¶ A Christian Instruction, containing the law and the Gospel. Also a Summarie of the Principal points of the Christian faith and Religion, and of the abuses and errors contrary to the same. Done in certain dialogues in french, by M. Peter Viret, sometime minister of the word of God at Nymes in Province. Translated by I S. Seen and allowed according to the Queen's majesties Injunctions. Imprinted at London by Abraham Veal, dwelling in Paul's churchyard at the sign of the Lamb. ANNO. 1573. To the honourable and virtuous Lady, Elizabeth, Countess of Lincoln, john Shout wisheth increase of all godly honour and knowledge. WHEN I HAD TURNED into English this work, I considered in myself, that in ancient time and also in this our age, men have accustomed to dedicated their travails unto such virtuous personages as they have honoured. And I examining myself, unto whom I mought address this little labour of mine, thought good to presume upon your goodness, and to address the same unto your honourable Ladyship knowing this work to be a meet subject for the exercise of noble spirits, in the which they may see the great mercies of God towards mankind, and learn how to be thankful for the same towards his divine majesty: It may please you therefore (good Madam) to accept this present, at the hand of him, who wisheth unto you great increase of spiritual blessings, and that after this momentayne life, you may be one of those which shall ever wait on the Lamb in the heavenly jerusalem, which was slain for the sins of man before the foundation of the world was laid, to the end he might make us acceptable unto God, by whom we have redemption through his blood (even) the forgiveness of our sins, according to the riches of his grace. From London the 4. of january. To the Christian Reader. SEeing that the chief cause for the which God created man, is to be served and honoured by him, our duty is them to seek to understand how to honour and serve him: and we cannot know how to serve, honour, nor obey him, but by his word: and albeit his word be such as it is able to give instruction both to learned and unlearned, having in it milk for children and strong meat for men, yet is it necessary to use for our better instruction, the help of the worthy fathers in the study of the same, whereby we may the better and more certainly judge of that which we shall read, by the which mean we may the more easily know our good God his benefits unspeakable presented to us in his dear Christ, and what we are by our Lord jesus Christ, & what we are of ourselves, without which knowledge none can be a true Christian. For if we know not that our only salvation is founded by God in jesus Christ, & that our eternal life proceedeth only from the free mercies of god without any jot of our deservings, surely we cannot be saved. For if we will be accepted at the hands of God for his faithful and obedient children, we may not present unto him any works of ours for satisfaction for our sins, either in part, or in all, albeit we aught and are bound to do good works. For if we have in us a lively faith, we cannot but do good works. For as faith is a fruit of our election, so are good works a fruit of our charity towards our neighbour, which charity is a fruit of our lively faith, which worketh through charity, as S. Paul saith: but if we will be acceptable unto God, we must utterly cast down ourselves before him, acknowledging ourselves worthy of eternal damnation a thousand times, and embrace jesus christ wholly with all his merits, who hath satisfied the justice of God for us, fulfilled the law, paid our debt, carried away with him captives in unspeakable triumph, Satan, sin, death, and Hell, and hath taken possession for us of the heavenly inheritance, and there sitteth at the right hand of God the father, making intercession for us continually. And to the end we may well know how we do obtain these inestimable benefits by jesus Christ, I have turned into our natural language this work, in the which are sufficiently and excellently handled all the principal points of our Christian religion. I have added to the end of this work, the exposition of Master Viret upon the preface of the law, which containeth sundry excellent doctrines: I have done it to help to advance in the way of their salvation all such as are ignorant of the tongues: wherefore I beseech God that they which shall read it, may so profit thereby, that God may in them be glorified, and their souls edified. THE SUM OF the principal points of the Christian faith and Religion, and of the abuses and errors contrary to the same. How needful it is, that all Christians do well know what faith is, whereby they are made Christians, & what things she doth comprehend. Chap. 1. WHOSOEVER doth believe the testimony which God in his word doth yield of his will, holdeth already for certain, that the salvation of men, by the which God will be glorified in them, resteth in the only faith in jesus Christ, Rom. 3. d. Rom. 10. b. Ephe. 2. b and that from the heart men believe to justification, & with the mouth men make confession whereby they are saved. Wherefore seeing it is so, it is needful, not only that every true Christian do well understand what is the nature of the true faith, and which are the principal points that she containeth (without the which she cannot be a true and perfect faith) but also that he be well resolved in them. For faith can not be a true faith, without the true knowledge of the things that she believeth, so far as God hath revealed by his word, and is requisite for every man to know for his salvation. Wherefore they which know not, nor do understand at all that which they say they do believe, have no faith at all, but by imagination and fantasy, whatsoever they do persuade themselves to have. Of the summaries of the faith of the christian Church named Symbols. Chap 2. FOr that cause the ancient Church hath comprehended all the points of the Christian faith in certain Summaries, which are called commonly, the Nicene creed, the creed of Athanase, and that of the Apostles. This name of Symbol was given unto them, as well for that they did contain in sum the principal points and foundations of the Christian doctrine, which are more at large expounded in the holy Scriptures: as also for that they are the true marks and tokens of a Christian man, in every one that believeth, and confesseth the doctrine contained in them. Wherefore it is requisite, that every one know at the lest that same which is commonly called, the creed of the Apostles, which is the most common and most short of them all, according to the which, the Church doth daily make public confession of her faith, as followeth. I believe in GOD the Father Almighty, maker of heaven and earth: And in jesus Christ his only Son our Lord: Which was conceived by the holy Ghost: borne of the virgin Marie: suffered under Ponce pilate: was crucified, dead, and buried: he descended into hell: The third day he rose from the dead: he is gone up into heaven, and sitteth on the right hand of God the Father almighty: From thence shall he come to judge both the living and the dead. I believe in the holy Ghost: The holy universal Church: The communion of Saintes: The forgiveness of sins: The resurrection of the body: The life eternal. Sobeit. Of the understanding of the matters contained in these Summaries, and how necessary it is. Chap. 3. Now forsomuch as it is a hard matter to be brief and plain both at once, it is certain that the matters contained in these Summaries, are so briefly comprehended in them, that every man can not easily understand and comprehend what they do import, saving only such as are well exercised in the holy Scriptures: And beside that, that there are few among the common people that know the said Symbols, unless it be this, which is the shortest of the three, which the Christian Church doth hold. There is yet this evil, that many have not learned it, but in an unknown tongue: wherefore it profiteth them even as much as if they had not learned it at all, seeing they do no more understand it, than if they had never heard speaking of it. And as touching these that have learned it in their vulgar tongue, there are also many of them, that have only learned to pronounce it by mouth, without any understanding of it, as do little children, or birds that are taught to speak: not understanding what they say. Therefore it is more than necessary, that that which the principal points contained in the same do import in substance, be expounded somewhat more familiarly and plainly, to the end that men may the better know, how every one doth understand them, and whether the faith of the heart do agree with the confession of the mouth. For many which make that confession by mouth, do oftentimes follow doctrines and religions clean contrary to that which they confess. Wherein they do belie themselves, denying by their works, that which they confess by word. Of the principal points whereupon the true Christian faith is builded: and first of the unity of God. Chap. 4. Now the first ground work and the first article of the faith of a Christian Deutero. 6. a john. 4. c &. 17. a man is, Esay. 40.9. Apocalip. 1. d 1. Timo. 1. d Genes. 1. Psalm. 86. e &. 103. a Exod. 34. a Matth. 28. d that he believe, that there is one only true God, which is a spirit invisible and eternal, without beginning and without end, almighty, all wise, all good, all lust, all merciful, and all perfect, maker of all creatures. Of the Trinity of persons, in the unity of the divine essence, and of their proprieties, and of the creation of the world. Chap. 5. further, albeit that there is but one only God, in one only divine essence, this notwithstanding, Genes. 1. john. 1. a. b john. 1. 1. john. 1. Colloss. 1 c Hebr. 1 a john. 14. b d g. &. 15. d &. 16. b Act. 1. a &. 2. a the Christian faith doth acknowledge in that divine essence, the Father, the Son, and the holy Ghost, accordingly, as God hath declared himself in his word, the which albeit he be distinguished in three persons, yet notwithstanding those three divine persons are but one only God, in one self same essence: in the which, the faith doth consider the father, as the fountain of all divinity, and the Creator of all things, visible and invisible: and the Son as the eternal word and wisdom of him, by the which all things are made, ordained and placed as they are: and the holy Ghost, as his infinite power, by the which he doth sustain and govern them, according to his eternal providence. Of the providence of God. Chap. 6. Now this providence of GOD is so conjoined with the creation of the world, that it can not be separated. For he may not be Creator, but he must also be the guider and the director. For even as none other was able to make such a work but only he, Even so none other is able to guide and govern the same, but only he, which is the worker and maker. john. 5. e Hebr. 1. a Ephe. 4. a Psalm. 8. a Matth. 10. d Then this Providence importeth, that nothing is done at adventure: To wit, without the most just ordinance of God. For his providence extendeth both in general and particular, to all things, that are as well in Heaven, as in earth, in such sort, that he hath a care for man, whom he hath in special recommendation amongst all his creatures, even unto one very hair of his head, even as jesus christ doth witness. Of the eternal Predestination of God, and of the manifesting of the same, and where we aught to seek it. Chapter. 7. prover. 16. a Roman. 8. f & 9 b. c Ephes. 1. a Rom. 11. d Esay. 4. c Rom. 10. c john. 6. e &. 17. b Therefore even as he hath created all to serve to his glory, even so hath he ordained of all men, in his eternal counsel, that which hath been his pleasure to do, and forthwith the means by the which he would be glorified in them, as well in his mercy, as in his just judgement, the which judgement can never be but just, although it be incomprehensible to man: and how he doth manifest this eternal counsel to his chosen in jesus Christ his son, by the preaching of his Gospel, which he setteth forth unto us, as the true book and register of the eternal election of God. Also he giveth them the grace by the very same means to understand the same, and to receive it thorough true and lively faith. Of the author of sin, and of the incomprehensible wisdom of God, which is in his eternal ordinance. Chap. 8. ANd albeit that nothing may be done neither in heaven, nor in the earth, Psalm 115. e Amos. 3 b Lamentation of Hiere. 3. e without the most just ordinance, and the holy will of God, or otherwise he should not be God almighty: yet notwithstanding, this ordinance and will carrieth with it no constraint to the will of man, in sort that they never offend, but willingly, through their own malice. Wherefore what soever may happen in the world, God may not be holden for author of sin, nor of any evil what so ever: but the devil only, and the naughty will of man, which is allied with the devil. Then it followeth that whosoever maketh God author of sin and wickedness, in so much as it is sin and wickedness, doth attribute to God that which is proper to the devil, and doth blaspheme God horribly, not putting any difference between his works and those of the devil. For God hath so well provided for the order of the causes ordained by him, the which he would should serve to his glory, that he can not ordain nor do but justly, whatsoever he ordaineth or doth, how wickedly or unjustly soever the devil or man do. For he is so excellent a worker, that he can very well draw good out of the evil that the devil and man do, and that by his incomprehensible wisdom, and by his infinite power and goodness, to be glorified in the same: and in the just condemnation of those that shall do the evil which he hath forbidden, and do not live in his obedience, walking in the vocation that he hath called them unto. Of man, and of the creation and fall of him by sin. Chap 9 Gene. 1. d 1. Corin. 11. b Genes. 3. a Rom. 5 b john. 8 d Roma. 6. c Psalm. 43. a Roma. 3. b &. 5 c. AS for man, the Christian faith holdeth, that he was created to the image of God, in the estate of innocency, truth, and justice: and that he being fallen from that estate, by his own sin, and through his own fault, following the counsel of the devil, he hath yielded himself in such sort slave of sin, by the which he hath deserved eternal death and damnation, by the just judgement of God, that he can not of himself but sin, and daily to provoke more and more the wrath and curse of God upon him. Of the redemption and restoring of man, and of the only mediator jesus Christ. Chap. 10. Therefore, john. 3. b 1. john. 2. a & 4. b c &. 9 b 1. Timon 2. b Rom. 8. g &. 5. b 2. Timo. 1. e T●…e. 3. b Esay. 43. b &. 44. a jerem. 17. a Exod. 30. a Deutero. 6. c &. 10. d Matth. 4. b Luke 4. b. 1. Timo. 2 b joh. 14. & 15. a God his creator having pity on him, hath so loved the world, that he hath given his only son jesus Christ, for mediator, patron, advocate, and intercessor between him and man, to reconcile them to him, even when they were his enemies. Wherefore it followeth, that he hath done this, not having regard to any deserving of man, who neither had nor could deserve but only eternal death, but hath only regarded his own goodness and mercy. Wherefore as there is but one only God, creator, governor & conserver of all things, nor any other saviour than he, nor in whom man may trust, nor worship, nor invocate: no more is there likewise but one only mediator jesus Christ, by whom man may have access to God, and find favour in his sight, and recover that which thorough his own false he hath lost. Of the true invocation and prayer towards God. Chapter. 11. Matth 6. b Luke 11. a. john. 4. c Esay. 29. d Matth. 15. a ANd for so much as the invocation is an honour which belongeth to GOD only, and can not be given to any creature whatsoever, how excellent so ever he be, without idolatry, sacrilege, and blasphemy against God our Lord jesus Christ, himself hath given to his church a form of prayer, the which he hath willed to be observed in the same, and by the which, he hath willed all prayers and supplications to be ruled and measured. And hath done it, to the end that in stead of honouring of God by them, he should not be dishonoured, thorough default of praying unto him, and invocating his name, in such sort as he requireth, willing to be honoured in spirit and verity not only with lips and with hypocrisy, and with outward show. Of the order of prayer which jesus gave to his Church. Chap. 12. THat order of Prayer which he gave to his Church, is written in these words in the Gospel of S. Matthew. 6. chap. and that of S. Luke. 11. chap. Our father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our offences as we forgive them that offend us. And lead us not into temptation. But deliver us from the evil. For thine is the kingdom, the power, and the glory thorough out all age's so be it. Of the principal faults which we must avoid when we pray. Chap. 13. Sing then that our Lord jesus Christ hath given this rule to Christians, who soever demandeth of God any other things than are contained in that order of prayer, and by any other mean, and to any other end than that which jesus Christ hath set forth unto us in the same, can make no acceptable prayer to God, but is to him turned into sin. The like is of those which pray in an unknown tongue, not knowing what they say. For first it is certain, that their prayer can not please God, but so far forth as it is made in true faith. On the other side, true faith is not without understanding what it is that she demandeth of God: seeing it is so, than it followeth well, that he prayeth without faith, that prayeth, not understanding what he prayeth, and by consequent doth mock and dishonour God. Of the mean by the which men may be heard of God in their prayers. Chapter. 14. further, as our Lord jesus doth not teach us by his doctrine, to address our prayers to any other than to God his father, Ephes. 1. a john 1 b Ephes. 2. d Hebr. 4. d Rom. 8. g even so we can not assure ourselves by true faith, that he is our father, & that he will hear us as his children, but only by the mean of jesus Christ, his well beloved son. For it is only he, by whom we are made the children of God, by his only grace, where as of our own nature we are the children of wrath: for that same cause we have access to the Father, by the same very mean, as by our true Mediator & advocate, thorough whom it must come to pass that we and our prayers may be agreeable to God the father. Of the nature of the true mediator, and of the union of God and man in him, in one self person. Chap. 15. ANd forsomuch as it is necessary, that the mediator by whom it must come to pass, that this agreement be made, have of the nature of both the parties, which are to be agreed, & that he have agreement with both the parties, or otherwise he should have no mean to agree them: None may be sufficient to such an office, except he be very God & very man, in the which the divine nature may be united with the human nature in one self person, without confusion or change, either of the one, or of the other. Of the divine and humane nature of jesus Christ, and of the sanctification made by him. Chap. 16. Therefore jesus Christ being the very son of God, and very God eternal, john. 1. a 1. john. 1. a &. 5. b Esay. 7. c Matth. 1 d and of the same essence with the father, as concerning his divine nature, hath taken human flesh, in the time ordained by the father in the womb of the virgin Marie, Luke 1. d Esay 53. b. c 1. Petr. 2. d &. 3 d Galath. 3. b Roman. 3. b Hebr. 9 d Matth. 3. d &. 17. a by the work of the holy Ghost: in the which flesh and humane nature he hath born our sins, and the wrath and curse of God, the which we have deserved, and he hath borne it to deliver us from it, by the merit of his only death and passion: by the which he hath satisfied for us, as the only well-beloved son, who only was able to do it as he in whom only the father hath set his whole delight. Of the error touching the invocation of Saints Chap. 17. FOr so much then as there is none other, but that only jesus Christ, who hath suffered and endured for our sins, it followeth well, that there is none other but he alone, by whom we may be saved, and that is sufficient for that office, and by the which we may have access to the Father. If it be so, it is then fully apparent, that none may also take, neither angel, nor man saint, nor woman saint, (no not the very virgin Marie, mother of jesus) for mediators, patrons, and advocates towards God, nor have recourse unto them by praying, or invocating of them, or by making any vows unto them, or to their relics and images, without plainly renouncing jesus Christ, & without greatly dishonouring, not only God, but also the virgin Marie, Act. 3. c. 20. d 14. c Apocal. 19 b & all the saints also in stead of honouring them. For if in their life time they have refused such honour, and have confessed and testified by their death, that this honour doth belong to none, but to jesus Christ only, how should they approve it after their death, contrary to their proper testimony and doctrine, which they have sealed with their blood? Of the virtue of the death and passion of of jesus Christ, and of the true purgatory of the Christians. Chap. 18. BY like reason, 1. Corin. 6. c 1 john. 1. d Hebr. 5. c & 7. d. 9 d. & 10. d the christian faith doth also hold, that the only blood of jesus Christ, and the sacrifice that he hath done upon the cross for poor sinners, is so sufficient to satisfy the judgement of God, and to cleanse man of his sin, that there needeth none other Purgatory for them: as in deed there is none other to cleanse them, neither by fire, nor by water, nor by any other mean, neither in this world, nor in the other. In like sort, there is none other ransom nor satisfaction toward God, but only his. Therefore he that seeketh satisfaction any where else, be it in his own works, or those of other men, or in any kind of creature, & that in all, or in part, the same he or she refuseth wholly the ransom and satisfaction made by jesus Christ. Of the Purgatory and satisfaction of the Papists. Chap. 19 THen it followeth, that all the doctrine of the Papists concerning Purgatory and their satisfactions which they seek in themselves, & in their works, or in those of their Priests and Monks, and in their offerings and suffrages, as well for the living, as for the dead, are man's inventions, full of blasphemies, and wholly contrary to the word of God: whereby as much as in them is, they make of none effect, the merit and benefit of the death & passion of jesus Christ, and do openly renounce the same. Of the communication in the benefits of jesus Christ. Chap. 20. NOw even as no man may find salvation, nor life in any but in jesus Christ only, and by his mean, no more is it also sufficient, that he be only presented to men, if they have not forthwith true communication with him, to be partakers of him. Of the faith in jesus Christ. Chap. 21. THe only mean to attain to this communication, Roma. 3. ●. 4. a c. 5. a Galath. 2. d Roma. 8. c 1. Cor. 12. a Act. 15. b Ephe. 2. b is through faith only in jesus Christ, the which is the instrument by the which man receiveth the grace that God offereth unto him in his son jesus Christ, by the virtue of his holy Spirit, by the which he worketh in the hearts of men, making them clean, by the mean of that Faith, the which is a pure gift of God, proper to his true elected. Of the justification by faith. Chapter. 22. Tite. 1. a Roma. 3. d. & 5. a 1. john. 1. c Ephe. 2. a Philip. 3. b Ephes. 4. c Galath. 3. d Psalm. 32. a Roma. 4. a IT is also the cause why Faith is plainly called by Saint Paul, the faith of the chosen, and for the which justification is attributed unto it: that honour is given unto it, for so much as man doth acknowledge himself by the same, such as he is of his own nature: To wit, a poor and miserable sinner, the child of wrath, subject to death and eternal damnation: Therefore spoiling himself of his own justice, and of all trust in his own works and merits, he doth embrace jesus Christ, to be clad with his justice, to the end that by it his sins may be covered, in sort, that they come not in count at the judgement of God, and so that the poor sinner be reputed just, as though he had never offended: and that because the justice of Christ is allowed unto him by faith, as though the same justice were proper to the man to whom it is allowed. Of the mean by the which God giveth faith to men, and of the manifestation of the word of God, and of the true use of the same. Chap. 23. Sing then that faith is the only mean ordained by GOD to obtain these so great benefits, john. 17. a Rom. 10. c. 6. a Matth. 28. d &. 15. b Mark. 16 c Galath. 3. d Esay. 29. c Deutero. 4. a &. 12. d prover. 30. a as he only hath given the same to those that he hath chosen thereunto, even so hath he himself ordained the mean to come to the same: that mean is the preaching and manifesting of the word, by hearing whereof, he bringeth his chosen to his knowledge: And as they obtain eternal life by that knowledge, even so do they learn by the same, being regenerate by his spirit, to serve and honour him, according to his holy will, according to the which he will be served and honoured, and not after the will and fantasy of men: for the which cause he condemneth all service and all religion, that is founded upon any other foundation, than upon the only & pure word: in the which he maketh plain declaration of his good will, wherefore he willeth that all men yield true obedience to the same. Of the declaration of the will of God by the law, the which he hath given to men concerning the obedience and the service that he requireth of them. Chapter. 24. Therefore to the end that men should enterprise nothing of their own head, in such matter, he himself would give them a law & rule, by the which he hath showed them, how they should rule and govern all their affections, and all their words, and all their works, to frame them all to his obedience. For the same cause he hath declared unto them in that law what things were good or evil, and how much they did either please or displease him, and how he might be either honoured or dishonoured in them. Of the law of God containing a summary of the declaration of his william. Chapter. 25. ANd to the end that every man might the better comprehend all these things, and imprint them the more easily in his memory, he hath given a summary declaration by the Law which he gave to the Church of Israel, by his servant Moses, in such words. Hearken Israel, Exod 20. a Deute. 5 a. b. c. I am the Eternal thy GOD, who hath drawn thee out of the land of Egypt, out of the house of bondage. The first commandment. Thou shalt have none other Gods before me. The second Thou shalt make thee no cut image, nor likeliness what soever of things that are there in heaven above, nor here in earth beneath, nor in the waters under the earth, Thou shalt not bow down thyself to them, and thou shalt not serve them. For I am the Eternal thy God, mighty, jealous, visiting the iniquity of the fathers upon the children, even into the third and fourth generation of them that hate me: and showing mercy in a thousand generations to those that love me, and keep my commandments. The third. Thou shalt not take the name of the Eternal thy God in vain: for the Eternal will not hold him innocent that shall take his name in vain. The fourth. Remember to keep holy the Sabbath day, six days shalt thou labour, and do all thy work, but the seventh day is the rest of the Eternal thy God: Thou shalt do no work in the same, neither thou, nor thy son, nor thy daughter, neither thy manservant, nor thy woman servant, nor thy cattle, nor the stranger that is within thy gates: for in six days the Eternal made the heaven and the earth, and the sea, and all the things that are in them, and he rested the seventh day. And therefore the Eternal blessed the day of rest, and sanctified it. The second Table. Honour thy father and thy mother, to the end that thy days may be prolonged upon the earth, the which the Eternal thy God giveth thee. The sixth Thou shalt not kill. The seventh. Thou shalt not commit whoredom. The eight. Thou shalt not steal. The ninth. Thou shalt not bear false witness against thy neighbour. The tenth. Thou shalt not covet thy neighbours house, nor his wife, neither his manservant, nor his woman servant, nor his ox, ne yet his ass, neither any thing that is his. Behold, these are the very words which Moses received of the Lord, engraved in two Tables of stone: in the fulfilling whereof, he doth not regard the outward work only, but chief the affection of the heart, according to the which he judgeth of the works, be they good or evil. Of the Summarie that jesus Christ hath made of the law of God. Chap. 25. ANd because that God hath briefly comprehended in the first Table of the law, those things which he requireth of men, towards his own person: and in the second, that which he requireth also of them, towards their neighbours, for his sake: Matth. 22. d. Mark. 12. c. Luke. 10. e. our Lord jesus hath made an other Summarie yet more brief, in the which he comprehendeth in two points: all that which is contained in these two tables, in manner following, being taken out of the books of Moses. Hearken O Israel: The Eternal thy God is one God only: Thou shalt love the Eternal thy God with all thy heart, with all thy soul, and with all thy understanding and mind. It is the first and great commandment. And the second is like to the same. Deutero. 6. a Levit. 16 d. Matth. 9 c. Thou shalt love thy neighbour as thyself. Of these two commandments depend all the law and the Prophets. And all that which you would that men should do to you, the like do you to them. Of the true fulfilling of the law of God. Chap. 27. But even as no man can serve God a right, according to his will, except he be well instructed first in his law, and in his word, even so it is not sufficient to have been well instructed, if it be not put in use. And therefore, the knowledge of the same serveth but to greater condemnation, if there be nothing else. And because that man of his nature is so corrupted thorough sin, that not only he can not of himself accomplish perfectly any one of the commandments of God, but on the contrary, can do nothing else but continually resist his holy will: Therefore he hath need of jesus Chryst, chief for two causes. The first to satisfy for man, in that wherein he is not able, to the end that jesus Chryst thorough his obedience, Rom. 5. b. f. 1. Corin. 15. might recompense the fault that is in man, thorough his rebellion. The second is, to the end that man being justified through Faith in jesus christ, as is already said, and so forthwith regenerated by his Spirit, and reformed to the very image of GOD, mought be the better disposed to obey his holy will, Rom. 6. c. Galath. 5. c. d to dedicated and consecrated himself wholly to his service. Of good works which are the fruits of true faith. Chap. 28. IT is then easy to judge by these things if they be well understood, that so much is wanting, that the faith in jesus Christ and the justification that men obtain by the same, without their works, do abolish good works, and the affection of the true and faithful to the same, that there is nothing that doth more establish and confirm them, and that doth more inflame men to do them. Matth. 12 c james. 2. c For as the soul can not be without life, nor the fire without heat and light, nor the good tree without bringing forth good fruit: even so faith can not be a true faith, if she be not a living faith: and she can not be living, but is dead if she be without good works, which are the true fruits and the true signs of faith. But to the end that none may be deceived in the matter of good works, he must understand, that God doth not esteem, nor doth allow for such, any other than those which are commanded by him in his word. Of the principal points contained in the holy Scriptures, which do summarily comprehend all that which is required in the true service of God. Chapter. 29. THen if we shall speak of the true service of God, Psalm. 59 c Exod. 20. a 1. Samu. 16. ● we may reduce into four points, all that which he requireth in the same, according to the declaration which he hath made in his holy Scriptures. The first is, that man put all his whole trust in him alone, awaiting for all his salvation of him alone, thorough jesus Christ. The second, that he call upon him in all his necessities, for all things as well corporal as spiritual, according to the rule which he himself gave unto him. The third is, that he tender graces & thanks to him for all the benefits that he hath received, & that he doth daily receive of him. The fourth, that he yield himself obedient unto him, in all things that he shall command him, as well in respect of his own person, as in respect of his neighbour. Of the true service of God which is spiritual. Chap. 30. john. 4 c Exod. 20. a Deuter. 5. a 1. john. 1. b ANd for so much as it concerneth the substance of the true service of God, seeing that he is a spirit, he requireth also to be served and honoured in spirit and verity, and not in visible things, such as are material and corruptible, as are images, altars, temples, pilgrimages, and other such like superstitions and idolatries invented by man. For if his good pleasure were, that the ancient ceremonies of the law should be abolished in the coming of jesus Christ, of whom they were figures to bring men to this true spiritual service, it is easy them to judge how he might endure that men should forge new ceremonies, thorough great presumption, according to their own fantasy, to serve him after their pleasure, and not after his. Of the ministery of the Gospel, and of the principal parts of the same, and of the true use of the sacraments. Chapter. 31. Matth. 28. d Mark. 16. c FOr that cause he hath ordained the ministery of the Gospel in his Church to teach all men according to that doctrine, Luke. 24. g. Matth. 26. c Mark. 14. c Luke. 22 b 1. Cor. 10. d thorough the preaching of the same. Whereunto he hath adoyned his holy Sacraments for many causes. The first is, that they should be unto us for greater confirmation of the doctrine, (of the which, they are as the seals) and in like sort of the saith which proceedeth of the same. The second cause is, to the end that they may serve us for advertisements, to bring us to acknowledge the benefits the which we have received of him in jesus Christ, and to communicate daily in the same more and more, and to yield him thanks, by the means of his holy Sacraments, even as he hath commanded. Finally, he hath also ordained them to separate us, in matter of Religion, from every assembly, and from all persons, which follow any doctrine or religion contrary to his, and to make common and solemn profession and protestation of the Faith that we have in him, and of the doctrine and Religion which we follow. Of the obedience that all men do own to the ministery of the Gospel: and of those which do despise it, and of the protestation and profession of the christian doctrine, whereunto every one is bound. Chap. 32. john. 8. f &. 17. d Matth. 26. c 2. Cor. 11. c forsomuch as it is so, it is certain, that God hath bound all men to that ministery, wherefore all they that will be accounted for true Christians, are bound to yield themselves obedient to the same, chief in three things. The first is, in hearing the doctrine which is set forth to the Church by the mean of that holy ministery. The second is, in making confession and profession of the same, by the Communion of the sacraments, which are as dependences and as the marks of Christians, when they are administered, according to the order after the which they were ordained by the Lord. The third is in submitting himself to the christian discipline, the which the Lord hath ordained for the policy, according to which he will that his church be governed, not after the laws and traditions of men, but according to his pure word. The which discipline and policy is so necessary, that without it the ministery of the Church can not be honoured and maintained as is requisite, but that of necessity all must be there in confusion. Wherefore all those that will not be subject to those things, declare themselves to be rebels to god, & to his church, and unworthy to be accounted true members of the same, and true Christians. Of the number of Sacraments of the true Christian Church. Chap. 33. AS concerning Sacraments, Matth. 36. & 28. c. 1. Cor. 11. e. which ought to be holden properly for lawful sacraments, he hath ordained two in the Christian Church, the first, is Baptism, the other is the supper. The others that have been added to these, by the Papists, may not be accounted for true and lawful Sacraments, for so much as they have no certain foundation in the word of God, without the which no Sacrament is lawful. Of baptism, and of the true use of the same. Chap. 34 AS for baptism, it is a sacrament, in the which the lord doth represent unto us our regeneration. Matth. 3 b. Whereof the baptism is as the seal, and as a visible testimony, whereby he testifieth unto us, first, that he receiveth us into his house, which is his Church, and that he doth avow us to be his children, and to be heirs of his kingdom. Galath. 3. d Rom. 6. a Ephes. 5. e. f ●. Peter. 3. d 1. Timon 3 d 1. john. 1. c. d Apoc. 1 b Hebr 9 d 2. Corin. 6. b. After that he doth testify to us also that he hath purged and cleansed us from our sins, by the blood of his own Son, and that he hath regenerated us as new creatures, by his holy spirit, as the water, which is the sign of this holy sacrament, doth testify and represent in deed. For that representation is not vain, without the truth & true communication of the things spiritual, which it doth represent, towards those that be faithful, which have the instrument to receive them, to wit, faith, without the which we may have no communication with jesus Christ. Of the baptism of young children. Chap. 35. ANd albeit that the little children can not have faith by the hearing of the word of God, as the great may, yet notwithstanding, this sacrament doth not appertain only to those that are of years and are capable of the preaching of the Gospel, and have already made profession of their faith, or are in age to do it, but it belongeth also to their children, because they be comprised in the alliance, Genes. 17. a. b the which their parents have with God, through the virtue of the promise that he hath made them. Wherefore the Catabaptists and all others that reject little children from baptism, do them wrong, and do frustrate in that respect the virtue of God his alliance, for the Children of the Christians are in no worse case than were those of the jews, whom God would not have shut forth from circumcision, in stead whereof the Christian Church hath now baptism. Of the children that are borne dead, and of the true foundation of the salvation of all men. Chap. 36. ANd although that this sacrament be ordained to that end, it followeth not for all that, that we must think, that the little children which die by the will of God, before they can receive this outward Baptism, be in any danger of their salvation, only for want of this baptism, forsomuch as it happeneth not thorough contempt of this holy Sacrament. For their salvation, 1. Corin 13. b. Ephes. 1. a nor that of any man whatsoever, is not tied to the visible signs of baptism, nor of the Supper, but dependeth of the only election and grace of God, by mean of the benefit of jesus Chryst, and of the virtue of his holy spirit: and then he communicateth this benefit to his elect, in such time, and by such means as please him, and worketh in them at all times, Luke. 1. b. jeremy. 1. b according to his good pleasure. For he may sanctify them even in their mother's belly, as he hath done many, whereof we have apparent witness in the holy Scriptures. Of the administration of the Sacraments and to whom it belongeth. Cham 37. ANd seeing that the Lord hath given the charge of administration of the Sacraments, even unto those self same to whom he hath committed the administration of his word, then is it not lawful for any to administer them, but for such only, to whom that charge is given by just and lawful vocation of God, and of his Church, in the which it is not lawful for any man, to take in hand any thing without lawful vocation. Of the Baptism administered by women, and of the error that therein is. Chapter. 38. Wherefore they are greatly to be blamed, and chief women, which take in hand to baptize children. For the baptism which they take in hand to administer, hath none other foundation but only upon the ignorance that is in them, of the true use of Baptism, and upon the superstition wherein they have been nourished. For according to the doctrine of the Papists, men have thought that the salvation of little children hath been tied and knit to the outward and visible Baptism, and not to the invisible & inward baptism of the holy ghost, which inward baptism is the true substance of the true baptism, whereof the outward sign is a figure and representation. Of the Supper of our Lord, and of the true use thereof. Chap. 39 Mark. 14. c Matth. 26. c john. 9 1. Cor 11. c 1. Corin. 14. d AS for the Supper, it is also ordained, first to confirm us, and as it were to seal us in the same the remission of sins, the which we obtain by faith in the death and passion of jesus Christ, and the true and spiritual communion that we have by the same, with all the gifts and graces of the same. The second is, to yield thanks unto him, and to give testimony of our faith towards him, & of our charity which we have towards our brethren, and of the union with his Church. The third, to represent to us by the bread and wine, which are there distributed, the whole and perfect spiritual nouriture, which we have by the mean of the body, flesh, and blood of jesus Christ, to the end that we may be spiritually nourished into eternal life, according to the benefit which we have already received by our regeneration, whereof the Baptism is to us as a Sacrament: in the which we have in the Supper as it were a gage of our resurrection, the which we do believe and wait for. Wherefore even as the bread and wine be there given to us visibly and bodily, even so are the body and blood of jesus given to us in deed but invisibly and spiritually, by the mean of faith, & by the virtue of the holy Ghost, for he is the mean by which we have true Communion, and true union with jesus Christ, and all his Church, the which is his body, whereof all true Christians are members. Of the signification of the signs of bread and wine in the Supper, and of the agreement and difference of them, with the things that they signify, and of the error of the popish transubstantiation. Chap. 40. Colloss. 1. d 1. Corin. 13. d. Ephes. 1. d WE then take the bread & the wine, not for the proper body and blood of jesus Christ, and the very natural substance of them, as if the bread and wine were transubstantiate and converted into that very body and blood, to eat and drink them bodily and carnally, or to worship them as Idols, in stead of jesus Christ, as the Papists do: no more do we take them only as common bread and wine, but we hold them as very signs of that body and blood, which were given for us to death, and of the which we are spiritually made partakers in deed, Example. according to the testimony which jesus Christ yieldeth unto us by his word, in this holy Sacrament: in the mean while the bread and the wine do no more change substance nor quality in the same, than doth the water in baptism, or the wax wherein the seal of the Prince is imprinted: also as the body and blood of jesus Christ are not naturally nor bodily conjoined with them, but only in manner which is proper to sacraments, that manner is such, that albeit the sign be not the thing itself, which it doth signify, yet is it not without the same, which is communicated to the faithful, spiritually in this Sacrament, even as the sign is administered unto them corporally, by the mean which hath been above spoken of. Of the commemoration of the sacrifice of jesus Christ in the Supper. Chap. 41. ON the contrary, 1. Cor. 11. e Matth. 26. c Ephes. 5. e Hebr. 5. b 7. d g, d 2. 10. b. Act. 3. d. 7. g. Ephes. 1. d. coloss 3. a we ought to be assured, that this holy Sacrament was not ordained, to make a Sacrifice, in the which jesus Christ should be offered again, for the redemption of souls, as well living as dead, but to make commemoration of the sacrifice the which jesus Christ himself hath made once, of his own body and blood, by the which he hath once bought and sanctified for ever all the children of God. Wherefore he hath ordained this holy sacrament, to refresh our memory, and to stir us up by this, mean to acknowledge him, and to tender him immortal thanks, in waiting that in his last coming, he may appear from heaven, where he now sitteth at the right hand of God, until the last day. Of the Supper, and of the Mass of the Papists, and of the principal points wherein it is different and contrary to the true Supper. Chap. 42. Sing then that the institution of the holy Supper of the Lord, and the end for the which it was ordained, is wholly overthrown in the Mass & supper of the Papists, it is plain, that neither the one nor the other, not only can not be accounted for the Supper of the Lord, nor celebrated to such an end: But over and above that, who soever will be accounted a christian, and a partaker of the true table of the Lord, may in no wise communicate nor assist, neither at the Mass, nor Supper of the Papists, if he will not communicate at the lords table, 1. Cor. 11. e. Luke. 22. b and at the devils table altogether. For first, where Saint Paul sayeth plainly, that we must show the lords death, in his Supper, and that nothing be declared nor said in the Church, but in such a tongue as all men may understand. All is said in the Mass and supper of the Papist, in a tongue which the poor people understand not: And they do not declare unto them the Institution of the holy Supper of the Lord. The which thing is even of as great effect, as if there were no word of God at all, seeing it is not understood: Without which word, the Supper can not be the Supper. Moreover, the signs are there so confounded with the things which they signify, that they be all one thing: wherefore that is as much as to have sacraments without signs. Thirdly, the bread & wine are there worshipped as Idols, and as Gods newly made, wherein there is not one idol only, but two, as if the blood were separate from the body. Fourthly, they be there also offered in stead of jesus christ, in such sort as the mass is holden for a Sacrifice made for the redemption of souls: It is holden also for a meritorious work, which bringeth Salvation unto men, as doth the Death and Passion of christ. five is, that albeit there be a certain kind of communion in the common Supper of the people, yet in their Masses there is none at all: For so much as the Priest which saith it, maketh his supper all alone, not admitting any one thereunto. Wherefore such a supper may better be called an Excommunication, than a communication. For there is no communication nor communion where nothing is common, and where one man alone taketh all that which should be distributed to all men in common. Now than if there were none other fault in the mass but only these five, so much lacketh it to be accounted the Supper of the Lord, that not only all the true use of the same is there wholly overthrown, but also jesus Christ is therein fully renounced, by those which communicate there, or believe it. And by the same mean the virtue & efficacy of the death and passion of Christ, is there utterly of none effect and abolished. Of the proof that every man ought to make of himself, to communicate worthily at the supper, and of the things required in the same. Chap. 43. FVrder seeing that the holy supper is ordained to such an end, as hath been already declared, none may communicate in the same, but to his condemnation, 3. Things. which cometh not with these three things following. The first is, a true acknowledging and sorrowfulness for his sins towards God, which can not be without true confession of the same towards god. The second is a steadfast belief of the forgiveness of his sins by jesus Christ, and a true assurance of salvation through him. The third is a true and perfect charity towards our neighbour. 1. john. 1. b 1. Corin. 10. d. &. 12. f. For this holy Sacrament requireth all these things for so much as it is the sacrament of the agreement and union that we have with God by jesus Christ, and with all his Church and all the true members of the same. Wherefore it must be of necessity, that every man examine himself in these points, that he may go to it worthily, and not to his condemnation, according to the doctrine of Saint Paul to that purpose. Of the penance and sanctification of the Christians, and of the true original of the same, & of all good works. Chap. 44. AS concerning the repentance and penance which is required of every christian, the holy Scripture understandeth not thereby, that which improperly the Papists call penance. For they through great abuse and ignorance of the language, do call penance, their satisfactions, by the which they think to satisfy God, by their own works, and by their Ceremonies and superstitions. But the word of God taketh penance and repentance, for a true acknowledging and sorrow for sin, the which true acknowledging and true displeasure do proceed of the true fear of God, and of a true reverence and love towards him, conjoined with a certain assurance of his goodness and mercy, and with a true amendment of life, by the which a christian man doth dedicated himself to the service of God, as in time before he was dedicated to the service of the Devil, to the end he may serve to justice and holiness, where before he served sin & iniquity. Gala. 5 For in this lieth the sanctification of man, the which sanctification is the very fruit of true faith, which worketh through charity, as she is the original of every good work. Of the true and Christian confession and absolution, and of the remission of sins. Chap. 45. AS concerning confession and absolution, the word of God doth not acknowledge or receive any such, as the Papists do make in the ear of their priests, Esay 4.3 d Psalm 32. b & 103. b. to have absolution and remission of their sins by them. For the holy Scriptures show us none other that can pardon sins, but only God. And by consequent they appoint us none other, to whom we must make confession, for to obtain absolution and pardon. In like sort we have no example in all the true servants of God, of any other confession and absolution for the remission of sins towards God, the which he giveth not but in his Church, and to the true members of the same. Of the power of ministers of the Church, to pardon or retain sins. Chap. 46 AS for the ministers of the Church, they have none other power to pardon or retain them, but so far as they use the keys which the Lord hath committed unto them, as to the ministers of his Church, to whom he hath given them, and in so doing they do declare by his word, how the sins be forgiven to those that believe, and retained to the unbelieving. This is the true absolution of the Christian Church, by the which God doth ratify, and bind or unbind in heaven, that which they declare and do bind or loose upon earth by his word, and in his name. For this power is given unto them, Matth. 10. b because he speaketh by their mouth, and it is he himself that bindeth and looseth, and that doth pardon and retain sins, by that same very word, whereof they are but ministers. This is the true and lawful use of the keys, the which the Lord hath given to his Church: the execution whereof the Church hath since committed to the ministers, the which she hath chosen thereunto by lawful vocation. Of brotherly reconciliation. Chap. 47. Matth. 18. Moreover, even as God would that every man should confess his faults, to obtain forgiveness, even so he would that such as have offended, Matth. 5 d. james. 5. d. either the Church in general, or any of the members of the same and of their brethren in particular, should acknowledge and confess their fault, so far forth as the true discipline of the Church and Christian Charity do require, and that they reconcile themselves with those whom they have offended, and have done wrong unto. For such thing is required, to repair the slander and offence which they have made, & to entertain the peace, the union, and the Christian charity in the Church. Of the satisfaction toward our neighbour. Chap. 48. THis reconciliation bringeth with it also satisfaction of that wherein every man is bound to his brother, so far forth as he shall be able to do by Christian charity. For albeit, that there is none other but the satisfaction of jesus Christ only, that may satisfy for us at the judgement of God, yet for all that the same doth not abolish this satisfaction, which is to satisfy unto men, for so much as it is a fruit of the true repentance and of the true justification and sanctification of a Chrstian man. For it is not a sign that a man doth in deed repent him of his fault, and of the wrong that he hath done to his brother, so long as he shall not recompense him according to the means that God shall give him. Of the Church and of the foundation of the same, and of her head. Chap. 49. THis faith and doctrine, is the true faith and doctrine of the true Christian church, upon the which she is builded, and by the which she doth communicate of all the benefits of jesus Christ, of which we have spoken heretofore. a. Cor. 12. d. Ephes. 1. d Galath. 1. d For we understand by the Church, the fellowship and commonalty of all the true faithful, which are the members of the body of jesus Christ, which do acknowledge him for their only head, and none other whatsoever: but do condemn the Pope which maketh himself the head, as very antichrist. And in like sort they do also account the Church the which acknowledgeth him for her head, not for a true christian Church, but for a Synagogue of Satan. Of the marks whereby to know in this world, which is the true Church, and who are to be accounted for true members of the same. Chap. 50. THe marks whereby men may know in this world which is the true church of jesus Christ, are these, to wit, the lawful administration of the pure word of God, and of his holy Sacraments, and the allowing of the same, with true obedience towards the ministery the which the Lord hath therein ordained. I do comprehend under this allowing and obedience, the submission and the discipline, the which jesus Christ hath ordained in his Church, and the pure and full observation of the same, as it hath been observed and practised in the ancient Church, ruled by the doctrine of the Apostles. On the contrary, the marks of the synagogue of Satan, and of the members of the same are the contempt & rejection of the holy word, and of the true usage of the Sacraments, and of the lawful discipline, which aught to serve as Christian policy, in the church of the Lord. Of the Magistrate. Chap. 51. ANd as the true Church doth acknowledge the ministers of the Gospel, as the true ministers of God, ordained by him. For the administration of spiritual things, even so doth she acknowledge the magistrates as ministers of his justice, ordained by him for the conservation of the public peace, Rom. 13. a. b 1. Peter. 2. c. 1. Timo. 3. a. and therefore she doth willingly submit herself to them, in all things for God. For she knoweth very well that God would, that every man should be subject unto them, in all things which are of their charge, and that they which resist the same, resist the ordinance of God, & do set up themselves against him. Of Marriage. 52. AS concerning Marriage, albeit to speak properly, the Christian Church accounteth it not for a Sacrament, as do the Papists, and in such sort, as they hold for sacraments baptism and the Supper: yet notwithstanding, she accounteth it a holy ordinance ordained of God, and not of men, and for the lawful conjunction of the man and of the woman, whereby God hath willed, that mankind should be conserved and multiplied. And therefore she doth allow and avow it for an honourable estate unto all men, of what estate or condition so ever they be, & accounteth the bed unspotted, and the remedy the which God hath ordained against the incontinency of all those which have not the gift. Contrarily, she accounteth for unlawful conjunction, and for abominable whoredom and pollution condemned of God, all other conjunction between man and woman, and doth condemn as false Prophets, and Apostates of the faith, and ministers of antichrist, all those which forbid any manner of person to marry, that is capable, and in what place or time so ever it be. Of the doctrine of the Church, and of man's traditions, and of those which she doth acknowledge for true or false ministers. Cham 53. FOr final conclusion, as the Church holdeth, receiveth and alloweth for heavenly and divine doctrine, all the doctrine contained in the Canonical books of the holy Bible, as well of the old as of the new Testament, and taketh it for the true foundation of her Faith: On the contrary, she doth reject and condemn all doctrine that is contrary to the same, as devilish doctrine, and all traditions of men, whereby they will honour him according to their own fantasy: For the Church knoweth by the very testimony of GOD, Esay. 29. d Matth 15. a Mark. 7. b that he is served in vain with the traditions of men: And therefore she can not acknowledge any for true ministers of the Lord, but such as bring his pure word, but doth reject all those which in stead thereof, do bring to her the doctrine of men. The end. THE SVMMArie of the christian doctrine, set forth in form of Dialogue and of catechism. Of the principal cause and end of the creation of man. Demand. WHat is the principal cause why God created man to his image and likeness? prover. 16. a Esay. 43. a Answer. To be honoured and served by him. Of the true service of God. D. Wherein lieth the honour and service that he requireth of man? A. In the true obedience towards his holy william. D. By what mean may we know what his will is? A. By the declaration which he himself hath made in his word the which is set forth to us in the holy Scriptures. Of the principal points whereunto men may apply all the doctrine contained in the holy scriptures. D. Which are the principal points whereby God declareth unto us his will, in the holy Scriptures? An. We may bring them generally into two. De. Which is the first? An. The law. D. And the second? An. The Gospel. Of the difference that is between the law and the Gospel. D. What difference dost thou put between the law and the Gospel? An. I take the law, Exod 20. a b. c. Rom. 3. c. d. a. Corin. 5. d for that doctrine by the which God doth teach us wherein we are bound to him, to wit, which is the evil that we ought to flee, and the good which we aught to follow to please him according to his holy william. De. And by the Gospel, what dost thou understand? An. The doctrine by the which God doth teach us, by what mean we may satisfy that which he requireth of us in his law, and obtain pardon and forgiveness of the offences which we shall have committed, contrary to his holy william. The law of God. D. What doth that law first contain, whereof thou hast made mention? An. hearken O Israel: It is I that am the Eternal thy God which have drawn thee out of the land of Egipte, from the house of bondage. The first commandment. Thou shalt have no strange Gods in my sight. The second. Thou shalt not make thee any image, nor likeliness of any things that are above in the heaven, or here below in the earth, nor in the waters under the earth, Thou shalt do them no reverence, and thou shalt not serve them: For I, I am the Eternal thy God, mighty & jealous, which do revenge me of the iniquity of the fathers upon the children, and upon the children of their children, yea even to the third and fourth line of those same which hate me, and do show mercy in a thousand generations to those that love me, and do keep my commandments. The third. Thou shalt not take in vain the name of the Eternal thy God: for the Lord God will not account him guiltless which shall take his name in vain. The fourth. Remember thee to keep holy the day of rest. Thou shalt labour six days, & shalt do all thy labours, but the seventh day is the rest of the Eternal thy God: In it thou shalt do no labour, neither thou, nor thy son nor thy daughter, nor thy manservant, nor thy woman servant, nor thy cattle, nor the stranger which tarrieth with thee: For in six days the Eternal made the heaven and the earth, and the sea, and all that which is in them, and he rested him the seventh day. And therefore the eternal hath blessed the day of rest, and hallowed it. The fifth. Honour thy father and thy mother, to the end that thy days may be long upon the earth which the Eternal thy GOD doth give thee. The sixth. Thou shalt not kill. The seventh. Thou shalt not commit whoredom. The eight. Thou shalt not steal. The ninth. Thou shalt not bear false witness against thy neighbour. The tenth. Thou shalt not covet thy neighbours house, nor his wife, nor his manservant, nor his woman servant, nor his ox, nor his ass, nor any thing that is his. Of the sum of the law. D. What doth it in effect comprehend? A. That which jesus Christ did comprehend in the summary that he hath made. D. What summary is that? A. Hearken Israel: The Eternal thy God is God only, Thou shalt love the eternal thy God with all thy heart, and with all thy soul, and with all thy understanding. This is the first & the great commandment: And the second which is like to the same, is: Thou shalt love thy neighbour as thyself. On these two commandments depend the whole law and the Prophets. All such things then as you would that men should do to you, do you even the like to them. For it is the law and the Prophets. Of the corruption of man, and how hard it is for him to do well. D. Is man able by his own virtue and power to fulfil this law? An. He is so far from it, that there is nothing so contrary as is his will to the will of God, whilst he dwelleth in his nature corrupted with sin. Roma. 8. b 1. Cor. 2. d Rom. 6. d. De. What is the cause hereof? An. Sin, to whom he is become subject through his own fault, and the natural corruption that he hath gotten by mean of the same. D. What may he then deserve towards God, by all that ever he may think, say, or do of himself? A. Death and the eternal curse of God. Of the redemption of man. De Rom. 8. b. Galath. 3. d And is there no mean to deliver him? An. There is none other but that same which is declared by the doctrine of the Gospel, of the which we have even now spoken, to the which the law doth sand us. De. And what mean doth the Gospel set forth to us, whereby to obtain so great a benefit? Rom. 4. d 2. Cor. 5. d An. It is jesus Christ the very son of God. D. How is he delivered by jesus Christ? A. By the satisfaction that he hath made for man, in the sacrifice of his death and passion, and by the perfect justice that he hath won to him. Of the communication or partaking of the benefit of Christ. D. But is that sufficient that jesus Christ died for the sin of man? A. Forsomuch as he hath satisfied the judgement of God for them, it is requisite that the same satisfaction be applied and communicated, Rom. 3. d Galath. 3. b to all those that would obtain salvation by the same. D. By what mean may this same be applied and communicated unto them? A. By the only faith in jesus Christ, which only may make a christian man. Of the Faith. De. What understandest thou by that faith? An. A true and certain trust in the mercy of god, by jesus Christ. D. Which be the principal points that it doth contain? An. They are briefly comprehended in this little summary, called the Symbol or gathering of the Apostles, by the which the faithful do daily make confession of their faith in the Church. De. Which is this summary? The Symbol of the Apostles. An. I believe in God the father almighty maker of Heaven and Earth, and in jesus Christ his only Son our Lord, which was conceived by the holy Ghost, borne of the virgin Marie, hath suffered under Ponce pilate, was crucified, dead, & buried, he descended into Hell, the third day he arose from the dead: he is gone up into the heavens, he fitteth at the right hand of God the father almighty: & from thence shall he come to judge the living & the dead: I believe in the holy Ghost, I believe the holy universal Church, the communion of Saints, the forgiveness of sins, the rising again of the flesh and the eternal life. Division of the matters contained in the Symbol of the Apostles. De. What doth it comprehend in substance? An. We may bring the whole into two principal points. De. What doth the first contain? An. That which we believe of God. De. And the second? An. That which we believe of his Church. Of the faith towards God. De What must we believe of God? An. There are two things to consider. De. Which is the first? An. The divine nature of him. De. And the second? An The works whereby he hath declared himself to men. Of the unity and Trinity in the divine essence. De. What have we to consider of the first point touching the divine nature? A. There are again two points to note. De. Which is the first? An. The unity which is in the being of God. D. Which is the second? A. The Trinity of persons which is in the same. D. What dost thou understand by that unity and Trinity in the divine essence? A. I understand that there is but one only God in the unity, of the which I acknowledge the father, Deuter. 6. a m. 28. d the son, and the holy Ghost, as he hath declared himself in his holy word. Of the principal works of God, by the which he hath declared himself to men. D. And as touching the works, by the which he hath declared himself, what canst thou say? A. There are three principal, unto which we may reduce all the rest. 3. Principal works of God. D. Which is the first? A. The work of the creation. D. Which is the second? A. The work of the redemption. D. Which is the third? A. The work of vivification and sanctification. Of the creation of the world, and of the Providence of God. D. What dost thou understand by the work of creation? Gene. 1. Act. 17. f Psalm. 147. b. c. d. Matth 7 c. d &. 10. e A. I do not understand only that same word, by the which he hath made and created all things, but also his eternal providence, by the which he doth direct and govern them, as well in general as in particular. D. Do you mean by this, that he which is the Creator, is also the director? A. It can not otherwise be, but that the world must incontinent perish if he had left it forsaken one minute of time, without dealing with it. Of Predestination. D. Dost thou comprehend under this name of Providence, none other thing but that which thou hast already declared? A. I do comprehend also under the same, the eternal predestination of God. D. What dost thou understand by that predestination? A. The eternal ordinance of God by the which according to his good will and pleasure, he hath ordained before the creation of the world, all that which it hath pleased him to do with mankind, to be glorified in them. D. What doth this ordinance comprehend? A. The election of the chosen, and the refusal of the reprobate. D. What dost thou understand by the election of the chosen? A. The ordinance by the which God hath chosen those in whom it hath pleased him to be glorified through his mercy in his Son jesus Christ. D. What understandest thou by the reprobation? A. The ordinance by the which he hath ordained to leave in their just condemnation, those same in whom it hath pleased him to be glorified through his just judgement. Of the incarnation of jesus Christ and of the redemption had by him. D. Matth. 1. d. Luke. 1. c. john. 1. ●. b. Roma. 8. ●. 2. Cor. 5. d. 1. Peter. 1. c. d. 1. Peter. 2. d What comprehendeth the works of redemption? A The Incarnation of the son of God, and all that which he hath done for the salvation of man, in his humane nature. D. What understandest thou by the Incarnation of the Son of God? A. That jesus Christ being very God eternal was also made man, and hath satisfied the judgement of God for us, in our flesh and nature, united with the divine nature. Of the union of the divine and humane nature, in the person of jesus Christ, and of his office. D. Will't thou then say, that jesus Christ, john. 1. a. b. Rom. 9 b. Psalm. 146. 2. jere. 17. a. is very God and very man, in one self person? A. If he were not so, he could not be our saviour, redeemer, mediator and Advocate as he is, nor yet the true Christ and anointed of the Lord. Of the works of vivification and sanctification. D. What dost thou understand by the works of sanctification and vivification? Rom. 8. f. Ephes. 1. a. Tit. 2. d. A I take it here in general, for that work whereby God doth vivify and regenerate into new life, and doth sanctify and consecrated his elect to himself and his service, bestowing upon them the benefits of his son jesus Christ, by the virtue of the holy Ghost. D. Dost thou mean, that God doth present unto us, his gifts and graces, by his Son jesus Christ, and that he maketh us partakers & capable of them, by his holy spirit. A. Even so do I mean, Rom. 5. a 1 Cor. 12. a. b. Tit. 3. b. and that he is the only mean, by the which we may have union & communion with him. Of the Church. D. For so much as we have spoken of God, and of his works, there remaineth yet, that thou tell me what thou haste to say concerning the Church? Ephe. 5. f. g A. I understand the Church to be the company of all those which are united and joined to jesus Christ, thorough true faith in him, as members of his body, by the virtue of the holy Ghost, which is the true and very band of that union and conjunction. D. Understandest thou that they be the true Church which are sanctified and consecrated to God by true faith, in such sort as thou hast even now said? That is the very cause, for the which she is called holy and the communion of Saintes. Of the things which we aught to believe of the Church. D. Which be the principal points that we aught to believe concerning the church? 2. Cor. 10. d &. 12. b Ephes. 1. d. A. We may well bring them into two. D. Which is the first? A. It is that there is a Church, that is to say, one such company and commonalty as I have even now spoken of, united by the spirit of God, of the which all the faithful, which are thorough out the world, are true members. D. And the second? A. It is touching the benefits of jesus Christ, which are communicated to this holy company, by the virtue of the holy Ghost. Of the benefits of jesus Christ towards his Church. D. Which be these benefits? Rom. 8. c Ephes. ● b. Colloss. 3. a. Tite. ●. d. A. We may again consider them in two sorts. D. How may that be? A. The first is in the possession of the same, into the which we do enter, being even here in this world. D. And the second? A. In the full enjoying and consummation that we shall have in the other life. Of the possession of the benefits of jesus Christ in the church during this life. D. What understandest thou by the possession that we have already in this world? joel. 2. ● Rom. 1. b 10. b. A. That even as there is no salvation out of the Church, so all they that are true members of the same, do there found perfect salvation, the which we do fully comprehend in the Symbol of the Apostles, under the remission of sins. D. For what cause is that done? 2. Cori. 5. d 1. john. 2. a. A. Because it comprehendeth the agreement which we have with God, and the justification, by the which we are holden for just in his sight, from whence then afterward proceed the other benefits, which are also communicate unto us by jesus Christ. Of the consummation of the benefits of jesus Christ. D. What understandest thou by the consummation of these benefits? Matth. 25. d 1. Cor. 15. g. A. That same eternal and blessed life, in the which we shall live eternally with him, in the kingdom of God in body and soul, being fully regenerate and reformed to the Image and likeness of him. Of the fruits and effects of the law, and of good works. D. Act. 13. f. 15. & 26. d. Rom. 3. d. 4. Now that we have spoken of faith, and of the principal points to which she hath regard, tell me if this faith be sufficient, to save us? A. Yea in deed, if it be true, Galath. 5. a Esay. 64. c. Ephes. 2 a. Luke. 17. a Deute. 27. d. Rom. 1. a. 1. Peter. 1. ●. Psal. 143. Rom. 3. c. d. Philli. 1. d Act. 26. d and not feigned. D. Nede we then not to do good works to be saved? A. Albeit that we can do no works, of ourselves, by the which we may deserve any thing other than eternal damnation, it followeth not for all that, but that we be bound to do the good works which God requireth of us. D. Thou art not then of mind that faith doth abolish good works? A. So far of is it from abolishing them, that on the contrary, there is nothing that doth more establish them, but not to seek man's salvation in them. john. 1 b. Ephes. 2. b D. How understandest thou this? A. Even as faith, which is a very gift of God, is given us, to obtain by the same, remission of all our sins by jesus christ, she hath also this virtue, that through her, man is regenerate and made like to the image of God, Tite. 2. d. 1. Pet. 1. a. to obey him according to his law, where before he hath been a rebel against him. D. Wilt thou then say that faith is not true faith, if she be not declared by works which God requireth of us in his law? A. It is faith, james. 1. ●. as the fire that is without heat and light, is fire. Of the good works which God requireth of the faithful. D. Seeing the matter is so, tell me then in brief what works god requireth of us in his law, to testify of our faith, as well towards him, as towards men? A. We may comprehend them all summarily in two points. D. Which is the first? A. The invocation of the name of god. D. The second? A The charity towards our neighbour. Of the invocation of the name of God. D What things comprehendest thou under the invocation of the name of God? A. I do comprehend three, in taking it generally as I take it here. Psal. 50. c. &. c Ephes. 5. d Hebr. 13. c Rom. 10. d 1. Cori. 10. d D. Which is the first? A. The supplication and prayer: whereby we have recourse to God in all our necessities. D. The second? A. It is thanksgiving, whereby we acknowledge the goodness that we have received of him. D. The third? A. It is the profession and confession of our faith and religion, by the which he will be avowed and glorified in us towards all men, as our God. Of the sum of the first table of the law. De. It seemeth to me that these three points contain as it were a sum of all the first Table of the law. Roma. 10. ● A. If we add thereunto faith which is the true fountain of all these things, 1. Corin. 6. ● this summary shallbe full and perfect. D. How so? A. For that that it shall comprehend the manner, how God will be served and honoured of us, as well in heart as in word and in outward works. Of the sum of the second Table. D. What doth the charity toward our neighbour comprehend? A. We may in like sort bring it all into two points. D. Which is the first? Exod. 20. Ephes. 6. a. 1. Peter. 2. a 1. Cor. 13. b Levit. 19 c. Matth. 7. b. A. The honour and obedience which we own to all those that the Lord hath appointed superiors and governors over us. De. The other? An. The care which we should have both in general and especial the one of the others, as of ourselves. D. What dost thou understand by this care? A. That we ought with all our power to procure the honour and profit of all men, and to let their dishonour and hurt, as well in soul as in body, and goods, and name. D. It seemeth to me that thou haste again here made a little Summarie of all the commandments comprehended in the second table of the law. A. It is even so. Of Prayer. D Following on the same which we have said of Faith, and of the works and fruits of the same, I have yet to demand thee one thing concerning the invocation of the name of God. A. What is it? D. It is concerning prayer, and the manner how to pray, which things we must use. A We can not follow a more certain rule in that respect that that which jesus Christ himself hath given us. Matth. 6. b Luke. 11. a. The form of Prayer given by jesus Christ. D. Which is the form of Prayer? A. Our father which art in heaven: Thy name be hallowed: Thy kingdom come: Thy will be done in earth as in heaven: Give us this day our daily bread: Pardon us all our offences, even as we forgive them that have offended against us: And lead us not into temptation, but deliver us from the evil. For thine is the kingdom, power and glory for ever and over. Sobeit. Division of the matters contained in the lords Prayer. D. What doth this form of prayer comprehend in sum? A. We may divide the whole in two parts. D. Which is the first? A. The preface of the same. D. And which is the second? A. The requests therein made. Of the address of the Christians in their prayers, and of their true advocate in the same. D. What doth he teach us in that preface? Psal. 50. c. An. To whom we aught to direct all our Prayers, and by what mediator and advocate. D. To whom must we make our prayers? A. To God only, john. 14. b. 16. c. as to our very heavenly father, unto whom only that honour is reserved, and is due. De. And whom shall we take for advocate and mediator towards him. An. Him only by whom he is made our father, Rom. 8. g. 1. Timon 2. b 1. john. 2. a. and through whom we may call upon him as upon our father. D. Which is he? A. jesus Christ, his well beloved Son, by whom only we are made the children of God, where as naturally we were the children of wrath. What things we aught to demand of God, in our prayers. D. What sayst thou touching the request made in that form of prayer? A. That it is not lawful for any man, to desire or demand of God, any other thing than that which is contained in them. D. What is it that is comprehended in them? A. All that which man may justly desire and demand, as well for the glory of God, as for his own salvation & all his necessities. A division of the requests contained in the Lord his prayer. D. How many requests be there in the whole? An. Six. De. By what order are they disposed? A. The three first have regard chief to that which concerneth the glory of God. D. And the other three? A. To that which is necessary for man, as well for this corporal life, as for his eternal salvation. D. Wherefore did our Lord jesus Christ in this matter observe this order. A. To teach us, Matth. 7. d 1. Corin. 10. g how we aught to frame all our desires to the glory of God, and that we aught to have the same in most special recommendation, and to submit unto the same all those things which we require of him for us. Of the ministery of the Church, and of the use of the same. D. Now seeing that true faith, is the very foundation of our salvation, and the true fountain of all good works, tell me now, how we may obtain the same. A. Thou moughtst already understand it, by that which we have said, of the vivification and sanctification of the faithful, by the holy Ghost. D. I understand well that it is a gift of God, which is given to us by the holy Ghost, but God is the mean by the which the holy Ghost is served in this work? A. The ministry of the word of God, which he hath ordained in his Church to that end. Of the parts of the ministery of the Church. D. Mat. 18. b. c. What containeth this ministery? A. We may make three parts of it. D. Which is the first? 1. Corin. 1. b. A. The administration of the pure word of God. D. The second? A. The administration of the sacraments ordained in the same. D. The third? A. The conservation of the discipline of the Church. Of the discipline of the Church. De. What meanest thou by that discipline? A The policy which aught to be had in the Church, to keep all things in good order in the same, according to the word of God. D. To what end serveth that policy? A. It is so necessary in the Church, that without the same, the admistration of the word & of the sacraments, can not there be entertained & conserved in his right & authority, as is requisite. Of the Sacraments that are in Christ's Church, and of the things that are to be considereed in them. D. What callest thou sacraments? A. The signs taken of visible things: the which jesus christ hath joined to his promises, Mat. 26. ● 28. d. even as it were to seal unto us the truth of them, and to confirm the same unto us. Dem. What things are there to be considered in them? A. There are three things principal. D. Which is the first? A. The word of God, 1. Cor. 11. c. Rom. 4. b. which is the very foundation. D. The second? A. The visible signs which are as seals. D. The third? A. The things signified as well by the word as by the signs. Of the things that are to be considered in the word. D. What is there to be considered in the word? A. Two things. D. Which is the first? A. The commandment of God, by the which we are bound to his holy Sacraments. D. The second? A. It is the promise by the which he doth advertise us of the grace that he doth offer and bestow upon us in them. Of the use of the signs. D. To what purpose serve the signs? A. To represent to the eyes, and to the other corporal senses, the things that are signified by the word. D. What profit cometh of this? A. It serveth for greater declaration of them, and for a more greater confirmation of the faith. D. Do they serve to any other purpose than this. A. As God by them on his part declareth, his good affection toward us, advertising us of the good that he will do to us. We also of our part, do set forth and declare our faith, 1. Cor. 11. e. 1. Peter. 3. d. and our heart and affection towards him by them. D. The sacraments then by this account, are as witnesses and solemn oaths, by whom weed as it were homage to God, and do make profession of our faith and Religion. A. It is even so. Of the number of Sacraments which are in the Chucrhe of Christ. D. How many Sacraments are there in Christ his Church? A. There are but two which may be properly accounted for true Sacraments. D. Which is the first? Matth. 28. d Matth 26. c 1. Cor. 11. e. A. That of baptism. D. And the second? A. The supper. Of Baptism. D. What is baptism? Tite. 3. b Ephes. 5 e. f. Galath. ●. d Rom. 6. a. A. It is a sacrament by the which jesus Christ doth offer unto us the remission of our sins, and our regeneration, under the figure of the water, as he doth in deed communicate the same unto us by his holy spirit. D. Doth it any thing else? A. In like sort it testifieth to us that he receiveth us into his Church, as true members of the same. D. And of our part, what do we? A. We testify in like sort, that we acknowledge him for such an one as he declareth himself towards us, and that we believe that he maketh us partakers of all his great riches. Of the Supper. D. What is the supper? A. It is a Sacrament by the which jesus Christ doth present unto us under the signs of bread and wine, the communion that we have with him, and with his Church. D. Is there nothing else represented unto us in it? A. The spiritual nouriture that we have by faith in his flesh and in his blood, which have been given for us. D And as touching the rest, do we not there make the same profession of our faith that we do in baptism. A. It must be so understood, for so much as such is the nature of all Sacraments, and one of the principal ends and purposes for the which they are ordained of God. To wit whether the bread & the wine be converted into the body and blood of jesus Christ in the Supper. D. Dost thou think that this bread and this wine that are given for signs in the Sacrament, be the very natural body and blood of jesus Christ? A. If they were his very natural body and blood, they could then not be the signs of it. D. Why not? A. For so much as if it were so, there should be no difference between the signs and the things which they signify. D. Is there none other inconvenient? A. There is also this inconvenient, that if it were so this doctrine should be wholly contrary to the articles of our faith, and namely to that of the ascension of jesus Christ into heaven. Of the conjunction of the signs in the supper, with the things that they signify. D. Dost thou then think that the body and blood are united and joined together naturally and corporally, with the bread and the wine? A. Not, especially for two causes. D. Which is the first? A. Seeing there is question of spiritual nouriture, in this holy Table, we may not imagine here a material meat, which is eaten on the same table, as is bodily meat. D. Which is the second? A. It is that we shall fall into the same inconvenient, whereof we have even now spoken, touching the articles of our faith. D. Do we then receive there nothing else but material bread and wine? A. Yes that we do. D. What is it? A. The very body and blood of jesus Christ, signified to us by them. Of the presence of the body and blood of jesus Christ in the Supper. D. How may we receive them, if they be not there, even as thou sayst? A. I said not but that they were in deed in the supper, or otherwise it should not be the true supper of jesus Christ. D. How dost thou then understand it? A. Albeit that I deny the body and the blood to be there naturally and carnally, I deny not therefore but that they be there given and received spiritually in deed, even as that sacrament witnesseth it unto us. D. Thou dost not then deny the presence of the very body and very blood of jesus Christ in the supper? A. No. D. What wilt thou then say for full resolution? A. I will only say, that the manner of that presence, is not carnal and material, but spiritual and divine. Of them to whom the communion of Sacraments doth belong. D. Seeing then we understand what the true nature of Sacraments is, show me now which they be to whom they ought to be administered. A. It is easy to understand by that which hath already been said of the nature of them. D. How dost thou understand it? A. seeing they be as seals of the word of God, and of the alliance that he hath made with his people, and as a protestation of our faith toward the same, the matter is very plain, Rom. 4. b that they belong but only to those which vouch that doctrine and alliance, and are comprised in the same. Of the proof that is required of every man in the Supper. D. Because that the supper is not administered but to such as are already at the age of discretion, 1. Cor. 11. f. show me how every man aught to prepare himself for to receive the same? A. Saint Paul giveth the rule when he admonisheth every man to prove himself. D. What meaneth he by that proof of himself? A. That every man do diligently examine himself, whether he have in him the things without the which he may not worthily communicate at the holy Sacrament. Of the principal points upon the which every man aught to examine and prove himself. D. Which be those things? A. There be chief three, as men may judge, by the matters that we have handled heretofore. De. Which is the first? An. It is true repentance, and a true acknowledging of his offences and sins, for the which jesus Christ died, as he declareth unto us by the same holy sacrament. D. Which is the second? Mark. 1. b A. True faith in the only grace and mercy of God, which is offered and granted unto us in jesus Chryst, and by jesus Chryst, as that Sacrament also testifieth. De. The third? 2. Cor. 10. d An. True charity and union toward all the members of jesus Christ, as it is represented unto us, in that we there eat all of one self bread, and drink all of one self cup. Of the ministers of the Church, and of Magistrates. D. There resteth now but one point, it is to wit, by whom these sacraments aught to be administered. Matth. 28. d 16. d A. By those same ministers, to whom the charge to administer the word of God, hath been committed by lawful order, as he hath ordained in his Church. De. Is it lawful then for none other? An. As GOD hath ordained that there should be in the common wealth certain Magistrates and officers, for the administration of civil and earthly matters, to the end there should be no confusion: even so hath he willed his Church to have her ministers chosen by lawful vocation, as his officers for the administration of Ecclesiastical and spiritual matters, Ephe. 4. b. to the end that every thing be there handled and governed by good order. THE END. A FAMILIAR exposition of the principal points of the catechism, and of the Christian doctrine, made in form of Dialogue. Of the true service of God, and of good intents. The first Dialogue. Of the chief felicity of man, and of the end for the which he was created of God. MATHEW. WHat is that which naturally men do most desire in this world? Peter To be happy. M What is it to be happy? P. It is to be exempt & delivered from all evils, to live in perpetual rest and joy, and to enjoy all good things. M. And wherein consisteth the true and chiefest felicity of man whereby he may be happy in such sort as thou hast declared? Gene. 16.19. b. prover. 19 a Esay. 43. a. Ezeche. 36. Peter. It consisteth in that, wherefore GOD hath chiefly created him to his image and likeness, and hath put him into the world. Psal. 115. ● Roma. 11. d 1. Cor. 6. d. Colloss. 1. c Deut. 4. b 6. a. 32. a Matth. 1. a john. 17 a Ephe. 1. b. c M. Which is then the principal cause for the which he hath created and placed him in the world? P. It is to be glorified in him and by him. M. Which is the very true mean whereby God may be glorified in man, & by man? P. By the true knowledge of him, which causeth man to honour him as his God and creator, with that honour which is due unto him, and that he requireth of him. Of the true honour and service of God. M. What is that honour which God requireth of man? 1. Par. 15. a Miche. 6. b Deut. 10. c P. That he do him homage, and submit him wholly to him through true obedience towards his holy william. M. By what mean may a man know that will of God? P By the declaration that God himself hath made by his word. Of the sum of all the Doctrine contained in the holy scriptures. M. Which be the principal points to consider in that word revealed by God. P. There be two, to the which a man may apply in general, all the doctrine that it containeth & setteth forth to man. M. Which be they? P. The law, and the Gospel. Of the law of God, and of the office of the same. M. Understandest thou by the law those commandments only which God gave to Moses in two tables of stone? P. I do comprehend them under this name of law: Exod. 32. d 34. a. 30. Luke. 24. c Deut. 5. Psal. 19 c 2. Tim. 4. d Ro. 3. c. 4. c 5. d. 7. b 2. Cor. 3. b. c Galath. 3. ● but I do comprehend in the same also all the rest of the doctrine of God, contained in the holy scriptures: whereby he setteth forth to us the very same things that he commandeth us in those two tables. M. Declare the same somewhat more plainly. P. I comprehend under the name of law, all the doctrine by the which God hath showed unto us, the good which he alloweth & requireth of us, as by right we are bound thereunto: & in like sort the evil which displeaseth him, & from the which he willeth that we keep ourselves for his sake, to the end that in all things thoroughly, we yield unto him that perfect obedience which we own unto him. M. Hath the law of God none other office? P. It hath this office also, that by the same mean it showeth us our offences & sins, by the which we stand debtors to the judgement of God, and preacheth to us forthwith the wrath and curse of him that we have deserved in offending of him. Of the Gospel, and of his office. M. What understandest thou by the Gospel? P. I understand all the doctrine of the holy Scriptures, by the which God declareth unto us the grace that he will show us by his son jesus Chryst, and the means whereby we are made partakers. M. Dost thou understand that doctrine to be contained in any other books of the holy Scriptures, than in those of the four Evangelists? Pe. I understand that it is contained in all the holy Bible, and chief in the Books of the new Testament. Of the difference that is to be considered between the law and the Gospel. M. What difference dost thou then put between the law and the Gospel? P. I take the law as a Proctor fiscal, or a criminal judge, which doth accuse us, and maketh our process before God, in such sort as it yieldeth us all condemned before the judgement of God, as transgressors of all his commandments: and by that mean, declareth us all worthy of death and eternal damnation. M. If it be so, the law serveth us rather to condemnation, than to salvation. P. It is true, but it is not by the fault of the law, but by our fault: Ro. 7. c. 8. a for the law of his nature is good, holy, and just: but because that of our nature we are wicked, and do not accomplish it at all, it doth in stead of justifying of us, condemn us. M. And the Gospel what news bringeth it unto us? P. Very good, and much better for us than the law, as also his name declareth. M. what then doth Gospel signify? P. A message of good, Rom. 3. d 5. c. d 2. Cor. 5. d. Galath. 3. d Heb. 12. c. f. happy, and joyful news. M. Hold me no longer in doubt, but tell them me. P. It showeth to us the grace by the which we are discharged and set free before the judgement of God, and delivered from that death and eternal damnation, to the which we are justly condemned by the law, and it declareth unto us by and by the means whereby we obtain that grace, and of whom. Of the covenant and agreement of the law and the Gospel. M. Seeing that the law (as thou sayest) is to us a messenger of death and damnation, whereto doth it then serve us, but only to condemn us? P. It serveth us in such sort to condemn us, that if it did not condemn us in this point, the Gospel could not bring us so great wealth as it doth. M. How dost thou understand this? P. If we understand not of our disease, we will not repair to the physician, which only may deliver us, for we would not think that we had any need. Likewise, if we should not know our condemnation, we should think we had no need of grace, Gala. 3 d Hebr. 7. c. 3. b Math. 17. a g. b. Mark. 9 b. 2. c Luk. 9 c. 5. f & therefore we should not demand it. M. Will't thou then say, that the law is as it were a physician, which showeth us plainly our disease, and how dangerous it is, but he can not heal us, but sendeth us to an other? P. It is even so: And for that cause Saint Paul saith, Act. 3. d Heb. 12. g. 2. Timo. 6. c 1. c. Apo. 19 c. 1. Peter. 2. d that the law is given us as a schoolmaster of little children, to direct us to the Gospel, and by the same mean to jesus Christ, which is the chief and great master, which is also set forth to us in the Gospel, as the chief Physician. For there is but he only that can heal us of that deadly disease, to wit, to deliver us from that eternal death, which the law showeth us. Of the cause for the which God would himself declare his will unto man by his word. M. I understand now well, that God would himself declare his will unto man by his own word, which comprehendeth all the doctrine of the law and of the Gospel, but for what cause hath he done it? P. Because he will not be served according to the fantasies of men, but according to his own only william. Deute. 12. a ●●●. 10. c. M. What is the cause of this? P. It is because that there is but his will only that is just and reasonable, and that ought to be a rule of all reason and justice unto men. For the which cause, he hath generally forbidden all men, Col. 2. b. d. Deuter. 4. a 12. d. Pro. 30. a. of what estate or condition soever they be, to add or diminish any thing to or fro his law and word, which he hath revealed as well by his Prophets and Apostles, as by his own son jesus Christ. Of the good intentes of men that are not governed by the word of God. M. How thinkest thou then of those which say, that whatsoever is done to the honour of God, and with a good intent, is well done? P. I deny not but that which is done to the honour of God, doth please him, and that which is done with a good intent, is well done: but to the end that no man deceive himself under this fair colour, I say, that nothing can be done to the honour of God nor with a good intent, but that which is done according to his word, for the word of God is the very true and only rule of all good intents, and of the honour wherewith he aught to be honoured. M. But if a man do think to do well, and doth that which he doth to none other end but to honour God, is not that enough? P. If there were but that required, it had not been needful that God should ever have spoken: or that he should ever have given a law unto man, to teach him. M. Wherefore sayst thou so? P For that that it had then been sufficient to have let every man live according to his fantasy, and that he had only commanded, that every man should do that which liked him, without giving them any other law, where he hath done clean contrary, Deuter. 4. a &. 12. a saying: Do not every one of you that which shall please you, but that only which I command you. Of humane traditions. M. What thinkest thou then of laws and of men's traditions, which have been set forth by men, Esay 29. d Matth. 15. a Mark. 7. a contrary to the word of God, touching his service? P I will say nothing to thee of myself, but only that which god himself hath said by the mouth of his prophet Esay, and that which he hath yet afterward more confirmed by that of his son jesus Christ. M. What hath he said? P. That he is served in vain by the doctrines and commandments of men. Of the service of God according to the traditions of men. M. Dost thou think by that, that they which serve him in that sort do loose wholly their time, and that he doth not accept it at their hands? P. They do not only loose their time, 1. Sam. 15 ● Matth. 6. d Hebr. 11. d Rom. 14. a but they do also greatly dishonour God, and do provoke his wrath upon them. M. How so? P. For so much as whatsoever is done without faith cannot please him, but is sin, which greatly displeaseth him. Of the difference of the true and false faith. M. But if they which serve God according as they have been taught of men do the same faithfully, may they then do it without faith? P. It fareth with this good faith, whereof thou now speakest, john. 6. g. 17 b Rom. 10. d Tit. 1. a. Hebr. 11. a as it doth with good intents, whereof we even now spoke. M. How understandest thou that? P. As there are no good intents, but those which are governed by the only rule of the will and word of God, even so is there no true faith, but that which hath certain and sure foundation in the same word. M. Show me the same something more plainly. P. When thou dost any thing at adventure, canst thou do it with certain assurance? M. I confess that I do it in doubt. P. Thou mayst then understand thereby, that thou dost it not in faith. M. Why not? P. Because that faith & doubt are as contrary as is to be certain and uncertain. M. How may that be? P. Because that faith is never without true assurance of that which it believeth and followeth. M. Why may it not be without such assurance? Ro. 1. d. 8. g. Eph. 3. c. a. c. Philip. 2. a Hebr. 11. a. b. jam. 1. a. P. Because that she is builded upon the sure word of God, by the which she is assured of his good william. M. What followeth thereof? P. That she doth nothing at adventure, but is ever certain, that that which she believeth, and that which she doth, is pleasant to God. Of the assurance of the conscience by the word of God, and what commodity cometh thereby to man. M. WHat commodity doth this assurance bring to man? P. The greatest that he could desire. M. Show me what it is. P. It is not only one, but two, which are very great. M. Which is the first? P. It is that man showeth by the same the reverence that he beareth to the majesty of God. M. Wherein? Deut. 6. a. 10. ● P. In that that he feareth not only to offend him, in that which he plainly knoweth to displease him, but also in that whereof he is yet in doubt. M. What reverence of God is there in this last point? P. There is this, that man hath the majesty of God in such estimation, & beareth him so great reverence, that not only he will not wittingly offend him, but also he will not put himself in any hazard, nor do any thing at adventure, whenther is question of the honour & service of god. Rom. 5. a. 8. ● Ephe. 2. d. Galla. 4. a. Heb. 4. d. And therefore he will ever be assured of his william. M. Which is the other point? P. The quietness of a good conscience that man hath by that mean, when he is assured that he pleaseth God, by an assurance so certain, founded upon the witness of God himself. Of the Law of God. The second Dialogue. Of the manifestation of the will of God by the law of the two Tables. M. Sing then that we must in every respect govern ourselves according to the rule of God's word, Exod. 20. a 32. d. 34. a. d Deute. 5. a. b & 9 b. following the resolution which we have even now made, show me now first of all, what is that he commandeth us in his law? P. He himself hath made us a brief gathering or collection of the principal points that the doctrine thereof comprehendeth in his commandments that he hath given to his people, by the hands of Moses his servant, written in those two tables of stone, whereof thou haste even now made mention. Of the number of the commandments contained in the two tables. M. How many commandments doth the first Table contain? P. Four with the Preface, which the Lord used at the beginning. M. And the second? P. Six, which being joined to the first four, make ten in the whole. The first table of the law. M. WHich is that preface whereof thou hast made mention? P. hearken Israel: It is I that am the Eternal thy God, who hath drawn thee out of the land of Egypte, from the house of bondage. M. Which is the first commandment? P. Thou shalt have no strange Gods before me. M. The second? P. Thou shalt make no image nor likeness of the things that be there above in heaven, nor here below in the earth, nor in the waters under the earth. Thou shalt do them no reverence, neither shalt thou serve them: for I myself, I am the Eternal thy God, mighty and jealous, who do venge myself of the iniquity of the fathers upon their children, and upon the children of their children, yea even to the third and fourth line of those that hate me, and do show favour in a thousand generations to them that love me and keep my commandments. M. The third? P. Thou shalt not take in vain the name of the Eternal thy God. For the Eternal will not hold him for innocent that shall take his name in vain. Math. The fourth? Peter. Remember thee to sanctify the day of rest. Six days thou shalt labour and shalt do all thy business: but the seventh day is the rest of the eternal thy God. Thou shalt in the same do no kind of works, neither thou, nor thy Son, nor thy daughter, neither thy man servant nor thy woman servant, neither thy cattle, neither the stranger which abideth with thee. For in six days the Eternal made the Heaven, the Earth and the Sea, and all that which is in them, & did rest in the seventh day. And therefore the Eternal did bless the day of rest, and sanctified it. The second Table. M. REcite them of the second table, and show me which is the first thereof. P. The first of that table, is the first following the order of the four going before. M. Which is it? Honour thy father and thy mother, to the end that thy days may be long upon the earth, that the Eternal thy GOD giveth thee. M. The sixth. P. Thou shalt not kill. M. The seventh. P. Thou shalt not be a fornicator or adulterer. M. The eight? P. Thou shalt not steal. M. The ninth? P. Thou shalt not bear false witness against thy neighbour. M. The tenth? P. Thou shalt not covet thy neighbours house, nor his wife, nor his man servant, nor his woman servant, nor his Ox●, nor his ass, nor any thing that is his. Of the sum of the law. M. WHat do the commandments of these two tables contain in substance? Matth. 22. d Mark. 12. a. Luke. 10. c P. jesus christ hath given us the sum, reducing into two points, all the doctrine comprised in them. M. Which is the sum? P. Hearken Israel: the Eternal thy God is God only. Thou shalt love the Eternal thy God with all thy heart, and with all thy soul: and with all thy understanding. It is the first and the great commandment. Levy. 19 d. And the second like to the same is. Thou shalt love thy neighbour as thyself: Matth. 7. d. All the law and the Prophets depend of these two commandments: All things then that you would that men did to you, do you the same unto them, for it is the law and the Prophets. Of the division of the matters set forth in the law. M. WHat do these two points comprehend in effect? Pet. The first comprehendeth all the commandments of the first table. Math. What do these commandments of the first table comprehend in substance? P. All that which God requireth of man, especially touching his own person and majesty. M. And the second point of the said sum what containeth it? P. All the commandments of the second table. M. What is it that God requireth of man in them? P. That which he would that all men should do one to an other, for the love of him. The division of the points contained in the first table: and of the principal parts of the true service of god. M. Which be the principal points that he requireth of man, especially concerning the person and majesty of God? P. A man may in mine opinion, reduce them all chief in two generally. M. Which is the first? P. The faith toward him. M. And the second? P. The testifying and manifesting of the same. Of the faith towards God. M. WHat requireth he in the first? P. That man hold him for the only and true God, setting all his heart and all the trust of his salvation in him only, and in no other thing whatsoever. M. Is faith then the chief and principal foundation of the honour and service which man oweth to God? P. It cannot otherwise be. M. Wherefore? P. For that that even as it is impossible to please God without faith, even so all that which is done without faith, may be but sin, as we have heretofore said. M. What is the cause thereof? P. It is because that faith is the true fountain of that true and perfect obedience which God requireth of man toward his holy will. Deut. 6. d. 10. c. d. 32. f. Wherefore he requireth it forthwith in the first commandment of his law, with the whole heart of man. M. Show me this somewhat more familiarly. Esay. 43. b. P. I will say in effect, that God requireth that man do so set all his heart and all his trust in his God, that, he attend from him only, all goodness, and of none other whatsoever, Hebr. 11. a Rom. 14. b. and that in all things he depend of none other but of him only. Of the testifying and declaring of faith, and of the parts thereof. M. WHat meanest thou by the testifying and showing forth of faith, Matth. 7. c. Galath. 5. a. Hebr. 11. james. 2. c. d. which thou hast placed for the other point? Pe. The testimony whereby man giveth to understand by the fruits that his faith bringeth forth in him, that it is not vain, feigned nor dead, but that it is true, lively and sound. M. Which be the fruits that yield such testimony? P. We may bring them all into three points. M. Which is the first? P. The calling upon the name of God. M. The second? P. thanksgiving. M. The third? P. The charity towards our neighbour: but this appertaineth more aptly to the second table of the law. Of the invocation of God's name, and of the true worshipping of him. M. WHat meanest thou by the invocation of god's name? P. I mean a pure affection of heart, whereby faith maketh a man to run only to God in all his necessities, Psal. 50. e. 14 4. d. john. 4. c. Deuter. 4. c. Matth. 5.6. a. Esay. 1. d. and to worship him in spirit and truth as he requireth in the second and third commandment. M. What is it to worship God in spirit and truth? P. It is to honour God with a true affection, proceeding from a pure and clean heart, and not by Images and other visible and corruptible things, or else by shows and outward ceremonies. Of thanksgiving. M. WHat meanest thou by thanksgiving, which thou hast set forth for the second point? P. I mean that even as God will have man to call upon his name, Psal. 50. c. 116. b. Hebr. 13. c he will also that he acknowledge the benefits that he hath received of him, and that he yield him thanks in such sort as he himself hath ordained, for the glory of his name, which is also a point that he requireth in the third and fourth commandment. Of the outward testimony of faith, which God requireth of man. M. Sing that God will be served in spirit and truth, as thou hast said, is not he contented, that even as man in his heart believeth in him, that even so in his heart he call upon his name, and yield him thanks? P. That should be sufficient as towards God. Psalm. 7. e. jere. 17. b. Act. 1. d. Apoca. 2. f. For so much as he knoweth well what is in the heart of man, without any need of other testimony. M. Wherefore is it then that he yet requireth, that man yield outward testimony? P. He doth it chief for two causes. M. Which is the first? P. It is to that end that man deceive not himself, making himself to believe that he hath true faith in God, when he hath none at all. M. How may he know whether he have faith or not, Mat. 7. d. 13. d 25. a. james. 1. d. 2. c. d. Mat. 7. c james. 2. c. d. by that mean which thou speakest of? P. Even as the tree is known by his fruits, and the workman by his work, and the cause by his effect. M. It seemeth to me that which thou sayst, is a better mean to 'cause others to know whether he have faith or not, Rom. 2. b. 2. Peter. 1. b. Math. 5. b. john. 15. b. Rom. 10. b. 1. Peter. 2. b. than himself. P. If others may know it by this mean, there is no doubt but such a testimony which he yieldeth to others, may well serve him for a proof, and greater confirmation of his faith, when he shall see these fruits himself. M. Which is the other reason that thou hast also to this purpose? P. It is to the end that God be glorified also before men, by the confession and testimony of the faith that is in the heart of the believing man. Of the means ordained to man by God, whereby they may make profession of their faith. M. WHat means hath he ordained to make confession, Math. 18. c. 28. d. Exod. 10. b. 31. d. and to yield testimony? P. The chief are the assemblies of the faithful, in the which he doth precide by his holy spirit, and by the ministery of his word, for whose causes he hath chief ordained the day of rest. M. What means are there in such asemblies, Deuter. 5. b. c. to make there this confession? P. There are three chief. M. Which is the first? P. The allowing and confession of lords doctrine, which is there set forth by the preaching of the Gospel. 1. Corin. 14. c. M Which is the second? P. The public and common prayers of the Church. M. Which is the third? P. It is the communion of the Sacraments administered by the ordinance of God in those assemblies. M. I would willingly learn of thee which be these Sacraments? P. It were better that we deferred this matter to an other time, to the end that we continued the purpose which we have in hand at this present, touching the matters comprised in these commandements of the law of God. Of the charity towards our neighbour. M. WE have already handled two points touching the fruits of faith, tell me now which is the third and last? Levit. 19 d. john. 13. d. Rom. 13. b. P. It is the charity that God requireth of every man one to another. M. Seeing that faith hath his proper regard to God only and to the commandments of the first table, and charity hath his regard to our neighbour and to the commandments of the second table, as thou hast said heretofore. Tell me now what agreements there is between faith and charity. Math. 5. g. 1. john. 3. d. 4. c. d. 5. a. P. Seeing that faith hath regard to God, he can not be without perfect love of him, neither the perfect love towards him may be, but forthwith it extendeth to all his children, and to all those that he recommendeth unto us. A division of the matters contained in the second table. M. WHat doth this charity towards our neighbour comprehend? P. All the commandments of the second table of the law. M. Which be the principal points of this charity whereof thou speakest? P. We may likewise bring them all into two. M. What doth GOD require in the first? P. The honour and the obedience that he willeth all inferiors to yield to their superiors, whom he hath given unto them for leaders and governors, in what estate soever they be, even as the fifth commandment of the law doth contain. M. What requireth he in the second? P. The duty whereunto he hath equally and generally bound all men one to another, and the honesty and justice that all men ought to keep in their conversation in this world towards their God. 1. Thessa. 5. d. 1. Corin. 9 b. M. What understandest thou by that justice and honesty? P. That man keep himself pure and sound, as well in his soul as in his body, to the end he be not defiled, either by any violence or wrong that he shall do to his neighbour, in any thing that may be, nor by any whoredom or filthiness whatsoever. Of the points wherein every one is bound to his neighbour. M. Matth. 22. d 1. Cor. 10. c. 13. b. Philip. 2. a Rom. 13. c. 12 c. d. DEclare to me more exactly what our duty towards our neighbour importeth. P. That we have the same care for all men in general that we have for ourselves. M. But wherein aught we to have this care for others? P. There are two points to be considered herein. M. Which is the first? P. That we take heed that we do them no dishonour nor hurt, in any wise, be it in the soul, body, goods, or name. M. Which is the other? P. That we procure their health, honour and profit with all our power, in all things as the other five commandments following do declare. Of the weakness & default of power that is in man to accomplish the law of God. M. ALL that is very just and very reasonable, but is it in the power of man, to yield to God so sound and perfect obedience as he requireth of him? Gene. 6. b 8. d. jere. 7. b. Rom. 8. b. 1. Cori. 2. d Gala. 5. c. d. P. He hath not only not that power, but contrarily, it is fully impossible for him, to yield unto God such an obedience. For according to his nature, he hath no pleasure but to resist against his holy william. Of the fall and restoring of Man. The third Dialogue. Rom. 6. d. 7. c. Ephes. 2. a. 4. c. Galath. 5. c. john. 3. d. Of man's free-will. M. HAth man no free will, where by he may do the good that God commandeth him, and refuse the evil which he forbiddeth him? P. He hath free will without any power to do good: But on the contrary, so prompt to all evil, that he desireth not, (neither can he) any other thing but to do evil, for the time that he remaineth in his corrupt nature. Of sin, and of the nature of it, and what original sin is properly. M. Genesis. 3. Rom. 5. b. 7. c. john. 8. d. Rom. 6. c. 2. Pet. 2. d. Ephes. 2. a. WHat is the cause of this unhappiness? P. Sin whereunto he become subject thorough his own fault, in such sort, that he is as a servant and slave to sin. M. How is sin the cause? Peter. Because that it bringeth to him two evils, the greatest that may be. M. Psal. 51. b. Ephes. 2. a. Which is the first? P. It is the wrath and curse of God, whereof sin maketh man guilty. M. Which is the second? P. It is that corruption of nature whereof I have already spoken, which maketh man so inclined to evil, that he cannot of himself think, speak, nor do any good, but procure daily more and more the wrath of God upon him, by all that which he can think, speak, or do. M. That corruption of nature, aught it to be accounted for sin? P. It is properly that which is commonly called original sin, which is the spring and fountain from whence all the others do proceed. Wherefore if there be any sin that deserveth to be accounted sin, it is that same. Of the mean whereby man may be delivered from sin, and from the wrath of God, which sin bringeth to him. M Sing then that man can found in himself no remedy to withhold him from that bottomless pit of perdition, john. 1. a. Rom. 5.7. d 8. a. Ephes. 2. b. 4. f. where is it that he shall find it elsewhere? P. In God only, who only can reform him to his Image, as at the first he did, Col. 2. c. 3. b 2. Timo. 1 c Tito. 3. b. Exod 20. e. Deuter. 5. a Hebr. 12.5. 1. Timo. 6. d and formed him according to the same. M. But by what mean may he obtain so great a good thing of God, considering that he hath so greatly offended him, and procured his wrath? P. It is certain, that no man may have access to God, to obtain salvation of him, without a mediator, by whom he may be made at one with him. Of the causes for the which there is neither man nor Angel sufficient to the office of mediator between God and man, and of the greatness of the wrath of God against sin. M. Rom. 3. c. 5. b. ANd who is this mediator, which may make this appointment? P. For so much as all men, are in like fault and condemnation, there is none among them sufficient for that office, of what holiness and quality soever he be. Mat. Where must he then be sought? Shall it be among the Angels which have no sin? P. The very Angels can not be sufficient thereunto. job. 4. d. Colloss. 1. b Ephes. 1. b. Deuter. 4. d Nahum. 1. d Exod. 33. d. 34. a Psal. 145. a. job. 46. d. 1. King. 8. c Daniel. 6. g. 13. b. Isaye. 40. c. Psal. 146. c. 1. Ti. 6. c. d. 2. Peter. 2. a jude. ●. Roma. 5. d. 1. Cor. 13. f Hebr. 2. d. Exod. 34. a. Rom. 3. e. d M. Why not? P. Chief for two causes. M. Which is the first? P. It is that the wrath and curse of God, is so heavy a burden, that there is no creature whatsoever he be, neither in heaven nor in the earth, that may bear it, but that he shall be beaten down with it utterly. M. What is the cause there? P. It is because that the offence through sin committed, is done against God which is infinite, and an eternal prince and king, wherefore it deserveth also pains infinite and eternal. M. Have we any testimony of the same? P. The angels which have sinned may be sure testimonies unto us. M. In what sort? P. If that they which were so excellent creatures, could not themselves bear that which they had deserved for their part, how may one amongst them bear all that that all mankind hath deserved together? M. This reason is very plain. But which is the other cause, that maketh that the very Angels are not sufficient to such an office? P. For so much as seeing that the offence was committed by man, it must also be repaired in him, & by him. M. For what cause? P. To the end that God may be found true and just, and also merciful together. Of the setting forth of the just judgement, & of the mercy of god, in the redemption of man. M. Gene. 2. c. 3. c. d. Exod. 20. a. 34. a. Ezech. 18. e jere. 3. d. Psal. 103. b. HOw dost thou understand the same? P. If god did not punish man according to the desert of his transgression, and according to the threatenings that he himself hath given unto him, & the sentence that he hath given against him, where should the truth & justice of God be? M. I understand well this point, but what wilt thou say of his mercy? P. In like sort if he punished man according to his desert, where should then this mercy be, by the which he showeth forth his infinite goodness more than by any other virtue, whatsoever that is in him? Of the only & true mediator jesus Christ. M. john. 3. b. Rom. 8. f. g. Rom. 5. b. 1. john. 4. b. Esay. 9 b. jere. 23. b. Psal. 45. b. john. 1. a. b. 1. Tim. 3. d. Roma. 9 b. 1. john. 1. a. If there be neither man nor Angel sufficient to that office, what other mean resteth then, by the which that fault of man may be repaired by him, & in him. P. Because that man could not among all the creatures found any, God hath provided according to the piety & compassion that he had of him, being moved by his only mercy and inestimable charity. M. Which is this mean? P. It is that he hath given his only son jesus Christ to do this office. M. And what mean hath he observed in this work? P. It is that jesus Christ being the Eternal & true God, Math. 1. e. d. Luke. 1. d. Act 3. c. 2. d Esay. 53. b. c 1. Peter. 2. d & of one only essence with the father, took human flesh in the womb of the virgin Marie, by the very ordinance of God his father. M. What need was there that he should take human flesh upon him to execute that office? P. It was even so necessary to the end that in the same, he might satisfy the just judgement of God for all men. Of the union of the divine and humane nature in the person of jesus Chryst, and of the causes of the same. M. Was it necessary that the same mediator should be very God and very man together, in one very person? P. It is even so, & chief for three causes. Rom. 5. d. Hebr. 2. d. M. Which is the first? P. It is, that if he had not been very man, he could not have suffered in our flesh & nature that which he hath suffered, & was to suffer for us. M. And if he had not suffered the same, what inconvenience should there have been? P. That he should not have born for us in our nature & flesh the wrath & curse of God which we had deserved: and then he should not have satisfied the judgement of God thorough his obedience, to put away by the same, in our own flesh and nature, the rebellion by the which we have deserved this judgement. Nahum. b. Hebr. 10. g. M. Which is the other cause? P. It is that if he had been but only man, and that he had not been united with God, being very God and very man in one very person, he could not have been able to bear this burden of the wrath of god, which is so great and so importable, but that he should have been swallowed up, how just or innocent soever he should have been. Esay. 43. b. jere. 17. a. john. 6. g. M. Which is the third? P. It is that he should not have been able also to have brought salvation and life to man, if he had not had the fountain in himself by mean of his divine nature. Of the sacrifice and satisfaction of jesus Christ, and of the virtue thereof. M. WHich is then the mean whereby jesus Christ hath satisfied for us in his humane nature and flesh? Esay. 53. a. b Math. 27. Rom. 4. d. 5. a. 8. a. 2. Cor. 5. d. Ephes. 5. a. 1. Pet. 2. c. d 1. john. 2. a. Hebr. ●. c. d P. It is the sacrifice that he himself hath made of his own body and blood by his passion and death. M. How is the sacrifice of jesus Christ of such virtue? P. For two principal causes. M. Which is the first? Phili. ●. ● Hebr. 5. ●. 9 d. P. The pain the which he being innocent hath endured for us, which were culpable, by the which pain, he who had not deserved it, hath delivered us from it which we have deserved. M. Which is the second? P. It is the perfect obedience which he hath yielded to God his father, in recompense of the transgression and rebellion which was found in us. Of the communication in the benefits of jesus Christ. M. IS it sufficient that he is dead, and that he hath yielded to God his father one such an obedience? P. If that same were enough, all should be saved indifferently, as well infidels as faithful men. M. What is more required then? P. That the same satisfaction which jesus Christ hath made to God his father, may be communicated and appiled to us. THE FOURTH dialogue, is of the justification and sanctification of man. Of the faith in jesus Christ, and of the justification thereby. MATHEW. Which is the mean whereby to come to that communication, whereof thou hast even now spoken, and by the which we must communicate with jesus Christ? Act. 13. f. 15. b. Rom. 1. d. 3. d. Galath. 3. d. Rom. 6. a. 8. a. b 2. Cor. 1. b. 2. Cor. 5. d. Galath. 3. d. Ephes. 5. g. 1. Peter. 1. a 1. john. 1. b. c. Pe. There is none other but the only faith in jesus Christ: For by the same we are justified before God, and not by our works neither in all, nor in part. M. What is it to be justified before God? P. It is to be accounted for just, at his judgement, as if we had never sinned. M. How may this be done by the mean of faith? P. Because that the spirit of God, by whom it is given us, doth join us with Christ, as members of his body, by the means of the same faith, in such sort that the justice of Christ and all that ever he hath done for us, is imputed and ascribed to us as though it were our own proper. Of the justification by faith & by works. M. WHy is this honour rather given to faith than to works? P. Because there is no justice that may satisfy the judgement of God, unless it be perfect as is that of jesus Christ. M. Why may not that of jesus Christ be as well allowed unto us by our works, as by faith? Rom. 3. d. e. 4. a. b. c. Galath. 3. Galath. 2. d. P. Because that they are things altogether contrary, to be justified by faith & to be justified by a man's own works. M. What contrariety is there in that? P. If that man could found justice in himself and in his own works, whereby he might satisfy unto God, he should then have no need of that of jesus Christ. Of the satisfaction towards god by works. M. ANd if he may not satisfy in every point may he not yet at the lest satisfy in part? P. If he cannot satisfy him in the whole, no more can he in part. M. For what cause? P. Chief for two causes. M. Which is the first? P. It is that God receiveth no justice for satisfaction, if it be not sound and perfect, and worthy of his majesty: as we have already touched. M. Which is the other? P. It is that man being nought and unjust of his nature, can do no work that may be just (as we have also said) if he be not first made good and just. Of the works whereby man may satisfy at the judgement of God. M. Dost thou mean by this, that the good and just work maketh not the man good and just? P. I do not altogether deny, Psalm. 14. a. b. Tit. 3. b. Tit. 2. d. 1. Tim. 2. b but that the good & just work maketh the man good and just: but I say, that man's work can not do this, because there proceedeth none such from him. M. Which is then the work that may do this? P. That of jesus Christ, whereof we have spoken heretofore: which bringeth unto us this commodity, when we are made partakers of him by the mean of Faith, as we have already said. Of the causes why justification is attributed to faith only. M. Show me now for full resolution, what is the chief cause why justification is ascribed to faith? Rom. ●. ● P. Because that in stead of bringing to God any thing that is of man, he bringeth him to jesus christ to receive of him thereby, that which he can not find in himself. M. For what cause is this done? Rom. 3. ● P. To the end that man may be found just before God, not by his own justice: for he can not but by that of jesus Christ. Of the satisfaction by faith. M. THy meaning is then that this justice of jesus Christ maketh a man just, Rom. 3. c. d. 4. d. 1. Cor. 1. d. 2. Cor. 5. d. Rom. 7. a. 8 a. b. Ephes. 2. a. b 1. Thessa. 4. a. b. Tite. 2. c. d. before God, as though he were wholly innocent: forsomuch as GOD esteemeth him for such an one, accepting the justice of his son jesus christ, for full satisfaction. P. It is so, and it bringeth yet beside that, an other very great commodity. M. What is it? P. It is that where as before he could do nothing but evil, this faith doth sanctify him, disposing him to the obedience of the will of God, 1. Peter. 1. a. Rom. 6. c. d. Matth. 1 c. d Esa. 7. c. Luke. 1. c. 2. d. Matth. 3. d. Luke. 3. c. john. 1. c. 3. d. john. 17. d. Hebr. 10. b. Rom. 8. b. c Galath. 5. c. d. Rom. 8. b. e Galat. 5. c. d and to all good works, to the end that he may serve to justice & to holiness, where as before he served to injustice and to sin. M. How is it that faith doth sanctify man according to thy saying? P. There be two things to consider in this sanctification. M. Which is the first? P. It is that jesus Christ having taken our own flesh in the womb of the Virgin, in the which he was conceived by the working of the holy Ghost, hath also sanctified it in his. Of which thing beside the testimony that we have of the Angel in the holy Scriptures, the holy Ghost hath yet yielded more ample testimony in the baptism of jesus Christ, when in form of a dove, he did descend upon him, which is our head, in whom all his members were forthwith sanctified. M. Which is the other point? P. It is that faith which embraceth and receiveth wholly jesus Christ with all his gifts and graces, is never in man without the spirit of him, nor the spirit of him, without his fruits, which are altogether contrary to the works of the flesh, to wit, of the corrupted man that is not regenerate by the spirit of God. Of the true spring of good works. M DEclare unto me if thou understandest by this, that faith is the fountain of all good works, and the good root which maketh man a good tree, to bear good fruit, where as before he was an evil tree and bore evil fruit? P. It cannot be otherwise. M. I think then it is the cause why Saint Paul, speaking of the true Christian faith, doth call it the living and working saith through charity: james. 2. c. d. and why Saint james saith that the faith that is without works is dead. P. There is no doubt of it. Of the accomplishing of the law in jesus Christ, and of the difference that is between the justification and sanctification of a Christian man. M. Sing then, that man is so reformed by the mean of faith, thou wilt then say that he is otherwise disposed to obey the law of God, than he was before, when he was yet in his own natural. john. 3. d. james. 1. c. 1. Peter. 1. d Rom. 7. c 2. Cor. 5. a. 1. john. 1. d. Psal. 143. a. Rom. 7. d. Phili. 3. b. c 1. john. 2. a P. It is easy to understand by that which we have already said. M. May we then in no wise obey the law of god, except that we be first regenerate by his spirit, and reformed to his Image? P. Not in deed. M. If we can in no sort obey, we are then far off from yielding perfect obedience to the whole law. P. It is true. M. What is the cause thereof? P. It is for that that our regeneration and reformation, is never fully perfect in us, so long as we are wrapped in this corruptible flesh in this world. M. What other remedy is there then? P. It is to have recourse to the justification which we have already obtained through the faith in jesus Christ, by the which we do also obtain daily remission of all our sins. For albeit that our sanctification be not yet thoroughly perfect, yet notwithstanding that same letteth not, but that our justification is already perfect. M. Dost thou mean that our justification doth supply that which wanteth of our sanctification. P. I can not tell whether thou takest my words, as though I meant that we might satisfy towards God in part, by our good works, the which we impute to satisfaction, and that jesus Christ should satisfy only for the rest for us, by the same that may be on his side being allowed unto us by the justification. For if thou didst so understand it, thou shouldest greatly deceive thyself. M. Wherein? P. Chief in two points. M. Show me the first. Esay. 43. b. Act. 4. b. 2. Timo. 1. c. P. It is in that thou shouldest spoil God at the lest of a great part of the honour which is due unto him, for the salvation which we have of him, by jesus christ, and the other part we shall attribute to man. M. In what sort? P. In that that by this mean he should be our saviour, but for the one half, and we for the other. M. Which is the other point? Esay. 54. c. Luke. 17. c P. It is that thou shouldest present to God, a satisfaction overmuch imperfect. M. I confess, if I should present unto him but my works: but when I shall present unto him my works for satisfaction, and then the satisfaction which Christ hath made for me with them: What imperfection then may more remain? P. If the satisfaction of jesus Christ be sufficient, thou needest to present none other to God: if it be not sufficient, job. 4. d. Psalm. 130. thou canst not satisfy that which may there want by any thing that thou canst do. M. Why not? P. Because that God can allow nothing for satisfaction which is not pure, sound and perfect as he is. Of the distinction that aught to be had between the cause of our salvation, and the testimony of the same. M. Expound unto me somewhat more plainly thy meaning in this. P. I will say unto thee for the first, that we must put difference in this matter between the cause of our salvation, and the testimony of the same, and then afterward between the sanctification by jesus Christ which is imputed to us, and that which is joined to our person. M. What thinkest thou to be the cause of our salvation? Galla. 3. d. Ephes. 3. d. P. jesus Christ dwelling in us by faith. M. What meanest thou by the testimony that we have of the same? P. The sanctification whereof we now speak. M. How dost thou understand that it is the testimony of our salvation and of the cause of the same, and not the cause itself? Rom. 8. b. c. Gala. 5. c. d. Matth. 7. c. john. 8. c. f. P. For because it testifieth that jesus Christ dwelleth in us, as the effect testifieth of his cause. M. What followeth thereof? P. That the cause is there, seeing that we see the effects, to wit, jesus Christ with all his gifts & graces. Of the difference that must be put between the sanctification by Christ, which is attributed unto us, and that which is joined to our person, as a quality sticking to the same. M. ANd what inconueniente were it to hold our sanctification, for the cause of our salvation? P. For the better understanding of all this matter, it is meet that I expound unto thee yet the difference between the sanctification of jesus Christ which is allowed us, whereof I have even now spoken, and that which is joined to our proper person, and then the fruits of the same. Luke. 1. d, Act. 4. c. Hebr. 7. d. M. What difference dost thou put therein? P. I do call sanctification properly that, which we consider in the very person of jesus christ, the which sanctification is not properly ours, as a quality coniuncte to our person, but only by imputation. Gene. 15. a. Rom. 4. a. d. 1. Corin. 1 d. M. What meanest thou by that imputation? P. That it is allowed unto us, as his justice is attributed and allowed unto us, by the justification which we obtain in him by faith. Mat. Is that the cause why Saint Paul saith, that God hath made jesus christ unto us wisdom, justice, sanctification, and redemption? P. There is no doubt of it, but it must be considered, that beside this kind of sanctification, Rom. 6. d. 1. Thessa. 4. b 1. Peter. 1. c. john. 17. c. Hebr. 10. b. that is so imputed and allowed unto us, there is yet an other, that is joined to our very person, not only by imputation, but as a quality sticking in us, which proceedeth from that first kind of sanctification, whereof we have even now spoken. M. What virtue hath every of them in us? P. The first doth fully sanctify us before God, because it is full and perfect. M. The other, is it not of the same nature and force? P. No. For it sanctifieth us but in part. Roma. 7. c. d. Galla. 5. c. M. For what cause? P. Because that it is but begun in us and not perfect, wherefore it cannot fully sanctify us except it be full and perfect. M. And when shall it be so? 1. Cor. 15. f. g. P. When our regeneration and reformation to the Image of God shall be. 1. Thessa. 5. d. M. It shall not then be in this mortal life? P. It is true, but it shall be in the life to come, Col. 3. a. 1. john. 5. a. in the which our life, which is now hidden in jesus Christ, shall be showed, and what we be shall appear, when we shall be made like to the glorious body of jesus Christ. Of the cause of the difference that is in these two kinds of sanctification. M. WHat is the very cause of this difference that thou puttest between these two kinds of sanctification? P. I call the first perfect. Luke. 1. d Daniel. 9 f. For that that it is the very sanctification not only of the which jesus Christ is sanctified in his flesh and human nature, but also by reason whereof he is called the holy one of holy ones. For so much as by the communication of the same he doth sanctify all his elected, Ephe. 1. a. 5. f. to make them holy and without blame before God, who hath chosen them thereunto. M. If it be the same sanctification wherewith jesus Christ is sanctified, and doth sanctify others, it is very certain that it cannot be but perfect. Ephes. 3. d. Col. 2. a. b. john. 1. b. 4. b P. If it be perfect in him, it is also perfect in us, in so much as dwelling in us by faith, we have him with all the holiness that he bringeth with him, the which we ever draw out of him, as of his true fountain, the which we have is ourselves when we have jesus christ. M. If we have in jesus Christ the fountain of all holiness, whereby we are continually and perpetually sanctified: What other imperfect sanctification may then be in us? Rom. 7. d. Tite. 3. b. 1. Peter. 1. a. Rom. 6. d. P. That which we consider in our own proper flesh and nature, regenerate and renewed by the spirit of God, which is as it were watered with the streams of that fountain of all sanctification, to make us bring forth the fruits of true sanctification and holiness, in the stead of the fruits of sin, which it brought forth in time before, Hebr. 5. b. as the earth, which being cursed and barren, is afterward made fertile, and beareth better fruits by the blessing of God. Of the cause of the imperfection that is in the sanctification joined to our person, and of the works which proceed thereof. M. THou wilt then say that this second kind of sanctification is not only adherente to the person of jesus Christ, Roma. 8. b. c. and that it is not only ours by imputation, as is the first: but that it is also adherente to our flesh and nature, as a new quality which jesus Christ hath put into us by his holy spirit, which maketh our flesh holy in itself, to do afterwards holy works. P. It is even so. Galla. 5. c. d. Ephe. 5. b. M. Thou wilt then say also, that the holy works which men do, being so sanctified, be the fruits of the same sanctification. P. It is even so: but because there remaineth continually much of our natural corruption in our flesh whilst we are in this world, there can proceed from us no work so holly, but that it is found very foul, job. 4. c. Esay. 64. c. and far off from that perfect holiness which God requireth of us in all our works. M. What wilt thou conclude by that? P. That our works be so far off from worthiness to be presented for satisfaction, and to obtain salvation by them, be they never so holy, that if he should judge of them according to the rigour of his judgement, he should find nothing therein but matter of condemnation. Rom. 11. a. 2. Timo. 1. c Ephes. 2. b. Tite. 3. b. Matth. 7. c. 2. Peter. 1. b M. Thou mayst not deny for all that, but the good & holy works are very agreeable unto him? P. If it were otherwise, they aught not to be done: but thou must note herein, that they be not acceptable unto him, as 'cause of our salvation, but as testimony of the same. M. How understandest thou that they be testimonies of our salvation? P. In that that they testify that jesus Christ is in us, and that he there worketh by his holy spirit. Wherefore it followeth that we be justified and sanctified by the justice and sanctification of jesus Christ, Rom. 8. b. Gala. 5. d. 1. Cori. 1. d Rom. 7. d. 1. john. 1. d the which God beholdeth, and for the regard thereof he doth bear with the imperfection that yet remaineth in us, and doth pardon us that wherein we do yet daily offend him. Of the means that we have toward God, in recompense of the imperfections which always devil in us. M. IT seemeth unto me that thou wilt say in effect, by all this discourse which thou hast made, that what regeneration and sanctification soever there be in our flesh and nature, we are not yet for all that so pure nor so perfect, but that we must have continual recourse to the justice and sanctification of jesus Christ, which is ours, Rom. 4. a. not as a quality of justice and sanctity sticking and joined to our person, but only for that that it is allowed and attributed unto us, as though it were our own proper. P. So it is, john. 13. b and therefore jesus christ hath said to the same effect, that he that was already washed, had yet need to wash his feet. M. What meaneth he by that manner of speech? P. That albeit that we be justified already, sanctified and purified of our sins, john. 15. a. by the faith that we have in him through his word, yet for all that, for so much as there resteth in us always certain filthiness and corruption, which proceedeth of our corrupted nature, which is not yet thoroughly well renewed and reformed to the image of GOD: we have always need to go to wash and cleanse us of our filthiness, in the true fountain of all purity, justice, and sanctification, which is opened to us in jesus Chryst: for we have no remission of any one sin of ours, 1. john. 1. c Act. 15. b but only in him, by the means of the justification that we have by Faith in him. THE fifth dialogue, is of the faith in God. Of the true foundation of Faith, & of the difference that it maketh between the Christian religion, and all other religions. MATHEW. Sing it is so that man receiveth of God, all these great goodnesses, whereof thou hast made mention, by the mean of the only faith in jesus Christ, it followeth then according to thy saying, that jesus Christ is the true foundation of the same. Rom. 5. a. 8. c Galath. 4. ● P. It is not to be doubted. For we cannot lay hold upon the mercy of God, nor be assured, that he is become our loving and merciful father, but only in jesus Christ and by jesus Christ his beloved son. M. Then if it be so, it followeth, that Man hath no true faith in GOD, john. 5. d 1. john. 2. d but that whereby man doth embrace him in jesus Christ, when he believeth in him. P. It is very true, and therefore that faith is the very point which discerneth the christian Religion from all others, and the Christians from all other people. Rom. 10. b. M. But seeing that the faith is in the heart, whereby man believeth to justification, how can it distinguish the religions? P. I do not here speak properly of the distinction which is made by the outward confession which men make, but of that which lieth in the true foundation and in the proper substance of the religion, which hath his only foundation in God and in his word, Hebr. 11. a albeit that under the name of the faith, I comprehend also the confession of the same. M. Dost thou mean that all other religions which are not grounded upon the faith in jesus Christ, are no true religions, but false? P. If religion may be religion without having a God which is honoured thereby, they may be accounted for religions, and not otherwise. M. Why sayst thou so? P. forsomuch as there is no true God, but only he which hath showed himself in jesus Christ, Rom. 1. a. Hebr. 1. a Matth. 10. d no more can he also be known nor honoured as God, but in jesus Christ. How that all religion is without God, saving the Christian religion. M. IF that be true, the jews, the Turks, and all other men, which believe not in jesus christ, nor in the Gospel, have then no God. P. Not in deed, but only by imagination. M. Why sayst thou so? P. Forsomuch as God can be none other than he is. M. I understand it well: but what wilt thou conclude thereof? Malach. 2. b Psalm. 102. d john. 1. c Colloss. 1. b Hebr. 1. a. Esaye. 44. c. Psal. 50. d P. That seeing that God can not be known such as he is, but in jesus christ, who soever doth not acknowledge him in jesus christ, knoweth him not at all. Wherefore he forgeth to himself an other God than the true God. M. In what sort doth he forge him? P. In so much as he maketh and pourtraiteth God, not such an one as he is in deed, but such as he hath been able to imagine him in his brain and understanding. M. Thou than callest other gods, and strange gods, the imaginations that men do conceive of God in their understanding, whereby they do imagine and esteem him other than he is, and did manifest himself in his son jesus christ, and in his word. Pe. What thinkest thou then that the strange gods are? 1. Cor. 8. b. For seeing there is but one true God only, it followeth then very well, that all the others which men call gods, are not gods at all, but only by the imagination of men. Ephe. 2. c Act. 4. c. 17. c. Rom. 1. c. M. Is that the cause why Saint Paul did writ to the Ephesians, that the Pagans' were without God? P. There is no doubt thereof. For albeit they had many by name, and by fantasy, yet notwithstanding they had none in deed, seeing they were ignorant of the true God. Of the summary of the christian faith, and for what cause it is called the Symbol of the Apostles. M. Sing it is so as thou sayst, it seemeth to me then to be well done, & very needful to consider yet some thing more near, the principal points, that this christian faith doth comprehend, which is of so great virtue as thou haste said. P. They are contained in the form of the ordinary confession, which the christians make daily, the which is commonly called, The Symbol of the Apostles. M. What signifieth this word symbol? P. It is taken of the Greeks, Plautus. Terentius in Andriana. of whom the Latins have borrowed it, to signify an ensign of acknowledging, and the part that is gathered of every man in any thing, as when every man giveth his shot. M. Why is this confession of faith called by that name? P. chiefly for two causes. M. Which is the first? P. It is because that it containeth as chosen and gathered together into a sum, the chief points of the doctrine set forth by the Apostles, john. 17 c. c. 22. e Matth. 28. d Mark. 16. ● whom jesus Chryst hath given and sent as universal doctors of all the world. M. Which is the second? P. It is, for that this doctrine is the true mark whereby every man that voucheth the same, yieldeth certain testimony that he is a member of the Christian Church, as the men of war declare by the ensign which they bear, what prince they belong unto, and serve. The Symbol of the Apostles. M. WHich is the sum of this faith the which thou callest Symbol? P. I believe in God the Father almighty, maker of heaven and of earth: And in jesus Christ his only son our Lord: which was conceived by the holy Ghost: borne of the virgin Mary: suffered under Ponce pilate: was crucified, dead, and buried: he went down into hell: the third day he arose from the dead: ascended into heaven: he sitteth at the right hand of God the Father almighty: and from thence shall he come to judge the living and the dead. I believe in the holy Ghost: I believe the holy universal Church: the communion of Saints: the forgiveness of sins: the resurrection of the body: and the eternal life. Of the general division of the principal points contained in the Symbol of the Apostles. M. HOw many articles and principal points be there in this sum? P. Men do commonly distinguish them in twelve: but me thinketh we may reduce them all into two generally, out of the which men may draw the others afterward. M. Which be these two points? P. The first is touching our faith towards God, the second concerneth his Church which is builded upon the same faith. Of the faith that a Christian man ought to have in God. M. WHat aught we to believe of god? P. There are first two principal things to be considered in this matter. M. Which is the first? P. That which he hath declared unto us of his divine nature by his word. M. Which is then the second? P. That which we ought to believe of his works, by the which he hath declared unto man what was his power, his wisdom and goodness, and the other virtues & proprieties which are in him, of the which we can have no knowledge but by his works. Of the unity and trinity that is in the essence of God. M. Deu 6. a. 32. Esay. 44. a. 1. Cor. 8. b. Matth. 3. d. 28. d. john. 14. b. c. 15. d. WHat things aught we to consider concerning his divine nature, according as he hath declared unto us in his word? P. There be two principal. M. Which is the first? P. It is the unity which is in his divine essence, whereby we are taught that there is but one God in whom we believe. M. Which is the second? P. It is the trinity of persons, that is in that unity of the divine essence, the which we do confess when we say, that we believe in the Father, Galla. 3. d. Act. 20. d. in the Son, and in the holy Ghost. Of the difficulty that is in this matter. M. IT seemeth to me that there is great contrariety in this matter. Peter. Wherein? M. In that that it seemeth that it is as much as if one should say, that there is but one only God, and that there be three. P. We aught not so to take them, seeing that we confess but one only divine essence, albeit that we acknowledge in the same, the father, the son, and the holy Ghost, in such sort distinct in proprieties of persons, that yet for all that these three persons are but one only and very God. M. Canst thou expound the same unto me something more plainly by some similitude? P. As there is but one Sun in the world, no more is there but one only God: john. 1. c. 17 d. Act. 17. g. Hebr. 1. a. john. 1. a 1. john. 1. a. Colloss. 1. c. john. 14. b. d. 15. d. 16. b. Act. 1. a. Ephe. 2. a. 1. Cor. 2. a b 1. john. 3. d. 5. b. and as the Sun showeth himself by his beams, even so God, as father, doth show himself by his son jesus Christ, which is his word and Eternal wisdom: and as the Sun by his heat doth make us feel his force, even so God maketh us to feel his virtue by his holy spirit which is his infinite power. Of the principal works of God whereof mention is made in the Symbol of the Apostles. M. Sing that we have spoken of the things that we aught to consider in the essence of God, and in his divine nature, declare unto me now that which thou hast to say concerning his works, by the which he hath declared himself to man such as it hath pleased him to be known of him. Peter. The Symbol of the Apostles doth comprehend chief three, out of the which a man may draw all the rest. M. Which be they? P. The first is, the works of the creation of all things. M. And the second? P. The works of the redemption of man. M. And the third? P. The work of vinification, the which we may also call the works of sanctification. M What dost thou understand by that work of vivification and sanctification? P. I understand the virtue that the holy Ghost hath to make us wholly partakers of jesus Christ, and of all his benefits. Of the union that is between the father, the son, and the holy Ghost in their works. M. ACcording to this purpose, the father, the son and the holy Ghost have they any thing particular, concerning their works, or else have they them all common together, and chief those whereof thou hast now spoken? Gene. 1. john. 5. c. john. 1. a. Hebr. 1. a. Galath. 4. ● Rom. 1. a. P. seeing they are but one only God, it is certain that they can do no work wherein they may be separated the one from the other. M. It seemeth to me notwithstanding, that in this sum of the faith, men do attribute as proper to the Father, the work of the creation, and to the son, that of the redemption, and to the holy Ghost, that which thou callest vivification, and sanctification. P. That must not be understand as though these works were done by divers workers. 2. Thes. 2. c. 1. Peter. 1. a Psal. 19 a. Act. 14. c. Rom. 1. c. Hebr. 11. a. M. How dost thou then understand it? P. After that we have first confessed that we believe in one only GOD, we then by and by after declare also, how he is manifested by his works, such as we have said that we ought to consider him in his divine essence and nature, and what it is that we believe. Of the moderation and measure that aught to be holden in this matter. M. IT seemeth to me that this matter is very high and hard for man's understanding to comprehend. P. There is none more high nor more incomprehensible. M. What is there then to be done in the same? P. Without inquiring of more than we may understand and comprehend, Exod. 33. d. Rom. 11. d. Deut. 4. a. b Rom. 10. d. it ought to suffice us that God which in his divine nature and essence is incomprehensible, is even so declared in his word, upon the which only we must stay and build our faith. THE sixth DIalogue is of the creation and of the Providence and predestination of God, and of the vocation of man. Of the work of the Creation. MATHEW. Sing then we believe in one only God the Father, the son, & the holy Ghost: What is that that we ought chief to believe concerning the work of the creation? P. As concerning that work, that the father hath created all things as well visible as invisible, by his godly eternal word and wisdom which is his son, in the virtue of his holy spirit, which is his infinite power. Of other works of God that are conjoined to the work of the creation. M. IS there not some other work of God comprehended in that of the cretion? Gene. 1. Psal. 146. b jere. 32. c. e. Act. 4. e. 14 c. 17. f. Psal. 33. b. john. 1. a 1. john. 1. a. Collo. 1. c. Hebr. 1. a. Gene. 1. a. ●ohn. 26. d. Psalm. 104. d. Luke. 11. c. john. 15. P. We may join thereunto two at the lest, which are in such sort joined with the same, that they cannot be separated. M. Which is the first? P. The providence of God. M. And which is the second? P. His eternal predestination, which is a dependence of his providence. M. Thinkest thou that we may account the providence and predestination of God, among his works? P. I see not why I should make more difficulty of it, than of the others whereof I have made mention heretofore. For as he hath wrought if the work of the creation, even so doth he continually work by his providence in governing by this same, all that which he hath created, & in putting in execution his eternal counsel, in the which he hath predestinate man, to that wherein it hath pleased him to be glorified in him. And therefore jesus Christ hath said, my father worketh even to this present, john. 5. c and I work also. Of the providence of God. M. WHat meanest thou by the providence of God? Psal. 104. b. 107. c. 147. d. Psalm. 115. a 135. b. P. That even as he is creature of all things, he is also the conserver which doth by his eternal power and wisdom guide and govern them, and by his sovereign goodness, in such sort that nothing cometh by adventure, neither in Heaven nor in the earth, without his counsel and ordinance, and his most just will, be it in general or in particular. Of the eternal predestination of God. M. WHat dost thou also understand by the eternal predestination of God? Ro. 5. c. d. e. Ephe. 1. a. b. c P. I understand his eternal ordinance, whereby he hath ordained before the creation of the world, that which he hath determined to do withal men, to be glorified in them, as well in his mercy, as in his just judgement. M. How is he glorified in his mercy, according to that eternal ordinance? P. In showing the riches of his glory in the vessels of mercy, which are his chosen, the which he hath prepared to glory. M. How is he also glorified in his just judgement? P. In showing his wrath, Roma. 9 c. Ephes. 6. c. Rom. 9 c. 2. Thess. 2. c & giving to understand his power, after that he hath endured in great patience, the vessels of wrath prepared to perdition. Of the vocation of the elect, and of the degrees whereby God bringeth them to salvation. M. IN what sort is it that GOD showeth the riches of his glory in his elected? Rom. 8. f. g. Math. 25. c. Act. 13. g. P. When he calleth them by his Gospel to justify them by faith in his son jesus Chryst, to the end that afterward he may glorify them in the Eternal life, the which he hath prepared from the beginning. Ma. Thy meaning is then that God doth call, justify and glorify all those whom he hath chosen? P. Saint Paul doth yield us certain and evident testimony, when he saith, That those whom he before did know, those hath he predestinate to be made like to the image of his son, to the end he should be the first borne among many brethren, Rom. 8. f. and those whom he hath predestinate, he hath also called, and those whom he hath called, he hath also justified, and those whom he hath justified, he hath also glorified. M. It seemeth to me, that thou puttest here four degrees, to wit, predestination, vocation, justification, and glorification. P. Thou seest that S. Paul maketh as many. M. Will't thou conclude by his words, that all those which are chosen & predestinate, are also called, justified, and glorified. Peter. It followeth necessarily, or otherwise the Election and Predestination of GOD should not be certain, and should not come to that end whereunto God pretendeth thereby. Of the outward and inward vocation. M. DOth it follow in like sort, that all those which are called, are also chosen. P. Thou haste to note upon this question, that there are two sorts of vocation, to wit, the one outward, and the other inward. M. What meanest thou by the outward vocation? P. I mean a common and general vocation, by the which God doth call by the outward preaching, all those to whom the gospel is preached, be they choose or reprobates. M. And by the inward vocation? P. I understand a vocation, whereby God doth not only call man by the outward preaching of his word, but maketh them to feel the power and efficacy of the same by his holy spirit, in such sort that they do not only hear it with their outward ears, but do also receive it into their hearts by faith, whereby they are justified. Of the effects of the inward and outward vocation, and whereunto they serve. M. Will't thou say, that all those which are called by such vocation are chosen, and in like sort that all those which are chosen are so called? P. It must be so understood. For such a vocation is an effect of the election whereby a man may judge of the cause. M. And as concerning those which are called of that first calling, which thou callest outward, may they be called without being chosen? Matth. 20. b P. Thou mayst judge by that which jesus Christ said: There be many called, but few are chosen. M. Thou meanest then in mine opinion, that the very reprobates may be called by outward vocation, but that it profiteth them nothing, except the inward be there joined with it. john. 3. e. P. As concerning them, it serveth them but to their greater condemnation. For it is to their greater condemnation, for so much as the grace of God was offered unto them, & that they have rejected it thorough their ingratitude and unbelief, as though it had never been offered unto them, yet in the mean time, it is not altogether in vain, M. Whereunto doth it then serve? P. To declare better the perversity of men, and to make them more inexcusable at the judgement of God, and to set forth the better his great justice in their just condemnation. M. It than followeth by that which thou haste said, that those which are not called, but only by this outward calling, are not also justified, nor consequently glorified? P. It is easy to judge. For if they were justified, they should have also received the word of God through faith, which only doth justify, and without the which none can be justified, as thou haste here before heard. And if they had the faith whereby man is justified, they should not be only called by that outward calling, but also by the inward, which is ever joined with faith, of the which the faith is a sure testimony. Of the cause of unbelief, and of Faith. M. ANd what is the cause that the one sort thorough unbelief do reject the Gospel when it is offered them, and that the others receive it by faith? P. It is not to be marveled at, when men by their unbelief and unkindness reject the Gospel: but it is marvel when some are found that do receive it by faith. M. Why sayest thou so? P. For that that man being corrupted thorough sin, 1. Cor. 1. a. d &. 2. d Roma. 8. b. is of such nature, that he doth not only not understand any thing of God's matters, nor of his word: and in very deed he can not, but that which is worse, he will understand nothing of it, but doth hate and deride it. M. Seeing that all men are corrupted by sin, it than followeth necessarily, that they be all naturally as perverse and wicked the one as the other, & that they can not nor will not believe in God, nor follow his word. P. It is even so. M. How is it then that many of contrary nature are found, which not only receive by faith the word of God, and jesus Chryst our Lord, but are also ready to lay down their life, and to abandon the same for the confession of their faith? P. Thou must understand that they which do this, Matth. 16. c. that thou speakest of, are not such of nature, but by the grace of God, by the which they are renewed and transformed into a new nature, and are made new creatures. For it is not flesh and blood that hath revealed it unto them, but the heavenly father. Of the renewing of man, and of the gift of faith. M. IN what sort is this change of nature made, Ezec. 11. c. d Hiere. 31. f 32. g Hebr. 8. c 10. c. 2. Cor. 3. ● & this renewing by the grace of God? P. When God by his holy spirit doth change their enhardened hearts of stone, into tender hearts of flesh, and that he doth with his finger writ & imprint his word in their hearts, to make them to walk after the same, as he hath made promise to his elect by his Prophets jeremy and Ezechiel. M. seeing it is so, man can not then believe the gospel, & believe in jesus Christ, which is set forth unto us in the same, if God give him not the grace, giving him faith to believe it. P. It is true: and therefore it is written that faith is the gift of God, Ephes. 2. b. john. 6. c. Math. 11. d. and that none can come to jesus christ, if the father draw him not: as also no man can know the Father, but he to whom he is revealed by his son jesus christ. M. We may not then ascribe the honour of our salvation to our free-will, nor to our human powers, but only to the grace of God. P. Thou concludest very well. Of the causes of election and reprobation. M. But seeing that all men are of one very nature wicked and perverse, what is the cause why God doth sooner show this favour to some, than to other some? Rom. 8. e. f Ephes. 1. b. Pe. I can yield thee none other reason, but only the good pleasure of God, which can be but just and reasonable, for so much as he is the rule of all justice, the which according to his eternal purpose, doth call to this grace those whom he hath chosen, to make them by his only goodness and mercy, partakers in his Son jesus Chryst, in whom he hath chosen them to this effect, before the creation of the world. M. And what wilt thou say of the others, unto whom he showeth not this favour? P. That he by his just judgement doth leave them in their corrupted and perverse nature, Rom. 9 c. as they have deserved by the same, to declare his wrath against sin in their just condemnation, as he hath declared his lovingness and mercy, in the favour that he hath showed to his chosen. M. Thou wilt then say that all men of their nature have deserved to be left in their perverse and corrupted nature and damnation, and that in so doing, God can do them no wrong, but only right and justice, and that it is a special grace that he doth to those whom by his mercy he draweth away from such a corruption and curse. P. We aught even so to believe. M. Seeing it is so, the reprobates and the wicked have nothing then wherein they may justly complain of God, and accuse his just judgement, by the which they be justly condemned. P. It is easy to judge. M. And in the like, the elect have nothing wherein to glory in themselves, but only in the grace and mercy of God. Roma. 3. b. 11. P. Saint Paul doth confirm unto us that which thou sayst, when he saith that we have all sinned, and that we have all need of the glory of God, and that he hath enclosed all men under unbelief, to the end he may show mercy to all men, to wit; to the end that all those which are saved, be saved by his mercy, whereof he maketh them partakers in jesus Christ and by jesus Christ, and without whom none may obtain salvation. The seventh Dialogue is of the redemption and of the person of jesus Christ. Of the work of the redemption, and of the things that are to be considered in the person of jesus Christ. MATHEW. Act. 4. b. Sing it is so that we cannot find salvation but in jesus Christ, nor by none other mean, but by faith in him, declare unto me now what it is that we aught to believe of him, to the end that our faith may be sound towards him. P. Thou interest now into the second work of God, the which we have called the work of the redemption. M. I understand it well so. And therefore expound to me the principal points that we have to consider in the same. Peter. We have there chief three. M. Which be they? P. The first is concerning the person of jesus Christ, the second concerning his office, and the third touching his two comings. M. What have we to consider touching his person? P. Three points. M. Which be they? P. The first is touching his divine nature. M. And the second? P. Touching his human nature. M. And the third? P. Concerning the union of the two natures. Of the faith of the Christians concerning the divine and human natures of jesus Christ. M. WHat must we believe of his divine nature? P. That he is very God without beginning and without end, of one essence with the father, and that he is his eternal word & wisdom. M. And concerning his human nature? P. That he is very man, having a very man's body, of our flesh, of our blend & bones, & a very human soul as other men have, and that he was made in every point like unto us, sin excepted. How the divine and humane natures which are in the person of jesus Christ, do not make two jesus Christ's, but one only. M. Apoca. 1. b. 21 b. 22. c. Proverb. 8. c. john. 1. a. Rom. 9 a. john. 1. b. Matth. 2. d. Luke. 1. c. 2. a. Galath. 4. a. 1. Timo. 3. d. Philem. 2. a. Ephe. 5. c. Hebr. 2. b. c. 4. d. WHat canst thou yet say of the union of these two natures, beside that which thou hast already spoken when thou handledst the office of mediator of jesus Christ? P. It is that they be so united together, that they remain always in their very natural, in one very person. M. What meanest thou thereby? P. That being so united, they make us not two jesus Christ's, to wit, the one God and the other man, but one only, which is very God and very man together, in one only person, even as the body and soul of man make one only man, and one only person, and not twain. M. This union of these two natures then is very necessary to our salvation? P. Thou mayst well know that, as well by that which we have already said touching this matter, as by the office which was assigned unto jesus Christ by his father. For there is no one jesus Christ, which being but only God, could have saved man, nor could have died for them: and an other being but only man, might die for them, but could not have power to save them, nor to bear the judgement of God for their sins. Whether the divine nature be in jesus Christ in stead of the soul, or else that he hath a very human soul. M. Dost thou mean by this that the divine nature of jesus Christ, is in stead of a soul to the humane nature? P. If the divine nature were in stead of a soul to the human nature, and that jesus Christ had no very human soul, he should be no true and perfect man. M. For what cause? P. Because that the principal part of man, which is the soul, should be wanting in him: for this cause, I have said heretofore that jesus Christ was very man, compounded of a very human body and a very human soul. How the eternal word of God become fleshly. M. THou hast said heretofore that jesus Christ was the eternal word of God. john. 1. b. Now Saint john saith that that word which is very God eternal, become flesh. Pe. What meanest thou by that? Dost thou think that the same word of God was converted into flesh, in such sort that it was no more the eternal word of God, but flesh, and that the Son of God, which is that word of God, being God before that time, did so become man, that he is no more God, but man only? M. Thou hast given me well to understand by that which thou hast even now said of the divinity and humanity of jesus Christ, that we may not so think of him: but because Saint john maketh mention but of the flesh, when he saith, Hebr. 2. d. that that word become flesh, a man might think that he spoke, but of the body and not at all of the soul, but that this word of God united with the body, was to it in stead of a soul. P. If Saint john had ment so, he would rather have said as it is elsewhere said in the holy scriptures, that jesus Christ had taken the seed of Abraham, to wit our flesh, and not the Angels. M. Why is it then that he maketh mention but of the flesh, seeing that it is the lest and most vile part of man? P. I can yield unto thee chief two reasons. M. Which is the first? P. It is because the holy Scriptures do take often times a part for the whole. Genesis. 6. b. c Esay. 40. b. Luke. 3. b. joel. 2. f. Act. 2. c. Eze. 18. c. Roma. 13. a Esay. 40. b. 1. Peter. 1. d. john. 1. b. And therefore it taketh now the flesh & now the soul, for the whole man complete. M. Which is the second reason? P. It is that when the holy Scripture doth use the name of flesh, to signify the whole man, she useth that manner of speech, to admonish men of the infirmities that are in them, to the end they may understand that they are but men mortal, and not God's immortal. M. Hath Saint john had regard thereunto, when he said that the Son of God was made flesh? P. There is no doubt of it. But it is in an other regard. For albeit that jesus were very god as touching his divine nature, & that he took our flesh without any spot of sin when he was made man, & that he hath united his divine nature with the human nature, yet for all that he was so exempt from all sin, that notwithstanding he would be subject, without sin, to all the infirmities and miseries, whereunto men are subject because of their sins. M. Thou meanest then, that this word of flesh emporteth all that same, and that it doth better express in what manner and to what condition and end the son of God did take our nature to him and was made man, Matth. 8. c. 9 a. 11 c. 16. d. 17. b. 18. b. 16. d. 24. b. c. d. 2●. e. 26. a. b. c. Hebr. 4. d. than if he had spoken otherwise. P. It is even so, and therefore he doth also call himself so oftentimes the son of man, to give us to understand that he is not only a very natural man, descended of the race of Adam, of the which all others are descended, but also that he made himself subject to all the miseries and necessities of man, whereunto men are subject, always excepted any spot of sin. Of the conception of jesus Christ, and of the nature of his flesh. M. Now seeing that that human flesh which jesus Christ hath taken for us, is exempt from all sin, where is then that he took it? Did he bring it from Heaven with him, or else did he take it upon the Earth? P. When thou confessest that he was conceived of the holy Ghost, and borne of the virgin Mary, thou confessest that he took it upon earth, in the womb of that holy virgin. M. But could he not have passed thorough the womb of the virgin with a heavenly flesh, without taking any thing of her flesh? P. If he had brought from heaven that flesh which he hath, and that it were a flesh of a heavenly and divine nature, which he should not have taken in the womb of the virgin, and of the proper flesh and blood of her, we could not say truly that she had conceived and borne him, and consequently that he were very man of our proper flesh and blood, which we have of our first father Adam. Whereunto the genealogy of jesus Christ, according to the flesh, doth serve us. M. I Think S. Matthew and S. Luke would give us to understand that which thou sayest, when they did write the genealogy of jesus Christ, Matth. 1. a. b the which is brought forth by S. Matthew, even from Abraham, and by S. Luke from Adam even to jesus Chryst. P. They have had regard to that which thou sayest in deed, Matth. 1. a. b. Luke. 3. g. but they would show further, that he was the true Chryst, and the true Saviour and redeemer that was promised to Israel, because that he was descended of the live of those of whom the holy Ghost hath forespoken by the mouth of the holy patriarchs & Prophets, that he should descend. Of the works of the holy Ghost in the conception of jesus Christ. M. Luke. 1. c. But if he have taken his flesh of the line and of the proper flesh of men, who are all sinners, how could he be more without sin in his flesh, than other men? P. The angel hath answered this difficulty when he said to the virgin that she should conceive the son of God by the power and working of the holy Ghost. Matthew. What meanest thou by that virtue and working of the holy Ghost? P. I mean that the holy Ghost wrought in that conception so by his divine power, that the flesh which jesus Christ took of the Virgin Marie, was in such sort sanctified, that he did purify and exempt it from all sin, and from all the corruption, whereby the whole nature of man is corrupted, because of sin that is naturally in it. Of the true substance of the body of jesus Christ. M. WE may not then imagine in jesus christ, a body that is so heavenly and divine, that it is not a very man's body, of very human flesh and substance, but we must believe in deed, that he is of very human substance as we are. Pet. Thou concludest very well: And in like sort also, we may not imagine, that this human body of jesus Christ, is a body only in appearance as a fantasme, as some heretics have affirmed anciently. For if he had not taken a very man's body, we could have no hope of Salvation by him. The eight Dialogue is of the communion between jesus Christ and man. Of the communion of the nature, which jesus Chryst hath with man, and not with angels, and how necessary it is to man's salvation. MATHEW. DEclare to me the cause, why man can not be saved, if jesus christ had no communion of nature with him? P. Why are not the angels also which sinned, saved by the death and passion of jesus Christ, the which are called devils in the holy Scriptures, as well as man, who hath sinned, as they have done. M. Because that jesus Christ was not sent by the Father to that effect, and he also came not to save them, but man only. P. For that cause also he hath not taken the nature of angels, Hebr. 2. d. to have communication of nature with them, and to unite it with his divine nature, to satisfy for them in their own nature, as it pleased him to be united with man by union of nature, to satisfy for them in their own flesh, as though they themselves did satisfy in their own person, the which he hath endured and represented before the judgement of God. M. Thou wilt then say, that it was necessary that the son of God should communicate with our flesh and blood, by that same union of nature, Hebr. 2. ● and that without this union and communication, we cannot be saved and redeemed by him. P. If it had not been necessary that he should have had such union and communication with us, to reunite us, and to call us again into the savour of God, it had not been needful that he had been made man. M. God hath then done us an honour, and showed us a favour in the person of his son, how poor and wicked sinners soever we be, which he hath not done to the angels which sinned? P. In that same we may know how much he hath loved us of his own goodness, and how great and infinite his charity was toward us. Wherefore we should also by the same very mean, well learn to know how well we aught to love him on our parts. Of two sorts of union and communion which jesus Christ hath with man, without the which no man can obtain salvation. M. But is it sufficient for the salvation of man, that the son of God was made man, to bear the judgement, the wrath and curse of God in their own nature, and their own flesh? Pe. If that were sufficient, all should be saved indifferently, aswell the reprobates as the elect, & the unbelievers as the faithful, as we have already touched it heretofore. M. Is there then any other manner of union & communion, whereby we must be united & joined with jesus Christ, to obtain salvation by him? P. Thou mayst judge by that which we have already said of the communion that we have with him through faith, and of the justification by the same. M. I do very well remember, that thou hast already somewhat touched it: but I would very gladly that thou didst expound the same unto me somewhat more largely. P. The communication of the which we have now spoken, is natural, and therefore it is common to all men with jesus Chryst, in so much as they be of the same nature, & of the same flesh that he hath taken for us. Ma. And the other? Pe. It is spiritual, and therefore it is more special: for it is not generally common to all, but it is only proper to the elect and faithful. Of the spiritual marriage between jesus christ and his Church, and first of the union of nature that is required in this marriage. M. EXpound to me what this union and communion containeth more than the first? P. I will declare unto thee by similitude of marriage, Ephe. 5. e. whereof S. Paul hath used to this purpose, in the epist. to the Ephesians. M. Expound unto me then the similitude. P. Nature doth show us & also teach us, the alliance & communion of marriage could not be between man & woman, Genesis. 1. ●. if they were not both living creatures of one very kind, and of one very flesh & nature. M. Albeit that the brute beasts have been created of the same very matter, whereof man and woman are created as concerning the body: yet for all that, I know well that there is great difference touching the kinds, and that man and woman have a far other union and communion of flesh and nature together, than with other living creatures which we do call beasts. P. And therefore after that god had created Adam, and that his pleasure was to give him an aid in marriage, Gene. 1. d &. 8. c. d Ephe. 5. g Matth. 19 d he would created this aid, which is the woman, of the very flesh and substance of Adam himself, to the end that they should be one very flesh and one very body: as in deed Adam did right well know when he saw the woman immediately after that she was so created. Wherefore he said: This here is flesh of my flesh, and bone of my bones: and therefore man shall leave father and mother, and shall stick to his wife: If there be great difference between the nature of the man and of the woman, and that of other living creatures concerning the very body, the difference is yet much more great concerning the soul, forsomuch as the other living creatures were not created to the image and likeliness of God, give. 1.8. c. d 1. Cor. 11. b. as man was, wherefore they have not a soul of a heavenly and divine nature as he hath. P. Thou seest then already here the union and communion of Nature that man and woman have together as well of body as of soul, Gene. 1. d. 8 c. d. 1. Cor. 11. b and the difference that is between them and all other living creatures in all these two points. M. I do now understand well this union and communion of nature which is between man and woman without the which they could not be allied together by marriage as man and wife. P. Thou oughtest in like sort to understand, that we may have also no communicatoin with jesus Christ, if we have not first the same communion of nature with him, whereby he was made man like unto us, as touching the nature and substance of the flesh. M. I have well understood that which thou hast already said to that purpose, Hebr. 2. d. concerning the communion of nature, the which he hath of nature with us and not at all with the Angels. Of an other more special union and conjunction which is proper to marriage, which is between jesus. Christ and his Church. M. NOw it is not enough to be united & joined together by marriage to be of one very human nature, & that the one be male & the other femasle, but it is also requisite, that there be a more near and a more special union and conjunction. 1. Cor. 7. a. M What is that other conjunction? P. It is a conjunction which is made by alliance, by the which the man and the woman that are united & joined together by the same, have a special communion between them, the which the husband hath not with other women, nor the woman with other men. M. I do well understand that there is no such conjunction and communion of body and goods and of all things among all other men and women that are not married together, as there is between the man and the wife, by the alliance and conjunction of marriage that is between them. P. It is very true. For this union and communion is such, that the husband hath not power of his own body, but the wife, as also the wife hath not power of hers, but the husband. M. If there be such communion and conjunction of body, there is no doubt but it is also of all good & evil that may hap unto them together. P. It is even so by the special communion which jesus Christ hath with the faithful, & that the faithful have with him by the power of the holy ghost which joineth them with him, by true & living faith. M. Thou meanest then that there is so great difference between the communion that is between jesus christ & the faithful, in respect of the unfaithful as is between that which is between the man & the wife, in respect of other men & women? P. It is even so. For the only communion of nature maketh not communion of body & goods between all men and women, as doth the conjunction of marriage, the which the husband & the wife have together. M. Thou wilt then say in like sort that the communion of nature the which jesus Christ hath common with all men, doth not carry with it such communion of all things, as doth that which he hath special with the faithful, by means of the faith which they have in him. P. the unbelievers have nothing common with jesus christ but that they are men of the same human nature: but the faithful have this more, which is the principal, that all that they have is common to jesus Christ with them, and that which jesus Christ, hath is common to them also. M. What is it that jesus Christ may take of them, forsomuch as they be all none other than poor and sinful men? P. He taketh upon him their sins, Psal. 33. b. c. 1. Pet. 2. d 1. john. 3. a and the pain which is due unto them, as though he himself had committed them, and that he were guilty, to discharge and deliver them. M. He taketh then nothing of us, but only the evil which is in us? P. What other thing may he take, seeing that there is none other thing in us? But the nature of the alliance and communion which we have with him through faith, bringeth it: for otherwise, there should be no perfect communion, and so the alliance should not be full, if there were no participation of good and evil, such as it should and ought to be among those which be allied. M. Then on the contrary it must be, following the nature of this communion and alliance that we receive of jesus Christ, the good things which are in him, as he doth the evil that is in us? P. It is so to be understood. M. Behold a communion and alliance which is greatly to our advantage. P. It is wholly to our advantage, and therefore it should so much the more inflame us in the love of God, and ravish and carry us away in admiration of his goodness, & of jesus Christ our Lord, and of that most excessive love wherewith he hath loved us. M. That same communion, is it the same that is in the Symbol of the Apostles, upon the which we are at this present, the communion of Saints? P. It is the very same: And because it is made by the power of the holy Ghost, we will speak more largely of it, when we shall speak of the holy Ghost, and of the Church. How that jesus Christ can not be the saviour of mankind, unless he have as well an human soul, as an human body. M. I Understand now well by that which thou hast expounded unto me concerning the human nature of jesus Christ that we could have no salvation by him, if he had not a very body of our flesh and substance, and that we were flesh of his flesh, and bone of his bones: and except we had such alliance with him, as there is between the husband & the wife. But I would gladly that thou didst show me something more plainly the causes for the which it is also requisite for our salvation that jesus Christ have an human soul as well as an human body. P. Even as we could not be saved if he had not suffered in our human flesh, and borne the pain for us which we have deserved by our sins, it is even the like concerning the soul. M. For what cause? P. For because that if he had suffered but in our body & in our flesh, he should not then have satisfied but in our flesh and in our body, and for them only, and not for the soul: And so should it have come to pass, the body should be saved, and not the soul, from the which, sin chiefly doth proceed. For the body should not sin at all, if sin were not first in the soul. M. Why sayst thou so? P. Forsomuch as the body is but as it were the instrument of the soul, by the which she worketh, and doth her works: wherefore if there be fault in the work, the fault may not be attributed to the instrument, but rather to the worker which worketh, or else if there be fault in the instrument, it is greater in the worker, which worketh evil. Mathewe. Thou wilt then conclude that it was necessary, that jesus christ should suffer for us, not only in body, but also in soul? Peter. He hath right well declared it, when he said: My soul is heavy, Matth. 16. Luke. 22. c. even to death: and when he did sweat blood in great abundance, even for very sorrow and anguish that he felt in his soul, in the which he hath suffered, more than in his body, for so much as he bore the judgement of God in the same chiefly, which the body could not apprehend, but in as much as the feeling of it is come to it by the mean of the soul. Matthew. The passage which thou haste even now alleged, seemeth to me very clear and plain, against those which esteem the godhead of jesus christ to be in stead of his soul. Peter. jesus christ himself hath yet more confirmed that which thou sayest, when he yielded up his spirit upon the Cross, and that he said: john. 19 c Matth. 27. f Father I commend my soul into thy hands. M. Luke. 23. f Matth. 1. d. This passage showeth plainly, that by the death of jesus Christ, there was a very separation of spirit and body, and so consequently of the soul, for so much as the spirit is also taken for the soul. P. The matter is very plain. For if the divinity of jesus Christ had been in stead of his soul, without a very human soul, he could not have died of a very human death, forsomuch as it can not die, except there be very separation of both body and soul in man. The ninth Dalogue is of the offices of jesus Christ. Of the signification and exposition of the name of Christ, and of his offices, the which that name doth comprehend. MATHEW. I Do now well understand all the matter which thou hast now handled: there resteth that thou expound unto me that which thou hast to say yet concerning the office of jesus christ. P. forsomuch as we have already spoken largely enough, when we did speak of the mean by the which man is delivered from sin, & made agreed with God: Luke. 23. f Matth. 1 d Luke. 1. c. &. 3. c that which we have already said, may serve us much to that which yet resteth to be spoken of. M. What wilt thou then say more? P. We have nothing here to consider, but only that which the name of jesus Christ doth import. M. And what doth it import? P. First he is called by the name of jesus, which signifieth Saviour, to admonish us that he was sent unto us from the Father to save us, Act. 4. b. and that we may have salvation by none other, but by him only. M. And what importeth the name of Christ? P. Three offices which belong unto him, for whose cause he is called by that name. M. Which be these offices? P. The office of a prophet, of a king, and of a Sacrificator. M. What signifieth then the name of Christ, which comprehendeth so many things? P. It signifieth anointed, and because that in the ancient Church of Israel, the Prophets, kings, 1. Sam. 10. a &. 15. c and sacrificators were anointed by the ordinance of God, ●. Kings. 19 c. in testimony of their vocation and office they were called by that name, and in like wise because they were true figures of the very anointed of the Lord, Exod. 40. b. Levit. 7. b. Psalm. 133. Luke. 2. d Esay. 6. a. john. 3. d. Psalm. 45. b which is the very son of God which was anointed by the holy Ghost, who was given to him without measure, above all other men. M. Thou wilt then say that jesus Christ is also named with that name, aswell because of the same vinction, as because that all those offices were enjoined to him by the father? P. It is even so. Of the office, of a Prophet of jesus Christ, and of the perfection of his doctrine. M. Show me now what every one of these offices importeth, and begin by his office of Prophet. Peter. As concerning his office of Prophet, he is not only a Prophet, as those which in the Scriptures are called by that name, but of an other sort much more excellent. M. What is the difference that thou there puttest? Hebr. 1. ● P. I find there difference chief in two points. M. Which is the first? Peter. It is that God hath not spoken in his Church in the person of jesus Christ only, in the manner that he hath heretofore spoken by his Prophets, in sundry sorts more covert and dark: john. 1 c. 7. b. Math. 17. a. 2. Cor. 3. d but hath spoken by his own Son, plainly and with an open face, and hath showed unto us by him the doctrine of salvation, so fully and perfectly, that we may not attend any other perfection in this world, as touching that point. M. Thy meaning is then, that seeing jesus Christ is come upon earth, he hath brought the doctrine requisite in his Church, so perfect, that no man may add any thing more thereunto, and that none aught from that time forth to look for any more ample and perfect revelation and manifestation of the will of God. P. Saint john doth witness it unto us, when he saith that no man ever saw God, but the son which is in the bosom of the Father, hath declared him unto us. For this cause jesus Christ himself hath said that he hath declared to his disciples, john. 1. c. john. 15. c. all that which he hath heard of his Father. Of the power and efficacy of the ministery of jesus Christ, and of that which he giveth to the ministery of others. M. Which is the other point that thou hast yet to expound concerning the difference whereof thou hast made mention, touching the office of prophet of jesus Christ? P. It is that jesus Christ is not a Prophet, having none other power but to show forth the word of God by mouth, as the other ministers of the same do. 2. Cor. 3. a But beside that, he hath the power to imprint the same in their hearts by the virtue of his holy spirit, and to give it virtue and efficacy in them. M. Thy meaning is then that the other prophets and ministers of the word of God have not that power. P. Not of themselves, but so far forth as jesus Christ doth work in them and in their ministery, by the divine power of his holy Spirit. And therefore, when he commanded his Apostles to go and preach the Gospel, and did give unto them power to pardon & retain sins by him, he forthwith gave unto them the holy Ghost breathing upon them in token of the same, john. 20. ● Act. 2. a 1. Cor. 3. b. and afterward did sand him to them upon the day of Pentecost, after that he was ascended into Heaven. M. I think that that which thou sayst, is the cause why Saint Paul said, he that planteth and he that watereth, are nothing, but God which giveth the increase. P. It is true. And for that cause in somuch as he is man, he hath planted and watered by his outward ministery, but in that that he is very God, he hath also power to give the increase, and doth daily give it by the ministery of his servants. M. In so doing, he doth there daily the office of prophet. P. If he did not so, all the rest, as well Prophets as Apostles, and all the ministers of the word of God, should travel in deed in vain. M. Doth he also the like in the administration of the Sacraments? Math. 3. c. Luke. 3. d. Act. 1. a. P. Thou mayst easily judge by that which Saint john baptist said, that as for him, he baptized but with water, but that there should be an other, to wit, jesus Christ, which should baptize with the holy Ghost and with fire. M. It seemeth to me that this passage which thou haste even now alleged, doth confirm all that which thou hast already spoken of the power of the ministery of jesus Christ. P. It is very certain: For as he giveth virtue and efficacy to the Sacraments, even so doth he to the word, and to the preaching of the same, and in like sort he doth in the Sacraments, as in the administration of the word, for the reason is like. Of the office of King of jesus christ. M. I Do now well understand this point concerning the office of Prophet of jesus christ: continued the others which also concern his office. Peter. The second point is touching his office royal. Math. What doth it import? Peter. That he is the true and eternal King of the people of GOD, which he hath bought with his blood, Psalm. 2. b Act. 20. f 1. Peter. 1. d and delivered from the captivity and tyranny of the devil, to set them in full spiritual liberty, and to lead and govern them as a spiritual king, and to make them partaker with him of his heavenly kingdom. Is this the cause why he is called our Lord? P. It is certain that this name and title is properly given unto him in respect of the work of the redemption, 1. Pet. 2. b by the which he hath won us to himself, and for the which cause, his people is called the won people. Of the office of Sacrificer of jesus Chryst, and of the parts thereof. M. Let us now come to the third point of the office of jesus Christ which is touching his office of Sacrificer. P. It is an office which doth also comprehend three very excellent things the which jesus Christ hath fully accomplished in perfection. M. Which be they? P. To teach, to pray, and to offer sacrifice. Of the office to teach. M. THe ancient Priests of the law, had they all these offices? P. It appeareth that they had the office to teach, Malach. 2. b by that which is written in Malachi. The lips of the Sacrificer do keep knowledge, and men shall require the law at his mouth. For he is the Ambassador and messenger of the Lord of hosts. M. Touching this point, jesus Christ hath very well discharged himself, for he hath not spared to teach the people, yea in his own person. P. No man may doubt thereof. Of two most principal parts of the preestly office of jesus Christ. M. But it seemeth to me that this point is already comprehended under the office of Prophet. Psalm. 10. b Hebr. 5. b 7. c. Hebr. 5 a. P. It is true, and therefore he is called properly the Eternal priest after the order of Melchisedech, because of the prayer and of the sacrifice by which he hath been intercessor for us, and hath made our atonement with the father. M. The ancient priests of the law had they also that charge to pray and to sacrifice? P. The holy Ghost doth tell it us plainly in the Epistle to the Hebreus, not only that this office did appertain to the ancient priests of the law, but it doth also declare unto us the cause why it was necessary that this office should be assigned to jesus Christ. M. What is it then that is ment by it? P. That every priest was ordained to pray first for his own sins, and then for those of the people, and in like sort to sacrifice, to the end that God should be reconciled unto him. How that none may be a perfect sacrificer but jesus Christ only. M. ANd if the priests of the law were ordained by God thereunto, what need was there then that this office should be assigned to jesus christ? P. The passage which I alleged to thee even now, doth give plain matter to the solution of thy question, with that which we have already handled heretofore to this purpose. M. How? P. For somuch as the priests of the law had need to pray, not only for the sins of the people, but also for their own, the same may give thee to understand, that they could make no sacrifice to God, which should be sufficient to appease his wrath toward his people. M. Why so? P. I have already showed thee heretofore that there is no man that may do any work which may be acceptable to him, if first the person which doth it, be not acceptable to him. Now sin, of his nature, deserveth the wrath of God, and not his love and favour. M. Dost thou then mean, that because all men are sinners, there are none which are agreeable to him? and if their persons be not agreeable to him, no more can their works please him? P. Not, so long as he doth consider them in their own nature, without his grace in jesus Christ, by whom only man is made agreeable unto him. For what cause no sacrifice nor any other work of man whatsoever it be, may be able to make satisfaction to God. M. IS there yet any other reason than that which thou sayst? P. Even as God is perfect so is there no work that can be pleasant unto him, except it be perfect. M. Dost thou then mean that there is no work of man, be it never so perfect, which is not imperfect in his sight? P. I have sufficiently showed it them heretofore. Wherefore it followeth, that there is none that may fully satisfy him. M. I have very well understood already that thou hast said, that there was no work that might satisfy him neither in part nor in all, but I do not yet well understand, what reason there is in it. P. And yet notwithstanding I have already declared it to thee. M. It is true, but I am not yet well satisfied. For if a debtor cannot pay the whole sum that he oweth, and if he pay part, is there not always so much rebated and diminished of the principal sum? P. Albeit that that which thou sayst hath place among men, yet notwithstanding, he that hath not satisfied the whole sum, standeth still bound even according to the contracts of men, for she rest which he oweth & is not clearly discharged, until he have paid all, unless that of favour the creditor will acquit him, otherwise if he will keep him prisoner until he have paid the last mail, he may as well do it for a little sum, as for a great, and for a part as for the whole. Matthew. I grant the same. But in the mean time thou must confess, that the debtor is less bound than before. Wherefore is it then that this hath not as well please with God as with men, and that he doth not always account that which is paid, and go in hand to rebate so much as hath been paid unto him? P. There be three points to consider in the same. M. Which is the first? P. It is that he which is faulty in one point of the law, is faulty in the whole. M. And which is the second? P. The impurity of the works of man. M. And the third? P. The obligation by the which they are already of right by their nature bound to god. Why one only sin maketh a man guilty of all the law and of damnation. M. I Do well understand thy meaning. For first, it seemeth to me by thy words, that it should follow, that he who hath committed but one sin is as guilty as he that hath committed many, or hath committed all. P. Saint james, whose opinion I have followed, james. 2. b saith not so. M. What saith he then? P. Who soever breaketh one point of the law, the same committeth high treason against God, from whence it followeth, that by the same he deserveth eternal damnation, albeit he had committed but that one only. M. How understandest thou it? P. Seeing that God is an eternal Prince and king, every sin committed against his majesty, which is eternal, doth merit also eternal punishment. If those which have most sinned shall be most punished by God's judgement. M. IF he then be also damned that shall have committed few sins, as well as he that shall have committed many, it is then as good for a man to exceed as it were with the rains laid on his neck, as to refrain and abstain from many, from the which a man might keep himself. P. That followeth not. M. What reason can you allege to the contrary? Rom. 14. b. Luke. 12. f. Matth. 10. b. Luke. 10. b. P. It is, that albeit, there be eternal damnation for all the reprobates, yet notwithstanding, he that shall have most sinned, shall not fail to be most punished, for so much as it is written, every man shall receive his hire according to his works. M. hast thou none other passages of the Scriptures more evident, to prove that which thou sayest? P. jesus Christ himself doth say to that same purpose, that the servant which knoweth the will of his master, and doth it not, shallbe beaten with more stripes, than he that hath not done it, being ignorant of it. M. This passage is very plain. Pet. Thou hast also that which jesus Christ himself hath said, that those of Sodom & Gomorre shall be more softly dealt with at the day of judgement, than these which shall have cast off the Gospel from them. Of the impurity of men's works, and how God judgeth of them. M. I Do now understand this point well, wherefore thou mayst proceed to the other, which is concerning the impurity of men's works. P. That is, that seeing men are corrupted by sin, there can proceed from them no work whatsoever it be, have it never so fair a show before men, which is not so foul as nothing may be more. M. It followeth then that they can do no good work, and the best that they can do are all evil of their nature, if God will examine them according to the rule of his justice and perfection. P. Thou sayst very truth, wherefore so far is it off from being able to appease God's wrath, but that they daily provoke the same more & more, so long as he beholdeth them such as they be of their nature, for god judgeth not as men do. M. What difference is there then? Doth he not judge that to be good which is good, and evil that which is evil? P. If he should judge otherwise, he should not be just nor good, but because he is a good & just judge, he judgeth of mens works as they aught to be judged of in deed, and not as men, which do not judge but according to the outward appearance. M. What is the cause thereof? Pe. There be two. The first is that they cannot know and found the hearts as God can. The other is also because that they be so blind in their own works: 1. Samu. 16. b. Ieremi. 17. b. Act. 1. d. Psalm. 7. c. 1. Chro. 28. b wherefore they cannot see in them that which God seeth in them, because they do not consider their natural corruption as they ought to do, neither do they know it as it is requisite. Of the obligation whereby man is bound to God, and for what cause he cannot make recompense by the good works which he doth, for the evil works which he hath committed. M. COme now to the third point, which is concerning man's obligation towards God. P. Even as men are bound not to do that which God forbiddeth, even so be they bound to do that which he commandeth them. M. What followeth of that? P. For somuch as there is double obligation, the one cannot abolish the other. For if I do one part of that which God commandeth me, I remain always yet bound for that which is yet to do. M. But in the mean time the same is already done, and in that respect thou hast already satisfied for that part. P. Albeit that my heart were so perfect that there were nothing in it to be blamed before God, that notwithstanding, it could not serve me for satisfaction, for because I remain a debtor, seeing that I ought already that which I have paid. M. I grant thee that. P. Now if the good works done may not satisfy for those which be undone, how shall they satisfy for the evil works which I shall have done against the express commandment of God? M. I have no more to reply. For I see well that I cannot recompense an evil work with a good: and that for two causes: The first, because that I can not do any which is verily good: The other, because I own the good which I should do, and yet I am still guilty for the evil which I have committed. Luke. 17. c. P. And therefore jesus Christ hath said: When you shall have done all that which is commanded you, say ye: We are unprofitable servants, we have done that which we aught to do. For what cause there is nothing but the only sacrifice of jesus Christ, which may satisfy at the judgement of God. M I Do now know more manifestly what thou wilt conclude by this whole discourse, and by that which thou hast already said concerning this purpose, that there is none but jesus Christ which may do sacrifice, or any work acceptable unto God. P. If that men might do it of themselves, he then should have been given to us in vain by the Father, to do that which an other might have done, beside him. Galath. 2. d. For as Saint Paul sayeth, he should have died in vain, if we might have been justified by the works of the law. M. Thou wilt then say in effect, that there is none other true and perfect sacrificer, which may offer unto God perfect sacrifice to make an agreement between him & mankind, but jesus Chryst only: forsomuch as he is perfect and without sin? Note. P. Beside this reason, thou haste yet to note, that which we have already heretofore said: that even as the pain due to our sins is infinite, even so the sacrifice of jesus Christ, is of merit and virtue infinite. Math. And what is the cause thereof? P. It is not only because he is without sin, and without spot, as we have already heard, but also because he is the true and natural Son of God, and that his human nature is joined to his divine nature, which is infinite, of the which the human nature taketh his virtue. Ma. If this divine nature were not joined with his human nature, could it not give life of itself, except it took it of the divine nature? Peter. Thou haste already heard how that his divine nature is the fountain: And therefore jesus christ hath said: john. 6. g. The flesh profiteth nothing: to wit, if it be considered as separate from his divine nature, and from his holy Spirit, but it is the Spirit which giveth life. M. What meaneth he by that spirit giving life? Colloss. 2. b 2. Cor. 5. b Pe. It is the God dwelling in jesus christ corporally as S. Paul sayeth, to wit, really, and in deed, reconciling the world to himself. Of the perfect obedience of jesus Christ, which maketh his office so perfect. M. Which is the principal cause that maketh this Sacrifice of jesus christ so perfect, in such sort as it hath power to reconcile us unto God, and to satisfy fully for us at his judgement? Pe. The perfect obedience which he yielded to God his Father in the same, the which is much more great and infinite, Phil. 2. ● than the rebellion and transgression: in recompense whereof, he hath yielded to GOD so perfect an obedience. Math. When was it that he made this sacrifice, whereby he hath yielded such obedience unto God his father? Peter. When by the Eternal Spirit he offered himself upon the tree of the Cross, in the which he hath borne the curse and judgement of God, which we had deserved by our sins, Hebr. 9 d. Galath. 3. b. Ieremi. 17. a. Galath. 3. c. and he hath turned that curse to us into a blessing, because it is the seed of Abraham, by whom GOD hath promised blessing to all the nations of the earth. M. Is it then the cause why we confess that he hath suffered under Ponce pilate, and that he was crucified, dead, and buried? P. It is even the same. Of the office of intercessor, and of Advocate of jesus Chryst, and of the virtue of the same. M. ANd when he offered up this Sacrifice, did he also then the office of intercessor, praying the father for us? P. The one of the works is not without the other. For he become not pledge and surety for us, but forthwith he was also our advocate, and did fully handle our cause, to obtain for us pardon of our sins of his father, whereof he had no need for himself. And therefore he hath demanded that pardon for us, the which is not only granted us, but also his justice, his innocency, his obedience and satisfaction are accounted ours, as though they were ours, and as though they proceeded from us. Rom. 8. ● M. Doth he at this present that office of mediator and advocate? P. Think not that he hath done it only for one time, but thou oughtest to understand, that he maketh intercession without cease for us. M. That notwithstanding he was sacrificed but once, and can be no more, even as he could but once die. P. It followeth not therefore, but that the virtue of his sacrifice which he hath once offered for us, and also his prayer which he made in the same, be such, considering they be infinite, that they do extend from the one end even to the other end of the world, Hebr. 13. b. and from the beginning even to the end of the same. For jesus is before yesterday and to day, and for ever. M. If jesus Christ do make incessantly intercession for us, in such sort as thou sayst, it is then requisite that he be perpetually in Heaven before the Father, not only in his divine nature, but also in his human nature, in the which he hath satisfied for us, and for whose cause he is our intercessor, mediator and advocate. P. If he were not risen again and ascended into Heaven, we might not only not hold him for our mediator and advocate, but also we might not account him for our lord and our king. M. For what cause? P. For that that he should not have been victorious of our enemies, which are the world, the flesh, sin, death, the devil, and hell, and should not have delivered us, but should himself have been vanquished by them. M. We are then assured of this victory whereof thou speakest, by the resurrection and ascension of jesus Christ. P. We are not only assured, but also the victory is the fruit which cometh unto us by that resurrection and ascension, as also the perpetual intercession by the which we are assured, that we have the son of God in Heaven for our intercessor and advocate. Of the two comings of jesus Christ. M. Have we yet any other points to consider upon the work of redemption done by jesus Christ? Pet. We have also therein to consider the two comings of him. M. Which is the first? P. It is this same whereof we now speak, in the which he took our flesh to accomplish in the same all the works whereof we have spoken until this present. Math. Which is the second? Peter. That wherein he shall come, not in the baseness and infirmity of the flesh to suffer for us as he did in his first coming: but in glory and majesty, to glorify with him all those which through saith shall have received him for their saviour and redeemer, when he was set forth unto them by the Gospel: & condemn as judge of the living and of the dead, all these which would not have received him, & acknowledge him for such an one, and to make all his enemies his footstool. ¶ Of the person of the holy Ghost. The tenth Dialogue. Of the work of vivification, and of the principal points to be considered concerning the holy Ghost. MATHEW. WHat is there now to be done in the matters that we have yet to handle following those which we have already heretofore handled. P. Seeing that we have already sufficiently spoken of the work of redemption, we may now speak of the work of vivification and sanctification, which is properly attributed to the holy Ghost. M. Which be the principal points to consider in the same? P. There be chief two. M. Which is the first? P. It is concerning the person and the nature of the holy Ghost. M. And the second? P. Concerning his gifts and graces, and the distribution of them. Of the divinity of the holy Ghost, and of the proprieties ascribed to all the persons of the Trinity. M. WHat have we to consider of the person and nature of the holy Ghost? Pet. That he is very God of one very essence and divinity with the Father and the son from whom he proceedeth. M. How understandest thou that the holy Ghost proceedeth from the father and the son, considering that he is one very God, and of the same nature and essence with them? P. Thou must ever remember, that we consider in the nature and essence of God the father, as beginning of all divinity: the son as his eternal word & wisdom, whereby he doth manifest himself: and the holy Ghost, as the virtue of the father and the son, by the which he worketh in us, to make himself known such as he declareth him in his son jesus Christ, and to make us partakers of all his treasures, graces, and heavenly riches, the which the father hath opened unto us in him. If there be any beginning in the divine essence, and how the holy Ghost proceedeth from the father and from the son. M. If the son & the holy ghost be one very god with the father, in mine opinion they be also eternal, and without beginning and without end, as he is. P. It is not to be doubted. M. And yet for all that it seemeth to me, that first thou imputest beginning to the father, and after that thou placest the son, which followeth afterward, as though he had the father for his beginning and then the holy Ghost as following them after, and having two beginnings, of the which the second dependeth of the first, to wit, the father and the son. P. When I speak so, thou must think that I admit no beginning neither in the father, the son, nor in the holy Ghost, as if they were creatures, considering that I confess that they be one only God, and that there is in God neither beginning nor end. M. I do well understand that. P. In like sort thou mayst not think that I put the one before the other, as though the one were the beginning of the other, in respect of time, in such sort that the father should be before the son as touching time, and then the father and the son before the holy Ghost, in such sort that the father should be the first, and the son the second, and the holy Ghost the third and last. How we aught to understand the order which is in the persons of the Trinity. M. IT seemeth to me for all that that thou sayst so, and I cannot otherwise understand it, if thou do not better declare unto me thy meaning. P. Thou must understand that a thing may be called first or last in divers sorts, and according to divers considerations. Ma. What meanest thou by this? For the first, a thing is called first in respect of time when it is before an other, and more ancient than the same. Matthew. Thou haste declared unto me that I must not so take it in the divine essence and nature, for somuch as in the same all is there eternal without beginning and without end. Peter. It is true, but for the second, a thing may be before an other in honour and dignity, albeit that it be not first in time, as a king or prince shall be first in dignity amongst his subjects, albeit many of them may be more aged than he. M. Dost thou say that the father is before the son, and the father and the son before the holy Ghost in this manner? Peter. No. For in the divine nature there is nothing of more or less, but there is equality in all things. M. Thy meaning is then that no one person of the Trinity which is in the unity of god, is more worthy or more great than the other. P. We may not otherwise understand it, for if it were otherwise, either there should not be one very essence and divinity, but sundry, and consequently sundry Gods, of which some should be greater, and some less: or else it must needs be that God should be greater and more worthy than himself. M. All these consequences would be very strange. P. There is no doubt. For if they were sundry Gods, they should be no Gods, not not at all. For God cannot be but almighty, all perfect, and all infinite. M. Thy meaning is then that he must necessarily be all alone. P. Thou mayst so very well understand it, for sundry cannot be all might, all perfect, & all infinite. M. I do well understand all that. P. There is also a third manner whereby one thing may be before an other. M. What is it? P. It is when a thing is of such nature, that it may be without an other, the which notwithstanding cannot be without it. M. I cannot well understand what thou sayst unto me, unless thou declare it more plainly unto me by example. P. One is before two, for somuch as two cannot be, but one must be first, seeing that two are but a double, to wit, twice one. But one may very well be without two. M. Thou wilt not say yet that the father is before the son and before the holy Ghost in such a manner? P. No. For the Father cannot be without the son, and the holy Ghost, as the son and the holy Ghost cannot be without the father. M. Show me then in what other sort the father is before the son, and the father and the son before the holy Ghost. P. Thou must fourthly note, concerning things that be equal of time, of dignity, and of nature, that for as much as a man cannot consider and comprehend them all at one time or instant, we do consider them the one after the other, and we place the one before the other, even as we comprehend and dispose them in our understanding. And even so, that which we first consider and comprehend, or that which first is showed unto us, is first in order in respect of us, albeit that it be equal to the others, of time, of dignity, and of nature. M. In so doing that which we place first or last, is neither first nor last in itself, but only in our understanding and in regard of the same, which because of his weakness, is enforced to depart that which is joined together, and to divide that which cannot in itself be separate, to the end that he may the better comprehend by parts that which he cannot wholly at a time comprehend. P. Thou sayest very well. Matthew. Is it then thy meaning, that in this sort we please the Father as the first in the divine essence, and the son as the second, and the holy Ghost as the third, albeit that all these three divine persons be in one very essence and equal in all and by all, both in time, in dignity, and in nature, and in all things which belong to the nature of God? P. We may very well take it so. But there is yet a fift manner, which is also very agreeable to the point upon the which we are, the which hath a certain agreement with that before cited. Matthew. Which is it. Peter. It is among the things that are in such sort of one very nature, that the one cannot be without the other, and yet for all that the one is as the spring of the other, and the other as a dependence of the same. Matthew. give me an example of the same. Peter. The light and the shining or brightness, cannot be the one without the other. For the light doth engender and bring forth the shining. And albeit that the one be not before the other, yet we give the light the first place, as though it were before the shining as the mother of it, even as also we consider the sun before his beams and his heat, albeit they be all at once. Matthew. Thou meanest then that God hath so declared himself to us in his works and in his word, and by such mean, and in such order. Pet. It cannot be otherwise understood without overthrowing of all that which is set forth to us in the holy scriptures of the unity of god, and of the Trinity of persons, in the essence of the same. P. Seeing that it is so, the which thou sayst agreeth always with that which I even now said, to wit, the that which we place first, second, and third, amongst the persons which are in the divine essence, is more in respect of our understanding, than of the divine nature, wherein, to speak properly, there is neither first, second nor third, seeing there is no difference, neither of time, nor of dignity nor of nature: but only in the order according to the which God hath manifested himself to us in his word, according as our capacity may best comprehend him. P. Seeing that God is eternal and infinite in himself, and that we cannot comprehend him in that infiniteness and eternity, it hath pleased him so to show himself to us, making himself meet, as thou haste already said, to the rudeness of our understandings. And therefore he will that we know him, and that we speak in such sort in the which he hath declared himself to us by his word and by his works, and not otherwise. Of the difference that must be put between the essence and the gifts of the holy Ghost. M. I Do now sufficiently understand thy meaning touching this point, of the nature and divinity of the holy Ghost: come to the other which is concerning his gifts. Pe. Thou hast to note first, that because the Father doth communicate to us by the virtue of the holy Ghost, the graces the which he doth offer and present unto us in his Son jesus Chryst, these graces are called by the name of the holy Ghost. And therefore in the Scripture it is spoken of the holy Ghost, as though there were sundry of them. M. Give me an example of that which thou sayest. Peter. Esay, Esay. 11. a, speaking of the graces which should be in jesus Chryst, and of the excellent gifts of god, wherewith he should be endued in his human nature, hath said: The spirit of the Lord shall repose upon him, the spirit of wisdom and understanding, the spirit of counsel and of force, the spirit of knowledge and of fear of the Lord: There is also mention made in other places of the holy Scriptures, Rom. 8. c. 1. Cor. 12. a. b. 2. Cor. 4. ● and chief in the Epistles of Saint Paul, of the Spirit of adoption and of faith, and of 〈…〉 prophecy, & of other such like gifts, which we must understand not of the essence of the holy Ghost, 1. Cor. 5. d but of his works and effects. M. Thy meaning is then, that we must distinguish between the nature of the holy Ghost, and his gifts & graces? P. We must so understand: For when we say, according to the testimonies of the holy scriptures, that the holy Ghost dwelleth in us, we do not mean that he dwelleth in us in his nature and proper person united with us, as the divine nature was united in jesus Christ with the human: but that he there dwelleth by his virtue, & by his gifts and graces, whereof he makech us partakers. The eleventh Dialogue is of the gifts of the holy Ghost, belonging to the only elect. Of the number of the gifts of the holy ghost, & of the distribution of them. MATHEW. How many be the gifts of the holy Ghost? P. If then couldst number all the graces which God giveth unto men, thou moughtst also number all the gifts of the holy ghost. M. It followeth then that there is no number certain. P. Not in deed, except we will presume to number that which is infinite. M. That notwithstanding, it seemeth to me that the Theologians account ordinarily seven gifts and graces of the holy Ghost. Peter. These Theologians of whom thou speakest, are Papistical Theologians, which know neither what is the holy Ghost, nor yet his gifts, and therefore less the numbered of them. But because they have read near such a number of gifts of the holy Ghost, in the passage of Esaiah, which I even now alleged, they have concluded, that they were all comprehended in that number, or at the lest they say so. M. Thou hast yet for all that a number of others, which are not there comprehended. Saint Paul speaketh yet of many others chiefly in the Epistles written to the Romans, Ro. 12. b. c 1. Cor. 12. a b. & to the Corinth's, which are not comprehended in this number, as are the gifts of tongues, of prophecy, of healing, & such like, which he saith are all of one self spirit, which giveth and distributeth to every man according as is expedient for him. M. He doth not then distribute them all to every man. P. Seeing he doth distribute them according as it is expedient, it followeth, that he distributeth to every man so much as is necessary. Of the diversity of the gifts of the holy Ghost, and of the difference of them. M. Sing he distributeth them not to all, it followeth then that they be not all necessary to man's salvation. For if they were all necessary thereunto, no man could be saved, except he had them all. P. Thou hast here to note, that albeit there is but one only and one very spirit of God, which distributeth all his gifts, yet notwithstanding his gifts be divers. Wherefore there must be difference put between them. M. How takest thou this difference? P. In that that there be some that are so necessary to every man's salvation, that no man can be saved except he be made partaker of them in his proper person. M. Be there others without the which we may well be? P. There is none but they be very profitable and necessary to the Church. For if they were not profitable and necessary, they should be superfluous and vain: which thing we may not think of god. For he hath not done and ordained any thing without good and just cause, without necessity or great profit and commodity. M. I do well understand it so. P. And therefore we must here consider, that a thing may be profitable and necessary in two sorts. M. Which is the first? P. I will give thee example touching the gifts whereof we speak: For there be some which profit nothing, but only to those which have them in their own person, and without the which none may be agreeable to God nor saved. There be others which may profit those which have them not, and not those which have them, albeit they have them not in their own persons: and the Infidels may have them, and they not serve them but to their condemnation. Of the gifts of the holy Ghost necessary for every man to obtain salvation thereby. M. Give me example of the one sort, & of the other. Rom. 3.4. a &. 5. a Gal. 2. a. Rom. 8. c P. For the first, seeing that none can be justified nor be made the Son of God but only by faith in jesus Christ, it followeth well, that none can be saved without this gift of faith. And therefore S. Paul doth call this gift and grace of God, the spirit of adoption, by the which he adopteth us for his children in jesus Christ, by the mean and work of his holy Spirit. Matthew. What understandest thou by that adoption? Pet. Thou knowest well that men do call children adoptive, those which be not natural children to them which do choose and accept them for their children: but they are it only by the love and favour of him which taketh them for his children, and giveth them such right as he might give to his natural children. M. Sayest thou then that the like is with us toward God? Ephe. 2. a john. 1. b. Ephe. 1. b. P. Seeing that of nature we be the children of wrath, it doth then follow that we be not Gods natural children, but that he maketh us his children, and accounteth us for such by his only grace, which he showeth us because of the love wherewith he hath loved us in his well-beloved Son jesus Christ, without any of our deservings, but wholly the contrary. M. Thou callest then that grace & that gift of God, Spirit of adoption? P. S. Paul calleth it so, for those causes which I have already declared unto thee. M. Seeing it is so, there is no one of all the elect of God which is not made partaker of this gift. Rom. ●. f P. forsomuch as God hath predestinate all his chosen, to make them like to his son jesus Christ, and enheritors of his heavenly kingdom with him, there is no doubt but that this gift is so joined with the eternal election of God, that it may in no wise be separate, no more than the effect from his cause. M. It followeth then that this gift is common to all the elect of God, and proper to every of them, & that on the contrary, all the reprobates are clearly shut from it. It is certain that the reprobates are never made partakers of this gift: For if they were made partakers, it should be a very sure testimony that they were of the elect, and not of the refused: forsomuch as it is written, that they which are chosen, are chosen to be afterward called, Rom. 8. f justified, and glorified, and to be made fully like the Son of God. M. Wilt thou say the like of the gift of faith? P. Not only of the gift of faith, but also of the gift of charity, of hope, of the fear of God, and of perseverance, and other such like, which are in such sort proper to the elect of God, that none others are made partakers of them. Whether charity justify with faith, or else faith only, and what difference there is between faith and charity in such a case. M. IF it be so as thou sayest, we are not then saved only by faith, but also by charity, and consequently by works, and by all the other virtues which thou haste now named. P. Why sayest thou so? M. Because that thou haste placed those same virtues among the gifts of the spirit of God, which are necessary to salvation. P. In this thou hast to consider, the difference that is between the cause and his effects. M. I understand not what thou wouldst say. Rom. 8. e. P. I will say that the gift of faith is necessary for our salvation, as the gift which Saint Paul doth call the spirit of adoption, because that faith is the mean whereby me do communicate of the justice and of all the benefits of jesus Christ, as we have declared heretofore. And therefore the holy scripture doth ascribe unto it justification. M. What sayest thou then of charity? P. I say that it is a gift which dependeth of the gift of faith, as the effect of his cause, and as the fruit of the free which bringeth it forth. M. But for somuch as charity cannot be separated from faith, if faith be true faith, it followeth then, that if we cannot be justified without faith, no more may we then also without charity neither consequently be saved without the one and the other, seeing that our salvation proceedeth of our justification. P. It seemeth at the first sight that thy conclusion is rightly framed, but it is far wide. M. Show me then the fault that is in it. P. Shouldst thou conclude well, if thou didst conclude in this sort: The light of the fire cannot be separated from his heat, it followeth then that the light cannot shine without heat, and that the heat doth shine as well as the light? M. Me thinketh if I did so conclude it were not much amiss. P. That notwithstanding in making such a conclusion thou shouldest confound the things which are distinguished. For albeit that the light and the heat be in the fire joined together, as they are also in the Sun, yet thou seest plainly, that the office and property of the light is other than that of the heat, and that of the heat other than that of the light, and that the effects also be divers. M. It is true. P. And therefore, either they must be distinguished the one from the other, without separating of them notwithstanding, or else they must be so confounded together, that it must be one very thing, to wit all light or all heat. M. Thou meanest in mine opinion, that albeit that faith can not be separated from charity, yet for all that it is so distinguished from the same, that it hath an other office and an other propriety, than hath charity. P. It is easy to see. For the office of faith is to present us before God all naked and void of all justice, and in his promises to take hold of his graces and mercy, the which he offereth to us in jesus Christ his son, by whose mean we have communion with him, and are made partakers of all his benefits, as we have already declared. Ma. Thy meaning is then that charity hath not that office. Peter. It is true. For albeit that faith cannot be without charity, yet faith goeth before it in order, the which doth engender it afterward. Matthew. How so? james. 2. d Peter. After that we are made partakers of the benefits of jesus christ through faith, after that GOD by the same hath justified us by his holy Spirit in jesus christ our Lord, he doth also sanctify us, communicating unto us his gifts and Graces which are the fruits of Faith, to the end that we should be dedicated and consecrated unto him all the days of our life, to serve and honour him as his children, regenerate by his holy spirit into a new life. Ma. Thou dost report faith to justification, and charity to the work of sanctification which are both works of the holy Ghost. P. Thou mayest understand it by the discourse which we have already made of justification and sanctification. In what sort charity is necessary to salvation. M. Charity is not then necessary to salvation, nor other like virtues, but faith only. P. It is necessary there unto and not necessary. M. I do not well understand this speech, for it is contrary in itself. P. I say that faith is necessary thereunto as 'cause of salvation, without the which we cannot obtain it, for the causes which I have already declared. For somuch as it is the instrument the which the holy Ghost giveth us wherewith to receive him, when he is offered unto us by jesus Christ, and the mean whereby he doth communicate him to us in him and by him. But charity is not there joined as a cause of salvation, without the which we cannot be partakers of it, but as a thing joined unto it, the which followeth faith in such sort, which is the true cause of salvation, as I have already said, that she cannot be separate, no more than the heat from the light, or the moving or feeling from the life and from the soul. But yet notwithstanding we have not salvation thereby, no more than brightness by the heat, the which we have of the light, or else life by the motion and feeling. M. Charity then and good works may not be taken for causes, by the which, or by whose mean we obtain salvation, but only so far as they cannot be separated from true faith, james. 2. d by the which we are made partakers of it. P. It is even so. M. Thou hast here opened unto me one point that was very hard to understand, the which seemeth to me very well worthy to be diligently noted. For there be few which do well understand it. Peter. If all men did well understand it, there would be no more different between the Christians touching justification, and touching faith and works, and grace and merits, and the causes of our salvation for that which we have said of charity, is also understood, of all the other virtues and works of the regenerate man, as I have already said, which are the fruits the which Saint Paul doth call the fruits of the spirit, Galath. 5. c.d. and the which he doth oppone to the fruits of the flesh. Of the regeneration of a Christian man. M. Sing that thou art lighted upon the point of regeneration, me thinketh that it should be also comprehended among those gifts of the holy Ghost, the which thou sayest do belong but to the elect of God, and be so necessary to salvation, that none may attain unto it without them. P. It must be so understood, for it is of the chief of them, and in very deed it is the principal point which maketh us to understand the cause, why we do call work of vivification and sanctification that third work of God, whereby we say that God hath declared himself unto men. Ma. Expound the same to me somewhat more plainly. P. This word of regeneration, as thou mayest well understand, emporteth as much, as a man mought say new birth, as if after that we are once borne, we are borne yet again. Matthew. I see well that the word of regeneration, importeth even so. Peter. And therefore it importeth forthwith a reformation of the man, which is a rising again from the dead, which is wrought in the Spirit, as the last resurrection shall be wrought in the flesh. Matthew. What meanest thou by that resurrection of the Spirit? Peter. Seeing that thorough sin man is dead of spiritual death, which bringeth afterward death of the body, he is as it were risen from that death, when by jesus Christ he is in such sort delivered from sin, that he is by the virtue of his holy Spirit made as it were a man thoroughly new, or as a man who having been dead should have recovered his life, and should be raised again. Matthew. Thou puttest then so great difference between the man which abideth still in his first nature corrupted through sin, and he which is delivered from the same corruption, and is quickened and regenerated by the holy Ghost, as thou puttest between a dead and a living man. P. There is no difference, but in as much as the spiritual death is much more worthy to be called death, than is the corporal death, and that the estate of the man dead through sin, is much more perilous and dangerous than is the estate of the man which is dead but bodily. Of the life of the regenerate man. M. Seeing 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 well understand that if there be so great difference between the man regenerate & the not regenerate, as is between a dead and a living man, it must also necessarily come to pass, that there be as great difference between the works of the one and the other. john. 3. ● M. I do even so understand it. P. And therefore jesus Chryst hath said, that what is borne of flesh is flesh, and what is borne of the spirit is spirit. For even as a dead body can bring forth but infection and corruption, even so on the contrary, a living body doth the works of life, because of the living soul that he hath more than hath the dead body. M. It followeth then, that the faith whereby man is vivified and regenerate, is unto him as the soul, which bringeth to him spiritual life, and that the unfaithful, and not regenerate man, is as a body without a soul. Abac. 2. a Rom. 1. b P. S. Paul following the prophet Abacuk, giveth thee plainly to understand that it is so, by that which he saith: The just man shall live of his faith. Wherefore if the just man do live of his faith, it followeth then, that Faith is to his soul, to give it spiritual life, that which the natural soul is to the body, to give it corporal life. Matthew. There are then two things to be considered in the regenerate & spiritual man: to wit, Faith which is in him as the soul which giveth him spiritual life, even as the soul natural which giveth corporal life to the body, & then the works of the spirit are joined to it, which are the works of faith, which is the spiritual soul, even as the works of life, proceeding from the soul are in the living man. Peter. Thou mayst well judge, that as the living man hath not only life, but also moving and feeling by the power of the soul that is in him, even so the man regenerate by the spirit of God, is disposed by the same to do spiritual works, which are the works of life, where as he did the works of death, whilst he was dead thorough sin not being regenerate by the spirit of God. The twelfth Dialogue is of the gifts of the holy Ghost, which are common to the elect, and to the reprobates. Of the gifts of the holy Ghost which men may have & not be chosen of god, and without the which the elect may be saved touching themselves. MATHEW. I Do now better understand than before, why thou dost call the third work of God, the which thou attributest to the holy Ghost, work of vivification, and for what cause the holy Ghost is called the quickening spirit. There resteth now that we speak of other of his gifts, which thou haste said may serve to the Salvation of them which have them not, without serving at all them which have them to their salvation. P. I will show thee by example that which thou askest, we may place in this rank the gift of tongues, the gift of prophecy or preaching, the gift of miracles, and such other like. Math. Doth GOD sometime communicate these gifts unto the reprobates and unfaithful? Peter. Thou dost not doubt but that he doth distribute them to the elect and the faithful when it pleaseth him. Math. I may not doubt thereof, seeing I have the examples of the prophets and of the Apostles which witness it unto me. P. But albeit that these gifts be communicate to divers of the elect and faithful, yet they are not given generally to all, neither to every one specially, and as the others whereof we have already spoken: and on the other side, they be not given in equal and one measure to all those to whom they be given. For the one sort have them in greater number and greater abundance than the others. M. Give me example of that which thou sayst. P. Saint john Baptist was so excellent a Prophet, Matth. 11 b Luke. 7. d that he was by jesus christ preferred to all the other Prophets which were before him: and yet we read not that he had the gift of tongues, as the Apostles had. M. It seemeth also to me, that it was not necessary, forsomuch as he was not sent but to those of his own nation. P. And therefore I say with Saint Paul, that the holy Ghost distributeth his gifts to every man, as is expedient for him. But to come again to S. john Baptist, no more had he the gift of miracles. For it is written of him plainly, that he did none at all. M. I think also, that there were many of the Prophets which had but the gift of prophecy, without the gift of either miracles or tongues, forsomuch as they did prophecy but in the Church of Israel, john. 10. g Exod. 7.8.9.10. 1. Kings. 17. d 2. King. 1. c. d 2. a. 4. f.g. 5. c. d. 6. c and among people which understood their natural speech M. We find not many prophets that have had the gift of miracles, as had Moses, Elie, and Elizee. But the Apostles had both the gift of prophecy, miracles, tongues, and such like. Of the gifts of the holy Ghost given to the wicked. M. I I know now well by these examples, in what sort these gifts he distributed to the faithful, albeit they be not distributed to every one in very number and portion, even of those which are made partakers of them: but thou haste not yet proved how these gifts are also sometime bestowed upon the reprobates and unfaithful. P. I will show thee first the testimony of jesus Christ which saith, Matth. 7. d These are commrers, sorcerers, and such like, that many shall say unto him at the later day, Lord, Lord, we have prophesied, and driven out devils, and wrought great effects in thy name: unto whom he shall say: I know you not, departed from me ye workers of iniquity. M. Peradventure they shall boast themselves falsely of that which they never did. Pet. To resolve this difficulty, thou hast beside it the examples, Numeri. 23. a 6. a. 24. a 2. Pet. 2. d 1 Sam. 19 a ●●hn. 11. g Matth. 10. a Luke. 9 a not only of Balaam, of Saul, and of Cayphe, which have prophesied, but also of judas, unto whom not only the gift of prophecy and office of Apostle was given, as it was to his other fellows, but also the gift of miracles. M. How mayst thou know for certain if that judas had the gift of miracles? Peter. Because that when jesus christ did give it to his Apostles, judas was not put out of the number, but was comprised in the number of twelve, unto which the Evangelists witness, that this gift was given by jesus Christ. Math. That which thou sayest, hath some appearance. Peter. And on the other side, thou mayst not find it strange, that the gift of miracles was given unto him, which is far less necessary to the Church than the gift of prophecy and office of Apostle. For what cause God sometime doth communicate to the wicked of the gifts of the holy Ghost, the which he doth not communicate to the elect. M. Sing that these gifts be so noble & so excellent, it abasheth me that God sometime distributeth them to the unfaithful & reprobate, rather than to the faithful & elect. For albeit that in the time of Balaam, Saul, Cayphe, & judas, many of the faithful and chosen were endowed with these gifts, yet notwithstanding the greatest number of them had then not at all, but had only those gifts which are proper and common to all the elect and faithful. P. It is true: but thou must note that God will have it so, chief for two causes. M. which is the first? P. It is that he will give us to know what difference we aught to put between these gifts, to the end that his elect might know which are the most excellent, and what favour he hath showed to them more than to the others, in communicating them unto them. Math. Which is the other reason? P. It is that God will show how passing excellent a worker he is, which can use all instruments both good and bad, yea the very devils to make them serve to his glory, and to the edification and salvation of his Church when it pleaseth him. But seeing that he may well do by his elect that which he doth by these wicked instruments, why doth he not rather this honour to his children than to his enemies. P. He doth no dishonour to his children, but doth them great honour, when he constraineth the very wicked to serve them will they nill they. M. There is a point well worth the note. P. On the other side he honoureth the enemies the more, but putteth them to greater confusion, and maketh them more inexcusable, in so much as through their own fault, they have abused his gifts. Of the gifts of God which are most excellent and most to be desired. M. FOr so much as I can understand by thee, thou esteemest the first gifts whereof thou spakest, to be much more excellent and necessary to every one in his particular, than the others whereof thou spakest in the second place. P. Thou mayest well think, that the gifts which God hath chief prepared for his elect, are the most principal, and those whom he most esteemeth, and of the which also he willeth that we have most care, & namely for two causes. M. Show me the first. P. It is, that these gifts make us more like to God than the others do. For we are reformed in deed to his Image by them: Mat. Show me something more plainly what thy meaning is. P. Albeit that all virtues are in God in all excellency and full perfection, yet notwithstanding the chief virtue that he will have acknowledged in him, and by the which he will chief be glorified, and that also which maketh him to us most amiable, and which is most convenient and necessary for us, and which doth best declare unto us his true nature, it is his goodness. M. Wilt thou also conclude thereby, that he doth more esteem those gifts which make good those who have them, than the gifts which may be in men without making them good, and yielding those better which are partakers of them, albeit they might serve others, to bring them to the communion of these other more excellent gifts. P. It is so. How the gift of prophecy may serve to the salvation of those which have it not, and not of them which have it. M. THy meaning is, so far as I can understand, that a man may have the gift of prophecy, by mean whereof God will call his elect to his knowledge, and notwithstanding he by whom he shall call them, shall not himself have the same true knowledge wherewith God maketh himself known to his elect, and by the which he maketh them like to himself, and are brought to honour him. P. I do so understand it. M. But how may a man give that which he hath not? P. How may a whetstone make sharp an iron, seeing it is but a stone and itself cannot cut? And how may a bell call and cause people to come to the sermon whereunto itself goeth not, nor may go. M. Is it the like of the matters which we now handle? P. Thou hast two point is to l●●e in this. M. Which is the first? P. It is that the ministers by whom God is served, do not communicate the gifts of God, but as instruments, but it is God himself which doth communicate them by them, as he which is the Lord and master, which hath them in his power to distribute and retain at his pleasure. M. I think in deed if these gifts were in the power of the ministers and instruments wherewith God serveth himself, all those which should hear their doctrine, and which should receive of them the outward Sacraments, which they administer, should be made partakers of the gifts of God whereof they be ministers and dispensators so far as toucheth their ministery. P. Experience teacheth us that which thou sayest. Yet notwithstanding we may not contemn the ministery of man, when it pleaseth God to serve himself with them whatsoever they be, provided that we be assured that they set forth to us purely the things of God. Of the true knowledge of God proper only to his elect, and of the general which is common to all men. M. WHich is the other point that thou sayest I had to note upon this matter? P. It is that we must consider the knowledge of God in two sorts. M. How is that? P. There is one knowledge of God which causeth men as soon as they have it, to glorify him as belongeth unto him. That is the true knowledge of God which deserveth such a name, and which is proper to the only elect of God, and is never separate from true faith in him. M. What other sort of knowledge is there yet? P. There is one general and common to all as well faithful as unfaithful, the which is sufficient enough to condemn all men before God, but not to save them. M. How dost thou understand that it is sufficient to condemn, and not to save? For it seemeth to me that it were better not to have such a knowledge than to have it. P. It is the knowledge of God, whereof Saint Paul speaketh in the beginning of the epistle to the romans, the which condemneth men, in somuch as they have sufficient knowledge of God to know that they ought to honour and glorify him, and yet notwithstanding, they neither honour nor glorify him according as he hath declared himself to them, and as they know him: Rom. 1. c wherein they show their malice, perversity, and ingratitude, the which maketh them wholly inexcusable. M. But seeing that this knowledge is not so great that it can induce us to glorify God as is meet, is there at all no excuse for them? P. If they did glorify him according to the measure of their knowledge, there should be yet some appearance in that which thou sayest, albeit that ignorance shall excuse no man, forsomuch as it proceedeth of sin, whereof the fault cannot be imputed but to man. But they show their natural perversity and malice in the same, that they make none account to glorify God as God, accordingly as they know him. How that the wicked which prophecy do understand or not understand, their own very prophecies. M. THy meaning them is, that they which have the gifts of God, whereby they may serve to the salvation of others and in the mean time do not profit themselves, have even such a knowledge of God, as is that whereof thou now haste spoken. P. There are yet divers considerations upon the which thou concludest. For there are some which have prophesied of things which they themselves well understood, and there be others which understood not their own prophecies. M. give me example thereof. P. Balaam did well understand that which he prophesied of the children of Israel. For he well did know that people to be blessed of God. But Cayphas prophesied not understanding what he said, for he meant of one, and the spirit of god who made him to speak so, made him to speak an other which he understood not himself. M. Caiphas was then the mouth of God and the mouth of the Devil all at once. P. He was the mouth of God, in so much as God made him to say, that his people could not be saved but only by the death of his son jesus Christ, but he was the mouth of the Devil according to his intent after the which he so spoke. For he did not speak according to the meaning of the holy Ghost, but as a murderer an enemy of truth, pretending the death of jesus Christ, because of the hatred which he had toward him. How that the true knowledge of God comprehendeth both the understanding and the will. M. IF Cayphas understood not his prophesy, I do not greatly marvel although it profited him not. But I do more marvel of Balaam, that he did not better profit by his, than he hath done, forsomuch as he hath had sufficient understanding to lead him rather to follow the people of GOD than his enemies. Peter. There are yet two points to be noted herein, by the knowledge whereof thou mayest understand the better the cause which letted Balaam to profit better by his prophesy, and by the knowledge of God which he had. And in like sort thou mayest judge of all others like. M. Which are those two points? P. A man cannot well honour God, if first he know him not as he aught to know him, & he cannot know him in such sort except he be first delivered from two great evils which are in him by the mean of sin. M. Which are these two great evils? P. The one is the ignorance that hath possessed his understanding. M. And the other? P. The malice which hath corrupted not only his understanding, but also his whole will, and consequently all the affections which are in him. M. Doth the true knowledge of God comprehend the understanding and the will of man? P. If the true knowledge of God doth cause man to honour him, it must then necessarily come to pass, that thereby man is reformed as touching his understanding, heart, will, and all other his affections, seeing that he cannot well honour God, Deuter. 6. a. Matth. 22. d Luke. 10. c. if he love him not with all his understanding, and with all his heart, and with all his soul, and with all his power and forces. Of the true and full reformation of man, and of the parts thereof. M. BY what mean may a man be so perfectly reformed as thou sayest? P. After that the understanding of man thorough sin hath been blinded by the darknesses of error and ignorance, the which it hath brought to himt, he understanding, can not be well reformed, if God by his heavenly light do not drive away these darknesses, and the ignorance that there is, to give him true knowledge of God his Creator. M. In what sort also is the will reformed? P. When God hath changed it from evil into good, and where it is rebellious to his, he maketh it like unto the same. M. Will't thou then say that a man is not fully regenerate if his will and understanding be not also reformed? P. He can not be fully, if that all that which hath been corrupted in him thorough sin, be not repaired and restored by the grace of God. How that ignorance and malice are contrary to true regeneration and reformation, and how there is either more or less ignorance and malice in some than in other some. M. But if a man be not thoroughly regenerate & reformed of all these two parts, may he not at the lest be of one of them? P. If he be not of them both, we may not properly call him regenerate and reformed. And yet notwithstanding, I confess that among them which are not regenerate and reformed by the spirit of God, some have more malice than ignorance, and others more ignorance than malice, which are the two vices the most contrary to true regeneration and reformation that may be, which comprehend the understanding and the william. For ignorance is properly reported to the understanding, and malice to the william. Of those which offend more thorough malice than by ignorance. M. Show me by example what thy meaning is. P. Let us take again in hand the example of Balaam. Thou mayst well know by what he hath said & done, that he was more malicious than ignorant. For he knew well enough the way that he aught to walk: but covetousness wherewith he had his heart filled, did let his will not to agree with the knowledge of God which he had. M. If I have well understood that which thou haste already said of the knowledge of God, it seemeth to me, that a man may not call that of Balaam true knowledge of God, forsomuch as it was not such that his understanding was so well lightened by the spirit of God, that he did forthwith draw and guide his heart and will to glorify GOD as he ought. Pet. That which thou sayest is true: And therefore I did not clean exempt Balaam of ignorance, when I said, that there was in him more malice than ignorance, but I would give to understand that there was ignorance in him, albeit the malice was the greater: For if he had known God as he aught to have done, he had forthwith loved him, and would have endeavoured himself rather to please him than the king Balaac, and would not have preferred the worldly honour and profit which he looked for at his hand, to the honour of God, and to his gifts and graces. M. Give me yet some example to this purpose, by which I may better understand this matter. P. Take Annas, Cayphas, 1. Cor. 2. b Act. 3. c. the Scribes and pharisees, and such like. For albeit they did not truly know jesus Christ as the apostles & the other faithful did, yet had they knowledge enough to condemn them because that their own malice did more let than to acknowledge & receive him as their Saviour, Matth. 12. b john. 5. g ●. g. than did the ignorance that was in them. Of those which sin more through ignorance than through malice. M. I Am satisfied with the examples that thou haste already alleged of those which sin more of malice than of ignorance, Give me now examples of the others which offend more of ignorance than of malice. P. Seeing we have spoken of pharisees, thou haste an evident example of S. Paul, Act. 8. a. 9 a 1. Tim. 1. c if thou do consider when he was a pharisee and a persecuter, before that he was converted to the Gospel. M. I know well that he was then a great persecuter of the Christians. Pet. He doth plainly confess it himself. But he did not persecute them with so evil a conscience as the Scribes and Pharisees did persecute Christ and his apostles For he did more of ignorance than of malice, as he himself doth witness. 1. Tim. 1. c M. But was there also no malice in him? P. As I do not clearly exempt from ignorance those which offend more of malice than of ignorance, even in like sort do I not exempt clearly from malice those which offend more of ignorance than of malice. M. Thou meanest then that both sorts have both ignorance and malice in them, and that there is no difference between them, but only in the muchness or littleness of the ignorance and malice of either sort. P. Thou moughtst well understand it by that which I have said: And therefore we say, that they which offend more of ignorance than of malice, Rom. 10. ● offend by zeal without knowledge, and the others which fight against the knowledge which they have, do sin and fight more openly against their own conscience, and in very deed oftentimes go so far, that they sin against the holy Ghost, Matth. 12. ● the which as jesus Christ wilnesseth, shall never be pardoned of God, because that he fighteth openly against the grace and the gifts of the holy Ghost, without the which no man may ever obtain pardon. M. I would gladly that thou didst expound unto me some thing more familiarly what this sin of the holy Ghost is: for there be very few that are fully resolved therein. P. I would show thee mine opinion, but the matter would be too long for this present, wherefore let us follow our purpose which we have begun. Of the comparison between those which offend of malice, and those which offend through ignorance. M. I judge these last which offend of malice to be much worse than the first, and further off from the kingdom of God. P. Thou judgest right well: For there is yet better seed of Religion and greater testimony of the fear of God, and of love toward him, in those which sin of ignorance and thorough zeal, without knowledge, than in them which sin as of purpose determined, and against their own conscience, which testifieth unto them of the good which they will not follow, and condemneth the evil which they do. M. It seemeth to me also that they which offend more of malice than of ignorance, be further of from the nature of God, & that they have more of the nature of the devil than the others. P. It is even so: for the devil hath much more malice than ignorance. M. I think in deed that he doth not often offend of ignorance, but only of malice that is in him. P. And therefore I said heretofore that there was nothing wherein man did more resemble God, and wherein he did better express his image, than in goodness. For it is a virtue the which God doth never communicate but to his elect. Of the difference which God useth in the dispensation of his gifts between the elect and the reprobates and how the wicked corrupt and abuse the gifts of God. M. ANd doth he communicate his other virtues to the reprobates? P. To speak properly, God doth not communicate his virtues to the wicked and to the reprobate: For albeit he bestowed upon them of his gifts and of his graces, yet are they not virtues in their person, as they be in God and in his elect. M. Why so? P. Because they do abuse and pervert them as doth the devil, in such sort that whereas they should serve to the honour of God, it is no thank to them that they dishonour him not by them: And on the other side, because they do so foul them, not reporting them to the glory of god as they aught to do, but do clean contrary, they do infect and enpoyson them, as much as in them is, by the venom which the devil hath put into their hearts and understandings, in such sort that they be in them, so far as concerneth their person, as a meat, which of his nature being good, might be corrupted by poison. M. Declare this to me some thing more easily, and give me some examples. P. We consider in God chief his power, his wisdom, and his goodness, which are three excellent virtues, to the which all the others may be referred. Now if his goodness were not joined with his power, and his wisdom, his power should be tyranny, and his wisdom cautel & craft, as it is in the devil. But the goodness that is in him, is the cause that he never abuseth his power & his wisdom, but maketh it always to serve his justice and clemency, his mercy and charity, and all his other like virtues which proceed all from that infinite goodness which is in him, which is the fountain, and which is goodness itself. M. Wilt thou say by this that God doth communicate of his power, of his knowledge, and of his wisdom to the wicked and reprobates? P. I say more than that, for I say he communicateth of it over to the very devilis: but not of his goodness nor the true virtues which proceed of the same. M. How understandest thou it? P. We cannot deny but that the devils he marvelous strong and mighty, & much wiser than are all men. Not more may we in like sort deny but that they have received this power, knowledge and understanding of God, wherefore we may call them mighty, and wise in the sense that men take these names. M. It seemeth to me that we may say the like of Tyrants and of many other men, of whom the one sort are mighty and strong, & the others skilful, wise & grave according to the world: & an other sort have both these qualities together, and yet for all that they be not honest and virtuous men, but vicious and wicked. P. It is because they do abuse these gifts of God, and therefore their power is violence and tyranny, and their wisdom and understanding cautel and malice. For the true power and wisdom may never be separate from goodness and other virtues. What cause men have to glory of the gifts of God, and of what quality, and which be those men that aught to be most esteemed. M. I See now well that men have no great occasion to glory in the gifts of God which they have received, if they have not received those same, whereby they may be made the children of God, and made like to him, in goodness, justice and holiness, and by whose means they are fashioned and framed to make all the others to serve to his glory, who hath given them unto them, considering that they serve them not but to greater condemnation, if that they have not those which are the principal. P. There is yet this more, that without these gifts whereof thou speakest, the most excellent and most of estimation in the world may not greatly glory in any thing whatsoever, wherein the devil hath not more just occasion to glory than they, yea verily, if they should prophecy or should do miracles. M. And yet men do much more esteem those same gifts, and power, knowledge, wisdom, eloquence and such like gifts, than they do goodness, justice, holiness, innocency, & such other virtues which follow and accompany them. For if a man be but an honest and virtuous man, not having those other gifts which are of more great show before men, and which men have in greater admiration, he shall not be esteemed, but shall be contemned as a poor vile and abject man. On the contrary if a man have these other gifts, although he be otherwise vyciouse and wicked, yet shall he be evermore esteemed and advanced among men. Peter. I confess that which thou sayest. And so by the same very mean the devil might be preferred unto the honestest man of the world. For as I have already said, he is more excellent than any man in all those things whereof the most brave and most excellent of the world may glory and vaunt them. M. I see well they do greatly deceive themselves therein, & that an honest man, which hath the true fear of God and liveth holy, is much more to be esteemed, than all the most mighty, skilful, wise, experimented and discreet, and all the most excellent that a man might find in all things, if the fear of God, goodness, justice and holiness be wanting. P. Thou concludest very well. And therefore jesus Christ said to his Apostles, which did glory because the devils were subject to them, by mean of the gift of miracle which was given to them: Rejoice not, Luke. 10. d said he, in that that, the spirits are subject to you, but rejoice in that that your names are written in Heaven. M. What meaneth he thereby? Pe. That they should much more esteem the favour which God had showed unto them in that that he had chosen them to be his children and heirs, john. 17. b. and that he had made them partakers of the gifts, by mean whereof they have obtained such a benefit, than in that that he gave them the gift of miracles, yea indeed, than in that that he made them Apostles. For judas was chosen an Apostle, and had the gift of prophecy and of miracles, as we have already said, but for that he was not of the true chosen which were chosen to be the children of God, the gifts which he had received of him served him not but only to more grievous condemnation. And therefore jesus Christ did call him Devil, because he had not those other more excellent gifts of God, john. 6. g. by which he mought have been reformed to his Image as the other Apostles were. M. Thou touchest here things which do well deserve to be noted, to the end that we please not ourselves nor glory at all but in the grace that God doth show us in jesus Christ. Peter. For that cause Saint Paul doth also witness, that if a man had the gift of tongues in so great perfection that he could speak the very language of Angels, 1. Cor. 13. a and although he could by the gift of miracle remove mountains from one place to an other, yet notwithstanding it should be nothing if he had not charity, the which doth testify, that there is true faith in the man that hath it, but also maketh the man like unto God, 1. john. 4. b. insomuch as Saint john saith, he is charity itself. The thirteenth Dialogue is of the Church, and of the ministery of the same. MATHEW. I Do now well understand the difference that thou puttest between the gifts of the holy Ghost, and how much some are more excellent and more necessary, and more to be desired than others: And therefore if thou have no more to say at this present, neither concerning his person, ne yet his gifts, it seemeth to me, that it shall be good that we speak now of the Church, whereof we have not yet spoken. Peter. It is one of the chief points, which we have yet to handle. For the Church is the same wherein God doth open all the treasures of his graces and gifts, whereof we have even now spoken, and for whose sake he giveth them, to whom he giveth them. Matthew. Show me then what the Church is. Peter. If we take the name of the Church in general, it signifieth assembly or company, john. 17. ●. Ephes. 5. ●. but when we speak of the Church of God, we take it not only for an assembly and company of all sorts of people, but for a company and assembly of men, the which GOD hath chosen from others, and hath consecrated and sanctified them unto himself in his Son jesus christ by his holy Spirit. Matthew. Is that the cause why she is called holy? Peter. Yea, and why she is also called the communion and commonalty of Saints. Ephes. 2. b. d. 5. c. Collos. 2. d. 1. Cor. 6. e. 12. d. For there is none other commonalty or company which is holy, and is governed and guided by the holly Ghost, but only this, which doth acknowledge jesus christ for her only Head, King, john. 9 f. john. 17. c Rom. 1 a. 1. Cor. 2. a. 2. Cor. 1. a. Ephes. 1. a. 2. a saviour and redeemer. M. Which be those Saints whereof she is called the communion? P. They be all the true faithful which by faith are made members of jesus Christ which is the holy one of holy ones, the which hath given his holy spirit to his Church to sanctify it. And therefore Saint Paul doth call all Christians Saints. Of the sanctifying of the Church, and of the members of the same. M. Ephes. 2. d. 4. b. c. d. 2. Cor. 1. d. Rom. 6. b. 8. b BY what mean is it that God doth sanctify his Church to himself by his holy Spirit? P. By faith in his Son jesus Christ, by the which she is united and joined to him as is the body to his head. Wherefore she is also a partaker of the same very soul which is in the head, the which giveth it corporal life. For the head liveth not by one soul, and the rest of the body by an other, but do live both by one very soul, forsomuch as the head and all the members of the body are but one body and not sundry. Matthew. Seeing it is so, none may then be of that holy company and assembly but those which have true faith in jesus Christ, and which for that cause are called faithful. Peter. It is easy to understand. M. Seeing that they have faith, they are all then also made partakers of the gifts of the holy Ghost, the which thou hast said are proper to the only elect of God, and without the which men may not be accounted for gods children, and be heirs of the heavenly glory. Pe. Thou mayst thereof judge by that which we have already heretofore said to this purpose: and by consequent thou mayst also judge what is the estate of such, which by their incredulity are without, and shut from that holy assembly and company. Of the ministery of the Church, and of the gifts necessary to the same. M ANd which is the mean to attain to that faith, by which the faithful are received into that holy company, and be in the same incorporate into the body of jesus Christ, as members of him? Rom. 10. c. d P. It is by the ministery of the word of God, according to the saying of Saint Paul, that faith is given by the hearing of the same. M. Is that the cause why the same Apostle said, that God hath given to his Church, Ephes. 4. b some Apostles, some Prophets, others Evangelists, and others pastors and Doctors, for the establishment of the Saints to the work of administration for the building up of the body of Chryst, unto the time that we come all into the unity of the faith and knowledge of the Son of God, to be a perfect man, according to the measure of the full age of christ? P. Beside that which thou sayest, thou hast yet to note, that S. Paul meaneth not by these words, that Chryst giveth only men to his Church, which may have these offices, but also that he giveth them gifts meet for them, whereby they may well exercise them. M. Seeing it is so, these gifts of the holy Ghost which thou hast said, that God did distribute, not only to the faithful, but also oftentimes to the unfaithful, are necessary for his Church. Peter. There be of them that are so necessary unto it, that the Church can not be a Church without them, and therefore they be ever in her. But there be others without the which she may better be: And therefore god hath not given unto them her but for a certain time. How that the gift of preaching is at all times necessary in the Church, and of the ordinary ministery of the same. M. DEclare to me more familiarly by examples thy meaning. Pe. Seeing that the Church can not be a Church but by the mean of Faith in jesus Chryst, and that the mean whereby the faithful which are the members of the same, are called to the faith, Rom. 10. c. d is the preaching and hearing of the word of God, it followeth well, that necessarily, this word be ever there taught, and that the Church be first assembled together, and afterward augmented, entertained, & conserved by the same. M. I do so understand it well. P. Now this word cannot be there set forth & entertained but only that there be men which have this gift of the holy Ghost to know how to set it forth in such sort as it is meet, as true prophets & ministers of god as the Lord hath also promised unto it, when he said by Moses, and after by Esay, that he would give to his people, a prophet, in whose mouth he would put his word, and that it should never departed from the mouth of the seed of his people, and that his spirit also should never be separate from it. M. I think that that prophecy which thou hast now alleged of Moses aught to be properly understood of jesus Christ. P. Saint Peter and S. Steven do also apply it to his person, Act. 3. d. 7. ● as to the head and prince of all prophets and ministers, which giveth power to the ministery of all others. But that exposition which is very certain and very well applied, doth not let at all, but that this passage of Moses may be taken for the ordinary ministery which God hath established in his Church, as the circumstance of the place doth sufficiently declare it, the which ministery hath ever been founded in jesus Christ, which is the foundation of the prophets and Apostles. M. Dost thou understand then by this gift whereof thou hast now spoken, the gift of prophecy? P. We do commonly call it by that name, following the manner of speech which S. Paul hath used to that purpose in the first epistle to the Corinth's. 1. Cor. 12. b 14. a. g For albeit that all the ministers of the word of God have not all the gifts which the ancient Prophets had, which are specially called by that name, yet notwithstanding they are called Prophets in all the holy Scriptures, in as much as they be the mouth of the holy Ghost, as were the ancient prophets, by whom God spoke to his Church, and doth set forth to her the same doctrine, which he hath heretofore declared unto her by his ancient prophets. M. We may then say the same of the name of Apostle and Evangelist, and of all other such like names and offices which appertain to the ministery of the Church. P. It is true: For albeit that the name of apostle and Evangelist do import more than the name and office of a simple pastor and minister of the gospel, yet for all that none may be a pastor and minister of the Gospel, unless he be also as an Apostle and an Evangelist, in respect of the doctrine which he beareth, for the very same reason for which he may also be called prophet, as I have even now expounded. How that the ministery of the word of God is perpetually necessary to the Church in this world. M. I Do now well understand the cause not only wherefore this gift of prophecy is necessary to the Church, but also for what cause it is necessary that it be perpetual in it. P. Seeing that the perpetual ministery of the word of God is necessary, this gift of prophecy is also necessary, forsomuch as without the same this ministery can not subsist and stand, nor be ministery of the Church of Christ. M. It than followeth, that even as this ministry can not be without this gift of preaching, even so the Church can not be the Church of Christ without this ministery, no more than it may be without faith, the which she can not obtain but by the mean of the word of God, set forth by this ministery. P. God may well inspire his faith to his chosen by other means if it please him: but seeing he hath ordained this, he doth it not ordinarily by any other, neither is it lawful for us to seek for any other, but must hold us to this same whereunto God hath bounds us, notwithstanding that it standeth alway in his liberty, to communicate his gifts and graces as pleaseth him. Of other gifts of God which are not so necessary for the Church as the gift of preaching. M. I Do now well understand this point, but thou haste not yet given me example of the other gifts of the Holy Ghost, the which be not so necessary for the Church as is the gift of preaching: And therefore also they be not perpetual in her. P. Thou hast among others, the gift of tongues, and the gift of miracles and such like, the which God gave to his Church but for a certain time, and to certain persons, as he may yet give them when it shall please him. And when he hath given them, he hath yet done the same, to the end that his gifts should serve to the ministery of his word, to the end it should be the better received, 1. Cor. 14. g and that the infidels should be the more mightily vanquished, & the most weak ones the better fortified. M. I do well understand it so. ●. Cor. 14. g P. And therefore Saint Paul speaking of these gifts, exhorteth the faithful to endeavour themselves, and to travail rather for the gift of prophecy, which comprehendeth the true understanding of the Scriptures, as more profitable and more necessary to the Church, than the others, whereof we have even now spoken. How the Lord taketh the ministers of his Church of his very people, and not of a strange people. M. WHen thou didst allege the promise which god hath made to his Church of the perpetual gift of preaching, and of the ordinary ministry which it pleased him to appoint in the same, it seemeth to me that thou saidst that he hath promised to put his word into the mouth of the very seed of the Church: Esay. 59 d by the which séed, I understand the children & the members of the same, and of the people of God. P. Thou takest it very well, and therefore the Lord hath plainly said by Moses, Deut. 18. d that he will raise up out of the midst of his people, those Prophets the which he will give unto her, to teach her, to the end that they shall not go forth of his Church to seek them. How agreeth this then with that which thou hast heretofore said, that the gift of prophecy and such like, were as well communicate to infidels and reprobates, as thou hast very well proved by testimonies and examples of the holy Scriptures? P. That maketh not at all against that which I have now said. For albeit that God at times doth bestow of his gifts upon the unfaithful, the which in deed he doth not bestow upon every faithful man, yet for all that it followeth not but that he doth continually chose some in his Church, to whom he giveth this gift & this office, albeit he doth it not ever after one sort. For he sendeth either more or few, according as it is needful, and according to the favour that he will show unto it, be it secretly or publicly accordingly as he will make himself known to his. M. But can it not well come to pass also that very those which are chosen in his Church, may be Hypocrites and rather wolves and hirelings than good pastors? P. That cometh often times to pass, and the example which thou hast in judas, doth confirm sufficiently unto us that which thou sayest, if in deed we had none other. But when the Church knoweth them to be such, she should provide for: it by the means that God hath given her in that behalf. M. And if they be only mercenaries, and not apperante wolves, may she endure them? P. If they be wolves, she cannot endure them, for somuch as they be of false doctrine. If they be only mercenaries, and if she cannot easily know them, or that she have not the means to rid her from them and to have better, she may bear with than, provided 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 aught to do. The fourthtenth Dialogue is of the preaching of the Gospel. Of the principal parts of the ministery of the Church. MATHEW. Now seeing that wear come unto the ministry of the Church, declare unto me what it containeth in effect. P. We may divide it into three principal parts. M. Which be they? P. The administration of the word & Sacraments, and of the ecclesiastical discipline. Of the administration of the word, and of the principal points that therein are to be considered. M. WHat have we to consider upon the administration of the word? P. There be chief two points. Math. Which is the first? P. That it be purely set forth as God hath revealed it unto us in his holy scriptures. Matthew. Which is the second? P. That it be set forth in that order which the Lord hath ordained that it should be, and to the edifying of all men. Of the points that are required to set forth purely the word of God. M. WHich points be they that are required in the pure setting forth of the word of God, in such sort as thou sayest it ought to be set forth? P. They may be all comprehended in two. M. Which is the first? P. It is that none set forth any other doctrine, than that which is contained in the holy Scriptures, and that is fully agreeable 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. Which is the second? P. It is not enough to set forth that word, accordingly as it is contained in the holy scriptures, no in deed although men use none other words than those very same which the holy Ghost hath used in them, if the word be not forthwith set forth according to the meaning of the spirit of God, by the which the same hath been revealed in such sort, as all the passages and testimonies of the same do agreed so well together, that there is no contradiction, but that the one passage is an exposition to the other. M. Thou touchest here two points which are well worth the noting. For there be some that in steed of the word of God do set forth whatsoever cometh in their mind, and pleaseth them. There be others, that although they set forth the very testimonies of the holy Scriptures, yet for all that they corrupt the sense of them by their false understanding and exposition, and by the application which they use, Matth. 4. a. Luke. 4. b. and consequences which they draw. P. The Devil hath also alleged the expressed word of God when he tempted jesus Christ, but that is not to allege the word of God, but it is to abuse the language of the holy Ghost, to corrupt and pervert it, and to cover lies with truth, as charmers and enchanters do make the words of holy scriptures to serve to their sorceries and charms. Of the principal points of God's word, which ought to be set forth by the preaching of the same, & what order there aught to be observed in setting of it forth. M. I Understand well that the word of God may not properly be called the word of God, if it be not purely set forth as God hath revealed it, and according to the true meaning of the holy Ghost, by whom he hath revealed it. But I would gladly that thou didst touch in brief the principal points which are contained in that word, and in what order it aught to be set forth and taught. P. As touching the principal points of the same we have already handled the greatest part. Summarie of the Gospel. Thou shalt hear afterward the rest which we have yet to handle. But seeing thou desirest as it were a summary: jesus Christ hath comprehended all the preaching of the Gospel in two principal points, when he commanded his Apostles to preach in his name repentance and forgiveness of sins to all people. Luke. 24. g M. Following then the division which jesus Christ hath made of the doctrine which ought to be preached by the Gospel, it than should follow that we must begin by the preaching of repentance, and then to come to the remission of sins. Peter. Seeing that jesus Christ himself hath showed that we must keep that order there can be no better had. Of repentance by the which the preaching of the Gospel must be begun. M. Show me now what repentance is properly. P. It is a very displeasure which man hath in his heart of his sin, the which engendereth in him an hatred against sin, and a desire to live better in time to come, reforming his life to the will of God. M. Seeing it is so, man may not then have true repentance, if he know not first his sin, and how much it displeaseth God, and in like sort do change his manner of life, to wit from evil to good, and from good to better. P. It is easy to understand. How that true repentance cannot be well preached without joining of the doctrine of the law and the Gospel together. M. ANd by what mean may a man come to this knowledge of his sin? P. By the law of god, Rom. 3. a. 4. c. the which doth not only make them manifest to men, but doth also show unto them the wrath of God against them. M. There is then no minister that may well preach repentance. without preaching the law of God. P. It cannot otherwise be done. But it is not enough to preach the doctrine of the law if that of the Gospel be not forthwith joined unto it. M. For what cause? P. For that that the law setteth forth but the wrath of God against sinners, the should bring men rather to despair than to true repentance, if there were no promise by the Gospel, of the grace and mercy of God which is offered to them in jesus Christ, to obtain remission of their sins in him, and by him. M. Give me an example of that which thou sayest. P. We have one very evident in judas and S. Peter. M. Math. 26. g. Luke. 22. g. Matth. 27. a It seemeth to me that it is written in the Gospel, not only that S. Peter did repent, that he had denied jesus Christ, but also judas, that he did betray him. And that notwithstanding the repentance of judas letted him not from desperation, the which thing happened not to S. Peter, but wholly the contrary. Peter. That happened to judas for the cause that I have already cited, to wit, for that he laid hold only upon the judgement of God set forth in his law, without laying hold upon the grace and mercy of God set forth in his Gospel to all repentants and faithful, as S. Peter did apprehended it, after that he had renounced jesus Chryst. How that true repentance can not be without faith. M. IT followeth then that true repentance can not be without true faith. P. It is very certain, that if a man have not true faith in the word of God, for the first he shall make none account of the law, ne yet of all the threatenings of his judgement contained in the same, but shall mock at it only as do the Atheists, and all men which are without God, without law, and without faith, do scoff at all the holy Scriptures. M. If they have no faith in the word of God concerning his law, there is no appearance that they have any more concerning the Gospel, and the grace and mercy of God promised in the same. P. That notwithstanding, this faith in the Gospel is the principal point that is required in true repentance. For albeit that a man have faith, in all that which the law declareth, so it is that this faith can not let him to despair as judas did, if he pass not further to the Gospel, but such a faith shall 'cause him to despair the more. M. How may that be? P. Forsomuch as such a faith is not full, in as much as she leaveth the principal whereupon the true faith is founded, to wit, the promises of the grace of GOD in jesus Chryst. Of the true and false faith and repentance. M. WHat dost thou then properly call true faith? P. A certain assurance founded in the promises of god by the which man holdeth himself assured of God in jesus christ and by jesus Chryst. M. Why sayst thou that the faith which hath not this assurance, leadeth the man which regardeth but only the law, rather to despair than to hope of salvation? P. For because that so much the more man is assured, that God is author of his law, and that that which it containeth, is true, even so much the more is he afraid of the judgement of God, and can not find rest in his conscience, because there is nothing without jesus Christ, wherein to be assured against the wrath of God. M. There is then by this reckoning two sorts of penitence, to wit, one true & an other false. P. Even as also there be two sorts of faith, for even as they have not full faith which believe not all the word of God, and chief the word of the Gospel, even so have they no true repentance, which join not together the wrath of GOD with his mercy, nor the mercy with the wrath. M. Even as it is not enough to apprehend the wrath of God without his mercy to have true repentance, is it also no more sufficient to apprehend his mercy without his wrath? P. Thou mayst easily understand, that none may well apprehend his mercy, if first he do not apprehend his wrath. For he that knoweth not the wrath of God against sin, cannot tell nor understand how much he needeth his mercy, and what mercy he showeth him, when he receiveth him to mercy. Math. Thou sayst well. Peter. Moreover, even as they fall to despair which conceive only the wrath of God without his mercy, even so those which consider only his mercy, without having first conceived what his wrath is, do not esteem sin to be such as they aught to esteem it: and in like case can never understand what mercy is, nor how great the goodness of God is toward them. M. I note well all these points, that the very wicked and reprobate, may well attain to such a Faith and repentance as was in judas, but they have not at all the true faith and repentance by the which the true children of God do obtain forgiveness of their sins. P. Thou must also note, that there be some which account the mercy of God but of small price, because they do not apprehended at all the wrath and judgement of God as they aught: And therefore the repentance of such persons is none other than a very disguising and feignedness. Of the forgiveness of sins, and of the assurance of the conscience by the same. M. THou wilt then say, that true repentance beateth down the sinner in himself by the feeling of his sins and of the wrath of God against them, and then directeth him to jesus christ, to assure his conscience so beaten down against the fears of the judgement of God. Pe. It is even so. But to assure it as thou sayst, we must come to the other point, the which jesus christ hath commanded to preach in his name with true repentance, which is the remission of sins, the which properly belongeth to the Gospel. M. I do well understand that the sinner which feeleth himself faulty before God by mean of his sins, is as a traitor and wicked doer, which can not be well assured of the punishment that he hath merited by mean of his faults that he hath committed, if first of all he be not assured to have his grace & pardon of his prince and of his judge. P. That same is also the cause why that after we have made mention of the church, which is likewise called the communion of Saints, we do also confess that we believe that the remission of sins is in her, by mean of the communion that it hath with jesus Christ, of the which we have heretofore sufficiently spoken. Of the communion of saints, & how the church entereth into the same by mean of the ministery of the Gospel. M. I Do well remember that when we speak of that communion, thou hast set me and put me again upon this point, to declare unto me the rest, the which thou hast not yet expounded unto me. P. According to that which we have already said, the Church doth not only obtain this remission of sins, whereof we now speak, but also the victory against sin, death, hell, and the Devil, and likewise eternal life, the which jesus Christ hath won for it, because that she is the spouse of him, and that she entereth into communion of all his goods with him, by mean of this spiritual marriage, by the which she is conjoined to him as a chaste virgin by the virtue of faith in him. M. seeing it is so, the ministery of the gospel is then a mean by the which this holy alliance of marriage is made, that is between jesus Christ & his church, for the which cause there is such communion between jesus Christ the husband & the Church his espouse. P. Thou concludest very well. For the Lord useth the same means in this spiritual marriage, that men have accustomed to use in their ordinary marriages. M. Which be those means? P. Thou dost first well understand that no marriage can be made except the husband and the wife do give the faith of marriage the one to the other, the which emporteth all that which belongeth to true marriage. M It must needs be so. For the true foundation of marriage lieth in the faith which the husband & the wife do give one to the other. And therefore men say that they which have so given their faith, are assured by promise. P. Now thou sayest that the husband & the wife cannot so give their faith the one to the other, but that there is promise on both parts, the which cannot be done but by words by the which the husband and the wife declare their will and consent. Matthew. Albeit that the promise be sufficient for the assurance and confirmation of the marriage, notwithstanding, the custom is yet that the husband giveth ordinarily to his wife some gift, for more assurance and confirmation of their marriage, and also of the mutual obligation that they have made the one to the other. P. Even the like is done by the ministery of the Gospel between jesus Christ and his Church. For there is the promise which jesus Chryst made unto her: and then that is there also: whereby the Church accepteth that promise of her husband, and by the which she giveth herself to him, even as he hath given himself to her: And then the sacraments are as rings and jewels and such other gifts, which the husbands are accustomed to give to their wives for the more confirmation and approving of their marriage. M. Seeing then that it is so, the ministers of the Church are in manner like, touching the spiritual marriage, to those which make the assurance between the husband and the wife, and do declare unto them the promises, by the which they aught to bind themselves the one to the other, and giving them to drink or some other such like token in the name of marriage. P. Thou dost not take it amiss, and therefore Saint john which was sent by God to bring to jesus Christ by the mean of his ministery, the Church his espouse, is called the friend of the bridegroom. john. 3. d. 1. Cor. 11. a. And Saint Paul hath written to the Corinth's to the same effect: I am jealous of you, with a godly iealousye, for I have joined you to an husband, to present you a chaste virgin to Christ. By what mean men attain to eternal life, and of the benefits comprehended in the communion of Saints. M. Sing that the communion of saints comprehendeth all those good things whereof thou hast even now made mention, is that also the cause why that after the remission of sins, we confess in like sort the resurrection of the flesh, and the life eternal? P. It is even so. For to attain to that felicity, which is our full consolation, God doth grant us the forgiveness of our sins, without the which we cannot attain to that happy life. M. Seeing then that this communion of saints with jesus Christ, the which is his church, bringeth with it so great good things, which are the greatest that man may wish and obtain, surely they are then very happy which are comprehended in the same, and they very unhappy which are shut from it. Pet. Every man may well know that. For seeing that the Church is the kingdom of God whereof Christ is the chief king, there is no doubt, but that all those which are strangers & shut out of the Church, be also shut out and banished from the company of jesus Christ, which is the chief and king thereof, and so consequently of the happy and eternal life. M. Who is the cause thereof? P. It is forsomuch as if there be no man that may enter into this communion, but by the mean of jesus Christ, even so jesus Christ cannot be united to any man, which is not a member of his Church, no more than a head may be united to another body than his own, and his members, and cannot be separated, but all the body dieth. Of the excellency of the ministery, and of the other two parts of the same. M. Sing then that the ministery of the word of God is unto us as a way to bring us to true repentance and to true faith, to the end that afterward we may come even to jesus Christ, and the communion of all his riches, me thinketh we aught to have that ministery in great reverence and in great price. Esay. 52. b. Rom. 10. e. P. Esay doth very well set it forth, when he saith that the feet of those are fair which declare peace, and the good things which he doth and will bestow upon his Church. M. Thou hast hitherunto spoken of the administration of the word, the which is administered by this ministery, but thou hast yet said nothing of the administration of the sacraments, nor yet of the discipline of the Church, which are the two other parts of the ministery, whereof thou hast made mention. P. All these two administrations depend of the first. For the Sacraments are as dependences of the preaching of the word of God. M. And what is the discipline? P. It concerneth the order and government of the Church, which hath respect to the good provision for the same according to that word, to the end that all be done in it by so good order, that the word of God and the Sacraments be so administered, received, and honoured as is meet, and that all that which might hinder the true service of God, and the edification of the Church, be there taken away. The fifteenth Dialogue is of the sacraments of baptism, and of the Lords Supper. Of the Sacraments and of the number of them. MATHEW. Rom. 4. b, Sing that we are come upon the matter of Sacraments, show me now for the first, what thou meanest by Sacrament. P. A visible sign ordained of jesus Christ as a seal, to confirm us the better in the saith of the promises, the which god hath made us, of our salvation in him. M. How many Sacraments hath he ordained? P. There are but two which may be called properly by that name, and that may be accounted for common Sacraments, generally of the whole Church, as the true nature of the Sacraments of the same requireth. M. Which be these two sacraments? P. That of baptism and the supper. M. For what cause did jesus Christ ordain neither more nor fewer? P. Thou must understand that if jesus Christ had ordained so many Sacraments as we receive benefits and graces of him, to represent the same unto us by them, their number should be infinite, and in that sort should he engender confusion in men's understanding, which are rude and gross. And therefore he was contented to ordain a small number, by the which it hath pleased him to represent unto us his principal benefits, under the which men may comprehend and bring all the rest. M. Seeing there is such danger in it as thou hast said, could not he well have comprehended in only Sacrament that which he hath comprehended in two? P. He could well have done it, if it had so pleased him. But as he would on the one side provide for the rudeness of our understandings, in sparing them in that that he would not load them with great numbers of Sacraments, even so would he succour our infirmity by the small number which he hath ordained for us, to the end that we might more specially know in two Sacraments that which we could not so easily & so properly comprehend in one. Of that which is general and common to all Sacraments. M. Show me then which be those divers benefits and the sacraments which represent them. P. For more plain understanding of that which thou demandest, we have first to consider that which is common and general to all the Sacraments: and then we will come to that which is proper and special to every of them. M. What is that than which they have common to them both? P. There be chief three points. M. Which is the first? P. It is that God on his part doth declare and testify the good will which he hath toward his faithful, & the favour which he will show them in his son jesus Christ. M. Which is the second? P. It is the confession of faith and the homage which he also requireth of the faithful, by the which they confess and acknowledge him to be their God, and jesus Christ to be their true saviour & redeemer, by this mean declaring the faith that they have in his promises, as though they made a solemn oath to jesus Christ, as to their king and true Lord and saviour. M. Which is the third? P. It is an advertisement which we have in all the sacraments of the duty of Christians, and of the life that they should lead, following the profession which they make when they do receive them. M. Declare unto me now by examples all these points, and then show me forthwith what it is of every sacrament in his particular, and what every one of them hath proper and special. P. For the first, seeing that all the Sacraments do sand us to jesus Christ and to his death, they are witnesses and seals of the forgiveness of our sins & of the agreement & communion which we have with god by jesus Christ. M. They serve us then as an acquittance of that whereunto we are bound at the judgement of God, and as a letter of favour authorized, and well signed and sealed with the seal of the sovereign prince. P. It is even so. And as God on his part doth assure us of his pardon and of our salvation, we also on our part do own unto him that honour, that we hold him true in his promises, and that we acknowledge him for our only God, and jesus Chryst his son for our only saviour: and that we renounce all other gods and idols, and all false religions, and that we will follow none other but his only, such as he hath set forth unto us in his word. Of Baptism, and of the signification of it. M. Sing that all Sacraments have that in common, declare to me now in special what baptism is, and what is proper unto it, and wherein it differeth from the Supper? Peter. Baptism is a Sacrament of repentance, in the which GOD doth assure us by his promiss of our regeneration, which hath the sign of the water as his seal for the confirmation of the same. Ma. I do not here ask thee what Regeneration is, because that thou hast sufficiently declared it heretofore: but I do ask thee if the Supper be not also a Sacrament of repentance, and of our regeneration? Pe. Thou haste here to consider, that forsomuch as this benefit of regeneration the which we obtain by jesus Chryst, is one of the most excellent favours that God showeth us, it hath pleased jesus christ to declare the same unto us by certain signs, and by a special Sacrament among others. For he comprehendeth also the benefit of justification and sanctification, of which we have sufficiently and fully heretofore spoken. Of the agreement and difference that is between baptism and the supper. M. ANd what sayst thou of the supper? Pet. Thou canst not well understand what the Supper is, if thou do not first know what baptism is. M. Hast thou any thing then yet to say concerning baptism? P. For so much as regeneration emporteth renewing of life, as if we were borne again in the house of GOD, thou knowest well that a man must first be borne, and then nourished after that he is borne. M. Wilt thou then say that Baptism is to us a Sacrament of our new and spiritual birth, by the which we are borne again children of God in his Church, and that the Supper is to us an other Sacrament of the spiritual nouriture, which is necessary for us, to entertain us in this new and spiritual life, of the which baptism is to us a sacrament? Pet. Thou haste herein to note, that God will first assure us, that he accounteth us for his children, begotten by the incorruptible seed of his word, in the virtue of the holy Ghost into his Church, which is the espouse of his son jesus christ: and therefore he will witness unto us by this Sacrament of Baptism that he receiveth us into his house, and doth avow us for his lawful children, which he hath adopted to himself in his son jesus christ, which he will as it were enrol in the book of his household, as his true children and inheritors. Of the propriety of the water of Baptism to represent the graces of god which are communicated unto us by the same. M. FOr somuch as it is so, 1. Cor. 5. b Heb. 9 d Apocal. 1. a Esay. 12. b Ezech. 34. c Zach. 13. a john. 3. a. 7. f 1. Cor. 15. e Ephe. 4. c. Colloss. 3. b Rom. 6. a what propriety hath the water to represent unto us all that thou sayest? P. It hath great propriety. M. Which is the first? P. Forsomuch as the nature of it is to wash and to cleanse, it is very proper to represent how we are washed and cleansed in the blood of jesus christ, and by the water of life, which is the holy ghost wherewith we are watered and washed by the virtue of the same: and therefore the holy Ghost is often signified in the holy Scriptures by water. M. Are there yet any other proprieties? P. We can not understand our regeneration into a new creature to be made new men, except we understand also the mortification of our old nature, which is our old Adam, and our old man: And therefore S. Paul saith: That by baptism we are dead and buried, & risen again with jesus Chryst. M. Is the water proper to signify the death & burial of the old man, & the resurrection and renewing of the new? P. The water alone doth not represent unto us only these things, but also the manner in the which it is administered in baptism. M. How may that be? P. Thou seest that commonly it is poured upon him that is baptized, in token that our old Adam is drowned and dead in jesus Christ, Exod. 14. f. g 1. Cor. 10. a as the old Pharaoh and the Egyptians were drowned in the red sea. And therefore Saint Paul compareth baptism to the passage thorough the read sea. M. And what signifieth this that they do but pour this water upon him that is baptised? P. The same signifieth unto us, how that of the death of the old man the new riseth: as if our old Adam after that he were drowned were risen again a new man, and that all his old filthiness were drowned by the water of grace in the which he was plunged: which is the blood of jesus Christ, the true washer of regeneration. M. I do now understand all this very well: but is there any other propriety to consider touching the water? P. If we should make comparison of all the other properties that it hath with the holy Ghost, which it doth figure in Baptism, I could give thee many others, from which I do abstain at this present, seeing that that which I have said, may suffice thee for the understanding of the matter of Baptism. Of the admonition and figure that the faithful have of a Christian life in Baptism. M. HAst thou yet any thing to say touching this Sacrament? P. I have now to show thee what pattern and example we have there of a Christian life, and of the duty of a Christian, and of true repentance, which aught to be in him all the time of his life. M. Expound all these to me. P. Seeing that baptism is to us the Sacrament of regeneration of penance and of mortification, we are admonished by the same of the perpetual penance that aught to be in us, Tite. 3. b Luk. 3. c Colloss. 3. a Rom. 6. d & of the mortification where by we aught to mortify our earthly members, to the end that we being dead to sin, may live to God in justice. Of the Supper, and why jesus Christ did ordain two signs for the same. M. Matth 26. c Mark. 14. c Luke. 22. b 1. Cor. 11. c. f. IT seemeth to me now that I do sufficiently understand that matter of Baptism, and therefore let us proceed to the Supper. P. The Supper is a Sacrament in the which jesus Christ representeth to us by the sign of bread and wine, how he hath given his body and his blood to the death, that having reconciled us unto God, he mought be our spiritual nouriture, and might confirm us in the faith of the promiss which he had made unto us. M. For what cause hath he represented his body and blood by the bread and by the wine? P. To signify unto us, that even as bread and wine are given to us by God for our corporal nouriture, even so the body and blood of jesus christ is given unto us for spiritual food. M. And for what cause did jesus christ ordain two signs in the supper, & but one in baptism? Might not the bread or the wine only have been sufficient to represent this spiritual life, without adding both of them? P. As he hath ordained the sign of the water which is very meet to represent that which in Baptism he would represent unto us, even so he hath chosen for the Supper those signs that were most meet to signify that which he would have signified in the same. M. I doubt not at all of that. P. And therefore albeit that by one only sign as in Baptism he could have done all that which hath pleased him to do by two, yet he would give two for the better expressing of that which it pleased him to give. Of that which is special in the Supper, wherein it differeth from baptism, and how that all that is very well represented in the bread and the wine. M. DEclare unto me then the properties which the bread and wine have agreeable to the things, the which they represent in the supper. P. For the first, thou must note and remember that which I have already touched, that the supper hath this proper unto it, that even as baptism is to us a testimony of our spiritual birth & life, which we obtain by jesus Christ, even so is the supper a sacrament and testimony, how that God will continued in us that benefit whereof baptism is to us a Sacrament, and will nourish and entertain us in the same spiritual life, the which he signifieth unto us therein, unto the time that we have the full enjoying in heaven with jesus Chryst. M. I think than that to be the cause why jesus christ would signify those things to us by the eating and drinking, and by those things which are proper to nouriture. P. It is even so: and for somuch as man can not live by meat only or drink only, except he have them both together, no more is jesus Chryst contented to ordain only the bread, or only the wine, for signs of the spiritual nouriture, which we have in his Supper, but would ordain those two, to give us to understand, that even as he which hath meat and drink, hath his whole nouriture, even so the faithful have in jesus Chryst fully all that which is necessary for the spiritual life. M. Is there yet none other reason why jesus Chryst did ordain those two signs? M. Yes, for jesus Christ hath also by these two signs better expressed, how that he hath given his body and his life to the death for us, than if he had ordained but one only, in so much as he hath given one particular sign to signify his body and an other to signify his blood. M. What further signification hath it? P. To set the better before our eyes, how that he is in deed dead for us, john. 3. b. Rom. 5. a. b. in so much as his blood was separated from his body, and consequently his life, and that he hath so loved us that he hath not spared it for us. How we must eat the body and flesh of jesus Christ, and drink his blood in the Supper. M. But seeing that the bread representeth unto us in the Supper the flesh and body of jesus Christ, which is there given us for meat, and that the wine representeth the blood which is there given us for drink, must we there also eat the body of jesus Christ and drink his blood, in the same sort as we eat the bread and drink the wine which represent them unto us? P. If there were none other reason, but that which may be gathered of that which I have even now spoken, it might suffice us to discharge our heads of all such imaginations. M. I do not well understand yet what thou meanest herein. P. Seeing that jesus Christ hath ordained one several sign to signify his body, and an other several sign to signify his blood, and that it hath pleased him so to discern them the one from the other, the better to represent to us how his blood was separated from his body for us, in such sort as his life and soul was separated likewise, it should also follow, that his body must be eaten a part, as we there eat the bread, and there drink the blood a part as we there drink the wine. M. If it were so, we should not have in the Supper the living body of Christ, but dead and other than he is reigning in heaven, where his blood is not separated from his body. P. Thou sayest truth. But thou hast yet to note, that if the body and blood of jesus Christ were given us to nourish and maintain us in this corporal life, as is bread and wine, we should then also eat the body and drink the blood of Christ corporally, as we do eat and drink the corporal bread and wine. But forsomuch as they are given us for spiritual nouriture, we must eat and drink them spiritually. M. What dost thou call to eat and drink spiritually? Peter. To speak properly, to eat and drink is understood of the body and of the bodily meat and drink, but when we speak of spiritual things, we take those words for a figure, by the which we declare the spiritual things by the bodily things, because of the similitude and agreement that they have together. M. Why is that done? P. To the end that by the similitude and comparison of corporal things, we mought the better understand the spiritual things. Of the true spiritual eating and drinking. M. DEclare this to me yet somewhat more plainly. Peter. Thou mayest well understand that the soul and the Spirit do neither eat nor drink corporally and materially as doth the body. Matthew. I do well understand at the least, that they have neither mouth, nor teeth, nor stomachs, nor bellies corporal whereby they may do the same. P. And therefore it must needs be that if the soul and the spirit do eat and drink, they eat and drink in an other sort than doth the body, the which is proper and agreeable to their nature. M. There is reason in that which thou sayest. P. And on the other side thou mayest well know also, that the flesh of jesus Christ is neither eaten nor chawed, neither is swallowed down into the stomach and belly, neither is it digested, as is the corporal and material meat. M. For what cause is it then that jesus Christ hath used that manner of speech, saying, he that eateth my flesh and drinketh my blood, john. 6. f. hath eternal life? P. It is to give us the better to understand the communion and conjunction which we have with him, and how that his flesh and his blood do the very same toward the soul, and also toward the body touching the spiritual life, being received with a true and living faith, as do the bread and wine towards the body touching the bodily life, when they are bodily eaten & drunken. The sixteenth Dialogue is of the transubstantiation & consubstantiation, and of the true presence of jesus Christ in the Supper. Of the error of transubstantiation, and how the Supper cannot be a Sacrament, if the bread and the wine do not there remain in their proper substance. MATHEW. HOw is it that men do eat the flesh of jesus Christ, and do drink his blood, as thou hast even now said? It is to be understood that the bread and the wine be transubstantiate and converted into them, or else that they be joined and united with the bread and the wine. P. For the first, there is no reason either to think or say, that the bread and the wine be converted or changed into the body and blood of jesus Christ. M. For what cause. P. Because that if the bread & the wine did not remain still in the supper, bread and wine, in their proper substance, they should not be the signs of the body & of the blood of jesus Christ, but if they were converted into the same, they should be the self same thing, the which they ought to signify and represent unto us. M. What inconueniente should there be in that? P. There should be this inconvenient in it, that the supper should be a Sacrament without sign, and so should it have no Sacramental sign, without the which the Sacraments may not be Sacraments. Of things without the which the sacraments cannot be sacraments. M. How understandest thou that? P. Thou must note that a Sacrament, cannot be a Sacrament except it have at the least three things, which are of the proper substance of all Sacramens. M. Which are these three things? P. The first is the word of God, which is the foundation of all the Sacraments. M. And the second? P. The visible and material signs such as God hath ordained by that very word. M. And the third? P. The things signified aswell by that word as by the signs. Of things which are to be considered in the word of God in all Sacraments, and in the signification of the same. M. DEclare unto me that which thou sayest by some similitude. P. Seeing that we be upon the matter of the Supper, thou hast first the word of jesus Christ, in the which thou hast to note two points. M. Which be they? P. The first is the commandment which jesus Christ there giveth, to take and to eat the bread, & to drink the wine, which are given in the same. M. Which is the second? P. The promise, whereby he declareth what it is that this bread and wine do signify, and for what cause he hath ordained and commanded to receive them, and what fruit we must look for of them. Math. Whereupon takest thou this promise? Matth. 26. e. Mark. 14. Luke. 22. b. 1. Cor. 11. e. f. Pe. Upon that which is said of the bread. This same is my body which is broken for you: and in like sort upon that which is spoken of the wine. This cup is my blood, or the new Testament in my blood, which is shed for you: do this in remembrance of me. Math. Must we understand the like of all the other Sacraments, to wit, that they have commandment and promiss from God? Peter. There is no doubt thereof. Ma. What is there more yet to consider concerning the word of GOD? P. There is nothing more to be considered concerning that same exterior word, which is pronounced by the mouth of the ministers. Math. What resteth there yet more? Peter. That which is signified by the word, the which doth also declare the signification of the signs, how God doth accomplish by effect that which is signified as well by the word, as by the signs. Of things to consider in the signs, and in the signification of them, in all Sacraments. M. WHat hast thou yet to say of the signs, and of their signification? Peter. Thou seest how that jesus Chryst was not contented with the words only in the Supper, but he added also thereunto the signs of the bread and of the wine, as is that of the water in baptism. M. I demand thee nothing of their signification. For thou hast already declared it unto me. P. Thou hast only to note that these signs are not true signs without the things signified by them. Whether Hypocrites and Infidels do as well communicate in the Supper, of the things signified by the signs as they do of the signs. M. IF it be so that the signs be not vain neither in the supper nor yet in the other Sacraments, without having with them the things which they signify, it then followeth that whosoever receiveth the signs receiveth also the things signified by them, and by that mean the infidels which are hypocrites, do no less part take of the whole Sacrament than do the faithful. P. Thou concludest not well. For when I say that the signs are not in the Sacraments, without the things by them signified, thou must understand that on God his part, for he doth not set forth his word and sacraments to men, without presenting unto them also the things whereof he doth admonish them by the same. Ma. How cometh it then to pass, that all do not communicate alike? Pe. Because that all they to whom the gifts of God are offered, do not receive them. M. What is the cause that they do not receive them? P. Because they bring not faith with them, without the which no man can receive them. M. Thou wilt then say, that they shut themselves from it by mean of their unbelief, and that it is not sufficient that the gifts of God be presented unto us by his word and his sacraments, if that forthwith they be not received, and they can not be received but by mean of Faith, which the infidels and hypocrites have not. P. Thou oughtest hear to understand that jesus Christ may not be separated from his spirit, seeing that it is so, as none can receive him but by his spirit, even so can he not be received, except he forthwith give his holy spirit with him, and do make partakers of all these gifts and graces, all those which receive him. Matthew. Thou haste here yielded a great reason. Peter. If it were not so, there should be no difference between the faithful and the infidel in the communion of GOD his Sacraments and gifts. M. Yet thou confessest that notwithstanding, they may communicate of the outward signs as well as the other, albeit they can not communicate of the things signified by the signs. Peter. They may there communicate well, forsomuch as no man may let them, so long as they offer themselves as faithful, and that they be not discovered to the Church for such as they be, in sort that they might be vanquished of their unworthiness, to seclude them wholly. For if the things signified by the Sacraments do not belong to them, no more also do belong the signs which signify them. Math. If they were then known of men to be such as they be before GOD, they should be excommunicate, to the end they should not approach. Peter. It is certain. And because that they are not known, if they were well advised they would of themselves forbear, for so much as they can not communicate of the very outward Sacraments, but to their condemnation, because they are in no respect capable thereof, wherefore they do but dishonour God and his Church, & provoke daily more and more the wrath of God upon them. Wherefore are the bread and wine called by the name of the body and blood of jesus Christ, if they be not that body and blood. M. I Am satisfied touching that point, but I have yet some difficulty concerning that which thou hast said, that the bread and the wine are not the body and blood of jesus Christ in the Supper: and yet it seemeth that jesus Christ saith the contrary clean. For he calleth them his body and his blood by his own words which thou hast even now alleged. P. But he meaneth not thereby that the bread & wine are his body and blood in proper substance, in such sort as their substance is converted into the substance of his body and blood. M. For what cause then useth he that manner of speech, and hath not rather used some other more plain? P. There are chiefly two reasons not only for that he used it, but also why that manner of speech is more proper and more plain in that matter than any other. M. Which is the first of these reasons? P. It is that when the holy scripture speaketh of Sacraments, it doth willingly name the signs with the names of the things which are signified by them. And therefore jesus Christ would accommodate himself to that speech which the holy Ghost hath alway accustomed to use in the Church, because that it is familiar and easy to understand to God his people with whom he hath to do, and unto whom he doth address his doctrine. M. And why is it that the holy Ghost speaketh rather this language than otherwise? P. Because it is more agreeable to this matter than any other. M. For what cause? P. For so much as the Lord will give us to understand by such phrases of speech, that albeit that the signs of the Sacraments be not the very same things which are signified by them, yet notwithstanding they are not without them. Of the manner in the which the body and the blood of jesus Christ are present in the supper, and are communicate to the faithful as well as the signs which represent them. M. IN what sort then are they there, if the signs remain still in their own substance. P. Albeit they be not there by a natural, corporal & material presence as the visible signs which are there given to us: that notwithstanding they be thereby a divine & spiritual virtue and manner, whereby God, by the virtue of his holy spirit, doth make partaker of them all such as by true and lively faith, do receive his word and his sacraments, by which he confirmeth the same in our hearts. Of the substantial and natural conjunction of the body and blood of jesus Christ, with the bread and with the wine of the Supper. M. But if the bread and the wine do not change their substance, and neither be transubstantiated, converted nor changed into the body and the blood of jesus christ, may not then the body and blood of jesus christ be well joined to them in their own proper substance & nature? P. There are among those which reject the false doctrine of transubstantiation, by the which we have been sometime taught, that the very substance of the bread and of the wine was changed into the very substance of the body & of the blood of jesus Chryst, which are of the opinion that thou now settest forth. M. And why do they rather follow that opinion than the other? P. Because that they know well that opinion to be too gross. And therefore they have recourse to that other manner of presence of the body and blood of jesus christ, in the Supper, whereof thou haste now made mention. M. And what inconueniente findest thou in that opinion? Peter. I find not much less therein than in that of Transubstantiation. Math. Thou canst not say at the least but that they which follow it, do take from the Supper the signs of the bread and of the wine, for so much as they join them with the body and the blood of jesus christ, the which they signify. Peter. Not more are they also so greatly different in other matters to them that maintain transubstantiation, And therefore may we lawfully call the opinion of such men, consubstantiation. M. What understandest thou by this word of Consubstantiation? P. As they which have forged the transubstantiation do understand by the same, a changing of substance into an other, even so by the name of consubstantiation, a man may understand the conjunction of divers substances together. Of the agreement that is between this opinion & that, of transubstantiation. M. DEclare unto me then wherein they do agree, and wherein they do differ. Peter. For the first, if they do understand that the body and the blood of jesus Christ be with the bread and the wine, in their own nature and substance, and by a natural, corporal and material manner as the bread and the wine are there, they agree therein with the error of transubstantiation. M. It seemeth to me that they draw well to one point, saving that they make no transubstantiation nor change of the bread and of the wine, into the body and blood of jesus Christ. P. Thou seest it plainly, & by that which we have already said, thou mayest well understand, that such a natural and corporal presence of the body and of the blood of jesus Christ in the Supper, should be clean contrary to the nature of a spiritual nouriture, the which is there set forth unto us, and likewise to the manner of eating of the body and the flesh, and the drinking of the blood of jesus Christ, according to the which they may be eaten and drunken for spiritual meat & drink. The seventeenth Dialogue is of the communication of jesus Christ as well in Baptism as in the Supper. Whereunto baptism and the signification thereof may serve to give us to understand in what sort it behoveth us to be nourished by the body and blood of jesus Christ. MATHEW. I Have well understood that thou hast said that we must be nourished with spiritual meat and nouriture into eternal life, and that by a spiritual manner, agreeable to the spiritual birth and life, into the which we are regenerate by baptism, and according to the testimony of God which is set forth unto us in the same concerning our regeneration. P. That which thou sayest may serve us very much to the understanding of the matter which we now handle. For thou dost well know that we are not regenerate in baptism, by any corporal or material seed of the body and of the blood of jesus Christ, nor by any natural manner, as we are naturally begotten by our fathers & mothers. M. I know well also that we may not enter again into our mother's womb, john. 3. a. as Nicodeme said to jesus christ, to be borne a new once more, as we are already once borne. P. And therefore I doubt not but that thou dost well understand that that regeneration and new birth is wrought by a seed incorruptible, spiritual and divine, by the which we are begotten into the Church by the virtue of the holy Ghost, by whom we are regenerate into a new life. In what sort we do communicate of the body & blood of jesus christ in baptism. M. IT is not also said, that jesus Christ doth give his body and his blood in Baptism, as he doth in the supper, like wise the water is not called therein the body and the blood of jesus Christ, as jesus Christ doth in the Supper call the bread & the wine by the name of them. P. Albeit the the water be not there called in baptism by that name, dost thou think for all that, that the body and blood of jesus Christ be not there distributed and communicated unto thee in the same, as well as in the Supper? M. I do not so understand it. P. Thou wilt then ordain a Baptism without jesus Christ. M. Wherefore? P. Because thou canst not have jesus Christ, except thou have him wholly, and very God and very man, and that thou have true communion with his body & with his blood, not only in the supper, but also in baptism. M. Show me the cause thereof. P. It is because that the Baptism doth no less send us to the death and passion, and to the body and blood of jesus Christ, than doth the Supper, for somuch as that is proper to all sacraments. What difference there is between the baptism and the Supper, touching the communion of the body and of the blood of jesus Christ. M. IT seemeth to me that thou speakest against that which thou hast said heretofore, touching the difference which thou hast put between baptism and the Supper, for it seemeth that thou speakest now, as though baptism & the supper were one very Sacrament, and that there were no difference between them. P. Thou makest an evil conclusion. For albeit that we do as well participate of the body and of the blood of jesus Christ in baptism as in the Supper, yet notwithstanding, there is difference in the participation and in the manner thereof, in respect of the benefits of jesus Christ, which are signified and communicated unto us as well in the one of the sacraments as in the other. M. I have not then well understood thee yet heretofore, and therefore declare unto me more easily that which thou now speakest of. P. Although the body of jesus Christ be not given unto us in baptism as for spiritual food, as it is in the Supper, that notwithstanding it is there given unto us in very deed, as a garment of innocency, of justice and of holiness to cover all our sins before God. And therefore S. Paul saith, that all those which are baptized, have put on them jesus Christ. M. And of the blood, Galath. 3. what sayest thou? P. Albeit that it be not given unto us in Baptism, as for drink as it is in the supper, yet notwithstanding it is there given unto us for a spiritual washing of our souls and consciences, whereby jesus Christ doth purify and cleanse his Church in this laver of regeneration, to the end that he may make it pure, clean, without spot or wrinkle and a holy and glorious Church. M. I did never yet so well understand these two points, nor yet the diversity and difference that thou hast made between the benefits of jesus Christ, and the Baptism and the Supper which are Sacraments, as now I do understand all these things. In what sort the faithful in baptism do put on jesus Christ, and are washed with his blood. P. WHen I tell thee that the baptism declareth unto us how that jesus Christ is set forth unto us in baptism, for a rob of innocency, justice, & holiness, and that we cloth ourself with him by mean of the same, I do not think thee to be of so gross an understanding, to think, that the faithful do put on jesus Christ naturally and corporally, as a man putteth on a garment or a cloak. M. I should be very gross if I so understood it. P. How dost thou then understand it? M. That even as a garment or a cloak do serve to cover the body, even so do the innocency, justice and holiness of jesus Christ serve us to cover our sins at the judgement of God, to the end that there appear no one spot of them in his sight. P. And touching the blood of jesus Christ, dost thou think that our souls and consciences be washed and made clean in Baptism, as one would with water wash a body in a bath or river, or else sheeets in a buck? Matthew. Thou makest here with me goodly discourses: I think there is none so beastly, which doth not well know that the blood of jesus Christ is called the washing of souls, and of consciences, not as though they must be washed and dipped in the blood of jesus Christ, as one would wash and dip a body, that he would wash and make clean, or some other such like thing, but that the holy Ghost speaketh so, to give us to understand that which thou hast said, to wit, what the water of baptism signifieth, concerning the washing and purification of our souls and consciences in the blood of jesus Christ. What greater reason there is to communicate corporally of the body and of the blood of jesus Christ in the Supper, than in Baptism. P. Thou dost answer me very well, but if thou found it strange that a man should say, that they which are baptized have put on jesus Christ bodily as a garment, and are washed with his blood as with a material bath, why shouldest thou not find it as strange or more strange, that a man should say that the body and the blood of jesus Christ are naturally and bodily eaten and drunken in the Supper, as are the bread & the wine which are the signs? M. Thou makest me to consider somewhat more deeply of this matter, than heretofore I did. P. It is a matter well to be thought on. For if that in Baptism we have no carnal communication with the body and blood of jesus Christ, but only a spiritual, I see not what greater reason there is, to have rather in the Supper a carnal communication with him, than in Baptism, considering that the supper dependeth of baptism, and that it is as a more ample confirmation of the possession of the benefits of jesus Christ, into the which we begin to enter by Baptism, and do continued by the Supper. M. I find thy reasons very good. P. Thou shalt find them yet better, if thou do consider how much that gross and carnal opinion doth disagree as well with the nature of the body & of the blood of jesus christ, as with the faith that we ought to have in his ascension into heaven, and of his seat at the right hand of God, and of his spiritual and divine presence and virtue, by the which he is ever present in his church, and doth guide and govern it eternally. How the corporal and carnal presence of the body and of the blood of jesus Christ in the Supper greeth not with the true nature of them. M. Expound this same unto me somewhat more at large. P. For the first, to what purpose is it to think, that the body of jesus Chryst is chewed and eaten and sent into the stomach, and from thence down into the belly, as is the bread which signifieth it in the Supper: and that his blood is also drunken as is the wine which is the sign? For be it that thou understand that the bread and the wine be converted into the substance of the body and blood, or else that the body be eaten with the bread, and the blood drunken with the wine, yet is there still great absurdity, clean contrary to the nature of the body and blood of jesus christ. M. What contrariety findest thou therein? P. Seeing that jesus Christ hath a very true natural body in every respect like unto ours, as touching the corporal substance, sin except, it is certain and true, that he is not bodily and naturally not only in the heaven, and in the earth at one time, but also neither in infinite places. For he hath not a body which filleth the heaven and the earth as doth his divinity, but hath a body which can not be a true and very body, if he be not in some certain place agreeable to his nature, to his glory and celestial majesty. How the glorifying of the body of jesus Chryst, doth not change at all the substantial nature & proper substance of the same. M. THou speakest of the body of jesus christ, as though he were in every respect like unto ours, and that he were not glorified at all, as ours shall be also after the Resurrection of our bodies. P. albeit that the body of jesus be glorified by his Resurrection and Ascension into heaven, yet followeth it not for all that that he hath lost the proprieties of his human nature, and that his corporal substance is changed in such sort that it is converted into divine nature, or that he is in such sort transformed, that he is infinite, to be in every place: or that he is so multiplied, that for one body he hath many, or an infinite number, as necessarily it must be, if the error whereof we now speak, should have place. Of the contrariety that is between the corporal presence of jesus Chryst in the Supper, and his ascension into heaven. M. But they which maintain thy opinion, say that these things may not be considered naturally, but supernaturally, and that they do surpass the capacity of all man's understanding. P. I grant them all that. But why is it then that they forge us a corporal and natural presence of the body and blood of jesus christ in the steed of a supernatural and spiritual presence. M. They say that the same corporal and natural presence doth not at all hinder the supernatural and spiritual. Pet. Albeit that they say it, it doth not therefore follow that it is so. And on the other side. I see not how they will agree their opinion with the articles of our faith, by which we do confess, not only that jesus Christ is gone up into heaven, but also that he is there set at the right hand of the Father, and that from thence he shall come in judgement by a visible and corporal presence, even as he went up visibly & corporally, Acts. 1. b. 3. d. according to the very testimony of the Angels, and also of Saint Peter, who hath said, that the Heaven must needs receive him, until the time of the restoring of all things, whereof God hath spoken by the mouth of all his Prophets since the beginning. The eighteenth Dialogue is of the presence of jesus Christ in heaven, and in the supper and in his Church. Whether the ascension of jesus Christ be a true ascension or not, or else if he made himself only invisible. MATHEW. IT seemeth to me that all that which thou hast spoken of the ascension of jesus Christ, is nothing against the opinion of those against whom thou hast so long disputed, for they deny not that jesus Christ is gone up into Heaven, neither that he shall come visibly and bodily to judge the living and the dead, even as thou hast said. P. How do they then agree their doctrine with this confession? M. They allege two things upon this point. The first is, that the heaven and the right hand of God where jesus Christ is, do stretch over all. The other is, that the coming of jesus Christ which is made by the sacrament, the Supper is invisible: wherefore albeit that he be there bodily in the proper substance of his body & blood, yet is he not there visibly, but invisibly. P. If they make no space between the earth and the heaven, and that they will stretch out the heaven even to the earth in such sort that Chryst hath not absented him from the earth, as touching his body, and that he did retire himself, when he went up into heaven, it may not then be said, that he is ascended as the Scripture witnesseth, but that he hath always remained upon earth, without departing from thence, against that which he himself did prophecy to his disciples. It must also be said, that he should then have made himself invisible to them, and that he were still yet on earth, not visible, but invisible. How that the presence corporal of jesus Christ in the Supper may have no place except he have an infinite body, or many. M. I Know not what to say to thee herein: For if it were so, then should there be no true ascension of jesus Christ into heaven. P. Albeit that it were so, yet must it needs be, that he have a body infinite to be in so many places at one's: or else that he have an infinite number of bodies to be in so many places at once, as they would have him. M. I understand well, that if jesus christ had such a body, & that his human nature were infinite, as is his divine, it could be no more an human nature, neither could there be any difference between the one & the other. Of the invisible coming of the body of jesus Christ. P. AS concerning that which thou hast said of the invisible coming of jesus christ, where is it in the holy Scriptures that they find such a coming, in the which jesus Chryst cometh from heaven invisibly in the proper substance of his body? M. I can not tell, for as thou haste already decelard in the articles of faith, we speak but of two corporal comings of jesus Chryst. Of the spiritual coming of jesus Christ. P. I Will grant them that there is an invisible coming of jesus Christ by the which he cometh daily invisibly to all. But that is not in the proper and natural substance of his natural body, but by his divine virtue, whereby notwithstanding he maketh us in deed partakers of his body and of his blood, and doth nourish us, as he doth testify the same unto us in his holy Supper, & doth the same by the virtue of his holy spirit, the which joineth us unto him without being needful that jesus Christ descend or ascend in his own body, to make us partakers. M. But how may this be done, forsomuch as the body of jesus christ is in heaven, and that we be on the earth, and that there is so great distance between the one and the other? P. Seeing that this conjunction is not natural nor carnal, but supernatural and spiritual, it is not at all hard for the holy Ghosts in such sort to join the earth and the heaven together, and to draw up our hearts into heaven, even to jesus Christ. M. I know well that there is nothing hard nor impossible to God. P. In like manner is it not hard for jesus christ, to make the virtue and efficacy of his body the sacrifice of the same which he hath offered for us, to come even to us, without being needful that he descend bodily from heaven, to come to us. M. I grant to thee all that. How that the corporal presence of jesus Christ in the supper, is contrary to the divine virtue 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 could have no communion with us, and communicate himself to us, without coming down from heaven bodily, and without that he were with us corporally present, his virtue should not be so great as it is, nor should it be so well set forth, nor in so great effect. M. Is that the cause why he said to his disciples, it is expedient that I go, for if I go not, john. 16. a the comforter which is the holy Ghost, will not come? P. It is certain that by these words, he would give his disciples to understand two things. M. Which be they? P. The first is, that his corporal presence did hold them still fixed in the earth, and did hinder them by the mean of their infirmity & rudeness, to comprehend & understand, that his kingdom was spiritual & not carnal, as they thought it to be. M. Which is yet the other point? P. It is that he was not come upon earth, there to reign by a corporal presence, but to retire his body into heaven, & that he would reign by his holy spirit & by his spiritual & divine virtue among his, according to the promise which he made them, when he said, when you shall be gathered together two or three in my name. I am in the midst of you. Mat. 18. c. 28. d. And again, I am with you even to the consummation of the world. Of the spiritual and divine presence of jesus Christ in his Church, and of the virtue of the same. M. THou understandest then these passages of the spiritual & divine presence of jesus Christ in his Church. P. No man may otherwise take them. And therefore jesus Christ hath said, to show that great power which he had. All power is given me, Mat. 28. d. Ephe. 4. b. 1. d. both in heaven and in earth. S. Paul in like fort hath written that he is ascended above all the heavens, to the end he might fill all things, & that he might fulfil all in the same. M. Dost thou understand that he doth accomplish and fill all things, not by his corporal presence, but by his spiritual & divine presence and virtue? P. We may not otherwise understand it, if we do believe that jesus christ hath a very natural body, & that he be in deed gone up into the heavens. For as we have already said, as there is no reason to give him many bodies, to be in many places at a time, even so is it over strange, to give him a body which may fill the heaven and the earth. How that the corporal presence of the body and of the blood of jesus Christ is contrary to the true communion of them in the Supper. M. I Do now remember that thou hast already said that the body & the blood of jesus Christ could not be separated from his spirit, from whence I do conclude that the body and blood of christ jesus cannot be received but to the salvation of them which do receive it. P. None may doubt thereof. M. It followeth then further that infidels cannot receive them, forsomuch as they cannot receive them except they receive their salvation, the which they cannot obtain without faith, whereof they are voided. P. This which thou sayest doth yet confirm more and more all that which we have handled heretofore concerning the corporal presence of jesus Christ in the Supper. M. It is also the cause why I did again set forth this matter. For if the body and the blood of jesus Christ be corporally in the supper, in such sort, that whosoever receiveth bodily the bread and the wine therein, receiveth also the body and the blood of jesus Christ corporally: there shall follow thereof many things, which seem to me very contrary as well to the office of jesus christ as to the nature of this Sacrament of the Supper. P. Thou sayest very truth, and I am very glad to here of thee that which thou thinkest. M. For the first we shall be constrained to confess that a man may in the Supper receive the body and the blood of jesus Christ without faith and without his spirit, for the unfaithful which shall receive the bread and the wine, shall no less receive the body and the blood of jesus Christ, than the faithful. P. Behold there a very strange consequency. M. Moreover, if a man may receive them without faith, they which shall receive them in such sort, shall receive them either to their salvation or condemnation, if they receive them to their salvation, it must needs follow that a man may obtain salvation without faith: if they do receive them to their condemnation, it must then follow that the body and the blood of jesus Christ do bring in this Sacrament against their nature, death in steed of life, which is also against the nature of the Sacrament, for it was not ordained to bring death to man, but life. Whether a man may conclude of the words of Saint Paul, that a man may receive the body and the blood of jesus Christ in the supper, to condemnation. P. THou concludest very well, but they which hold the opinion against the which we dispute at this present, make no difference to affirm that the infidels receive in the supper the body & the blood of jesus Christ, & that they receive them to their condemnation. For they build themselves upon that which s. Paul hath said. That who so eateth in the supper the bread & drinketh the wine of the lord unworthily, 1. cor. 21. f. g doth eat and drink his condemnation. M. I know well that those men affirm that which thou sayst. But I cannot well agree their opinion with the matters the which we have already handled. And as touching that which they allege of S. Paul, he saith not, who so shall eat the body and drink the blood unworthily, shall receive his condemnation, but he saith, he that shall eat of this bread & shall drink of this cup. P. Thou hast also to note beside this, that there is difference between receiving the supper unworthily, & to receive it without faith, and as touching the word of condemnation, it may be also taken in divers manners, but we will now no longer devil upon these two points. It is sufficient for us to know that the body and the blood of jesus Christ cannot be truly received but by the faithful. Of the principal difference that may be between the transubstantiation of the bread and of the wine into the body and the blood of jesus christ and the bodily conjunction of them together. M. I Do well understand by all the reasons & testimonies which thou hast brought out of the holy scriptures, that we may seek no corporal nor carnal presence of jesus christ, neither in the supper, nor yet in all this visible world, but only a spiritual and divine presence. Wherefore when I have well considered the whole, I find no great difference, between them that affirm, that the bread and the wine be converted & transubstantiated into the body & blood of jesus christ in the supper, by the virtue of the sacramental words, & those which affirm, that albeit that the bread & the wine remain still in their own substance, yet notwithstanding, the body & blood of jesus christ be there also present with them, in their proper and natural substance, not only spiritually, but also corporally & substantially, as are the bread & the wine. P. There is no great difference but in that that the one sort thinking to avoid the absurdities which follow the opinion of the others, do fall into other absurdities which are nothing less, of the which we will no more speak here, because the matter would be to long, whereof we have already sufficiently spoken. Of the union that is between jesus Christ and his members, signified by the bread and the wine in the Supper. M. I Am very well contented for this time with that which thou hast said, and therefore show me now, what properties the bread and the wine have yet, which are agreeable to this Sacrament of the Supper, beside that which thou hast already said. P. I have already said that those signs were agreeable to this sacrament, because they be apt to represent the spiritual nouriture by the bodily. M. I do very well remember this point. P. Thou hast also to note upon the same, that as one loaf and one vessel of wine are made of many grains gathered together, even so do they in the Supper represent unto us, how that all the children of God which are dispersed, are gathered & brought together in one, and united with jesus Christ their head, by his death, john. 11. g as Saint john doth witness. M. Thou wilt then say, that that union which is made of many grains, in one loaf or in one wine, doth signify unto us the union that is between jesus Christ and his Church, to wit, between the head and the members. P. It signifieth not only the union which is between jesus Christ and his members, but also the union which is and aught to be between all the members of his body, which cannot be united with their head jesus christ, nor have him for their head, if they be not united among themselves, the one with the other: for jesus Christ may not be divided. And therefore Saint Paul hath said to the same purpose, that we are all one bread, and therefore we do also every of us part take of one very bread and one very cup. How the supper is the sacrament of union and of charity, and of the admonition that we have in the same. M. Sing it is so, it followeth then that the supper is unto us a Sacrament of the union & charity, that all the faithful aught to have the one with the other? P. That is not to be doubted, & therefore thou must note, that even as baptism doth admonish us of the perpetual repentance & mortification which aught to be among us all the time of our life: even so hath the supper this proper unto it, that it putteth us in mind of the union & charity whereby we aught to be joined the one with the other, without the which we can not be christians, forsomuch as jesus Chryst setteth it forth unto us for a mark whereby his disciples should be known. M. seeing it is so, I think assuredly also that we cannot communicate at this holy sacrament of the supper, but to our condemnation, if we have not this charity & union amongst us. P. It is easy to judge. The 19 dialogue is of the proof that every man aught to make of himself before the supper. Of the principal points which are required in the proof that is required of every man before he go to the Supper. MATTHEW. M. Sing that we be lighted upon the matter of things required wherewith worthily to communicate in the supper, declare unto me now in what sort we aught to prove ourselves, according to the doctrine of S. Paul, to the end we receive not this Sacrament unworthily and to our condemnation. P. Thou mayst well know by the matters which we have already handled, what it is to receive the Supper worthily or unworthily, and to salvation or condemnation, and how every man may prove himself, to communicate thereat as he aught. M. I grant that which thou sayest: but I shall understand and comprehend it better, if thou dost declare unto me briefly the principal points which are chief required in this proof. P. Seeing that jesus Christ is dead for our sins, and that therefore, all Sacraments do send us to the same death, to obtain forgiveness of the same: it followeth well, that we can not communicate worthily at the Supper, except we acknowledge first our selves to be sinners such as we are, and do confess that we have deserved by mean of our sins, eternal death and damnation, and that we can not be delivered from them, but only by the death of jesus Chryst. M. I do well understand already this point. P. If thou do well understand this, thou understandest well also, that that acknowledging & confession, can not be in us without that true repentance whereof we have already spoken, which can not be without true amendment of life. M. I understand well also that other point. P. Thou haste well understood how that true faith can not be separated from true repentance. For the knowledge of our sins should serve us to small purpose, if it were not joined with a sure trust of forgiveness of the same. M. That is plain. P. Now seeing we can not obtain that remission, but only by the death of jesus Chryst, and that the Supper is ordained to witness unto us, and to assure us more fully, it is therefore easy to judge, that none may communicate at this holy sacrament without true faith, by the which he holdeth himself assured to obtain the grace which is promised & witnessed unto him in the same. M. Thou wilt then say in effect, that it is needful for those which dispose themselves to communicate at this sacrament, to note diligently whether they have true repentance and true faith in jesus christ or no. P. To the end that the proof may be the more full and perfect, thou shalt join also to these two points, charity, of the which we even now did speak, by mean whereof, all the faithful are united and conjoined the one with the other: even as they be united & conjoined by faith with Christ jesus their head. For even as true repentance can not be without true faith, even so true faith cannot be without true charity, as we have sufficiently already declared. M. I understand well also, seeing the Supper is a Sacrament of union and charity, as thou hast already declared it, that he is not capable of the same, that hath not true charity. P. Behold, they are the three points, to wit, Three point a required in the proof. repentance faith, and charity, which comprehend all the rest that may be required in the proof of any man. Whether it be requisite that every man have perfect repentance, faith and charity, before he go to the Supper. M. Now I have yet one difficulty upon these three points, the which thou sayst are chief required in the proof of those which will communicate at the Supper. P. Show me that difficulty. M. Tell me first, if there be any man that in this mortal life may have perfect repentance, perfect faith, and perfect charity. P. If we could have those virtues so perfect, that nothing could be more added thereunto, then were we no more mortal men, and should no more need, neither the preaching of the Gospel, nor yet the Sacraments. Mat. Why so? Because we should then have all the things, for the which all the ministery of the Church was ordained of God, and should be already like to the Angels, in such sort as we shall be after our resurrection, when we shall be fully reformed to the image of jesus Christ, and fully glorified with him. M. And yet thou sayest that we cannot worthily communicate at the supper, except we bring with us true repentance, a true faith, and a true charity. Pet. That same is not at all against that which I have now said. What difference there is between true & perfect repentance, faith, & charity. M. IT must needs be then, that thou put difference between true & perfect repentance, & true faith & charity. P. Even so thee is difference. M. What is it? P. To make thee the better to understand it, I will show thee it by example. M. I like well the manner of declaration. P. Take then for example a young child, wilt thou say that he is a perfect man? M. Not, till such time as he be come to the age in which men do account the perfection of man. P. But wilt thou deny that he is a very man before he be come to that age? M. I am not yet well resolved how to answer thee to this demand. P. It shall be easy for thee to resolve, if thou consider what it is to be a man, & what is his nature: for thou canst not deny, that who so hath an human body & a soul participant of reason & understanding, is a man. M. I grant it. P. Not more canst thou deny, that a child, how young soever he be, is compounded of such a body and such a soul, notwithstanding that men do not yet see in effect in him, so great a perfection of the body, and of reason and understanding, and of other gifts, as well of the body as of the spirit, as in a perfect man. M. I do well understand that thou wilt say, that albeit a child may grow both in bigness, force, discretion, prudence, knowledge, & in such like virtues, thereby to attain to greater perfection, yet notwithstanding this same letteth not at all, but that he is already a very man. P. Not, for somuch as he hath in him all the parts that make a very man, and the seeds of all things required in man's nature, notwithstanding that the fruits as yet appear not, for albeit that a thing begun, be not yet fully perfected, it followeth not for all that, but that the beginnings are true and sound, and that it is true and perfect, forsomuch as is already of it. M. Thou wilt then say in like sort, that albeit that repentance, faith and charity, be not in us so great & so perfect, that no more may be wished for, yet for all that they leave not to be true and whole, provided that we have the true seeds thereof in us, and the true beginnings of all the parts required in the same. P. Thou hast very well comprehended that which I would have said. And forasmuch as all these things are already begun in us, by the grace of God, we do daily continued the reading of the Gospel and the administration of the Sacraments, to the end we may daily grow more & more, in that which is already begun in us, and that we may be daily the better confirmed, to wit, in true repentance and true faith & charity, Ephes. 4. c. and in all the other gifts of god, even until the time that from the infancy in the which we now are concerning these gifts and graces, we do come even to the age of a perfect man, and that we do therein daily profit as the child doth daily grow until the time that he be a perfect man. How greatly necessary the ministery of the Church and prayer is for all men during this life. M. I Am now well resolved touching this point, whereby I do conclude that there is in the world no man so perfect, who hath not always need of the ministry of the church, & of all the parts and things the which it comprehendeth. P. I have yet forgotten to tell thee that with the diligence that we aught to use in the study of the holy scriptures & communion of the sacraments, to the end the graces of god may be daily increased more & more in us: we have also the invocation of the name of God, & prayer, the which serveth us greatly to that end: wherefore we aught therein to be very attentive & continual. M. Seeing that thou art now come upon the matter of invocation & prayer, me thinketh it were good that we did speak somewhat amply of it. For it seemeth to me that we have spoken very little of it, as in passing it over, when that thou gavest me as in brief, the exposition of the commandments of the law, upon the which thou didst briefly declare unto me, how that those of the first table did comprehend faith & the invocation of the name of god, which proceedeth from the same, as the true fruit and true witness of the Faith. Of the discipline of the church, and of the principal parts of the same. P. I Had determined to have spoken somewhat more fully, for so much as jesus Christ hath given a certain form & rule. But because we have yet to speak of the discipline of the Church, & that it is so joined with the ministry of the same, that it cannot be well ruled nor conserved without that discipline, we will first speak so far as the matter that we handle now requireth it, and then afterward we will conclude the whole by the invocation of the name of God, and by prayer. The. 20. dialogue is of the discipline, censures and consistories of the Church. Of the discipline of the Church, and of the principal parts of the same. M. seeing we are come to the point of the discipline of the church, declare unto me then what thou meanest by the same. P. I understand the government and the rule, by the which God will that his Church be governed according to the order which he hath ordained in it by his word, to entertain it in true religion and to take away slanders. M. What is that rule and that order? Pe. There be chief three points to consider. M. Which is the first? P. The regard that must be had to the doctrine & assemblies of the Church, to the end that the word of God and the sacraments be administered as they aught to be, & above all things that do appertain & are requisite to the service of God. M. Which is the second point? P. The regard that must be had to the life and manners of every man. M. Which is the third? P. It is not altogether of so great importance, for it concerneth only certain exercises, which sometime are required in the Church, as are fastings & other certain ceremonies the which, according to the necessities and circumstances of times and of places, may serve for the better making of men to do their duty and office to God. Of the chief things whereupon the discipline of the Church aught to watch. M. Sing that thou sayest that the two first points be the most necessary, declare unto me the things, the which are most to be considered in them. P. forsomuch as the word of God is ordained to teach, admonish, comfort, exhort, rebuke, and to correct every man, as it shall be needful, it is necessary that there be censures and watches in the Church, to watch and to take heed how every man doth behave himself, as well in respect of doctrine as of life, and whereof every man hath need, to provide for the same as the word of God doth require. Of the censures and ancients of the Church, and of the manner of the policy of the same. M. ALL that which thou sayest, doth it not belong to the office of the pastors and ministers which have charge of the administration of the word of God and of the Sacraments, and of all the Church? P. I grant it. But there are chief two causes, why it is needful that they have helpers with them, which may be called censures or ancients of the church, as they are called in the holy scriptures, to help them in that that I have said. M. Which is the first of these two causes? P. It is that the ministers are not ordinarily so many, that they may see in every place: and on the other part all are not so careful, so diligent, and so perfect, to look to all things, as it were to be desired. M. Which is the other cause? P. It is that all be it they could do it, it is good that there be others of the Church, which may be joined unto them, to give to understand, that the Church, in respect of the policy and discipline the jesus Christ hath there appointed, and of the government which he hath given to men, is not as a Monarchy, or some other temporal lordship, in the which certain princes have all absolute authority: but it is an holy and free commonalty, which for that cause is called the communion of Saintes, to the which jesus Chryst hath given in general and not to any one in particular, all the power and authority that there is, to use for edification, and not to destruction. Of the true head of the Church and of the power given to the church by jesus Christ to choose those which have public office in the same, & how requisite it is that that order be there observed. M. But in taking it so, it seemeth to me that there is no order at all, but rather great confusion. For if there be no certain head, every man will there be a master, & the one as great as the other. P. It doth not so follow of that which I have said. For first of all, she is not without a head, for so much as it hath jesus Christ for her head. Afterwards, all be it that the power & authority be given to the whole commonalty of the faithful, as it is in the hands of the people in a popular estate, the which men have anciently called Dimocracie: yet for all that it hindereth not at all, but that the church by a common consent may choose out of the body of this holy commonalty such certain persons, as may have the special charge, to exercise & administer the public offices which are ordained of God in the same, as they do in a free city in the which the choice of public offices is made by the burgesses & citizens of the same which are all of one very commonalty. M. Thy meaning is then, that all the authority and power of the rule and government of the Church, is given in general to all the Church, and that therefore it belongeth to the same, to choose according to the word of God those whom she knoweth to be most meet to exercise therein the public offices, and to whom God hath distributed the most of his gifts, to execute the same faithfully. P. In all the time that the Church was well ruled according to the word of God, and that she was not oppressed by tyranny, she ever used that order. And therefore it is more than necessary that she hold always her right, her power, and authority, such as she hath received of god, to the end that there be none of the members of the same, be they either ministers of the same or else the magistrates, or the common people, that may take in hand any thing in this spiritual rule & government of their own authority, but that every one of the flock content himself with the charge that shall be committed unto him by lawful vocation. Of the office as well of the ministers as of the other ancients and Censures of the Church, and of the regard that chief must be had unto them. M. Sing it is so, show me then what is the office as well of the ministers as of other censures and ancients which may be joined unto them in this Ecclesiastic discipline. P. It is first of all to see carefully that the doctrine of the lord be not only truly set forth in the Church, but also that it be received with all honour and reverence, and practised as it is meet. M. It is then meet that they which have the oversight & public charge in the church, do watch not only over the people, but also over the ministers. P. But it is over the ministers chief, that first heed must be taken, for if their doctrine and life be not such as their office requireth, they shall be a greater slander and a greater ruin to the whole Church than any other, & God shall be more dishonoured in them than he shall in all the rest that be under their charge. M. And who shall have the superintendance over them, considering that they be the chief governors and leaders, which must lead and govern all the rest that are committed unto them. P. If they must in deed watch over others, and correct them, they must chief look upon themselves, according to the advertisement which Saint Paul giveth them, Act. 20. f and they must correct the faults that be among them, by the discipline which they should have together. M. But if they do it not, but do bear the one with the other, or if there be such faults either in their doctrine or life, which deserve greater censures, or in deed open rebuke, what remedy is there for that? P. Then must the Ecclesiastic consistories which are ordained by and in the name of the whole Church, provide for the same, whereunto the other ancients and Censures of the Church, do assist with the ministers to remedy all offences, which may be either in the doctrine or life of any man, be he minister or other. M. Shall not the counsels provide for that? P. That is a later remedy whereunto men may have recourse when necessity requireth it, provided that they be lawful. M. Then must the like be understood of all the rest, which are appointed in these Consistories, as Censures and Senators, and ecclesiastical judges. P. Thou mayst well understand, that if they which are appointed to correct others, do not first correct themselves among themselves, they shall have no great authority to correct those which they aught to correct, neither may they do it without their great shame and confusion, and without giving great occasion of murmur, slander, and scattering of all the Church. M. And if they which have special charge in the Church, do bear the one with the other, and be themselves the cause of slanders, and scattering of the same, hath not then the whole Church together power to correct them, and to provide for and remedy such faults? P. Seeing that the power whereof we speak, is given by jesus Chryst, to his whole Church, who hath power to take it from her? May they take it from her to whom she hath given it? M. Not, except they be tyrants. P. Thou sayest truth. The xxj Dialogue is of brotherly correction, of excommunication, & of particular instructions. Of the order that must be holden in the correction of every man's faults, according to the nature and quality of the same. M. Sing that the Discipline of the Church is ordained for the correction of every man of what estate or degree soever he be, tell me what order there must be kept in the Ecclesiastical judgements towards all those towards whom they are quired. P. First of all, there must be diligent heed had to the nature and condition of the faults and vices which deserve judgement and correction. For some there be which require but simple admonition: others there are which require reprehension and correction: the one the more soft, & the others more sharp, according as men deserve, and as time and place requireth, and as the offences may be either greater or lesser. M. And in what sort must men there proceed? Must these censures and corrections be done secretly or publicly? P. Here must again be considered the condition of the faults. For if they be small and secret, a secret censure and correction may suffice? M. But if they be of great importance, and open? P. It shall also be needful that the censure and the correction be the more notable, & that they which have offended openly, be rebuked openly, accordingly as S. Paul commandeth. M. And if one have committed a great fault openly, must it be published for the first? Pe. If it be open, it is already published: Wherefore it is also needful, that the correction be in public, to the end that the offence be also amended openly, to serve to others for an example: or otherwise the fault could not be well amended, to satisfy the church, according as the discipline thereof requireth. Of excommunication, and of the greatest rigour of the same. M. ANd which is the greatest correction that the Church may use, according to that discipline which is given unto her by jesus Christ? P. It is excommunication. M. What doth this excommunication import? P. The name thereof declareth sufficiently unto thee that it is an Ecclesiastic correction, whereby it is declared that they should be at the lest shut from the communication of the Sacraments which are worthy of such censure. M. Emporteth it nothing else? P. yes in deed, if it be taken in his extreme rigour. M. What is it then that this extreme rigour importeth more yet? P. It importeth according to the express word of jesus Christ, that they which have deserved it are holden and esteemed among Christians, as pagans and infidels, in such sort that they are not only not received to the communion of the Sacraments of the Church, but that also the faithful and true Christians do withdraw and separate themselves from all familiar conversation with them, to the end they may learn to be ashamed of their faults, and to acknowledge them the better, to the end they may attain true repentance, to reconcile and agree themselves with the Church of GOD, whom they have offended. Of the force of lawful excommunication, and of the power of the keys given to the church. M. THey are not then shut forth from the communion of the Sacraments of the Church, to the end they should always remain out of the Church. Pe. If they continued obstinate in their sins, not showing apparent testimony of repentance, nor reconciling them to God and to his Church, by the means thereunto ordained, they do not only remain shut forth from the communion of the Sacraments, and from the company of the faithful, but also from the kingdom of heaven, and from eternal life. Math. Excommunication is not then a matter of small censequence: but is much more to be feared than is a corporal punishment. Peter. It is certain, if it be lawfully done, for so much as jesus christ hath given to his Church the keys of the Kingdom of Heaven, with such power, as what so ever she should lose or bind in earth, according to his word, should be also bound or unbound in heaven. M. But if the sinner acknowledge his fault, and yield a true sign of repentance, and desire to be reconciled and at one with the Church: it is granted unto him? Pe. Even as the Church hath power to bind the obstinate, so hath she power to lose the penitent, and ever according to the word of God, provided that they accomplish that which true repentance and the true discipline of the Church do require. M. And when the Church hath in such sort either bound or loosed any one, by the censure of excommunication, wilt thou conclude that God also holdeth him for bound or lose? P. Even as the Sacraments are not plays for little Children, nor plays feigned of pleasure, but are ordinances and testimonies of God which represent by exterior ceremonies the spiritual things which in deed are communicated to the faithful by them. So is not excommunication a vain ceremony as a juggling, but a sure testimony of God, which he hath ordained, to signify and declare which they be that he avoweth for members of his Church, or else that he holdeth for rotten members, cut of and cast out of the same, and consequently from the kingdom of heaven into the which none may enter except he be in deed first a member of the Church, and by the mean of the same. If excommunication may extend further than to the disobedient. M. SEeing then that excommunication belongeth properly to the disobedient, may they then excommunicate those which acknowledge their fault, how great so ever it be, and do give testimony evident enough of their repentance before they be excommunicated? P. Thou must understand that all disobedience deserveth excommunication, and chiefly when a man hath been admonished three times (according to the order given by jesus Christ concerning the same) and doth not amend his faults, when they be offensive and of evil example, and that they be not only little infirmities and ignorances, the which men may not as easily correct as they would, but are great offences. M. I do well grant thee that, fo● rebellion and contempt of admonitions and warnings, is a very great fault, and a very evil example in the Church of God, which aught not there to be endured. P. Thou hast also to note, that albeit a sinner do acknowledge his fault at the first or second admonition and warning that shall be given him, yet for all that, it may be such, that for example the sinner may deserve to be at the lest suspended from the communion of the sacraments for a time. M. Why so, if there be no manifest rebellion? P. In part, to prove the better the repentance of the sinner, and in time the better to judge whether there be feigning in it or not, and apertly to give example to others, to the end they may he the more afraid to offend, and that all together they may learn the better to honour the Sacraments, and to take heed how they contaminate and profane them by their slanderous vices. For as it is to be feared that by over much ●igor the poor sinner may be cast into desperation: even so on the other side, heed is to be taken, lest that through over much facility, and by default of moderate severity, men give not overmuch licence to the vicious, and that they nourish not nor maintain slanders & offences in the stead of correcting and abolishing of them. Of the difference that aught to be had between excommunication and suspension from the Sacraments: and how that the Sacraments may not be administered to all those to whom the doctrine of the same is set forth. M. IT seemeth to me to hear thee speak, that thou puttest some difference between excommunication and suspension touching the communion of the Sacraments. P. It is also requisite to distinguish them. For many deserve to be suspended for a time from the communion of the sacraments, which deserve not at all to be excommunicated, and namely in that extreme rigour, whereof thou even now spakest. M. Give me an example of that which thou sayest. P. For so much as the Sacraments are seals & confirmations of the doctrine, thou dost understand already, that they belong but only to those which are first sufficiently instructed, at the lest in the principal points of the doctrine whereof they be Sacraments, & without understanding whereof none may communicate but to his condemnation, in mocking of the ordinances of jesus Christ, and of his Church. M. I do well understand that. P. And therefore men may lawfully set forth the doctrine to the most ignorant of the world, and to those in deed which never heard speak of it. For it is ordained to teach such men. But the sacraments may not be administered but to those which first are sufficiently instructed, in such sort, that they understand as much as is required for their salvation, of the mysteries contained in the same. How necessary particular instructions are in the Church. M. BY this reckoning then, all those that can not yield an account of their faith, must be shut out from the communion of the sacraments, if at the lest they be not able to declare by some mean that they understand that which behoveth them to understand, to be found capable of the Sacraments. P. It is also the cause why that in the well reformed Churches there is not only catechisms for the instruction of young children, but also familiar & private instruction for such as be of age, beside the preachings and the other public catechisms. There are also particular examinations, whereby they 'cause all such to yield reason of the faith, which have not as yet at all yielded any certain reason of their faith, to the end that they may the better know which they be that aught to be admitted to the communion of the sacraments, & which not, to the end that they be not profaned and polluted neither by the ministers which distribute them, ne yet by them which receive them at their hands, aswell to the condemnation of the one sort as of the other. In what sort the ministers may be faulty or not, of the pollution of the Sacraments, if they do administer them to the unworthy. M. IF they which receive them, receive them unworthily to their condemnation, the ministers which distribute them unto them are they faulty also on their part? P. Thou mayest well understand that they can not profane and pollute the holy things without yielding themselves greatly culpable of such profanation and pollution, for so much as it is expressedly forbidden them, to give the holy things to the dogs, Math. 7.2. and to cast pearls & precious stones before swine. M. And what if they know not which be the dogs & the swine, or the sheep, and the worthy or unworthy, shall not their ignorance excuse them? P. Not, if it be through their default. For they aught as shepherds diligently to inquire of their sheep. M. And what if after they have diligently inquired, the hypocrites deceive them, feigning themselves to be sheep, and lambs, where they be not only swine and dogs, but a also cruel wolves: shall they be culpable of the pollution and profanation of the Sacraments, if they administer them to such men, having a fair show to be christians? P. Seeing they be not judges of the heart, of which thing God hath reserved to himself only the judgement, they are without blame on their part, in as much as the fault proceedeth not of their negligence, and that God hath not as yet discovered unto them the hypocrisy of hypocrites. For the Church can not judge but of that which is apparent unto them, and not of hidden and secret things, which God hath reserved to his knowledge only. Of the ecclesiastical judgement required before the excommunication. M. IT followeth then on the contrary, that they be without excuse, when they receive to the communion of the Sacraments, them which they know manifestly to be unworthy? P. Who may doubt that, provided that they have the mean to prove to them their unworthiness? M. Is the same first required? P. Yea, for must needs be that judgement go before sentence and condemnation, and that this judgement be had by the Church, according to the rule and discipline of the same, and not by the ministers only. M. Why so? P. Because that the ministers may not attribute to themselves alone the power the which God hath given to the whole Church, but so far forth as they be executors in the name of the same, when that the judgement of the same hath gone before: which also can not be done but by the word of God. M. This point is well to be noted, to the end that wrong be done to none, and that the ministers do not set up tyranny in the Church, and that they make not the discipline of the same to serve their affections. P. The same serveth them well to discharge them of such slander if they be true ministers. Of the means that the ministers aught to use, if they may have no discipline in the Church, nor yet administer the Sacraments in the same without profaning of them. M. But if the ministers may in no wise obtain that order & that discipline in the Church, what should they then do▪ shall they be culpable if they do afterward administer the Sacraments indifferently to all comers? yea in deed to those which show themselves utterly unworthy. P. They can never have sufficient excuse, what soever they do allege, if they do wittingly pollute and profane the holy things. M. It must then come to pass that they forbear utterly the administration of the Sacraments, or else that they divide the sheep and the lambs from dogs, swine & wolves. P. The one or the other must be done. For they may not lawfully account for the true Church and the true members of the same, those which will not range themselves under the discipline of jesus Christ to give glory to God by the same as is requisite: but should be accounted as mutines and rebels against God & his word, as themselves do manifestly declare. Of the difference that must be put between the ignorant, and which they are of them that aught to be holden for dogs and swine. M. seeing thou hast said that the Sacraments belong but to such as are already sufficiently instructed in the Christian doctrine, dost thou then think that the others which are not as yet sufficiently instructed, aught to be admitted to the communion of them, & those which have not yielded reason of their Faith, nor yet are able to do it? P. Thou mayst well understand by that which we have already said, whether such men be capable or not, and whether they aught to be admitted thereunto, if they be not capable. M. They must then be excommunicated. P. If it be requisite to suspend them and to put them from the admission, until such time as they be more capable, it followeth not therefore that they must be excommunicated except it come to pass that they declare themselves openly to be dogs and swine. M. Thou dost not account then for dogs and swine all such as are not yet sufficiently instructed in the Christian doctrine as is meet. P. If there be but simple ignorance, & good will to learn, I hold them rather for sheep than for dogs and swine, albeit that they may not as yet be received so far forth in the sheepfold as the others which are already sufficiently instructed: yet may they not be utterly shut out, but may be at the lest admitted to the communion of the doctrine and prayers. For jesus Christ hath many sheep scattered here and there which are not as yet all gathered into the fold, but he bringeth them thither in time. M. Which are they then whom thou accountest for dogs and swine. P. In respect of the doctrine, I account such all those which are not only ignorant of the same, but that which worse is, they will be ignorant of purpose, & they scoff at it, reject it, and blaspheme it, yea and oftentimes do persecute it, and them also which teach it unto them. M. These men are worthy to be accounted dogs and swine, seeing they so tread under their feet the holy doctrine of GOD, and that they turn again upon his servants which set it forth to them, to rent in pieces and devour them. P. Thou hast touched the very marks, the which jesus Christ hath given of dogs and swine, & therefore these men deserve not only to be cast forth from the communion of the Sacraments, but also from the communication of the doctrine, & to be clearly shut from the assemblies of the Church. Of those that declare themselves swine and dogs in their lives. M. THou haste now spoken of them which declare themselves dogs & swine touching the doctrine: but thou hast not spoken of them yet who declare themselves such by their wicked life. P. Thou mayst place in this rank, all such as lead licentious lives, and make none account of amendment what admonition soever be given unto them, but do contemn or rather outrage those which do admonish and blame them. M. Give me some examples whereby I may judge of others such like. 1. Cor. 5. d ●. Thess. 3. b. P. S. Paul doth not only forbidden to receive to the communion of the Sacraments, whoremasters, covetous parsons, idolaters, evil speakers, drunkards, spoilers, idle parsons, and such as live disordinately, & will not be content with their own place among others, and yet bear the name of Christians, but forbiddeth also to eat or drink or to use any familiar conversation with them. M. If these men deserve to be so rejected not only from the assemblies of the Church, but also from all other good companies, I doubt not but the like must be done to all those which are spotted with vices and faults, which are as great or greater than are these. P. That is easy to understand. Whether the discipline ordained by jesus Christ be necessary in the Church or no. M. Dost thou think that this discipline is so necessary for the Church that it cannot in anywise be without it? P. She may be without it if she may be without the administration and the use of the Sacraments and of the word of God, in so much as the word and the Sacraments can not there be duly administered without the same. M. I have notwithstanding heard many which account it among the indifferent things, affirming that men may wholly omit it, or else use it according to every man his liberty. P. Albeit that these men speak openly against the expressed word of jesus Christ, yet are they not so unreasonable as those which condemn it & utterly reject it. M. This last sort do show themselves too much unworthy to be accounted Christians. But why sayst thou that the first have no good foundation for that they say? P. Dost thou think that men may account among indifferent things, those which are expressedly commanded or forbidden of God? M. I do not see that it is in the power of man to dispense with any thing that God hath either commanded or forbidden. But is there expressed commandment touching this discipline? P. Neither more nor less than to preach the Gospel & to administer the Sacraments. For hath not jesus Christ commanded not only to admonish & rebuke, Math. 18. b. c. 1. Timo. 5. d. & to correct those which should sin and be offensive: but to excommunicate them according to the rule which he hath expressedly ordained for the same, when that naughty and vicious persons should deserve it? M. I do not again say that. P. I would very gladly then that these temporisers which do so scoff at the expressed ordinance of jesus Christ, and that declare themselves to be so hardy to dispense with his expressed commandements, would show me by what passage of the holy Scriptures it is permitted them against the expressed forbidding of jesus Christ, to give the holy things to dogs, and to cast the pearls before swine, and to receive into the communion of the Church, and of the Sacraments, those of whom jesus Christ sayeth plainly, that they must be holden for Heathens and Infidels, which must be delivered to Satan, 1. Cor. 5. b. 1. Tim. 2. d. as S. Paul delivered the incestuous Corinthian, and Alexander, and Hymene, according to the rule of jesus Christ. Of the Baptism of little children, and of brotherly confession and Reconciliation. The xxij Dialogue. If little children should be shut out from Baptism because they be not yet instructed, and of the difference that is between Baptism and the Supper in that point. MATHEW. I Am sufficiently resolved concerning all that which thou hast said touching the discipline of the Church: there wanteth now but one point which yet doth concern the doctrine. P. Which is that point? M. Whether we aught to receive to the Communion of the Sacraments, none but such as are already so instructed in the Christian doctrine, that they have sufficient understanding of the things signified by the Sacraments, & are able to yield good reason of their faith: it seemeth to me that a man may gather of thy words that not only they ought not to receive little children to the Supper, but also they aught not to baptize them, until the time they come to the age in the which they may yield reason of their faith, and understand what their baptism doth signify. P. Thou hast here to note, that there is difference between receiving of children to baptism, and receiving of them to the Supper. Mat. What difference findest thou in it? P. In that that Saint Paul doth require of those which would communicate at the Supper, that they should prove themselves, to know whether they be meet or not, and that they be disposed to receive the same, accordingly as this holy Sacrament doth require, which thing is not so required in Baptism. Math. What wilt thou conclude thereby? Peter. That if it must be that every man prove himself before he go to the Supper, it followeth then that they are not yet capable of that proof which are not so far forth instructed, as they may prove and examine themselves, as is meet. Of the principal foundation of the Baptism of little children, and of the virtue of the alliance whereupon it is grounded. M. I Understand by that which thou hast heretofore said, that none can well prove and examine himself, to communicate worthily at the supper, except that first he understand what mysteries and secrets this Sacrament containeth, and for what cause it was ordained. But forsomuch as Baptism is also a seal of the doctrine, the which it doth confirm, is it not therefore also needful that he which should be baptized, be first instructed in the doctrine whereof it is a Sacrament, and that he may yield reason of it? P. If the person be of that age, that it be capable of the doctrine, that which thou sayst is required. But there is other consideration in the person of little children, borne of faithful parents, which are already received into the Church. M. But because these children are no more capable of the promise made in baptism, than the children of infidels, what reason is there rather to baptize the one than the others. P. If the children of the faithful were no more capable, than those of the infidels, there were reason in that which thou sayst. M. I see not wherein the one sort are more capable than the others, unless thou show it me more plainly. P. Thou must understand that the promise' which God hath made in Baptism, This saying is of great quantity. containeth the promise of the alliance, the which God hath made with his people, in the which he comprehendeth not only the faithful which through faith are admitted into this alliance, but also their children and the children of their children. M. Will't thou then say, that the baptism of children which have faithful parents, is founded upon that alliance, and upon the faith of their parents? P. Seeing that the promise is made, not only to the faithful parents, but also to their children, the Parents have just occasion to present their children to Baptism, to the end they may have thereby confirmation of the promise which is made as well to their children as to themselves, to the end that both they & their children may be the more assured and comforted. M. This Baptism serveth then better for them than for their children, forsomuch as the children know not yet what it is. P. It serveth the one and the others. For albeit the children be not able as yet to understand what Baptism is, because of their age, yet are they capable (notwithstanding) already through the good pleasure of God, of the alliance whereof it is a Sacrament, and on the other side besides that which God worketh by his holy Spirit, as it pleaseth him, as well in little children as in the great, there is also prayer made in Baptism for the little children founded upon the same alliance, which is not vain, but bringeth forth his fruit in his time. If it be lawful to baptize the children of infidels, and what conditions are required in them which do present them. M. Sing then that Baptism of children is founded upon that alliance, it is not lawful to baptize a child, if he be not borne of faithful Parents. Pet. Thou hast herein to consider, that there must be heed taken not only to the Parents of the children: but also to those which present them to Baptism. For albeit that a child be borne of faithful Parents, yet should it not be lawful to receive him to Baptism, if he were not presented by faithful men, which mought be bound for them, unto that whereunto Baptism bindeth the faithful, and that they should be sufficient to accomplish the promise whereby they bind themselves to the Church concerning the children. M. And if that faithful men should present the Children of Infidels, and that they should bind themselves for them, taking upon them to instruct them in the Christian religion, as if they themselves were their very Parents, should it be lawful to baptize such children? P. I would make no difficulty therein, provided that the Parents did agree thereunto, chief for two causes. M. Tell me the first. P. It is that forsomuch as there is faithful surety, the minister who is to administer the Baptism, hath already a good foundation. For such surety is in place of the Parents, provided that they do not mislike of it, but have given them charge to do what they do. M. Which is the other reason? P. It is that when God made the alliance with his people, he did not only promise' to show favour and mercy to the parents and children, Exod. 20. a. Deut. 5. a. even to the second and third generation, but even to a thousand generations. Wherefore, albeit that the nearest parents of the child were infidels, yet notwithstanding their infidelity may not shut their child from his right, that he may have in the alliance of God, by the mean of his ancient fathers and predecessors. M. But seeing it is so, according to the true discipline of the church, none may then receive a man to present a child to Baptism, if that he himself be not received into the company of the faithful, and be not sufficient to be pledge for the child which he presenteth, & to fulfil the promise which he maketh for him. P. It should be to mock God and his Church, who so should do otherwise. For men have not accustomed in matter of much less importance to receive a pledge, if he be not of such quality as is required. M. That is an ordinary matter. P. What reason should there be them to receive in matter of so great importance, any other pledge than such an one as were meet, in the which matter there is a very solemn obligation, & as it were a solemn oath before god & his Church? M. Is there the like reason for those which be excommunicate, as there is for those which are as yet holden for infidels, or at the lest have made no profession of the christian doctrine? P. Yes until that they be reconciled to the church and received into the same in such sort as we have heretofore said, and as it is behoveful to be done in such a case. M. I would ask thee also for what cause children are not to be as well admitted to the supper as to Baptism, by means of the alliance made with their parents, in the which they are comprehended? but I know that thou wilt answer me in such sort as thou hast heretofore done, concerning the proof which is more specially required in the supper than in Baptism. P. Thou seest well that the reason is therein sufficiently apparent. M. Now seeing it is so required that every one prove himself before he come to the Supper, and not that other men prove them, may not the ministers commit it to the conscience of every one which present themselves to them, to receive this sacrament without making any other proof or inquisition? P. Albeit that it be required that every one particularly do prove himself, yet notwithstanding, that particular examination, doth not let the examination and the proof, which the ministers and pastors ought to make of their flocks, to know not only which be sheep and which not: but also what is the condition and estate of every one of their sheep. For if they know them not, what account shall they yield? M. That is a good apparent reason. P. On the other part if there be dogs and swine which will through their rashness put forth themselves, to the great contempt of God and of his church, to thrust in their polluted and filthy snouts upon the lords table, to infect it with the same, shall the minister be without blame if he permit it, and do not at the lest his endeavour to shut out such dogs & swine from the table of the Lord? M. There may be also many which although they do not deserve to be accounted dogs & swine, but only for poor ignorant and seely ones, which might notwithstanding go and thrust in with the rest, either of custom, or else thinking to do well, and yet should go to their own condemnation. P. I would also add hereunto this point, and in such a case the ministers should not be without blame of the fault which those should commit, and of the perdition of them, if that they had not first done their endeavour towards them, accordingly as they are bound. Of confession & of brotherly reconciliation. M. I Would gladly understand of thee, if that after that a man have proved himself in such sort as thou hast already declared, he have no need to confess himself yet to some minister of the Church. P. If he be confessed to God as he aught, and be reconciled to such as he may have offended, and with whom he may be at strife and enmity, he needeth none other confession. M. The proof whereof thou hast spoken, doth it contain all that? P. Thou mayst judge by that which thou hast heard, for the true repentance, and faith and charity cannot be without true confession and reconciliation towards God and our neighbour. The. 23. Dialogue is of Supplication & of Christian prayer. Of prayer, and how it belongeth to none but to the faithful, and may not be addressed but to God. MATHEW. I Have no more now to propone to thee concerning the points which we have already handled. There resteth nothing now, but that thou tell me yet that which thou hast to say touching prayer. P. For somuch as prayer is a fruit of faith, whereby the faithful do homage to god, and make request unto him for all things which are necessary as well for their body as for their soul, men yield thanks unto him for all the good things which they have already received of him, it followeth then well that it is an honour which belongeth not but only to God, and cannot be yielded unto him but by the faithful. M. It followeth then of that which thou sayst, that it is not lawful to call upon or pray to any other than to God. P. Not at all if we will not give the honour which belongeth to him, to creatures, Esay 42. b 48. b. and his glory to others against his expressed commandment. M. Is it then Idolatry to call upon and to pray to any other than to God? P. It is neither more nor less than to worship an other than he only. How that our prayers cannot be agreeable unto god without a mediator, and by what mediator it behoveth us to present them. M. But seeing we are all faulty before his majesty, may we have access unto him without mediator or advocate? P. In no wise. M. Why shall it not be lawful for us then to take one among the Saints which reign with God? P. forsomuch as we cannot have access unto him without a mediator & advocate, it is not for us to choose him at our pleasure, but for him to give such an one as he himself hath chosen and appointed. M. He may very well know better than we, what mediator and advocate we need, and which is most agreeable to him and most meet for us. P. And therefore it is very reasonable that therein we be governed by him. Now thou hast already understood heretofore how he hath given us his own son to do that office, in whom only we must repose, if we will not fully deny god, and provoke him to anger against us in stead of appeasing him, and reject jesus christ his son, the which he hath given us. How that none other advocate nor mediator may be joined to jesus christ, without greatly dishonouring of him. M. But what inconvenient is it if that we take jesus Christ for the principal mediator and advocate by whom we are made at one with the Father, and that then we take either man saint or woman saint, which reign already in Heaven with him concerning their souls and spirits, to be also our mediators and advocates with him, or else towards himself because of our unworthiness? Pet. The same cannot be done without taking from him the office which belongeth only to him. M. Why so? P. Forsomuch as either he is sufficient for the office which the father hath appointed him, or else he is not sufficient: if he be sufficient, then needeth it not to appoint him a fellow: if he be not sufficient, he is not then the true anointed of the Lord, and the office which is appointed unto him, belongeth not to him at all. Mat. This were an horrible blasphemy, not only to speak such words, but to think them. P. And therefore if we had none other reason but that that we have not in all the holy Scriptures neither commandment nor example, which doth command and teach us, we aught to take any other mediator and advocate than jesus Christ toward the father, but it is forbidden us expressedly to take any other: that same should suffice us, seeing that there is neither invocation nor prayer that can please god, if it be not made in faith. Now there can be no faith where there is no certain word of God, nor commandment, nor promise of the same to ground it upon. Of the commandment which the faithful have to pray one for another, but not to address themselves to any dead saint. M. IF it be so as thou sayst, it shall not then be lawful to require that any man pray for us, not in deed among the living. For somuch as we take as for advocates and mediators those same unto whom we give such charge to pray for us. P. Thou must in this put difference between the living saints and those that are dead. For we have expressed commandment of God to pray in this life the one for the others, and sure promise that our prayers shall be heard, not only when we shall pray for ourselves, but also for our brethren. M. Have we no such commandment nor promise touching the prayers of dead saints? P. Not at all in all the holy scriptures which are given unto us for a rule in all things which concern the service of God. Wherefore we may not address us to dead men or women saints to call upon them or to pray unto them, to the end they may be our intercessors, and that they may pray for us, as we may address us to the living, and require their prayers for us. What regard the faithful have the one for the others in their prayers. M. IT followeth then by thy saying, that if we may not have the dead Saints for our advocates and intercessors, yet may we have among the living, provided that they be faithful. Pet. Albeit that God doth bind us by the charity which we own the one to the others, to pray in this life the one for the others, it followeth not for all that, that we must take for our mediators and advocates in the steed of jesus Christ, or towards him, those same whose prayers we do require, and that do pray for us, as the superstitious and Idolaters, do take for their mediators and advocates the dead saints. M. What difference is there then touching this point? P. If there were none other difference, but that we have the expressed word of God for the one, and not for the other, it were sufficient: but there is yet this more, that when the superstitious and Idolatrous sort do take for their advocates the dead saints, they put them in the place of jesus Christ, as though he alone were not sufficient, or else at the lest they take them as mistrusting that they should not be hard, neither towards the father nor yet towards jesus Christ, if they have none other mediators & advocates by whom they may have better access, as well to the father as to jesus christ. M. And they which desire the prayers of the living, do they not the like? P. If they do it to that end, they commit great fault, for God doth not only command us to pray one for another, to give us to understand, that he will not hear us at all, when we shall ourselves call upon him in faith, if there be not also other faithful ones, which may pray unto him for us, be they more holy or more perfect than we, or no. For what cause God hath commanded us to pray one for an other. M. IF then God do hear us when we ourselves pray for us, whereunto do the prayers of others serve us? P. There be chief two points to consider in that. M. Which is the first? P. I have already touched it as by the way, that god commandeth us to pray one for another as an exercise of our faith towards him, & of the charity which we aught to practise the one towards the others. For he is greatly pleased when we do declare by effect that we have care for our brethren as we have for ourselves, & that we recommend them by these our prayers, as ourselves, knowing that they be aswell theirs as ours, & that we have this confidence in him, that he will hear the prayers which we make for them, as he will do those which we make for ourselves. M. Is not the case like concerning the Saints which are already departed? P. Thou mayst well know no, for so much as they have already ended their course, & that we have no conversation among them nor they with us. M. Doth that hinder that they may pray no more for us? P. If that in deed we were well assured, that they did know our estate, and our heart, and that they should pray for us without cease, yet should it not be lawful for all that for us to pray unto them & to call upon them, for so much as we have no word of God, as we have already said, which teacheth us so to do, nor that doth assure us that our prayers made to them be agreeable to God. M. Which is yet the other point wherefore God is better pleased that the living pray for the living, and that they do require the prayers the one of the others, than to address them to dead Saints? P. It is that god requireth to be called on by many, and that thanks also be yielded to him by many, not only for the things which in particular touch our persons, but also for all those which concern his Church. M. It is more than reasonable. P. Moreover he will also that we do communicate with prosperities, with adversities, with afflictions, and with the quietnesses and with the gifts which god sendeth to his faithful, because of the communion which they have among them, the which we have here to fore, called the communion of saints. Of the form of prayer which Christ gave to the Church, and of the parts thereof. M. I Am as now sufficiently resolved as concerning this point. For so much then as I know to whom we aught to make our prayers, and by what mediator and advocate we may have access towards God, to assure us that they be heard of him, tell me now what things we should demand of him, to the end that our prayers may be conformable to his will, and that we do not provoke him against us by those same, where as we should have him favourable to us. P. We can no more fail in that respect, than in all the others, if we follow the rule which jesus Christ hath given us concernning that matter, in the form of prayer which he hath expressly given to his church to direct her in all her prayers. M. Recite me that form of prayer. P. Our father which art in the heavens. Thy name be hallowed. Thy kingdom come. Thy will be done in earth, as it is in heaven. give us this day our daily bread. And pardon us our sins, as we pardon them which offend us. And lead us not into temptation: but deliver us from the evil one. For unto thee belongeth the reign, the power, & the glory eternally. So be it. M. Show me what this prayer containeth in sum. P. It doth contain first a brief preface, & then six requests, in the which jesus Christ hath comprehended all the things which men may justly demand of God, as well for his honour, as for their salvation, and all their necessaries aswell corporal as spiritual. Of the points of the doctrine contained in the preface of the lords prayer. M. WHat doth he teach us in the preface? P. five things every one well worthy to be noted, Note these points. and so requisite in the prayer, that without them it could not be a true prayer. M. Which is the first? P. By that which he teacheth us to call God father, he teacheth us also that we may have no access to him, which trust to be heard of him, if first he be not agreed with us, in such fort as he account us for his children, and that we also account him for our father. M. Which is the third? P. It followeth after thereof, that we may have no access to him, nor yet our prayers, if we take not his son jesus Christ for our mediator and advocate, towards him. john. 14. 1. Tim. 2. b. 1. john. 2. a. Ephe. 1. b. M. How doth it follow of that which thou hast said? P. For so much as God cannot be our Father but by the mean of jesus Christ, by whom he hath adopted us for his children, as we have also expounded heretofore. M. What hast thou yet to say for the fourth point? P. That we should not fear at all to direct our prayers to God, and not to mistrust but that they shall be heard, for so much as he is our Father, and that we have jesus Christ for our advocate towards him. M. Which is the fift? james. 1. a P. That even as we should not doubt at all to be heard, on the contrary we may be well assured that we shall not be heard, if we doubt, and that we have not assured trust, that even as God is become our Father by jesus Chryst, even so doth he receive us for his children in all our prayers and requests that we make unto him in the name of his Son, as he hath promised unto us. M. That preface containeth great doctrine. P. Thou mayst also add unto it, that jesus Christ teacheth us in the same, that even as we should not doubt of the good will of GOD towards us, seeing he is become our Father, no more may we doubt, that he is wise and mighty enough to grant us all things that we shall require of him. For seeing that he is in heaven, we are thereby assured, that as he is above all creatures, even so be they all in his power, and knoweth and understandeth all things, both in heaven and in the earth, and hath also in his hand all the means to provide for the same as it pleaseth him. Of the content of the three first requests of the lords prayer. M. IT is marvelous that jesus Christ did comprehend so many things in so few words: let us now come to the requests contained in this form of prayer. P. The first three of the six, do teach us to demand of God those things which belong only to his glory and majesty, & to the honour which we own unto him: & do teach us forthwith not only to demand these things first, but also to direct and frame to that end, all the others which we shall demand for us. M. The same seemeth to me to agree very well with that which jesus Christ hath said, seek first the kingdom of God and the justice thereof, and all the other things, Mat. 6. d. shall be added unto you. Of the content of the three last demands, and what things we aught to demand of God, and to what end. P. IN the other three requests following jesus Christ hath comprehended all the things, that we may demand of god for ourselves. M. Is it not lawful to demand him any other thing, but only that which is contained in that form of prayer? P. No. For albe it that it be short, yet jesus Christ hath made it with so great wisdom, & so perfect art, that there is no good thing which a man may ask of god, which is not comprehended in the same. M. It followeth then on the contrary, that no man may justly pray for any thing which is not contained in the same. P. The one followeth of the other, whereupon thou hast yet to note, that it is not sufficient not to demand of god, The glory of god must be chiefly regarded in all our prayers. any thing that is not good of itself: but also it is required that we ask it him, having ever regard to his glory, & that all that which we ask of him may serve to the same. M. Thou wilt then say that we may offend him in demanding those same things, the which jesus Christ hath taught us to demand of him for our wealth, if we have no regard but to ourselves, to wit, to the end that we may live the more at our own pleasure, and not to the end that we may the better serve to his honour. P. It is even that which I would have said. Of the division of the things which we ask of God and first of things corporal. M. TEll me now which be the things that we should demand of him for us. P. There be of two sorts: For the one sort are corporal and temporal, and do belong but to the course of this life: and the others are spiritual, and have also regard to the eternal life. Ma. What dost thou understand by these corporal and temporal things? Pet. All those which are necessary for this poor earthly body, and for the entertainment of this life, to accomplish in the service of God the course which we have to run in this world, even to the time that we be come to the estate in the which we shall see all that accomplished which we firstly demand, to wit, the sanctification of his name, the accomplishment of his kingdom, and perfect obedience towards his holy will, as the heavenly Angels do yield it unto him. M. In which request doth jesus Chryst comprehend all those things? Pe. It is under the name of the daily bread, the which we ask of God our Father as his children, to employ ourselves in his service, forsomuch as it is he that nourisheth us. Of spiritual things which we ask of God for us. M. ANd the other requests which are for spiritual things what do they contain? P. A confession of our offences and sins, by the which as we confess ourselves to be poor and wretched sinners, even so do we daily demand and obtain by jesus Christ our Lord forgiveness. M. Is there yet any thing else? P. Finally we require the aid and assistance of God our father against the malice of the devil, and again all the assaults which he may give unto us, and all the temptations which may come unto us, to the end we may obtain a full victory, to triumph once in the kingdom of God, with our true king & captain, and our very Saviour and redeemer jesus Christ. M. This good God and Father, give us the grace, the which I humbly desire in the name of his son jesus Chryst, that it may please him so to imprint in our hearts all that doctrine by his holy Spirit, that we may well put it in use, to the glory of his holy name: and to the edification of all men. P. This good God give us the grace, and not to us only but also to all the people of the earth, to the end that even as he is God only, and that there is but one only mediator jesus Christ, and one law and one Gospel, and one Baptism, and one Church, even so that all may be united in him by his holy Spirit, to serve and to honour him in truth, and in Spirit, even as to him only all honour and glory doth belong for ever and ever. Sobeit. The end. ¶ The Printer to the Readers, greeting. FOr somuch as many good men desire to have the copy of the prayer, which the Author of this book hath accustomed to make at the beginning of his sermons, so have I thought it no inconvenient to print it here, to the end that all such as would, might use it to the advancement of the glory of God, to whose grace I commend you. The Prayer. ACknowledging our faults and imperfections, and that of ourselves we can have no good thing if it be not given us from heaven, we will humble ourselves before the high majesty of our good God and Father, full of all goodness and mercy, beseeching him that he will not enter into judgement with us, to correct and punish us in his anger and wrath, having regard to our sins and iniquities, but that he look upon the innocency, iusties, and obedience of his son jesus Chryst, whom he hath given to death for us, for whose sake if may please him to receive us all to mercy, and by his heavenly light to drive out of our hearts all darknesses, errors, and ignorances, and to fill us with his graces and the graces of his holy spirit, which may bring us to the full knowledge of all truth, and may open to us the true understanding of his holy word, to the end that it be not corrupted by our carnal sense and understanding, but that he may give us the grace, as he hath spoken by his holy Prophets and Apostles, that being governed by one very Spirit, we may declare it to his honour and glory and to the edification of all men: and that we do not hear it only with our carnal ears, to our judgement and condemnation, as the Infidels and hypocrites do: but that we may receive the same into our hearts as true children of GOD, thorough true and lively Faith, the which may be effectuous and working thorough charity: learning thereby to renounce ourselves, all Idolatry, all wicked superstitions and carnal affections, to put wholly all our trust in him, and to consecrated and conform ourselves wholly unto his holy will, to the end that our life and conversation may be to his honour and his praise, and that for our Lord jesus Christ's sake, we may be found without blame, and without spot before his face: the which things with all others, which this good GOD and Father doth know to be necessary for us, we will demand them of him, as this great Saviour and Redeemer jesus christ his dear Son, our Sovereign master hath taught us, saying all with one heart: Our Father which art in Heaven. etc. The Exposition of the Preface of the Law, set forth by master Peter Viret, Minister of God's word. I Am the Eternal thy God, which have brought thee out of the land of Egypt, from the house of bondage. Questions concerning the presence of God in the mountain of Sinai, and of his voice, and of the law given by the Angels. TIMOTHE, DANIEL. BEfore that we enter into the Exposition of the Commandments contained in the Law, according to our agreement, I would gladly understand two little points of thee, which Moses maketh mention of. jere. 23. Exod. 19 john. 4. Luke. 24. Daniel. What are those points? Timothy. The first is, how that God which is in all places, and doth fill both heaven and earth, and is infinite, did descend into the mountain of Sinai: for was he not there before? The other, how he spoke in proper person, for somuch as he hath neither body, mouth, nor voice like unto man's voice, if we do consider him in his being and divinity. Act. 7. Gal. 3. On the other side, S. Paul, and S. Stephen do plainly testify, that the law was given by the Angels. Of the presence of God in general, which is common to all men and creatures, and of his special presence towards his servants. D. THere is no great difficulty in these questions. For albeit God doth fill both heaven and earth through his divinity, yet notwithstanding for so much as he doth not always declare his majesty, his power, his wisdom, and goodness so manifestly and familiarly in one place as in an other, the holy scripture, to condescend and agree to our grossness, doth oftentimes attribute that unto God which is proper to man, to declare unto us the more plainly and familiarly his presence and assistance. There is no doubt but that God was already in the mount Sinai, before the time that he gave his law, as he was throughout the whole world, and even as he is at this day: but he did not show himself in such sort as he did then there show himself to his people, Genes. 18. wherefore the Scripture saith, because of such a showing of his presence, that he did there descend. Of the voice of God which was heard by men, and of his law given by the Angels. T. ANd what sayest thou concerning the other points? D. Albeit that God have no body as concerning his divine essence or being, nor voice like unto the voice of man, so is it (notwithstanding) an easy matter for him, to whom nothing is impossible, to make himself a voice, and to take such form and likeness as pleaseth him, to 'cause him to be heard and known, Math. 19 Luc. 18. so far forth as is meet for the salvation of man, & the infirmity of man may endure. And also there is no inconvenient, to say that the law which God gave, was given by Angels, for so much as God was served by their ministery in the giving of it, and that his majesty was not there showed, but being accompanied with his Angels, Hebr. 1. Psalm. 96. which are always prepared & ready to serve him, wherefore both the one and the other is true, to wéet, that God himself did speak & give his law, and that it was given by the ministery of his Angels. Of the preface of God in his Law, and of the titles which he giveth to himself in the same: and of the point that is chief required in that Law. T. BEfore that God did take in hand to give his commandments, he doth first use a Preface, which seemeth to belong only to the children or people of Israel, as though he gave his law but to them only: the which notwithstanding (even as it hath been said heretofore) doth no less belong to us than to that people. Wherefore I would gladly understand the meaning of it, and the causes and reasons for the which God did so set it forth, & wherein it belongeth to us. D. You do know well that when Kings & Princes make any Laws, and do cause any statutes or ordinances to be published in their name, they do accustom to put some preface to it, containing their name, and the titles whereby they declare what their Majesty, Lordship, & power is. 1. Tim. 6. Seeing then that God, which is the chief King & Prince of all creatures, would publish his Law, was it not then meet that he should declare that he was the Lawmaker, and what was his majesty & power. And therefore did he say, prover. 25. Genes. 21. Exod. 20. Deut. 5. I am the lord thy God which have brought thee out of the land of Egipte, from the house of bondage. Then is it requisite before all other things, to know in this law who is the true God, and by what means he may be known and discerned and separated from false Gods, & that this knowledge go before all the commandments following. For who shall call upon God, who shall fear him, who shall love him, who shall put his trust in him, if that first he do not know him? and not in such sort as the heathen do, who although they had a certain opinion that there was a God upon whom it behoved them to call, to fear, to love, and to honour: yet for all that they did not know who he was, nor where to find him. And for so much as we can not see him, nor discern him with eyes, nor with any other corporal sense, yet notwithstanding we must behold him, embrace him, and speak unto him from the heart and from the spirit. Of the name Eternal which is Jehova in Hebrew, given to God. T. WHerefore doth he first call himself the Eternal? D. He doth declare in the Hebrew tongue, in the which Moses hath written these things, Genes. 1. by the word of jehova the which we do so translate, what is his being & his nature, & that he is the Creator of all creatures, john. 1. the first & the last, without beginning and without end, and hath his being of none other but of himself: & of him all things have their being, Act. 14. Esaie. 44. Apoc. 1.22. Act. 17. Exod. 3.7.23. & are come from him, and do return into him. It is he by whom we live, move, & are. Then may he lawfully say, I am, the which none else may justly say. Wherefore, seeing that he is our Creator, Gen. ●. 28.35 Esaie. 47. Exod. 3.13. 1. Cor. 4. Deut. 6. Math. 22. Gene. 2. & so by consequent our guide & governor, & that we have of him our soul, body, and goods: is it not meet that we do acknowledge him to be our King, Prince & Lord, & tender to him the homage of soul, of body & goods, & of all things else that we have received of him, to yield unto him perfect obedience? For this cause the holy Scripture putteth us in mind oftentimes of these things, & giveth to God the title of maker of heaven and earth. Wherefore it must needs be granted that none other be our God but only he unto whom this name and title belongeth, which is that Eternal essence that can do all things, and is the beginning, the conservation, & the end of all things. In what sort God is generally called the God of all men, and chiefly the God of his chosen people. T. WHerefore doth he also say beside that, Thy God? Apoc 10. jonas. 1. Ezech. 18. D. Because that this first benefit is common to all men, & to all creatures according to their nature, in as much as he is creator of them all, he addeth unto it also this title, to make him more amiable and favourable unto us: to the end that by that mean he may make his doctrine more acceptable unto us, & that he may make us the more willing to receive it as the doctrine of our father, 1. Tim. 2. who by the same procureth nothing but only our commodity and salvation. And therefore he doth not only say God, but thy God: which is a manner of speech, that according to the phrase of the holy Scripture, carrieth with it favour & grace. For first, the name of God, the which Moses here doth use, doth signify in Hebrew, force, & forces, to declare unto us that he hath the power to aid and help us, and that he is not only God for himself, to wit, that he will keep in himself the good things that in him are, and not to bestow & distribute them: but that his very office is to bestow them upon men, to show himself gracious & favourable towards them. When he doth the contrary, being provoked thereunto by their frowardness & wickedness, he doth by his prophets call that work, Esaie. 28. a strange work. Wherefore when he calleth himself the God of any people, he declareth thereby that he is not only their God, as he is generally the God of all creatures, as Creator of them: but that he is their God, not severe & rigorous, as a judge toward evil doers: but courteous, loving, favourable & merciful, as a good father to his children. When then he sayeth, Thy God, he doth then put them in mind of that which he spoke before, that he had chosen this people as his own inheritance, & as a precious jewel among all the rest. Exod. 34. Num. 1. Psalm. 12.10 Gene. 25. And therefore it is not without cause said by the Prophet, he hath done so to none other nation. And therefore he saith by Esaie, And now saith the Lord thus, which hath created thee jacob, & who hath fashioned thee Israel, fear not, for I have bought thee, Deut. 4. Exod. 19 Psalm. 147. Esaie. 4.23. I have named thy name, Thou art mine. When thou shalt pass by water, I will be with thee, & the floods shall not swallow thee up: When thou shalt pass through the fire, thou shalt not be burnt: For I am the Lord thy God, the holy one of Israel, thy Saviour, etc. T. There is a goodly declaration of that which thou hast now spoken, and a very apparent testimony. D. It is even so. For thou seest that after that he calleth himself the God & the maker & fashioner of Israel, & the Eternal, he addeth unto it immediately, Thy Saviour, which have redeemed thee. For what cause God doth make express mention in the preface of his Law, of the deliverance of Israel out of Egipte. T. ANd why doth he add yet, which have brought thee out of the land of Egypt? D. To put them in mind of the great benefit, the which not long before they had received of him, and whereby he had plainly declared unto them, that he was their God, Deut. 7.14. Math. 19 and that he esteemed them for his people, in an other sort than he did the Egyptians, wherefore they had good occasion to think that so good a God and so loving a father would not set forth unto them any doctrine, but such as should be greatly for their profit, and that they aught most willingly to receive and embrace the same, as well for the great good will and friendship that God did bear toward them, and had declared unto them, as for the right of Lordship which he had double over them: of their own part, because of their creation: on tother, because of the deliverance, which was as a new conquest, by the which he had as it were conquered them a new, delivering them from the subjection of a most cruel tyrant, to make them a well beloved people to himself, and as the first borne of all people. And therefore he doth plainly say, which have brought thee out, Osce. 11. Exod. 4. Deut. 9 and none other, by my only power & strength, and not by thine own, nor of any creature else, and to make them yet more willing, as of right they aught, not being content to have made mention of the country of Egypte, but he addeth unto it, from the house of bondage, Exod. 5. to put them in mind of the great travels wherewith they were oppressed, and to give them to understand that they had been holden as a slave in hard and cruel bondage, living in the bitter and tyrannous subjection of an other, without having any show or fashion of a people, in respect of that which was afterward given them by the law and policy which the Lord gave unto them. T. That is worthy to be noted. How that this remembrance of the going forth out of Egypte, is a mark to separate the true God from the false Gods. D. ON the other side, this remembrance of the going forth of the people out of the land of Egypt, doth comprehend not only the benefits which this nation did at that time receive at the hand of God, when they were brought out of Egypt by his power and virtue: but also all the other works and wonders which he did among them, and by the which he did declare and show himself not only to be the true God, but also to be the guide and governor of this people. And therefore, for so much as he can not be seen nor understood by any bodily sense, it pleased him to give these visible witnesses and testimonies of himself, whereby he may be certainly seen in spirit and faith, and discerned from false Gods: and chiefly in jesus Christ our Lord, in whom he hath yet more familiarly and plainly showed himself. Wherefore we are assured, that when we direct ourselves to this God, which brought the people of Israel out of Egypte, which is also the very same which hath showed himself in Christ, Num. 14.23. Psal. 78.106. we do not direct ourselves to any Idol, nor yet to a false God, but to the true God, who hath so declared himself by his works. For what people is it that may say of the Gods which they worship, that which we may say in deed of our God, the true God of Israel, and father of our Lord jesus Christ? And for so much as men be so unkind toward God, and that there is nothing more ready and common among them, than to forget his graces and benefits, as the spirit of God doth oftentimes lay to the charge of this people, The paschal lamb, the s●pper, all one in effect. he gave unto Israel the sacrament of the Paschall Lamb, and unto us that of his supper, to make us mindful. Of the sundry titles which have been given to God in the holy scriptures, as well before the going forth out of Egypt, as after, and chiefly sith the coming of Christ in the flesh, and for what causes they have been given. T. THis point that maketh mention of the going forth out of Egypte, is even the most hard of all the Preface. Wherefore I would gladly understand for what cause God did so expressly take to himself this title, and that he did not rather take some other which was more common to all nations, Galath. 3. seeing that that law should serve unto all. D. God might well have taken greater & more redoubted titles, but it pleased him rather to use those that were more favourable and less fearful, Mark. 13. which do set him forth to us more gracious and merciful, than sharp and rigorous: to the end that he would not make us to flee from him, fearing us with the greatness of his majesty, but rather that he would draw us unto him by the sweetness of his mercy. Exod. 19 Deut. 32. On the other side, he hath also taken the names and titles, according to the time, the places, and people, unto whom he showed himself, and according to the manners and fashions that he used: and because that he would declare himself more familiarly, he did take those titles that were most special, to make himself the better known unto us, to the end we should not be overmuch discouraged, if he had left us in an over-large contemplation of himself, without giving any term or end to our spirit, to 'cause himself to be known to it by some benefit more particular, and more worthy of his loving kindness. Exod. 3. Before that departure jacob, because of the promise and alliance the God of Abraham, of Isaac, and of out of Egypt, he was oftentimes called made with them: whereas before he was commonly called the maker of heaven and earth. And from the departure out of Egypte, he hath taken this title, even to the coming of Chryst, of whom it was said by the Prophets, that he should no more be called, the God which hath brought us out of Egypt, but, the Lord which hath drawn us out from all parts and countries wherein we were dispersed, Ephe. 1 even from the time that he was called God, Father of jesus Christ, who hath blessed us with all spiritual blessing and heavenly things in Christ, and hath redeemed and delivered us from all evil: which thing was not done without good and just cause. And also we must beside all this consider that which hath been already spoken, to wit, that that commemoration of the delivery out of Egypt, is taken for a remembrance of all the benefits of God toward his people, because that it was the beginning, whereby he did more excellently and more apparently declare what care he had for his people, & doth help them in a more authorized and authentic manner than he did before, and afterward he hath always continued his mercy upon them, and upon all those which by Christ have been won & joined to this people. Wherein Moses did use a manner of speech which was very common to him, which was to signify & comprehend the whole by a part thereof. Of the true knowledge and manifestation of God, and to what end the titles serve which are given to him to guide and lead us to the same. T. DEclare this to me more plainly. D. Thou must know that it is not sufficient for a man to have a certain general conceit or imagination, or opinion and knowledge of God in his understanding, but it is meet that he do know him to be such a one as he hath declared himself by his word, & chiefly in jesus christ his son: or else he shall wander in the vanity of his imaginations, & shall be without God. For seeing that God can not be known nor comprehended in his divine essence, nor in his majesty, if we will have such knowledge as is necessary to our salvation, it is requisite that we go and seek him, & behold him there where it hath pleased him to declare and reveal himself unto us, and that by those means which he hath given us. For if we do otherwise, we do then forge him to be such a one as the vanity of our understanding may imagine him and from thence it shall come to pass, that in the stead of him we shall make unto ourselves strange gods, which shall be no gods, but thinking to serve God, we shall serve the devil. Wherefore it is not enough that we believe that there are gods, but that there is one only god. And yet for all that this is not enough so to do, but that also we do believe that this god, which is the only true god, is maker of heaven & of earth, and of all creatures visible and invisible: which thing all those that do believe that there are Gods, do not believe at all. Moreover, for so much as man is fallen through sin, and that he hath need to be restored, it behoveth us to know also how that same God which hath created us, is also the very same God that hath restored & saved us, and by what mean he hath done the same, to the end that we should acknowledge him to be our only maker and leader, father, saviour, and redeemer, and none else: and that we should acknowledge in him the benefit of our creation, which signifieth also his providence, and our restoring and redemption. It is then the very cause why he hath chosen to himself a certain people, unto whom he would declare himself in the shape of man, in his son jesus Christ, to open his knowledge throughout all the world. Wherefore whosoever doth know the God of Abraham, of Isaac and of jacob, and the God which hath brought the people of Israel out of the land of Egypt, he knoweth God the father of our Lord jesus Christ, and is a true Israelite, Rom. 4. & the very son of Abraham the father of all believers, put in and joined to the true people of God. How the deliverance of the people of Israel out of Egypt, was a shadow and figure of the deliverance which is made by christ jesus, and how the Christian people are comprehended in the people of Israel, and their deliverance also in the deliverance of that people. T. BY this mean the Christians shall then be one people with the people of Israel. D. There is no doubt thereof, for seeing that people was chosen of God to be as the keeper and treasurer of his word & of his promises, to the end that by that same mean they should come even to us, and be fulfilled in us, & that it was the shadow & figure of true things which were brought unto us by jesus Christ, there is no doubt but that we are comprehended in the same. And seeing that this deliverance from the tyranny of Egypte was a figure of this other and great deliverance which we have through jesus Christ our Lord: there can be no mention made of the first, but that we aught to have the second in remembrance, and to give us to understand, that if the people of Israel had great occasion to embrace the law which was given to them by God, and to endeavour them to obey him according to the same, for the causes heretofore alleged: for one occasion that they had so to do, we have a thousand, for so much as GOD hath showed himself by this deliverance, which he hath wrought for us by his Son jesus Chryst our God, much more favourable without comparison, than ever he did show himself to the Israelites. For albeit that both they and we have but one Christ jesus, and one very mean of salvation through him, yet for all that, this salvation hath been much more plainly declared unto us, and much more excellently without shadows and figures, and much more familiarly and in far greater power of the spirit of GOD than ever it was to them. Wherefore seeing the spiritual Israelites, and the true christians are but one people, we must know that that which hath regard and pertaineth unto the one, hath regard and doth pertain to the other, in that which doth concern the true spiritual service of GOD, the which God requireth, as well of the one as of the other. Of the order and mean that God did keep in giving of his law, and of the great doctrine contained therein: and what agreement it hath with the form of prayer which was given by jesus Christ. T. I Am well satisfied in this point, and of all that which is contained in this preface. Wherefore let us now come to the declaration of the commandments given in the law. D. Before we do proceed any further, it shall be well done that we do consider what manner and order GOD did use in giving of these commandments, for he hath done nothing without good and just cause, the which being known, shall greatly help us toward the understanding of the matters that we have to entreat. T. I would gladly understand it. D. God hath in this done in manner the very like, in giving of this law by his servant Moses, that he did by his son jesus Christ, when he gave unto us the form and order of prayer. T. How so? D. The form and order of prayer the which we have received of our Lord jesus christ, doth it not seem to thee very short? T. In deed it is not very long. D. Yet notwithstanding in this briefness of words, our Lord jesus Christ hath comprehended all the vows, all the wishes and desires, and all the demands and just and reasonable requests that man may make to God, the which do belong aswell to his glory, as to the profit and salvation of man: and forthwith doth teach us of whom we aught to demand them, & how and to what end, and by what means we may obtain them. T. There is very good doctrine and in few words. D. So much the greater and more marvelous is the wisdom of our saviour jesus Christ declared. And beside that, in setting forth these things, he hath divided this whole form of prayer, into two parts, which do every of them contain three demands or petitions, which are two in the whole, the two parts being put together: of the which the three that are contained in the first part, are as it were the foundation and rule of the other three following, & do show to what end they ought to tend. For in the first place he hath set those which have regard directly to the glory of God, without any special consideration of ourselves, or of any other creature: and afterward he addeth unto them, those which do concern more specially our persons: the which he will also that we do direct to God for the obtaining of the things that are contained in them, so far forth as shall be requisite to make them to serve to that which is contained in the first: god hath done even the like, when he gave that law which is called by the Hebrews, the ten words, Deu. 4.10. following the Phrase of the speech of Moses, which did so name it, because that it did contain in sum ten commandments, which aught to serve us in this respect, as the ten predicaments do serve the Logiciens, for their part. Wherefore it is not so requisite that the scholars which study Logic, should know at the finger's ends their predicaments, as it is requisite that all those which will be accounted of the number of the people of God, do know this law, and the commandments contained in the same. For that same very cause is it also called by the Greeks the Decalogue, and by us the ten commandments of the law. For first, it doth contain in few words all that ever man is able to do, say, or think either of good or evil, and all that doth please or displease him, and that he doth allow or disallow in all the thoughts, affections, words and works of men: and also all that, which not only all the laws of man & all the volumes of the philosophers, poets and Orators do contain, concerning the manner how to live well: but also all that is contained as well in the books of the prophets as of the Evangelists and Apostles, concerning the service of God, & the good manners, & the order how to rule & lead his life according to his william. Wherefore, the books of all the Prophets, Evangelists and Apostles, are in a manner as commentaries and expositions of that law, as well to declare unto us the doctrine contained in the same, as to make us to know him to whom this law will direct us through the knowledge of our own infirmity, to find in him the fulfilling of the same. T. That law is then unto us an eternal and unchangeable rule, to know the difference that is between good and evil, and between that which ought to be done, or left undone, in all things. Of the testimonies that God in his law giveth unto us of himself, and of his nature, and of the nature of man, and of the redemption of him. D. BEside all that, thou oughtest to note that God in the same doth give us a certain testimony, that he is one true God, and that he is wise, good, just, true, sound & perfect. For it is manifest, that the order which he hath set forth unto us in that law, and that the difference that is set forth thereby between the good & the evil, the virtues and the vices, are not done at adventure, but by a certain counsel & providence of God. Afterwards, he declareth unto us also that he is a just judge, which will not suffer the just to be overthrown, nor the wicked to be unpunished, and that he will no iniquity. Moreover, in declaring unto us by his law what an one he is, he doth also show unto us what man's nature aught to be, and to what end it was created, and how much it is fallen away from that perfection wherein it was first created, and how far of it is from the will of God, to the which it aught to be agreeable, and to answer and serve to that end for the which it was created of GOD. On the other side, he doth plainly give us to understand by that same mean, of the salvation which he hath prepared for us in jesus christ by the mean of the Gospel. For as he hath not created mankind, to damn them all in general: no more hath he given that law in vain, but only to condemn man, as in deed it should have come to pass, if he had not ordained an other mean for their salvation. How that the law of God containeth much more in substance than the words seem to signify at the first sight, and how they aught to be understood according to the nature of the Law maker T. IT must needs be then, that the words contained therein, do import and declare much more than they seem to show at the first. D. They do contain as much as I have said. T. There are then many which do not know nor understand them so well as they think that they do. D. But I think for my part that there be none other but such as thou speakest of: For they that might well understand and know them, mought also understand and know all the writings of the prophets and Apostles. The matter that is spoken of in the law, may not be measured, according to the shortness of the words, by the which it is set forth and declared, but according to the substance that is therein contained, and the nature and majesty of him that speaketh and setteth forth the thing. For seeing that it is God, we may well know that his speech and phrase is framed in a marvelous high knowledge and wisdom, and that there is no word nor syllable, but that it is of great weight and effect, and doth import very much. And further, seeing that God is a spirit, and a spiritual and eternal essence, without beginning and ending, and will be served in spirit and in verity, with such service as is agreeable with his nature and majesty, we may then well know, that there is great difference between the nature of his law, which is divine, & that of man's laws: and that he is not contented to have it in such sort observed, as men are contented to have theirs observed. Of the difference that is between the law of God and the laws of man, and the things required in these same and of the judgement of God, and the judgement of men concerning the same. T. Show me then what is the difference. D. Men are contented, if that by outward works their commandments be observed, and that there appear unto them nothing to be done against them: but they can not deal with the judgement of the hearts, of the affections and thoughts, because they are unknown to them, saving in as much as they be declared outwardly. On the other side, albeit that they are declared outwardly, yet notwithstanding, they do not condemn them and punish them continually, nor many outward works also, although they be very wicked. T. How may that be? D. As well because that men for the most part, are contented to entertain the society of man in a certain worldly peace and tranquillity, as also that they think not oftentimes that to be evil which is evil: or if they esteem it to be evil, they think it not to be so great as it is: or if they think it to be great, they do maintain it. T. And from whence cometh this fault? Daniel. It doth partly proceed of Ignorance and blindness that sin hath engendered in the understanding of man, which is the cause that he cannot so well discern the good from the evil, nor judge of the one and the other, as he should have done, if he had continued in the state of innocency and grace, in the which he was created: beside that, there is this other great mischief, that man doth willingly support that wherein he would himself be supported, and that he never hath so great care for that which concerneth the honour of God, as for that which concerneth his own body: It is the cause why men do rather punish, yea and that more gréevousely, those faults which touch their honour or dishonour, or their profit or hindrance, than they do those which make wars directly against the honour and majesty 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 heart, and beholdeth the fountain from whence the work springeth: which can not please him, how fair a show so ever it have, but only so far forth as it proceedeth from the heart, and that the heart do please him: the which in deed can in no wise please him, but so farforth as he doth draw near to his nature, and that he is reformed and made new like to his image, and regenerate by his holy spirit: For there is no work good nor pleasant to God, but that which proceedeth from him, and that he himself doth: Matth. 1●. james. 4. john. 4. for even as there is none good but only he, so is there no good thing but that which proceedeth from him alone therefore the work which proceedeth from us, can not please him, but so far as he worketh in us by his holy spirit, and that our spirit is governed by his: For he which is a spirit, is then served by his like. In what sort the words of the law of God aught to be understood: and how that God doth not only behold the outward works, but the original of them also, & what be the things that God doth allow or condemn in man. T. SO far forth as I may understand by thy words, that law doth well deserve to be otherwise weighed and considered of, than it is, D. It is even so. For when God doth require of us a thing that seemeth to belong to the outward work, we ought to understand the whole by a part: and the cause by the effect: and the root, and the whole herb by the fruit: and the workman by the work: and all the circumstances and dependences of the one and the other. Note. And when he forbiddeth a thing, we must also know that he commandeth his contrary: and likewise when he commandeth, he forbiddeth the contrary of that which he commandeth. For he beholdeth man thoroughly, both endlong and overthwart, and doth sound the heart and all the thoughts and affections of him, and alloweth nothing in him, but that which he findeth to be his, and hath himself commanded: and disalloweth nothing but that which man hath received of others than of him, & that which he hath forbidden him: Wherefore he doth not only condemn that work which seemeth outwardly to be evil, but also the spring from whence the same proceedeth: & doth not only condemn it when his fruit is come to light, but he doth always condemn it, albeit that it do continually lie hid in secret in the dark bottomless pits of ignorance of the heart of man, Psalm. 13●. unsearchable to man, but known and open to GOD. Therefore David sayeth, thou haste proved and known me: thou haste known me sitting and standing, going and coming, within and without. For how may it be that the workman which made man should not know him, which did know him before he was begotten and made? Shall not the workman know his work? T. Who should then know him, if he should not? Of the consideration of those things which in deed displease God in man, and first of all in his work: and in what sort it aught to be considered, as commanded or forbidden by God. D. SEeing then that he which is the workman, and hath framed & made the substance itself whereof he is fashioned, and that he himself is the giver of the fashion, it is not to be doubted but that he doth very well know all that ever is in him, and that which he hath of his own put into him, and what man hath of others to destroy his work. We must therefore note here that there are in us four things that can not please God, and every of them doth in his behalf deserve death and eternal damnation. Now if any one of them being taken apart (if it were possible to separate them the one from the other) be so abominable of his own nature, and worthy of so grievous punishment, what may it then be when they are all joined together? T. There must needs be much filthiness: but which be these things? Four horrible things in man. D. First there is concupiscence: for the second, the affection begotten of him: for the third, the consent of the will to this affection: for the fourth, the execution of the same by deed. But I will begin my declaration by this last, which is to say, by the work that appeareth outwardly, to the end that by the same we may have the better understanding of the other things that do go before, which are more hidden and more secret. In this point I will begin by the most apparent and open fruit, whereby we easily judge of the nature of all trees. For in setting forth first the work, the workman shall not only be known thereby, but also the forge and shop wherein that work hath been wrought. As concerning the work, we ought to consider it first two ways. The one as commanded of God: the other as forbidden by him. That which is commanded by God, can never be evil, being understood in that sense and meaning that he hath commanded it, and being applied to that end that it ought to be. On the other side, that which he hath forbidden, being weighed in the same sort, may never in any wise be good. By what rule the works of men aught to be examined, and how dangerous a thing it is to follow the judgement of man's reason. T. WE aught then to be well advised and to take good heed how we do establish judgement upon man's reason, and upon the opinions of men in such matters. D. It is very true. For it is often times seen that men judge that good which is evil, and do disallow that which God alloweth, and allow that which he disalloweth, for the causes before mentioned. For in the judgement of god the sentence shall not be given according to the judgement of man's reason, and of the opinions of men: but according to the pronunciation which God hath already pronounced by his word and by his law, which shall be the weights, the balance and the rule, wherein and whereby all the thoughts, words and works of men shall be weighed and measured, How that the la of god is transgressed not only in doing that which is forbidden by it, but also in leving that undone which is therein commanded, and how that those good works which we do, are not able to satisfy for them which we aught to do, and do not, ne yet for those which we do against the will of God. T. THen doth it follow that whosoever shall do that which shall be forbidden of God, or shall leave undone that which he doth command him, the same deserveth condemnation. On the other side, he that shall abstain from that which he hath forbidden, and shall do that which he hath commanded, the same shall receive the praise and commendation of a good & faithful servant. Two points of great effect. D. These two points that thou touchest, are right well worthy to be noted. For there be some that think that they have sufficiently fulfilled the law of God, if that they have refrained from those things which are therein forbidden, yea and if it have been done but only in outward appearance, without laying of hands with a prompt courage to those things which are commanded them. On the other side, there be others which think that they may the more lawfully dispense with themselves to do many things that be forbidden in the law, when they have done some little portion of those which are commanded, and think these to be a recompense for the others. But we must needs walk in all other manner of simplicity before god, & must put in use that which jesus christ hath said: it behoveth to do this, and not to leave the other undone, Matth. 23. Note this place. for here it aught to have better place, than in any where else. It behoveth to do that which is commanded, and to refrain from that which is forbidden. For he that commandeth and he that forbiddeth, is always one Lord, who will not suffer his majesty to be more dishonoured of the one part than of the other. Therefore, when thou dost some part of that which is commanded thee, think not by that little well doing which thou hast done on the one side, to have recompensed the great evil which thou hast committed on the other side. For if thou have done any thing well, thou hast done thy duty, and hast done nothing else, yea and that which more is, thou hast not done all that: how mayest thou then recompense the evil which thou hast committed, in doing that which was forbidden thee, by this little good which thou hast done, when that same itself is not sufficient to satisfy for the faults which thou haste committed, in the leaving of that undone which thou oughtest to have done? T. I do know that very well. How that it is not sufficient to do outwardly the works which God commandeth, if that they be not done to the intent and to the very same purpose for the which God doth command them, & how greatly hypocrisy displeaseth God. D. ON the other part, Note this counsel through out. when thou dost the work which god commandeth, thou must take good heed to what end thou dost it, and with what mind. For if thou do it more for thine own glory and profit, & for thine own behoof, than thou dost for the honour of God, and for the love thou bearest to him, or to thy neighbour for his sake: thou makest of a good work an evil work, and dost greatly offend him through thy hypocrisy, abusing his name, & making a mask of his law, to serve thee and thy wicked affections. And therefore such a work is no more a work of the spirit of God: for so much as it is not done in truth, but in lies. For all hypocrisy is lies, for somuch as it is nothing else but falsehood, feigning, and dissimulation, which hath an other show outwardly, than the troth of the thing hath inwardly. Now all lies proceed from the devil. The work then which is done in lies, is of the devil, and not of God. Wherefore it cannot much better please God, than doth the troth which the devil speaketh to cover his lies with, and to transfigure himself into an Angel of light: and that all the works do that ever he doth, how fair a show so ever they have, although God do make them serve to his glory. For his intent is always wicked, forsomuch as he never doth thing but for himself, and hath regard neither to the honour of God nor to the profit of any creature, wherefore he is never more perilous, than when he hath the greatest show of well doing, for than it is that he doth most dishonour god, and doth greatest hurt to men, because he is more covered and disguised, & more hard to be known and to be taken upon the sudden: wherefore those which call this devil that is so disguised, a white devil, are not void of reason. Therefore the false Prophets are never more dangerous, than when they have the greatest show of holiness, & do most counterfeit the true servants of God: the like is of all hypocrites. The good work which he seemeth to do, Math. 23. ● Luke. 10. is often times worse than though it were set forth plainly such as it is. It is the very cause why Christ did condemn the alms, prayers and fastings of the Scribes and pharisees, and all their other works, forsomuch as they did them only to be seen of men. What good or hurt the work doth that is outwardly done, & not with a good heart, & what it may bring to the worker of the same, & also to others, and whether it be better that it be done or undone. T. IF the matter be such that the work itself which God commandeth cannot please him, if it do not proceed from such a heart as he requireth, but doth rather displease him, it followeth then, that if a man have not such an heart, he doth not only lose his time in doing of such a work, but he doth also purchase to himself a more greater judgement. D. There are also two points to be considered in this matter: if that the man that doth this work, doth it thoroughly of a very malice and to such end as the Devil doth his, to wit, to dishonour God, and to deceive men, and to hurt his neighbour, it were much better that he did nothing at all, for his work can do but hurt, and more to himself than to any other: if he do it not in deed for so evil a purpose, but only to have some worldly honour or profit, the work is then yet somewhat more profitable in sundry sorts, as well to himself as to others, according to the circumstances of the same, than if it had not been done at all, or else if he had done those works which God hath forbidden. For first of all, those that see such a work, are edified, in somuch as they see it to be good of his own nature, and do think, that it proceedeth from such an heart as it showeth for outwardly: on the other side, if it be a work whereby thy neighbour receiveth any comfort or help in his person, it is then so much the more profitable. Wherefore, albeit that the work be not such as God requireth: yet forsomuch as it serveth somewhat to the glory of God, and to the edification of our neighbour, God is so good that he will not suffer it to be unrecompensed. T. What recompense will he then give him? D. That which the worker requireth: he desireth glory among men, and his particular commodity, which things he doth often times receive for his hire, which extend no further than his life: for he hath no further regard at all. Matth. 6. T. By this account than thou wouldst conclude that it were better yet that a man should assist the word of god and his Church, and also the poor, and that he should do such like works, although that his heart were not thoroughly such as it aught to be, rather than to do nothing at all, or to the contrary, so that he do it not in any wise to the intent to dishonour God, and of a determinate purpose, or else rather to hurt his neighbour, than to profit him. D. It is true, for we have in the holy Scriptures many examples, which declare that God hath often times in this world done great good to many that have not had such hearts as they aught to have had, because that their works did serve somewhat to his glory, and to the relief of his people. In what sort the heart of man may fulfil the law of God or not, and may be condemned, or absolved by the same, without the works which god requireth of him in the same. T. Sing that the work which seemeth to be good, cannot please God, but so far forth as the heart from whence they do proceed doth please him, and that the heart doth make the work to be accepted or refused at his hand: Four demands. I do first ask thee, if GOD can content himself without the work with the heart alone? The other is, if the work which of himself is evil, may please him, or else may be suffered by him, when he that doth it, doth it not for any evil purpose, but doth it of force against his heart, or else because he thinketh it not to be evil? The third, to know in deed if GOD do condemn the wicked thought, although it be not put in execution, and whether it do as much displease him as if the effect were joined with it. D. As touching the first, it is sure that if God have the heart of man, he hath the whole, therefore it cannot be but that the heart doth offer and present unto him the work that he requireth of him, wherefore the work may not be separated from the heart, no more than the fruit from the tree: Psalm. 1. Matth. 12. for even so as the good tree never faileth, to bring forth his fruit in his due time and season, so doth the good heart at all times and in all seasons that GOD requireth it, if he do it not, the cause is for that he wanteth mean to do it, and also power, or else that he hath not a will to do it, if he have a will, and have no power and means to do it, that will being good, God doth accept, and esteemeth it as well as if the fact were done. The like doth he also, if the will be wicked, albeit that it have not the power to put his wicked thought in execution. Wherefore the wicked work doth not only displease God, but also the wicked will and affection, in sort that if it do proceed so far that it is not long of her that she doth not execute her evil purpose, and that there is nothing doth hinder it, but want of power, there is no doubt but that God accounteth the wickedness done. For that cause our Lord jesus Christ, and saint john following his doctrine, 1. john. 3. Matth. 5. doth compare to a murderer him that hateth his brother, and esteemeth him an adulterer that beholdeth an other man's wife, coveting her. We must understand the like of all other vices, according to the interpretation that our Lord jesus Christ himself, and after him his Apostles, gave us of the law of God: but if the heart had the mean & the power to do that which was commanded him to do, and hath not only left it undone, but hath also not employed himself by all means possible to use those occasions whereby he might do them, it is a certain testimony and an assured sign that it is not good, and that there is no good will in it: for if it were good, & that the will were such as it aught to be, it should not be more desirous of any thing, than to yield unto God that obedience, honour and service, which is due unto him, and that he requireth of him, wherefore God cannot be pleased with such an heart, for it is feigned and untrue. How that men do glory in vain of their good heart and of their faith, if their works bear not witness of it, and for what cause the judgement shall be given by God according to their works, and why the Prophets do so earnestly require them, exhorting the people of God to repentance. T. WE do then in vain glory of the heart, if the work bear not good witness of the same. james. 2. Here must be great judgement used. D. Yea as well as of the faith. Wherefore we may well here say with Saint james: show me thy heart and thy faith, by thy works, for as the faith that is without works is not a true faith, but only a vain and feigned faith, and dead, and a false show of faith, having nothing of true faith saving only the name without the effect: no more doth the heart live to God, nor is dedicated unto him, that doth not declare himself by good works. For the fire, how little soever it be, cannot be without light & without heat, and at the lest without some little smoke, for this cause, in the manner of God's judgement, which is set forth to us by our Lord jesus Christ, there is in manner no mention made, but only of works by the which every man is judged forsomuch as they shall bear witness of the heart and faith of every man. Likewise when the Prophets exhort men to true repentance, they do ever praise works, and namely such as do concern our neighbour, forsomuch as hypocrisy may least be therein cloaked, and that man doth declare by that which he doth concerning the commandments of the second table, and toward his neighbour, what heart he beareth toward God, and in what reverence he hath the commandments of the first table, for it is an easy matter for a man to boast himself to have a sound and perfect heart toward God, and to make a show by the observation of the outward ceremonies, but when he must in deed lay hand to the work, which is to say, to the true charity, which is the end and fulfilling of the law, Timo. 1. and to the works of the same, which are the chief that god requireth: 1. joh. 3.4 them is the hypocrisy of the heart seen. For that very cause S. john saith, that man which hath the goods of this world, & shall see his brother in need & shall shut up the bowels of his compassion from him, how dwelleth the love of god in him? And again, if any say, I love God, & yet doth hate his brother, the the same is a liar: for he that loveth not his brother whom he hath seen, how may he love god whom he hath not seen? And we have this commandment of him that he which loveth god do love also his brother. S. john doth declare plainly by these words, that a man may in no wise better know of what affection the heart of man is toward god, than by the which he showeth toward his neighbour & brother, which is the child of god & beareth his image as he doth, and that there is not a mean more meet to discover the hypocrisy and dissimulation of man's heart, than it. For a man may by the good will that is borne to the father, judge what good will there is borne to the son. And therefore, the Prophets do often times use these arguments, to vanquish the wicked hypocrites: and also our Lord jesus Christ, in that form of judgement, whereof we have already spoken, declareth that he esteemeth all that to be done to himself, that hath been done to his, be it good, or be it evil. And by this manner of proceeding, he doth right well declare that whereof we have already spoken, for when he doth rebuke and reprove the hypocrites & the reprobates, Matth. 25. that he hath been forsaken and evil handled by them, they answer forthwith, and ask when that was done, as though they did not know of it: Wherein they do plainly declare that they would have the name to bear a great good will to jesus Christ, and to do their duty toward him: but he doth vanquish them of the contrary, by the tokens which they have showed toward his poor members, in whose person he complaineth to have been forsaken and evil handled: as he doth complain that he was persecuted by Saul, Acts. 9 in the persecution which he used against the Christians. How that the dissimulation and feigning of man's heart is declared by the transgression of the Law of God: and how there is neither ignorance, nor constraint, nor any reason, what so ever it be, No●…. that can excuse him. T. I Think also that this be one of the principal causes why God doth set forth rather the work than any other thing in that law, to the end that we should not be deceived under the cloak of our heart. D. The matter is plain. For as the heart can not be boasted of to be good, except the mouth confess it, and that he do declare by works the faith and charity whereof he will so glory, it can not be execused, but that it is wicked and by consequent displeaseth God, when he doth a wicked work that is forbidden by God, for either he doth it through ignorance, or else of a certain knowledge: if he do it through ignorance, it is an assured sign that the heart of his own nature is wicked: For if it were not wicked, it could not bear such fruit by any means, nor also could it by by any means ignorant of the will of God, for the ignorance is a witness of the darkness which sin hath engendered in the understanding of man, and of the contempt of god, and what negligence there is in man in searching to know the will of God, as it hath been already more largely touched in an other place. If he have done it of knowledge, what can he allege? May he allege that he was enforced to do it, and that he did it by compulsion? But by what compulsion? If this reason were sufficient to excuse the sin of man, there should be no sin but should seem worthy of excuse: for so much as it seemeth that there is none but it is committed by constraint, considering that man is so corrupted by the means of sin, and so made subject to the devil through the same, that of his nature he can do nothing but sin. Wherefore saint Paul doth say, Rom. 7. that he can not do the good which he would do, but he doth the evil which he would not do, because he is a sinner, and slave to sin, and sold under the same, which doth engender in his members a law, repugnant to the law of god. For the like also sayeth our Lord jesus Christ, he that sinneth, john. 8. is servant to sin. How sin can not be but voluntary, and how difference must be put in this matter, between constraint and necessity, and in what signification they aught to be taken in this case. T. BY this account sin should then be no sin, for it should not then be voluntary. And it is commonly said, that every sin is voluntary, or otherwise it seemeth that it should deserve no punishment. D. There are many things to be considered in this matter. The first is, that it behoveth to put difference between necessity and constraint. For by wanting this distinction, many do very filthily err in the matter of free will, and of predestination, and in the consideration of the nature of sin. For to speak properly, we may say that we do all sin of necessity and not by constraint. T. What difference puttest thou then between necessity and constraint? for they seem to me to be both one. D. Yea, but there is notwithstanding great difference, but it is requisite for the better understanding of it, that we do first well consider in what meaning and in what signification these words aught to be taken. First of all, this word of necessity, is commonly for want of some thing whereof we have need, in such sort that we do oftentimes take it for lack, poverty and misery, but we do not properly take it in that sense, when we do speak of the necessity whereby man is brought to sin by mean of the natural corruption that is in him: but so far forth as we may say that he sinneth by necessity, that is to say through default and lack of goodness, justice, innocency, holiness, and other virtues and gifts and graces of God, whereof he hath been spoiled through sin, unto whom he was made subject. T. In what signification dost thou then take this word in this matter? D. I do take it for a necessary consequent which followeth of causes that are joined together with their effects, which can not be others, but such as are agreeable to the nature of the causes and things which are so joined together, and do depend the one of the other. T. Give me an example of this that thou speakest of. D. Behold the Sun, his nature is to shine, and by his light to make the day for us, I say then, the sun shineth, it is therefore day of necessity, that is to say, it must needs be day, and it can not be otherwise, for such is his nature, and therefore of necessity he must bring forth such an effect of his own nature, without any constraint or violence at all, because that he hath that cause natural in himself. But there where constraint is, there is some force and unolence that cometh from else where, than from the thing that is enforced and constrained: as if a woman be violated by force, she aught not to be accounted a whore, in such sort as we do account her, who willingly consenteth to the whore master: we do then sin all necessarily and of necessity, in so much as it is not possible that of our nature it should do otherwise, it being corrupted as it is, and being not regenerate by the spirit of God: and that by mean of the natural corruption which sin hath engendered in all mankind. And yet for all that, none constraineth us but only our own malice and wicked will, which being wicked, can apply itself to nothing but to evil. Therefore it is not without cause said: Osee. 13. thy perdition is of thyself, O Israel, but thy salvation is only by me. It doth then follow that our wicked will doth evil of necessity, for so much as it is of a wicked nature, that can do none otherwise, as we say, that an evil tree doth necessarily bring forth evil fruit, because that his nature is such. Matt. 7.12. For as it is written: that which is borne of the flesh, is flesh, and that which is borne of the spirit, is spirit. But now the will should not be a will, if it did not willingly, john. 3. and not by constraint, for will and constraint are contraries, wherefore will ceaseth where constraint hath place: yea and it is not possible that will may be constrained: it may in deed be corrupted and changed from good into evil, or else from evil to good. Wherefore even as a good will doth necessarily that which is good, because it can not otherwise do, being good, as the good tree of necessity bringeth forth good fruit, and yet doth she it not by constraint, but voluntarily: even so doth the wicked will, for so much as it is wicked, necessarily the evil, because that his nature is such as can not otherwise do, and yet doth it not at all by constraint, but voluntarily, for there is no force nor violence from any where else that doth constrain her against her own disposition or inclination, but only in so much as she hath in her the spring and the cause from the which the evil which she doth, proceedeth. Examples and similitudes for declaration of the difference that is put between Necessity and Constraint. T. I Can not yet thoroughly well understand that difference. D. I will make the matter more plain unto thee by examples and comparisons. The fire doth necessarily warm and give light, because that it can not otherwise do, in so much as the nature of it is such: and yet is it not constrained so to do. The water on the contrary, abiding in his natural, doth refresh and make moist. By the like reason, a living body hath breathing and respiration, moving and feeling, and can not otherwise be. On the contrary, a dead body is deprived from all these things, and may necessarily engender nothing but corruption: and yet for all that is there no constraint, neither in the one nor in the other, unless we do call the nature of any thing constraint. T. For so much as in manner all these similitudes are given of things that have no will, show me some others more meet for our purpose. D. I will so do. We may not doubt but that God is necessarily good, just, wise, holy, almighty and perfect, for he can be none other, nor do any thing but that which is godly, justly, wisely and holily done, and yet can he in nowise be constrained. In like sort the Angels, for so much as they be Angels, and do continued still in that nature, wherein they were created of God, they can not necessarily do any other thing, but praise God, and serve to his glory: for if they did the contrary, they should be no more Angels, such as they were created by God, but they should be Devils, like unto their fellows, which are fallen from their first state: And further, if they did that which they do by constraint and not willingly, them should they have no praise with God, nor should be any more accepted, than is the Devil, for the good which he is constrained to do, for so much as God doth turn will he nill he, his wicked will, & also his wicked works, making them to serve to his glory: on the other side, the Devil being such as he is now at this present, fallen from the Angelical state, wherein he was created of God, can necessarily do nothing but evil, and dishonour God, for if he should do otherwise, he should be no more a Devil, and yet surely he doth not that which he doth of constraint, but voluntarily: For who should constrain him to do evil? should God so do, who hath forbidden & condemned it, & can do nothing but that which is good? it is very true that there is none other constraint, but only of his own wicked will, which hath as great delight in doing evil, as that of the Angels of heaven hath in doing well: But the like is not in the doing of the good that he doth: for in that he doth nothing but by constraint, and that which is always evil, in so much as it proceedeth from him: & can not be good, but so far forth as God through his power & infinite goodness, will he or will he not, doth draw out goodness of it, & maketh it to serve to an other end, than to that whereunto the Devil did pretend. T. I do now begin already to discern more perfectly in this matter, than I did before. Of the free necessity to do well, that was in man before sin: and of the necessity to do evil, unconstrained notwithstanding, into the which he is fallen through the same, and in what meaning this word of necessity aught to be taken, when it hath regard to good things. D. WE may easily understand by these examples, what we may judge of man, concerning this matter whereof we do now entreat. For after that man was created by God, in so much as he was created of God, good, just, & holy, he did necessarily & willingly all that wherefore God had created him: For seeing that God had created him good, as he did all his other creatures, it was natural for him to do well, & continuing in the same, being joined to God: & hearing his voice, he could none otherwise do. For in as much as his will was good, he could not will, nor yet do, following that good will, but that which was good: but when he once gave ear to the counsel of the devil, & changing both his will & nature, by following of him is fallen into an other necessity wholly contrary to the first: For in the stead that before he did necessarily good, & was wholly given to God, for that of his nature he could not then will nor do otherwise, through constraint, having changed both nature & will, he can not but follow his nature: wherefore this necessity of well doing, did not proceed of any want that was in him, as it seemeth unto us that the word doth signify, for when we speak of good things, we do not in that behalf take necessity, for need or lacks, but for a disposition of things which can not be other but such as she is herself, according to the declaration that hath been already made: if we speak of evil, we may well then say that the necessity whereof we speak, is joined with lack of goodness, contrary to this evil. For the evil which man doth, is not done but for want of goodness which aught to be in him in the stead of the evil into the which the good was changed: the which evil of his nature engendereth evil, where as the good engendereth good: We see the like again of this in some other thing, as in the darknesses which the night doth bring unto us, & in that which followeth: for what is the cause of the night, but only the shadow of the earth which taketh from us the light of the sun, & bringeth unto us darknesses, contrary to that light? by means whereof we have the day turned into night, and then when we are covered all over with the night, we can not do that which we do in the day, nor go forth right but clean contrary: and that, because that we have darkness in the stead of light, without the which we can not walk directly, & yet all this while, is the necessity without constraint: For albeit that the lack which may be in a man (the which we call necessity) be by chance an occasion to make him to steal, yet notwithstanding he cannot justly say that he was constrained to steal, for if he had been an honest man, and not a thief, he would rather have endured all kind of miseries & necessities, than to have stolen: but for so much as he had rather live at his ease, than he would endure pain & misery according to the will of God, he had rather steal than to obey God. How that the necessity that is here spoken of, is free and commendable in good things: and how it aught to be otherwise considered in God than in Creatures. T. THen by as much as I can understand of such matters, if this necessity be sound in a good thing, it is commendable & joined with great liberty. D. We do see it in the nature of God, as it hath been already touched. For that which God can not be necessarily but all mighty, all wise, all just, all good, & all perfect, infinite, eternal & immortal, doth not carry with it a necessity of lack, nor constraint, nor yet doth in any respect diminish the power, the glory, & majesty of him, but on the contrary it doth magnify & declare the great excellency & perfection of his nature. For it is not a true liberty & commendation to be able to sin & to do evil: but it is a token of an excellent nature to be so perfect in goodness, that it doth hold in it continually that goodness which it naturally hath, in such sort that it can not by any accident whatsoever it be, be changed, diminished or abolished, it is as if we should say, that it is impossible that God should not be God, & good, and just. Who would not conclude them by that same, that God is not all mighty, & that there is something impossible to him. Are we more strong than he, because we may be wicked, untrue, unjust, & liars, the which he can not be? For goodness is in him a thing which hath subject & substance, & the accidents agreeable to the same, as we do see in the sun & in his light, which doth light all the world: for the evil is nothing else, but a privation, lack & want of the good which aught to be, even as the darknesses are nothing else than privation & lack of light. Or if thou hadst rather to have it spoken in other terms: it is nothing but a corrupted quality & a vicious accident, which are come upon a good substance & creature of God, & have corrupted it: the fault whereof may not be sought in God, albeit that nothing can come to pass without his providence & his eternal counsel: but it must be sought in causes more near unto us, leaving a part the secret counsels & judgements of God, which is in such sort the cause of causes, that no fault may be imputed unto him, or that he can do any thing other than justly. For he hath in such sort disposed the second causes, that when the evil is a doing, the wicked will either of the Devil or man, cometh between, in such sort that that fault resteth in them, albeit that God doth 'cause their wicked work and will to serve him, and make the worker good, in so much as God is served therewith. As touching the rest, thou oughtest to note, that there is none which of his own nature is of such an unchangeable and infinite goodness, but God only, which is only unchangeable, and the most free of all others, and doth give a law to all creatures, & is above all laws, himself being a law to all creatures. For the same cause our Lord jesus Christ hath said that none is good, Matth. 19 but the only God: because that goodness is to him natural, essential and substantial, and it is inseparable with him, and not accidental and separable, which may be joined unto him, or taken away from him by any manner of means: But the like is not of creatures how excellent so ever they be: as we may see first in the Angels, and afterward in man. T. I shall also very gladly understand this point. Of the creation and fall of the Angels, and how that God in the same hath declared the difference that is between the Creator and the Creature, and how it is only he that is perfect and unchangeable. D. WHen he did created the Angels he created them all good: for he could make them none other, for somuch as he is in such sort good, that he can do nothing but well: otherwise he should not be God. Wherefore we may not imagine two Gods, with the Manichees, the one good, and the author and Creator of good things, and the other evil, and the author and creator of evil: For the evil can not be God, nor any other than the devil himself, which is a creature, and not a Creator, although he be the author of all evil: who notwithstanding was not created such an one of God, but is become such of his own malice, when he turned away from God, and renounced the goodness that he received of him. Wherein he hath showed the difference that is between the creator and the creature, and between the nature and goodness of the one and the other. For if God had created the Angels of such perfection as he is, and of a goodness so unchangeable of his nature, that it could never have been changed into malice, no more than his own nature & goodness might, what difference should there be between God & his angels? The creature by this mean should be no more a creature, if his nature were such as is the nature of his creator, but he should be very God, which it can not be. For there is nothing that may be both maker & creature, unless we will attribute the same to our lord jesus Chryst, who being very God & very man in one only person is both maker & creature together: john. 1. Luke. 1.2. Matth. 1. Maker, inasmuch as he is God eternal: & creature, in that that he is man, which was conceived in the womb of the virgin, & born in his time ordained by god: but this belongeth unto him by sundry respects, by mean of the two divers natures that are joined together in one person in him. Wherefore, although he be both the one & the other in one very person, yet is he not so in one nature, but creator, by reason of the one: & creature by mean of the other: but the like is not of angels: for as they have but only one nature, so may they be therein but very creatures, greatly different from their creator, as the fall of those that are fallen, hath plainly declared: For in falling from the state wherein they were, they have showed in deed that they were not such of themselves, nor Gods unchangeable of their own nature, & that they could not so continued of their own power. Of the marvelous counsel of God which was declared in the fall of the angels, which are fallen from their first estate: and in the preservation of those which did continued firm and steadfast, and how he hath declared the justice of his judgement towards the one sort, & the riches of his grace towards the others. T. IF the men which are so troubled with the doctrine of Predestination, did well consider that which thou sayst, they should not have, in my opinion, occasion so to trouble themselves▪ for these things whereof thou speakest, did not come to pass without the knowledge, counsel, foresight, and ordinance of GOD. What will man's reason say then thereof, will it say, that God hath done wrong to those that are fallen, because that he did not sustain & confirm them as he did the others? but if that had been done, this whereof thou speakest, had not been so manifestly declared, nor yet the nature and the majesty and the excellency that he hath over all creatures, yea the most noble and most excellent that are, should not have been so well set forth. D. It is very true: On the other side, if they had all fallen indifferently, the excellency of the nature wherein god had created them, nor yet the power whereby god did make them, should not have been so well known, nor yet his grace toward them, as it is known. For in considering the difference that is between the devils & the Angels of heaven, we see how excellent the nature of Angels is, & also that which they have received of God in his creation: we see on the other side in the devils what it is that the creature can do of himself, how excellent soever it be, except it be preserved by god, who hath created it: on the contrary, we see in the other angels, the double grace that God hath bestowed upon them. The first in their creation which they had common with the rest that are fallen, before they did fall. The second is, in the conservation of the nature which was first given unto them, & in the confirmation in the same through his grace, which the others wanted: which is the very cause of the diversity that now is between them: which diversity doth not let notwithstanding but that the devils do continued still angels in the same substance that they were created in: but the difference is great in the quality, that is to say, in that that the one sort are not only angels, but are good angels, persevering in the first goodness that they received of God in the beginning, in their creation: from which notwithstanding, they might as well have fallen as the others, if that God by his special grace had not sustained them, & had not otherwise disposed & ordained: Wherefore it is not written without cause, Ephe. 3 Colloss. 1. that all is restored by jesus christ, aswell in heaven as in earth, & that all consist by him & in him. The other on the other side are called not only angels, but wicked angels & devils, because that they did not persevere in the first goodness, wherein they were created, but turning from him from whence the same proceeded, they were put from it: & in the stead of the same, malice & wickedness is come in place, which is nothing else but lack & privation of goodness, which is changed into an evil quality, which doth corrupt the creature that was created good, & maketh the nature's contrary, which were before like. john. 8. For the same cause jesus christ hath said, that the devil is a liar from the beginning: that is to say, even from the time that he was first a devil, and not from the time that he was first made an angel, & that when he doth speak lies, he speaketh that which is his own. And therefore he addeth unto it, that he did not abide still in the truth: for he hath nothing of God which is truth, but that which he now hath of evil, is of himself. How that the devil may not impute the fault and fall of his damnation but to himself, and how it is manifest by that fall that there is no unchangeable verity nor constancy but in the nature of God. T. THen is there no fault that proceedeth from God in the fall of the angels, nor any thing thereof which is apparent to men, out of his eternal counsel: but that when the devil would turn from him of his own proper motion, God who had not created him unchangeable, did suffer him to change & to follow his will, and permitted him to fall, & did not let him, hold him, nor pluck him back: which thing not withstanding he could well have done, if his good will and pleasure had been such, and that he had not otherwise determined in his eternal counsel, for good & just causes, for the which he is not bound to give us an account, the which he doth know better than we do: But he hath not thrust him forward, nor constrained him of force so to do, albeit that it is not done without his providence and eternal ordinance. Wherefore he may not attribute the fault of his evil act to any other than to himself, which thing we must seek (as thou haste already said) in the second and nearest causes, leaving the judgement & consideration of the first to the secret counsel of God, which is to us unknown. Dan. It is true. And to come again to our purpose, the Devil bi●ing deprived from this goodness, the which he hath lost, can be none other than he is, nor have any other will than wicked: But yet notwithstanding, it is still a will: & that which he doth, is done voluntarily. There is no difference in this matter, but in stead that before his will was good, and did willingly that which was good, by the same: now is it evil, & doth willingly that which is evil, & that which he can not otherwise do, proceedeth not but only of that that he can have of himself none other will but that which is wicked: the fault whereof may be imputed to none other but to him: For if he have been unthankful toward God, & hath through his unkindness and pride contemned that which he hath received of him, God is not bound to give him that which he through his own fault and unkindness hath lost: neither doth he him any wrong to leave him in that state, into the which he hath brought himself: for if he were not bound neither to created the Angels, nor yet to preserve & to confirm them in their estate, but hath done what he hath done, of his mere goodness & liberality, what duty oweth he else to repair & restore those that are fallen, unless it please him, and except he think and know it to be agreeable to his glory & majesty, which he declareth in showing himself a just judge, in punishing so grievously such a pride, and such an arrogancy and ingratitude: and likewise he doth show his great glory and power, declaring in a creature so excellently by him created, what difference there is between him that is the Creator, and the creature: and between dwelling in him and abandoning or leaving of him. And by the same mean he doth also give us the better to know the great grace that he hath bestowed upon the other Angels the which he conserveth in their first estate. For they may understand by that which happened to their fellows, that which might also have happened to them, if that God of special grace had not holden them up and conserved them: considering that they were created of one very nature, which is now of an unchangeable goodness, through his grace, without the which it might be changeable, as well as that of the others. And therefore it is not without cause written in the book of job, that God hath found no praise nor perfection in his very Angels. For if we should compare God, and the perfection of him with that of his Angels, it should far as it doth with the stars, which lose their light in the presence of the sun: or as it doth with a candle that is lighted at a fair noon tide. On the other side, we may not properly call true, firm and constant any: but only he that hath his being of himself, Exod. 3. & may say, I am: to wit God unto whom this same belongeth. Of the comparison and agreement of the first estate, and of the fall of man, with that of the Angels, and their first estate: and in to what necessity man hath brought himself through his sin. T. I Understand well by that which thou hast said, what the nature & will of man should have been, if he had continued in the first estate in which God did created him. For as concerning his will, it should necessarily have been ruled by the will of god, as that of the Angels which have remained steadfast, is at this pesent: in such sort that he should have been no more able to sin than they: and so should not at all have lost the liberty of his will, nor done any thing by constraint. And even so should he have been in a good necessity, which should have proceeded from the riches of the goodness 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 pass with him as it did with the Angels, when they turned from GOD, and hath declared thereby, that he was in such sort created of GOD, good and just, and of a good and holy will, and yet was he notwithstanding not so created that he should or might be unchangeable of his own nature and force, for the causes which have been already alleged, which in their behalf do as much pertain to man as to the Angels. Wherefore seeing that man through the enticing and counsel of the Devil, which was the first trangessor, is turned away from the will and obedience of GOD his Creator, and did make an alliance with the first offender, who made himself enemy to God through his pride and ingratitude, he hath been part taker of his iniquity, with whom he made an alliance. From whence it followeth, that his good and holy nature & will hath been corrupted and perverted, and made like to the same, of him to whom he hath joined himself, & that he hath taken him not only for his fellow, but for his guide, his leader, his master, & his Lord. Wherefore, even as before, abiding united and joined to God, and having God in him, and being governed by his holy spirit, he could do nothing but good, and that without enforcement or constraint: even so by the contrary being separated from god, & joined with the devil, being lead and governed by him, he can do nothing but evil, and doth it of his own will, without conconstraint of any but only of himself, only because his nature is such, by reason whereof he taketh as great pleasure in doing of evil, as he did in well doing, when he was in his first state of innocency. Now this necessity is greatly different from the first. For in stead that the first did proceed from the abundant riches of the grace of god, this other proceedeth from the lack and fault of the same. Wherefore that is as wicked, as the first is blessed. It seemeth to me that I have touched the very same thing that thou wouldest have concluded upon. D. Yet shalt thou more plainly understand it by the comparison of a whole man, and a sick man. Note well a man that is whole of body and mind, because that he hath his appetite sound, and not corrupted by any naughty humours, he doth covet nor desire to eat & drink any thing but that which is good, and agreeable to his nature and health, and in such quality and quantity as his nature and health doth require, because he is so disposed. Consider again the same being sick, he will do all things contrary to that which he did being hole, because he is wholly otherwise disposed: That will he most covet and desire which is most contrary to him, and can not refrain from the use of it, and the more the thing shallbe contrary and hurtful for him, and the more straightly that he shall be forbidden it, the more earnestly shall he desire it. And yet may he not complain and say that he was constrained so to do, either by the physician, or others which have forbidden him the same, and that his will was enforced by any other than by himself which perisheth willingly, for that he is so delicate, that he cannot vanquish his affections, & his corrupted nature. T. The matter is plain. Of the marvelous counsel of God which is declared in the fall and the restoring of man: and wherein it is different, or like to that which he hath declared in the fall of the evil Angels, and in the conservation of the good. D. THat which thou sayest is true: and there is no doubt but that man should have been even like unto the devil, unto whom he did join himself, if God had clean left him and forsaken him in that estate, whereunto through his ingratitude and rebellion he had brought himself, as he did leave and forsake the devil. But GOD hath again in this used a marvelous counsel and mean, he did not suffer in the nature of Angels that he had created, that all should fall, but did preserve a part, in such sort that they did not part take of the transgression and corruption of the others. And as he doth so conserve those which do continue in their first estate, that they can not fall: even so hath he in such sort left the others which are fallen, that never after they were able to rise again, nor never shall. 1. Peter. 2. Mat. 26. Rom. 5. 2. cor. 15. On the other side, he hath suffered all mankind to fall and be corrupted, and all the nature of man in the first man that he made, which is to say in the spring of the same. But on the other side, he hath used such moderation, that he hath not willed not withstanding that all those which were comprehended in this fall, should perish eternally as shall he that was the first cause thereof, to wit the Devil, who did draw the first man into such perdition with him. But as soon as the fault was committed, through the devils enticing, God forth with did find remedy for this great mischief, and a mean to repair his work and his creature, which his adversary had destroyed The which remedy he had already prepared through the eternal counsel and firm purpose of his election, through the which he did chose & prepare in his son jesus Christ the vessels of mercy, not only before the wound was given to the whole body & person of all mankind, but also before the creation of the world: wherein he sitteth forth the justice of his judgement, and his grace and mercy together, & how that he is the author of all goodness, even as his adversary is author of all evil. For if God should have restored the nature of the Angels which was fallen, as he did repair the nature of man, it might have been thought that the Angels which were fallen, had raised up themselves again: or else that their fall had not been so great and horrible as it is, nor the offence so odious and so detestable before God. Also his justice, his grace and his mercy had not been so well declared. For it was requisite that the Angels which did offend, should carry upon them a perpetual testimony, of their transgression and rebellion, and that they should know how good a thing it was to devil united with God, and how evil to be separated from him. afterward man may judge what force and power he may have of himself to raise up himself, and to save himself, considering what the burden of the wrath of God is, that the Devils bear. For if these creatures which were created so excellent, cannot bear such a burden, nor of themselves discharge them of it, but that they must be swallowed up even into hell, how shall man then bear it that is but a worm of the earth, 2. Peter. 3. and how shall he deliver himself? Further if that God have not spared that Angelical nature, and those heavenly creatures, how doth he think to escape his judgement, if it be not only through his grace and mercy? On the contrary, if he had as well suffered the one sort as the other to fall, and had left them all in like damnation, his grace, his power, and his mercy should not have been so known as it is, and if he should have restored the one sort and left the other, it mought have seemed that he had wanted power to conserve his creatures in that estate wherein he had created them: or else that he had not had so great a care for them, that he would so do, if he should have done the like in man: it should have seemed on the other side, that it had not been in his power, or else that he had not had the care and the will to repair the creature that should have offended, but only to have conserved and maintained him in his first estate so long as he should persever in the same. But he hath declared by the mean that he hath observed, all these things together. The first, that there is no creature whatsoever he be that can of himself be maintained, how excellent so ever he be. Further, that he hath always power to preserve them all in their estate, if it please him, and to restore them although they had offended and transgressed, the which can be done by none other mean, but by his only power and grace. Then, even as man may be recovered and restored to his first estate, through his grace and mercy, even so on the contrary, abiding still in his nature, such as it is at this present, he may by mean of his wicked will do nothing else but evil without any constraint, other than of his own malice. How that all that which hath been done as well in the fall and conservation of the Angels, as in the fall and restoring of man, tendeth to the glory of God, and how that same only reason aught to content us in the doctrine of predestination. T. BY that which I may understand, all that which was done in all these things, tendeth still to the glory of God, to the which we must refer all the ordinances of his providence, as to the principal end, whereunto he hath chief regard above all, in all his works, & whereunto it behoveth to frame all other purposes. D. Thou hast well understood it & well concluded. Therefore it is written, that the Lord hath made all thing for himself, yea the wicked for the evil day: & S. Paul speaking of the eternal election of God, saith, Prove. 16 Ephe. 1. who hath before ordained us for to be adopted unto himself through jesus Christ, according to the good pleasure of his will, to the praise of the glory of his grace, wherewith he hath made us accepted in the beloved. seeing it is so, what just occasion may men have of offence in the doctrine of predestination, for aught not the glory of God to be preferred to all creatures? And if that all the creatures should perish, wherefore should we think it strange, if god were glorified in their perdition, and that it did so please him? T. No man aught to find that strange, except he do more esteem the creature than the Creator. D. Therefore it is plain that this offence which many give unto themselves in the matter of reprobation of the reprobates, proceedeth not but from a marvelous great pride and arrogancy of the flesh, which esteemeth itself more than it aught to do, for if it had so small an estimation of itself as the worthiness thereof requireth, and did esteem God & his glory so much as it aught to do, he should not only not find it strange to know that god hath ordained to be glorified in the damnation of some: not, although it should be done with his own person, he should glorify God in his just judgement, he would not murmur against him to wage the law with him, and to play the lawyer, and to plead against him, to maintain the cause of the reprobates, accusing him as though he should do them wrong: but rather, he would desire himself to be damned, as Saint Paul desired for his brethren the Israelites, if it were possible, Rom. 9 that it mought be done, and that God might be the more magnified and glorified therein. From whence then come these contrary thoughts, but only of the horrible pride that is in our corrupted nature? for what are we? from whence came we? what wrong may God do unto us? wherein are we able to accuse him, or attribute unto him the fault of our offences, and of our damnation, and to set him in the place of the Devil author of sin, considering that what determination so ever he have made of us, we cannot complain that we have any other force, violence, & constraint to do evil, but only of our own wicked concupiscence, unless that happily we would complain in that that he hath not made us such as could not sin, or else having sinned, that he doth not bestow upon all like grace, and that he doth not save all, forsomuch as he mought if that he would, otherwise he should not be God, nor almighty: but it hath pleased him, & that not without good and just cause, the which is continually such, albeit that we cannot understand it. Therefore we must continually say with the Prophet, that our damnation is of ourselves, Os●e 13. Rom. 9 and our salvation of God only, and say with S. Paul. But oh thou man what art thou that pleadest against god, shall the thing that is fashioned say unto him that fashioned it, why hast thou shaped and made me thus? The potter hath he not power of the clay to make of one very lump, one vessel to honour, and an other to dishonour? And what if God would to show his wrath, and to make his power known, suffer with great patience the vessels of wrath prepared to perdition? and to show the riches of his glory upon the vessels of his mercy, Rom. ●1. which he hath prepared to glory? and again. O the deepness of the riches of the wisdom and knowledge of God: his judgements are not to be searched out, and his ways are impossible to be found. Esay. 40. For who is he that hath known the lords intent? or who hath been his counsellor? or who is he that gave to him first, and he shallbe recompensed. How that the will of man cannot by any means be constrained, not, not by the devil himself, but only of his own wickedness. T. FOr my part I grant to all that which thou hast said, but yet canst thou not deny, but that man is yet oftentimes constrained to sin by mean of the temptation and soliciting of the devil. D. This constraint whereof thou speakest, is constraint without constraint, for it is not in the power of all the devils nor of all the creatures that are, to constrain the will of one man. Wherefore, what temptation or solicitation so ever hap unto him, if he did not willingly consent thereunto, he could not be induced to do any kind of thing against his william. But it fareth with him as it doth with a harlot: for if she be solicited by bawds and whoremasters, she will give over herself unto them, which thing an honest woman will not do, but will resist all such temptations and procurements, & will overcome them. Therefore albeit that the harlot may impute some part of the cause of the offence that she hath committed, to those that did entice her and procure her thereunto, yet notwithstanding she may not say that she hath been constrained so to do, nor may by that mean excuse herself, for if she had not agreed thereunto of her own will, she had not at all played the harlot, but because that she was already naturally thereunto inclined, these procurements did serve her as it were matches, oil & wood thrown into the fire, which would kindle nor flame never the sooner nor the more, if it were not naturally inclined and prompt thereunto. In like sort is man brought to evil through his own concupiscence, the which being wakened and stirred up by the devil, james. 1. doth the more declare itself, and showeth more plainly what his nature is: wherefore thou seest here how that man doth continually sin of his own will, and if he will say that he hath been constrained to do any kind of work the which he knoweth manifestly to be against the will of God, it must be considered wherein he hath been enforced and constrained, if he have in any wise been enforced by the force of others, so that he could not be in any wise master of his members, although he did resist it by all the means that he could, and did declare by his words and acts that his heart and will did in no wise consent thereunto, he may be excused as an honest woman may that hath been taken of force, the which notwithstanding hath cried and resisted by all means possible against the whoremaster, and hath been as willing to loose her life as her chastity: but if thou dost an evil work, either to please men, or else for fear that thou shouldest fall into their displeasure or indignation, and receive any dishonour or worldly hindrance, thou mayst in such a case allege none other constraint but only that of thy wicked will: no more than Pilate might when he condemned jesus Christ, Matth. 27. john. 29. enforced by the constraint of the jews. For if thou didst love God with all thy heart, and better than thyself, and didst more esteem his glory than thine own, and thy soul, than thy body, and the heaven more than thou dost the earth, thou moughtst be free from losing, that which thou fearest to loose, Matth. 10. john. 13. and shouldest not loose it at all, but shouldest gain it double. For as jesus Christ saith, he that shall lose his life for my sake, the same shall find it, and he that feareth to lose it, the same shall lose it, and therefore thou wouldst not leave God for any creature, nor wouldest change the inheritance which is prepared for thee in heaven, for no earthly inheritance, nor the blessing of God thy father, for a mess of pottage, Genes. 2.25 Hebr. 11. as did Esau, but wouldest rather lose thy life which aught not to be so dear unto thee as the honour of God, and the salvation of thy soul. Of the contrariety which seemeth sometime to be among the commandments of God, and what consideration is required in the same, and of the division of the whole law into two tables, and of the order of the matters that are disposed & contained in them. T. I Do know right well now by that which thou sayst, that all such cloakings cannot excuse us before God: but from whence cometh it, that God sometimes doth allow works, which he seemeth to have forbidden? he commandeth to honour father and mother, and to obey the magistrates, and yet notwithstanding he doth often times greatly commend those which do not obey them at all. He forbiddeth murder, and yet sometime he commendeth those that do commit it. D. That diversity cometh of the nature of the commandements of God, and of the order whereby he hath disposed them in his Law, for he hath brought and divided the whole into two Tables, in which he hath written & disposed his commandments, according to the order & worthiness of the thing that every one of them containeth. T. Declare that order unto me. D. In the first he hath written four, which do properly and directly concern his glory without special consideration of any other than of him, as the three first requests which are written in the prayer of our Lord jesus Christ. The second containeth six, which do concern those things that do belong to our neighbour, which must be measured by the first four, of which they do depend, and to whose end they ought always to have regard: as the three last requests of the prayer of our Lord jesus Christ, A lesson of great weight aught always to be referred to that end whereunto the three first do pretend, wherefore, if any thing do happen, for the which any commandment of the first table must be broken, to accomplish any of the second, it behoveth them in such a case that the second give place to the first, and that it have recourse unto the same, to have the true understanding and the true usage of that which it doth contain. Of the manner how to accord and agree the passages and sentences of the law and of the holy Scriptures, which seem to disagree, set forth upon the commandment given to honour father and mother, and what love or hatred he would that we should bear them. T HOw may this be? hath God given a law which is contrary to itself and doth contain commandments which cannot be observed without transgression of others? D. Not, if the law be well understood in that meaning & sense, for the which it was given by God, and for the better understanding of all this difficulty. I will declare it unto thee by certain examples which are very familiar: God commandeth me to honour my father: to what end is this commanded me? To the end that God mought be honoured, in the honour that we give to our fathers, acknowledging the goodness that we have received of him by them, who have been the instruments and ministers of his loving kindness toward us. D. Thou hast well answered: thou dost then see here how that this commandment hath his foundation in the first table, in such sort that if thou dishonour thy father, thou dost not only dishonour that man which is thy carnal father, but in him dost thou dishonour God thy eternal father, of whom the carnal father is nothing else but an Image or instrument, toward whom thou declarest of what affection thou art towards him whom he representeth, and the more near that this image is to thee, and the more near thou drawest to the nature of it, and that God doth more familiarly and more plenteously communicate unto thee his loving kindness by this instrument, and the more that he maketh his image to shine in him, so much the more is thy wickedness & iniquity the greater, but if it should so come to pass that thy father should be untrue toward god, & should require of thee a thing, wherein thou couldst not obey him, unless thou shouldest disobey God, thou art not at all in any thing bound unto him in such a case, for in such a case thou art dispensed with in the first table, & by the interpretation & true meaning of the same. For seeing that the honour which thou owest to thy father, doth comprehend the honour of god, & is grounded upon the same, it is certain that if god be dishonoured in that which thy father requireth of thee, thou dost not honour him at all in such sort as thou art commanded by god to honour him, if thou do it in such sort as thy father requireth thee to do, for thy father cannot be truly honoured, in that wherein god is dishonoured, but is dishonoured in that wherein god is dishonoured, although that men cannot always understand & know it. Therefore when thy father doth command thee any thing, thou oughtest to have good regard to the nature of the thing which he commandeth thee to do, if it be a thing that thou mayst do without offence toward God and thine own conscience, seek by all means possible to please him, for the honour of him that doth so command thee, how hard soever it be to do: if it be otherwise, in such a case acknowledge him not at all for thy father, because that the devil doth require by him that thou shouldest yield him in thy father that honour which thou owest to thy only God, and that he will make thy father his instrument, but leave that Satan transfigured into the likeness of thy father, and say unto him that thou hast no father for whom thou mayst refuse and leave God thy heavenly and eternal father. For if a father should require his daughter to give over herself unto him, that he might make her a harlot, or else that he himself mought abuse her, or otherwise that he should deliver her to any whoremaster, aught she to acknowledge such a father for her father? and were she bound to obey him in such a matter? T. There is no man if he have so much as one spark of good judgement, but would judge her worthy of great blame if she should do it: and worthy of great praise, if she did rather choose to die than to please her father in such wickedness, for by such means she should not obey to her father, but to a bawd, a whoremaster and an horrible incest, and to a very Devil. D. Thou hast said well. Then if it be not lawful for a daughter to give over her body to her own father, to abuse it in any kind of villainy, how much less lawful is it then for the soul, which is much more precious than the body, to give over itself to any creature whatsoever he be, whereby it may be joined to the Devil? Then if thy father will be an idolater, and will have thee to be such an one with him, and will have thee to leave jesus Christ to please him, thou oughtest then to have recourse to the interpretation that jesus Christ doth make of this commandment, of the honour which is due to father and mother, founded in the first Table: as it shallbe more amply declared when we shall come to the exposition of the fift commandment. T. Of what interpretation meanest thou? D. Of that where he saith: Luc. 14. Matth. 10. Whosoever doth not hate his father and his mother for my sake: which is to say (as he doth expound it by an other Evangelist) he that shall love them better than me, is not worthy of me, nor may be my disciple: behold this interpretation is very plain, which declareth unto us that it is a great virtue, and worthy of commendation, to contemn father and mother in time and place, which is to say, in such like cases as we have already spoken of: for such a contempt of them, is not a contempt, to speak properly, but only in the judgement of man, no more than the hatred which jesus Christ willeth us to bear them for his sake, is a hatred, but a very true love, founded in the love of GOD. For we must rather judge of things according to their effects, than according to the affections of men, in whom we do consider them, as in divers other like passages of the Scripture: It is written in the proverbs, in the which Solomon speaketh in the person of wisdom: Proverb. 8. All those that hate me, love death. There is none but he hateth and abhorreth death: and yet for all that, seeing that he which despiseth and hateth wisdom, doth purchase his own death, and ruin, doth it not then seem that he loveth it, and that he desireth it? and what could he more do if that he desired it? It is also written, Prou. 29. he that doth take part with the thief hateth his soul: Moreover, Proverb. 13. he that spareth the rod hateth his child, yet notwithstanding there is no man that both this for any hatred that he beareth either to his soul▪ and his life, or to his child, but rather for love, if we do consider the affection of the person: yet notwithstanding the truth is even such as the spirit of GOD hath spoken in deed, as the effect doth right well declare. Then, as he hateth in deed, which doth foolishly love, and otherwise than he aught to do: even so doth he truly love, which hateth as he aught to hate, and that same which he aught to hate. The like is of the honour and dishonour: but it is not needful here to speak any more of this matter, considering that it shall have more apt place in the exposition of the Commandment of the which we have now spoken. Therefore I have spoken this but only for an example. An example to the like purpose, upon the commandment given of the obedience due to Princes, and upon the commandment given against murder. T. WE also may in mine opinion, say the like of Princes & Lords. D. S. Peter & S. john do teach us by their example what we aught to think therein: For did they transgress the commandment which commandeth to yield obedience unto Princes & Magistrates, Acts. 3.4.5. when they did contemn the forbidding of the counsel of jerusalem, which was contrary to the commandment of God: and did answer them, that it was better to obey God than man? T. Not, but did much better fulfil it than if they had otherwise done, and did truly declare it. D. Numbr. 25. Phinees in like sort was greatly commended by God, for the whore & the whore master which he did slay, and was not rebuked as a murderer, for so much as he did it not of hatred, nor of any bloody affection, but only for the duty and obedience which he aught to God, who had been greatly dishonoured, if that such a villainy had not been punished & revenged by him with such a zeal. Thou mayst then know by all these examples, how that the work which may seem unto men to have some show of wickedness, and to be contrary to the commandments of God, is not at all wicked in the sight of God, nor in the judgement of those which take the law of God in his true meaning, & do know how to rule the second Table by the first, but is pleasant & agreeable to his william. Of the hidden sins that are in the conscience and wicked will of man and how that concupiscence is a sin worthy of damnation in the sight of God, and how greatly it doth displease him, and for what cause. T. IT seemeth to me that this matter of works hath been sufficiently, fully, and familiarly entreated of: wherefore let us proceed to the rest. D. If that which hath been said of works be well understood, the rest shallbe easy enough unto us: for we may by the very same mean, judge of the will, & of the affections, according to which God doth judge of the work. If then thou be stirred up to evil, by any wicked affection, & thy will doth consent and agree thereunto, in such sort that there wanteth nothing but the only mean to execute it: Behold the wickedness is already accomplished before God, thou knowest by that which hath been already spoken, how God will judge. If on the contrary; there be any resistance in thee, & that thy spirit & thy will in no case will agree to that concupiscence which continually doth procure thee, but d'ye resist and repulse it as far from them as they may, it is certain that the iniquity is not so great: albeit that such a concupiscence, what resistance soever there be, can not be without sin, by reason of the corrupted and wicked spring from whence it proceedeth. For that is a sure testimony, that there is much poison and corruption there, where such fruit doth bud forth: although that it find hindrances which will not permit and suffer their buds and fruits to come to their ripeness. Now such a corruption can not be but very displeasant to God, considering that it doth proceed from his adversary, and that it is contrary to his holy majesty: as we see it proved and evident in little children: yea even in those which are not only not in age to put any evil act in execution, but also have not discretion to judge neither of good nor evil, Rom. 5. we see how death hath power over them, and taketh them out of the world: which he could not do except that there were sin in them. For seeing that sin did beget death, and that it is a fruit of his curse, it is a thing certain, that there where sin doth not reign, death also can have no power, as S. Paul doth very well conclude. How that by reason of that concupiscence we are justly worthy of death and damnation, even from our mother's womb. T. WHat sin is that then in little children, that doth so displease God, that it doth not make them only subject to bodily death, but also to eternal death, and maketh them the children of wrath and of the curse, even before they have the use of reason: to know & discern either good or evil. D. It is that natural corruption whereof David speaketh, saying: Psalm. 51. I was conceived in sin, & my mother did bear me in sin: now if we would have the meaning of the words of David expressed according to the signification that they have in the Hebrew, we must then say: And my mother hath warmed me in sin, or with sin, whereby he giveth to understand that he hath been begotten, conceived, and nourished, in his mother's womb, with the sin, even as if he & sin were brothers, twins, begotten, conceived & nourished together in the womb of one very mother: it is then easy to understand how natural sin is now to man, being in this corrupted nature, whereunto he is fallen by mean of his transgression: for that which David speaketh of himself, doth appertain to the whole race of man. Wherefore that conception whereof he speaketh in this passage, is common to us all. Then even so as a little Serpent doth offend us, not only as soon as he is brought or hatched, but being in his egg, or in the belly of his dame: even so do we in deed displease God from our very mother's womb. And what is the cause that this little serpent doth so much offend us? by means of the venomous nature that is in him. For all be it that he have not yet showed it, yet notwithstanding it is still abiding in him, and doth not let to show it, but only because it wanteth the mean: but it shall be sufficiently showed in his tyme. T. Is it the like of man? D. There is no doubt of it, for experience doth so plainly declare it: for sith the time that our first father was poisoned with the venom of the old serpent, he could beget no children but such like as he himself was, and little serpents of the same nature that he was, and infected with the same venom, the which albeit that it doth abide hidden for a certain time in us, doth not let for all that to show itself forthwith at the first occasion that it may find. This is the first spring, the first foundation, and the first cause, as much as doth pertain to man, of all the sins that he may commit. Now if that wicked spring, how secret or covert soever it be, doth so much displease God, that it hath already deserved eternal damnation, before that it hath so much as once budded forth: how much more shall it displease him with his buds, his branches, and the whole tree and his fruit? T. That is very easy to judge. D. So easy as nothing is more easy. Of divers degrees of sin, and of the root and fruits, and of their begetting and consummation. T. IT seemeth to me that we may easily discern and extinguish by the deduction which thou makest, all the degrees of sin. D. It is easy to do. This same first spring & natural corruption, with that inclination & nature which is always given to evil, is the same which we do properly call original sin, which of itself is wholly damnable, & can not be overcome by man, but only in that that he is delivered, and that he is regenerate by the only grace and spirit of God. Afterwards, that same concupiscence which watcheth continually in man, and procureth him to evil, is as it were, the bud of that rotten root, and of that cursed spring, which is never without casting forth some such bud, how generate soever a man be, during the time that he is in this world wrapped in this body of sin, and in his outward man, and in his old Adam. Therefore it followeth that there is no man living, how holy so ever he be, 1. john. 2. but that he is a great sinner before God, yea although he had no more fault but this same, and hath good occasion to say continually with the whole Church: And forgive us our offences. But if this bud come once to determination, Math. ●. Luke. 1●. and to bring forth the consent of the will, then doth the rebellion continually declare itself to be the more great, and the sin doth grow one degree more, and is more increased than before. Now when man is come to this degree of wickedness, and doth acknowledge his fault, and before he proceed any further, he refraineth from it, and asketh pardon of God, he doth less offend, than he that proceedeth to the putting of his wicked purpose in execution, or both persever in the same, although he have not mean to accomplish it, being sorry that he can not put it in execution. And he that doth find ready resistance in his conscience, against the evil that doth continually provoke him, and notwithstanding despiseth the admonitions which God giveth him in his own conscience, and of a set purpose doth follow his wicked affection, the same is much more faulty, than he that hath been taken suddenly, either through ignorance or weakness. Of the names of sins, according to their degrees and proper kinds, with their generation. T. WHat names may we give to these sorts and sundry degrees of sins, to distinguish them from the same first spring which thou hast called original sin? D. Albeit that we do commonly call those actual, which come to the act and outward execution, yet notwithstanding we may well call by the same name the other degrees, for so much as all the fault that proceedeth from that wicked original spring, proceedeth forth to the act and effect, although not in the sight of men, yet in the sight of God. There is no difference but only of more or of less, which doth either aggravate or diminish the sin, or the heinousness thereof, according to the degrees whereby it proceedeth, from whence it cometh to pass that the one sort are accounted venial, and the others mortal, according to the disposition of the persons towards God, concerning their faith or unfaithfulness. Of deadly and venial sins, and of the difference of them: and in what meaning we ought to understand the sins to be venial or mortal. T. THou hast now touched one point the which I would gladly understand: which is to say, what sins they be that be venial, and which they be that be mortal: and what is the cause of that difference. If thou wilt consider sin in his own nature, there is no sin but it is deadly, to wit, it bringeth with it death, not only corporal, but also eternal, and doth right well deserve it. For if this natural corruption whereof we have already spoken, be in the fight of God worthy of such punishment, if there were no other thing in man, we may well think what it is that the other sorts do deserve, which do daily aggravate the evil and increase it more continually. Wherefore this original sin aught not to be esteemed a small sin, no more aught these buds of concupiscence, and the wicked affections, as many do account them, and chiefly the Papists. For the majesty of God is so great, that there is no rebellion what soever it be, nor root of rebellion & wickedness, but it is a crime of treason against the majesty of God. For God hath not only forbidden the act & consent to evil, but also the very concupiscence itself, although that it do not proceed so far as to the consent: as it appeareth by that which he said, thou shalt not covet, which shall be more plainly declared in his place. Now it is meet that the punishment be given according to the nature of the sin, wherefore seeing that God, against whose majesty the fault is committed, is eternal, it is certain that there is no pain whatsoever it be that is sufficient for the punishment of an offence committed against the majesty of such a prince, nor may satisfy for the dishonouring of the same: for the case standeth not with god, as it doth with man, for so much as man is mortal, how great a prince soever he be, he may stretch & extend his authority no further than upon the earthly goods, or body of the offender: and according to the fault by him committed, he taketh either his goods or his body: & if the worst fall, he can take from him but his body & temporal life, for so much as his power extendeth no further but to this life, and that the fault touching either his person or his office, is but temporal as he is: but God hath a reign & power which stretcheth further, for it is eternal as he is. And therefore the faults which are committed against him, are worthy of eternal punishment. And therefore our saviour jesus Christ saith, that God hath not only power to slay the body, as men have: but he is able also to slay both body and soul, and then to cast both the one and the other into everlasting fire, which is ordained for eternal punishments. Of the opinion of those which say, that none shall be damned: and of the abuse of the mercy of god, and of the greatness of sin, and of the pain due to the same, and of the wrath of God against it, declared in the death of jesus Christ, and of the mean whereby to be deiluered from it, and in what meaning we aught to understand that God hath made no man to destroy or damn him. T. THat which thou sayest is far off from the opinion of such as say that none shall be damned, and that in very deed the devils shall once be saved. D. The word of God shall then be false, which speaketh the clean contrary. T. They do ground themselves upon the mercies of God, saying that God hath created no man to destruction, and that it shall be a great cruelty in him, and contrary to his merciful nature, to punish so grievously a temporal sin, to wit, with everlasting pain. D. Such men do greatly abuse themselves, and do declare plainly that they know neither the nature of sin, nor yet the majesty of him against whom it is committed. For do they think the contempt of such a majesty ro be nothing, according to the which the greatness of the sin must be measured, & not only according to the thing wherein it hath been committed: wherefore if that god should punish with eternal death all the men that ever were, are, & shallbe, he should do them no wrong, but should do them justice and right. Therefore in that that he saveth those which have recourse to his mercy, the same cometh of his mere grace, wherein in deed he declareth unto us what punishment we have deserved. For seeing that it was expedient that his own son should bear the pain which was due to the sins of them unto whom he would show mercy in him & by him, he hath right well declared by the same, that there was no pain whatsoever it was, that was able to satisfy his judgement, but that of his son, who by reason of his great innocency & perfect obedience, was only sufficient for such a satisfaction. For if man could suffer any pain, whereby he might satisfy the eternal justice of God, there should then be no hell, nor eternal damnation, for the pains should once have end. But forsomuch as they do never end, they do declare thereby that they are not sufficient for such satisfaction: and on the other side, that it must needs be, because that they may in no wise be sufficient, that they be eternal, saving only to such as have rereyved jesus Christ by faith, who hath borne the wrath of God, and the pains due to their sins, to deliver them, as it is written: john. 3. he that beloveth in the son of God, the same hath eternal life: He that believeth not in the Son of God, the wrath of God abideth still upon him. And as concerning that which thou hast said, that God hath made no man to be damned, I do confess it, if it be well understood, but not in that sense that they do take it which allege that text or passage of the scripture to abuse the grace & goodness of God. prover. 16. It is very true that God hath made no creature to that only end that he should be damned, for he hath created all things for his glory, & hath mind all for himself, yea the wicked for the evil day. That is the principal end of all his works, notwithstanding he leaveth not to punish and to damn with eternal death those which contemn his law, and his holy word, forsomuch as their damnation doth serve to his glory, for the which they were created. For his glory doth not only consist in that that he showeth mercy to his, but also in that that he executeth judgement, and doth declare his justice upon his enemies. Let us therefore take heed that we mock not with him, nor seduce ourselves: for albeit that by his great power and wisdom he can draw goodness out of the evil which the wicked commit, and can turn it and make it to serve to his honour and glory, and to the health of his chosen people, whereas the wicked ones do turn his good creatures and his good works into evil, he leaveth not for all that to hate still that which is evil, in somuch as it is evil, and the abuse of his creatures and of his gifts and graces, and to condemn and punish those which commit such offences, if they have not forgiveness by his grace & mercy in jesus Christ. How that every sin is of his own nature damnable, and how that notwithstanding, it is not able to damn the faithful. T. SO far forth as I may judge by thy words, it seemeth to me that thou concludest that every sin is mortal, which is to say damnable, t● all the unfaithful and reprobates, and that they are venial, to wit pardonable, to the chosen & faithful people of god D. If thou do understand by damnable, sufficient to damn, & by venial, worthy of pardon: it is certain that there is no sin of his own nature worthy of pardon, but is able to damn. But if thou understand by damnable, the sin that damneth, and by venial, that which receiveth pardon, it is very certain that in this meaning there is no sin that may damn the elect and faithful, but it is pardoned unto them by reason of the merit and satisfaction of jesus Christ, Rome ●. for the which cause S. Paul saith, that there is no condemnation to those that be in jesus Christ, which do not walk after the flesh, but after the spirit. T. Then are they happy which believe in jesus Christ. D. There are none else blessed but they only. Therefore David saith: Psalm. 32. Rom. 4. Blessed are they whose offences are pardoned, & whose sins are covered, Blessed is the man to whom god imputeth not his sin: he doth not say blessed is the man that is or shallbe found without sin, for there is none such, nor never was, nor never shallbe, but only jesus Christ very god and very man. But he calleth that man blessed, who notwithstanding that he be a sinner, he hath yet found grace and pardon for his sins in the sight of God. In the mean while, we must take good heed, if we will be partakers of this blessedness, that we do not abuse that grace of God which is given us in jesus Christ, lest that where our sins should be but venial, we 'cause them to be twice mortal. What mean it behoveth to keep to fight against sin and to resist it, and to be delivered from it, and how every man aught to fear lest he should be hardened therein, and should fight against his own conscience, to the end that sin be not to death. T. Show me then what remedy we may find to avoid this great mischief. D. If we do walk according to the spirit, and not according to the flesh, immediately as soon as our concupiscence doth prick us, we must resist it by the spirit of God, if we do not resist it, it is a token that the spirit of God dwelleth not in us, which is a sure token of the unfaithful who follow their concupiscence without any let, without any fear of God at all, if we do resist it, and that our concupiscence and infirmity doth overcome us, the next remedy is not to suffer the wicked will to proceed any further: if that the violence of the wicked will and our infirmity be so great, that it break forth to the outward work, the other nearest remedy is, not to ●ake an occupation of it, nor to return any more to it, nor to continued any longer therein, but by true repentance, to correct all such faults, as well inward as outward, and to lead a good life. If it hap us to fall again into any at any time, let us take heed that we sleep not in it, nor yet persever in it, lest that God do leave us, and do harden our hearts, & cast us off into a reprobat sense, to punish our unkindness and frowardness in such sort, that in the end we come to resist the spirit of God, Rom. 1.9. Matth. 12. 1. john. 5. 1. Cor. 12. Rom. 8. Genes. 3.9 Exod. 88 Rom. 9 1. Sam. 15. Matth. 26. Psalm. 51. Luk. 7. Acts. 9 1. Timo. 1 & being vanquished by him in our own hearts, we come to blaspheme him, as it doth often times hap to those which do contemn the admonitions that are given unto them, and the remorse of their consciences, & do assure them in their wickedness, for such a sin is without remission, & is called by S. john, the sin unto death. For somuch as he that sinneth against the holy Ghost, doth cast of him without whom he can neither ask nor obtain pardon, nor be partaker of jesus christ, which only is our way & our health. Let us then take heed that we follow not the example of Cain, of Pharaoh, of Saul, of judas, of the Scribes, of the pharisees, who abode still hardened and obstinate in their sins, but let us follow the example of David, of the woman sinner, of S. Peter, of S. Paul, and such like servants of God, who have acknowledged and forsaken their faults, and returned to God with all their whole heart. T. This declaration and admonition is very well worthy to be noted. Now I am very well contented and satisfied in all those matters that have been handled between us, whereby I do know the differences of sins, and how God doth judge, & how we aught to understand his law, and that by our free will we may be well lost and damned, & that there is none but God only which can save us thorough his grace & mercy. FINIS.