contrarie and likewise when he commaundeth hée forbiddeth the contrarie of that whiche he commaundeth For he beholdeth man thorowly both endlong and ouerthwarte and dothe sounde the hearte and all the thoughts and affections of him and alloweth nothyng in hym but that whiche he fyndeth to bée his and hathe himselfe commaunded and disalloweth nothing but that which man hath receiued of others than of him that which he hath forbidden him Wherfore he doth not only condemne that worke whiche séemeth outwardly to bée euill but also the spring from whence the same procedeth doth not onely condemne it when his frute is come to light but he doth alwais condemn it albeit that it doe continually lie hidde in secrete in the darke bottomlesse pittes of ignoraunce of the hearte of man vnsearcheable to man but knowne and open to god Therfore Dauid sayeth thou haste proued and knowne mée thou haste knowne mée sitting and standing going and commyng within and without For howe may it be that the workeman which made man shoulde not know him whiche did know him before he was begotten and made Shall not the workman know his worke T. Who shoulde then know him if he should not Of the consideration of those things which in dede displease God in man and first of all in his vvorke and in vvhat sort it ought to be cōsidered as commaunded or forbidden by God. D. SEeing then that hée whyche is the workeman and hath framed made the substance it selfe wherof he is fashioned and that he him selfe is the giuer of the fashion it is not to bee doubted but that hée doothe verye well knowe all that euer is in hym and that whyche hée hath of his owne put into hym and what man hath of others to destroy his worke Wée must therfore note here that there are in vs foure things that can not please God and euery of them dothe in his behalfe deserue death and eternal damnation Nowe if any one of them being taken aparte if it were possible to separate them the one from the other be so abhominable of his owne nature and worthye of so gréeuous punyshemente what may it then be when they are all ioyned togither T. There must néedes be muche filthinesse but which be these things D. First there is concupiscence for the seconde the affection begotten of him for the third the consent of the wil to this affection for the fourthe the execution of the same by déede But I will begin my declaration by this last which is to say by the work that apeareth outwardly to the ende that by the same wée maye haue the better vnderstanding of the other thynges that doe goe before which are more hidden and more secret In this poynt I will begin by the moste apparaunt and open frute whereby wée easily iudge of the nature of all trées For in setting foorthe firste the worke the workeman shal not only be knowne therby but also the forge and shoppe wherein that worke hath bin wrought As concerning the worke we oughte to consider it first two wais The one as commaunded of God the other as forbidden by hym That which is commaunded by God can neuer be euill being vnderstoode in that sense and meaning that he hath cōmaunded it and being applyed to that end that it oughte to bée On the other side that which he hath forbidden being weyed in the same sorte may neuer in any wise be good By what rule the vvorks of men ought to be examined and hovv daungerous a thing it is to follovve the iudgemente of mans reason T. WE ought then to be well aduised and to take good héede how we do establish iudgement vppon mans reason and vpon the opinions of men in such matters D. It is very true For it is often times séene that men iudge that good which is euil and do disalowe that which God aloweth and alowe that whiche he disaloweth for the causes before mentioned For in the iudgement of god the sentence shall not be giuen according to the iudgement of mans reason and of the opinions of men but according to the pronuntiation whiche God hath alredy pronounced by his worde and by his lawe which shall be the weights the ballaunce and the rule wherein and whereby al the thoughts words and
works of men shall be weyed and measured Hovv that the lavv of god is transgressed not only in doing that vvhich is forbidden by it but also in leuing that vndone vvhiche is therin commaunded and hovv that those good vvorks which vve do are not able to satisfie for them vvhich vve ought to do and do not ne yet for those vvhich vve do against the vvill of God. T. THen doth it follow that whosoeuer shall do that whiche shall be forbidden of God or shall leaue vndone that which he doth commaund him the same deserueth condemnation On the other side he that shall absteyne frō that which he hath forbidden and shall do that which he hath cōmanded the same shall receiue the prayse and commendation of a good faithfull seruaunt D. These two pointes that thou touchest are right well worthy to be noted For there be some that thinke that they haue sufficiently fulfilled the lawe of God if that they haue refrayned frō those things which are therein forbidden yea and if it haue bin don but only in outward apparance withoute laying of handes with a prompte courage to those thinges whiche are commaunded them On the other side there be others whiche think that they may the more lawfully dispense with thēselues to do many things that be forbiddē in the law whē they haue don some litle porcion of those whiche are commaunded and thinke these to be a recōpēce for the others But we must nedes walke in all other manner of simplicitie before god must put in vse that which Iesus christ hath said it behoueth to do this and not to leaue the other vndone for here it ought to haue better place than in any where else It behoueth to do that whiche is commaunded and to refrayne from that which is forbidden For he that commaundeth and he that forbiddeth is alway one Lord who will not suffer hys maiestie to be more dishonored of the one parte than of the other Therefore when thou dost some part of that which is commaunded thée thinke not by that litle wel doing whiche thou hast done on the one side to haue recompenced the greate euill whiche thou hast committed on the other side For if thou haue don any thing wel thou hast done thy dutie and hast done nothing else yea and that which more is thou hast not done all that howe mayest thou thē recompence the euill which thou hast committed in doing that which was forbiddē thée by this litle good which thou hast done when that same it selfe is not sufficient to satisfie for the faultes whiche thou haste committed in the leauing of that vndone which thou oughtest to haue done T. I do know that very well Hovv that it is not sufficient to do outvvardly the vvorks vvhich God commaundeth if that they be not done to the intent and to the very same purpose for the vvhich God doth commaund them hovv greatly hypocrisie displeaseth God. D. ON the other parte when thou doest the worke which god commandeth thou must take good héede to what ende thou doest it and with what minde For if thou do it more for thine own glory and profite for thine owne behoofe than thou doest for the honoure of God and for the loue thou bearest to him or to thy neyghboure for his sake thou makest of a good worke an euill worke and doest greatly offend him thorough thy hypocrisie abusing his name making a maske of his lawe to serue thée and thy wicked affections And therefore such a worke is no more a worke of the spirite of God for so muche as it is not done in truth but in lies For al hypocrisie is lyes for somuch as it is nothing else but falshod fayning and dissimulation whiche hath an other shewe outwardly than the troth of the thing hath inwardly Now al lyes procéed from the deuill The worke then which is done in lyes is of the deuill and not of god Wherefore it cannot muche better please God than doth the troth which the deuill speaketh to couer his lies with and to transfigure himselfe into an Angell of light and that all the works do that euer he doth howe faire a shewe so euer they haue although God do make them serue to his glory For his intente is alwayes wicked forsomuch as he neuer doth thing but for himselfe and hath regard neyther to the honour of God nor to the profite of any creature wherfore he is neuer more perilous than when he hath the greatest shew of well doing for then it is that hée doth most dishonor god and doth greatest hurt to men bycause he is more couered and disguised more harde to be knowne and to be taken vpō the sudden wherfore those whiche call this deuill that is so disguised a white deuill are not voyd of reason Therefore the false Prophets are neuer more dangerous than whē they haue the greatest shewe of holynesse do most counterfaite the true seruauntes of God the like is of al hypocrites The good work whiche he semeth to doe is often tymes worse than thogh it were set forth plainly suche as it is It is the very cause why Christe did condemne the almes prayers and fastings of the Scribes and Pharisies and all their other works forsomuch as they did them only to be séene of men VVhat good or hurte the vvorke doth that is outvvardly done not vvith a good hart vvhat it may bring to the vvorker of the same also to others and vvhether it be better that it be done or vndone T. IF the matter be such that the worke it selfe which God commaundeth cānot please him if it do not procéede from such a harte as he requireth but doth rather displease him it followeth then that if a man haue not such an harte he dothe not onely léese his time in doing of suche a worke but he doth also purchace to himselfe a more greater iudgemente D. There are also two pointes to be considered in this matter if that the man that doth this worke doth it thoroughly of a very malice and to suche ende as the Deuil doth his to witte to dishonor God and to deceiue mē and to hurte his neyghbor it were much better that he did nothing at all for his worke can do but hurte and more to himselfe than to any other if hée do it not in déede for so euil a purpose but onely to haue some worldlye honoure or profite the worke is then yet somewhat more profitable in sundry sortes as well to himselfe as to others according to the circumstaunces of the same than if it had not bin done at all or else if he had done those works whiche God hath forbidden For first of al those that sée such a worke are edified in somuch as they sée it to bée good of his owne nature and doe thinke that it procéedeth from such an harte as it sheweth for outwardly on the other side
alreadie sayd in the seconde and nearest causes leauing the iudgement consideration of the first to the secrete counsell of God whiche is to vs vnknowne Dan. It is true And to come againe to oure purpose the Diuell biâ—ing depriued from thys goodnesse the which he hath lost can be none other thaÌ„ he is nor haue any other wil thaÌ„ wicked But yet notwithstanding it is stil a wil that which he doth is doon voluntarily Ther is no difference in this matter but in stead that before his wil was good and did willingly that which was good by the same now is it euil doth willingly that which is euill that which he can not otherwise doe procéedeth not but onely of that that he can haue of himselfe none other wil but that which is wicked the fault whereof maye be imputed to none other but to him For if he haue bin vnthaÌ„kful toward God hath through his vnkindnesse and pride contemned that which he hath receyued of him God is not bounde to giue him that whiche he thorough his own fault and vnkindnesse hath lost neither doth he him any wrong to leaue him in that state into the which he hath brought himself for if he were not bound neither to create the Angels nor yet to preserue to confirme theÌ„ in their estate but hath done what he hath don of his méere goodnesse liberalitie what dutie oweth hée else to repaire restore those that are falne vnlesse it please him and except he think and know it to be agréeable to his glory maiestie which he declareth in shewing himselfe a iust iudge in punnishing so greuously such a pride and such an arrogancie and ingratitude and likewise hée doth shewe his great glorye and power declaring in a creature so excellently by him created what difference there is betwene him that is the Creator and the creature and betwene dwelling in hym and abandoning or leauing of him And by the same meane he doth also giue vs the better to knowe the great grace that he hath bestowed vpon the other Angels the which hée conserueth in their fyrste estate For they may vnderstande by that which happened to their felowes that which mought also haue happened to theÌ„ if that God of speciall grace had not holden them vp and conserued them considering that they were created of one very nature which is now of an vnchangeable goodnesse through his grace without the which it mought be chaungeable as well as that of the others And therfore it is not without cause writteÌ„ in the booke of Iob that God hath founde no prayse nor perfection in his very Angels For if we shuld compare God and the perfection of him with that of his Angels it shuld fare as it doth wyth the starres whych loose their light in the presence of the sunne or as it doth with a candle that is lighted at a faire noone tyde On the other syde we may not properly call true firme and constant any but only he that hath hys being of himselfe may say I am to wit God vnto whom this same belongeth Of the comparison and agreement of the first estate and of the fal of man with that of the Angels and their first estate and in to what necessitie man hath brought himselfe throughe his sinne T. J Vnderstand wel by that which thou hast said what the nature wyll of man should haue byn if he had continued in the first estate in which God did create him For as concerning his wil it should necessarily haue byn ruled by the will of god as that of the Angels which haue remained stedfast is at this pesent in such sort that he shold haue byn no more able to sinne than they and so should not at al haue loste the libertye of his wyll nor done anye thyng by constrainte And euen so shoulde hée haue béene in a good necessitye whych shoulde haue procéeded from the riches of the goodnesse and grace wherewith GOD had endued him and made him a part taker of it But when he turned from this way it came to passe wyth hym as it dyd wyth the Angels when they turned from GOD and hath declared thereby that hee was in suche sorte created of GOD good and iuste and of a good and holy will and yet was he notwythstandyng not so created that he shoulde or mought bée vnchangeable of hys own nature and force for the causes which haue bene already alleged which in their behalfe doe as much pertayne to man as to the Angels Wherefore séeyng that manne throughe the intycing and counsell of the Deuil which was the fyrste trangessor is turned awaye from the wyll and obedyence of GOD hys Creatour and dyd make an aliance with the firste offender who made himself enimy to God through his pride and ingratitude he hath ben parte taker of his iniquitie with whome hée made an aliance From whence it foloweth that his good and holye nature will hath bene corrupted and peruerted and made like to the same of him to whoÌ„ he hath ioined himself that he hath takeÌ„ hym not onely for his felow but for his guide his leader his maister his lord Wherfore euen as before abiding vnited and ioyned to God and hauing God in him and being gouerned by hys holie spirit he could do nothing but good and that without enforcemeÌ„t or constraint eueÌ„ so by the contrarie being separated froÌ„ god ioyned with the deuill being lead and gouerned by him he can doe nothing but euill and doth it of his owne wyll without conconstraint of any but only of him selfe onely bycause his nature is such by reason whereof he taketh as great pleasure in doyng of euill as he did in well doing when he was in his firste state of innocency Now this necessity is greatly different from the first For in steade that the first did procéede from the aboundant riches of the grace of god this other procéedeth from the lacke and faulte of the same Wherefore that is as wicked as the firste is blessed It séemeth to me that I haue touched the very same thing that thou woldest haue concluded vpoÌ„ D. Yet shalt thou more plainly vnderstande it by the comparison of a whole man and a sicke man Note well a man that is whole of body and minde bicause that he hath his appetite sound and not corrupted by any naughty humors he doth couet nor desire to eate drinke any thing but that which is good and agréeable to hys nature and health and in such qualitie and quantitie as his nature and health doth require bycause he is so disposed Consider againe the same being sicke he will do al things contrary to that which he did being hole bycause he is wholly otherwise disposed That will he moste couet and desyre which is most contrary to him and can not refraine from the vse of it and the more the thing shal be contrary and hurtfull for