A Christian Instruction Containing the Law and the Gospel, Exposition 1 · Dialogue 14
The fourthtenth Dialogue is of the preaching of the Goſpell.
Of the principall partes of the miniſterie of the Church.
MATHEVV.
NOwe ſéeing that weare come vntounto the myniſterie of the Churche, declare vntounto me what it conteyneth in effecte.
P.
We maye deuide it into thrée principall partes.
M.
Whiche be they?
P.
The adminiſtration of the word & Sacraments, and of the eccleſiaſtical diſcipline.
Of the adminiſtration of the vvorde, and of the principall points that therein are to be conſidered.
M.
WHat hauehave we to conſider vppon the adminiſtration of the word?
P.
There be chiefly two pointes.
Math.
Whiche is the firſt?
P.
That it be purely ſet foorth as God hath reuealed it vntounto vsus in hys holy ſcriptures.
Mathevv.
Which is the ſeconde?
P.
That it be ſet foorthe in that order whiche the Lorde hath ordayned that it ſhoulde be, and to the edifieng of all men.
Of the points that are required to ſet foorth purely the vvorde of God.
M.
WHich points be they that are required in the pure ſetting foorthe of the word of God, in ſuche ſorte as thou ſayeſt it oughte to be ſet foorthe?
P.
They maye be all comprehended in two.
M.
Which is the firſte?
P.
It is that none ſet foorth any other doctrine, than that which is conteyned in the holy Scriptures, and that is fully agreable to the ſame, without adding any thing to it, or diminiſhing any thing from it, and without mingling with it of any thing of the doctrines and traditions of men.
M.
Whiche is the ſeconde?
P.
It is not ynough to ſet foorthe that word, accordingly as it is conteyned in the holy ſcriptures, no in déede althogh men vſe none other words than thoſe very ſame whiche the holy Ghoſt hath vſed in them, if the word be not foorthwith ſet foorth according to the meaning of the ſpirite of God, by the whiche the ſame hath bene reueled in ſuch ſorte, as all the paſſages and teſtimonies of the ſame do agree ſo well togither, that there is no cō tradiction, but that the one paſſage is an expoſition to the other.
M.
Thou toucheſt here two points which are wel worth the noting. For there be ſome that in ſtéede of the worde of God do ſet foorth whatſoeuer commeth in their minde, and pleaſeth them. There be others, that although they ſet foorth the very teſtimonies of the holy Scriptures, yet for all that they corrupte the ſenſe of them by their falſe vnderſtā ding and expoſition, and by the application which they vſe,Matth. 4. a. Luke. 4. b. and cōſequences which they drawe.
P.
The Deuill hath alſo alledged the expreſſed worde of God when he tempted Ieſus Chriſte, but that is not to alledge the worde of God, but it is to abuſe the language of the holy Ghoſte, to corrupte and peruerte it, and to couer lies with truth, as charmers and enchaunters do make the wordes of holy ſcriptures to ſerue to their ſorceries and charmes.
Of the principall pointes of Gods worde, vvhichwhich oughte to be ſet foorth by the preaching of the ſame, & what order there ought to be obſerued in ſetting of it foorth.
M.
I Vnderſtand well that the worde of God may not properly be called the word of God, if it be not purely ſet foorthe as God hath reuealed it, and according to the true meaning of the holy Ghoſt, by whome he hath reuealed it. But I would gladly that thou diddeſt touch in briefe the principall pointes which are conteyned in that worde, and in what order it ought to be ſet foorthe and taughte.
P.
As touching the principall points of the ſame we hauehave alredy hādled the greateſt parte.Summarie of the Goſpell. Thou ſhalte heare afterward the reſte which we hauehave yet to handle. But ſéeing thou deſireſt as it were a ſummarie: Ieſus Chriſte hath comprehended all the preaching of the Goſpell in two principall points, when he commaunded his Apoſtles to preach in his name repentance and forgiueneſſe of ſinnes to al people.Luke. 24. g
M.
Folowing then the diuiſion which Ieſus Chriſt hath made of the doctrine whyche oughte to be preached by the Goſpell, it then ſhoulde followe that we muſt begin by the preaching of repentaunce, and thē to come to the remiſſion of ſinnes.
Peter.
Séeing that Ieſus Chriſte himſelfe hath ſhewed that we muſt kéepe that order there can be no better had.
Of repentaunce by the vvhiche the preaching of the Goſpell muſt be begonne.
M.
SHew me now what repentaunce is properly.
P.
It is a very diſpleaſure which man hath in his harte of his ſinne, the whiche engendreth in him an hatred againſt ſinne, and a deſire to liue better in time to come, refourming his life to the will of God.
M.
Séeing it is ſo, man may not then hauehave true repentance, if he know not firſt his ſinne, and how muche it diſpleaſeth God, and in like ſorte doe chaunge his manner of life, to witte from euill to good, and from good to better.
P.
It is eaſie to vnderſtande.
Hovve that true repentaunce cannot be vvell preached vvithout ioyning of the doctrine of the lavve and the Goſpell togither.
M.
ANd by what meane maye a man come to this knowledge of hys ſinne?
P.
By the law of god,Rom. 3. a. 4. c. ye which doth not only make them manifeſt to mē, but doth alſo ſhewe vntounto them the wrathe of God againſt them.
M.
There is then no miniſter that may wel preach repentāce. withoute preaching the lawe of God.
P.
It cannot otherwiſe be done. But it is not ynough to preach the doctrine of the lawe if that of the Goſpel be not foorthwith ioyned vntounto it.
M.
For what cauſe?
P.
For that that the lawe ſettethe foorth but the wrath of God againſt ſinners, the ſhoulde bring men rather to diſpaire than to true repentaunce, if there were no promiſe by the Goſpell, of the grace and merciemercy of God whiche is offered to them in Ieſus Chriſt, to obtayn remiſſion of their ſinnes in him, and by him.
M.
GiueGive me an example of that which thou ſayeſt.
P.
We hauehave one very euident in Iudas and S. Peter.
M.
Math. 26. g. Luke. 22. g. Matth. 27. aIt ſéemeth to me that it is written in the Goſpel, not only that S. Peter did repente, that he had denied Ieſus Chriſte, but alſo Iudas, that he did betray hym. And that notwithſtanding the repentance of Iudas letted him not from deſperacion, the whiche thing happened not to S. Peter, but wholly the contrarie.
Peter.
That happened to Iudas for the cauſe that I hauehave already cited, to witte, for that he layde houlde onelyonly vppon the Iudgement of God ſet foorth in hys lawe, without laying holde vponupon the grace and merciemercy of God ſet foorth in his Goſpel to all repentants and faithfull, as S. Peter did apprehend it, after that he had renoū ced Ieſus Chryſt.
Howe that true repentance can not be without faith.
M.
IT followeth then that true repentance can not be withoute true faith.
P.
It is very certain, that if a man hauehave not true faith in the word of God, for the firſt he ſhall make none accompt of the lawe, ne yet of all the threatnings of his iudgement conteyned in the ſame, but ſhall mocke at it onelyonly as doe the Atheiſts, and all men whiche are withoute God, without lawe, and without faithe, doe ſcoffe at all the holye Scriptures.
M.
If they hauehave no faith in the word of God concerning his lawe, there is no apparance that they hauehave any more cōcerning the Goſpell, and the grace and merciemercy of God promiſed in the ſame.
P.
That notwithſtanding, this fayth in the Goſpel is the principall pointe that is required in true repentance. For albeit that a man hauehave faith, in all that which the law declareth, ſo it is that this faith can not let him to diſpaire as Iudas did, if he paſſe not further to the Goſpell, but ſuche a faith ſhal cauſe him to deſpaire the more.
M.
How may that be?
P.
Forſomuch as ſuche a faithe is not full, in as muche as ſhée leaueth the principall whereuppon the true faithe is founded, to witte, the promiſes of the grace of GOD in Ieſus Chryſt.
Of the true and falſe faythe and repentance.
M.
WHat doeſt thou then proprely call true faithe?
P.
A certaine aſſurance founded in the promiſes of god by the which man holdeth himſelfe aſſured of God in Ieſus Chryſte and by Ieſus Chryſt.
M.
Why ſayſt thou that the faith which hath not this aſſurance, leadeth the man which regardeth but onelyonly the lawe, rather to deſpaire than to hope of ſaluation?
P.
For bicauſe that ſo much the more man is aſſured, that God is author of his lawe, and that that whiche it conteyneth, is true, euen ſo muche the more is he afrayd of the iudgemente of God, and can not fynde reſt in his conſcience, bicauſe there is nothing without Ieſus Chriſte, wherein to be aſſured againſt the wrath of God.
M.
There is then by this reckening two ſortes of penitence, to wit, one true & an other falſe.
P.
Euen as alſo there be two ſortes of faith, for euen as they hauehave not full faithe which beleue not all the worde of God, and chiefly the word of the Goſpel, euen ſo hauehave they no true repentaunce, whiche ioyne not togither the wrathe of GOD with his merciemercy, nor the merciemercy with the wrath.
M.
Euē as it is not inough to apprehende the wrath of God withoute his merciemercy to hauehave true repentance, is it alſo no more ſufficient to apprehende his mercy without his wrath?
P.
Thou maiſt eaſily vnderſtande, that none may well apprehende his merciemercy, if firſte he doe not apprehende hys wrathe. For he that knoweth not the wrathe of God againſte ſinne, cannot tell nor vnderſtande howe muche hée néedeth hys merciemercy, and what merciemercy he ſheweth him, when he receyueth him to merciemercy.
Math.
Thou ſayſt well.
Peter.
Moreouer, euen as they fall to diſpaire whiche conceyue only the wrath of God withoute his merciemercy, euen ſo thoſe whiche conſider only his mercy, without hauing firſt conceyued what his wrath is, doe not eſtéeme ſinne to be ſuch as they ought to eſtéeme it: and in lyke caſe can neuer vnderſtande what merciemercy is, nor howe greate the goodneſſe of God is towarde them.
M.
I note wel al theſe pointes, that the very wicked and reprobate, may well attaine to ſuche a Faith and repentāce as was in Iudas, but they hauehave not at all the true faith and repentance by the whiche the true children of God doe obtaine forgiueneſſe of their ſinnes.
P.
Thou muſte alſo note, that there be ſome whiche accompte the merciemercy of God but of ſmall price, bicauſe they doe not apprehend at al the wrath and iudgemente of God as they ought: And therfore the repentance of ſuche perſones is none other than a verye diſguyſing and faynedneſſe.
Of the forgiueneſſe of ſinnes, and of the aſſurance of the conſcience by the ſame.
M.
THou wilte then ſay, that true repentaunce beateth downe the ſinner in himſelf by the féeling of his ſinnes and of the wrathe of God againſt them, and then directeth him to Ieſus Chryſte, to aſſure his conſcience ſo beaten downe againſt the feares of the iudgemente of God.
Pe.
It is euen ſo. But to aſſure it as thou ſayſt, we muſt come to the other point, the whiche Ieſus Chryſte hath cō maunded to preache in his name wyth true repentance, whiche is the remiſſion of ſinnes, the whiche proprely belongeth to the Goſpell.
M.
I doe well vnderſtād that the ſinner which féeleth himſelf faultie before God by meane of his ſinnes, is as a traytour and wicked doer, whiche can not be well aſſured of the puniſhement that he hath merited by meane of his faults that he hath committed, if firſt of al he be not aſſured to hauehave his grace & pardon of his prince and of his iudge.
P.
That ſame is alſo the cauſe why that after we hauehave made mētion of the church, which is likewiſe called the communion of Sainctes, we do alſo confeſſe that we beléeue that the remiſſion of ſinnes is in hir, by meane of the communion that it hath with Ieſus Chriſt, of the whiche we hauehave heretofore ſufficiently ſpoken.
Of the cōmunion of ſaincts, & hovve the church entreth into the ſame by meane of the miniſterie of the Goſpell.
M.
I Do well remember that when wée ſpeake of that communion, thou haſt ſette me and put me againe vppon thys pointe, to declare vntounto me the reſte, the whiche thou haſt not yet expounded vntounto me.
P.
According to that whiche we hauehave already ſayd, the Churche doth not only obtaine this remiſſion of ſinnes, whereof we nowe ſpeake, but alſo the victorye againſt ſinne, death, hell, and the Deuill, and likewiſe eternall life, the whiche Ieſus Chriſt hath wonne for it, bycauſe that ſhe is the ſpouſe of him, and that ſhe entreth into communion of all his goodes with him, by meane of this ſpirituall mariage, by the whiche ſhe is conioyned to him as a chaſt virgin by ye vertue of faith in him.
M.
Seing it is ſo, ye miniſterie of the goſpel is then a meane by the which this holy aliance of marriage is made, that is betwéen Ieſus Chriſt & his church, for the which cauſe there is ſuch cōmunion betwene Ieſus Chriſt the huſbande & the Church his eſpouſe.
P.
Thou concludeſt very wel. For the Lord vſeth ye ſame meanes in this ſpirituall mariage, yt men hauehave accuſtomed to vſe in their ordinarie mariages.
M.
Which be thoſe meanes?
P.
Thou doeſt firſte wel vnderſtand yt no mariage can be made except the huſband and the wife do giuegive the faith of mariage ye one to the other, ye which emporteth all that which belongeth to true mariage.
M
It muſt néedes be ſo. For the true foundatiō of mariage lyeth in ye faith which ye huſbād & the wife do giuegive one to ye other. And therefore men ſay that they whiche hauehave ſo giuen their faith, are aſſured by promeſſe.
P.
Now thou ſayeſt that ye huſband & the wife cannot ſo giuegive their faith the one to the other, but that there is promeſſe on both partes, the which cānot be done but by wordes by the whiche the huſbande and the wife declare their will and conſente.
Mathevve.
Albeit that the promeſſe be ſufficiente for ye aſſurāce and confirmation of the marriage, notwithſtanding, the cuſtome is yet that the huſbande giueth ordinarilye to his wyfe ſome gift, for more aſſurance and confirmation of their marriage, and alſo of the mutuall obligation that they hauehave made the one to the other.
P.
Euen the lyke is done by the miniſterie of the Goſpell betwéene Ieſus Chriſte and his Churche. For there is the promiſe whyche Ieſus Chryſt made vntounto hir: and then that is there alſo: wherby the Churche accepteth that promiſe of hir huſbande, and by the which ſhe giueth hir ſelfe to him, euen as he hath giuen himſelfe to hir: And then the ſacraments are as rings and iewels and ſuch other gifts, which the huſbands are accuſtomed to giuegive to their wyues for the more cōfirmation and approuing of their mariage.
M.
Séeing then that it is ſo, the miniſters of the Church are in maner like, touching the ſpiritual mariage, to thoſe whiche make the aſſurance betwéene the huſbande and the wyfe, and do declare vntounto them the promiſes, by the which they ought to bynd themſelues the one to the other, and giuing them to drinke or ſome other ſuche like token in the name of mariage.
P.
Thou doeſt not take it amiſſe, and therefore Sainct Iohn which was ſent by God to bring to Ieſus Chriſt by the meane of his miniſterie, the Churche his eſpouſe, is called the friende of ye bridegrome.Iohn. 3. d. 1. Cor. 11. a. And Sainct Paule hath written to the Corinthes to the ſame effecte: I am iealous of you, with a godly iealouſye, for I hauehave ioyned you to an huſband, to preſente you a chaſt virgine to Chriſt.
By vvhat meane men attayne to eternall life, and of the benefites comprehended in the communiō of Saincts.
M.
SEing that the communion of ſaincts comprehendeth al thoſe good things whereof thou haſt euen now made mention, is that alſo the cauſe why that after the remiſſion of ſinnes, we confeſſe in like ſorte the reſurrection of the fleſhe, and the life eternall?
P.
It is euen ſo. For to attaine to that felicitie, which is our ful cō ſolation, God doth graunt vsus the forgiueneſſe of our ſinnes, without the which we cannot attaine to that happie life.
M.
Seing then that this communion of ſaincts with Ieſus Chriſt, ye which is his church, bringeth with it ſo greate good thinges, whiche are the greateſt that man maye wiſh and obtaine, ſurely they are thē very happie which are comprehended in the ſame, and they very vnhappie which are ſhut from it.
Pet.
EueryEvery man maye well knowe that. For ſéeing that the Churche is the kingdome of God whereof Chriſte is the chiefe king, there is no doubte, but that all thoſe which are ſtrangers & ſhut out of the Churche, be alſo ſhut out and baniſhed frō ye companie of Ieſus Chriſt, whiche is the chiefe and king thereof, and ſo conſequently of the happie and eternall life.
M.
Who is the cauſe thereof?
P.
It is forſomuch as if there be no man that may enter into this communion, but by the meane of Ieſus Chriſte, euen ſo Ieſus Chriſt cannot be vnited to any mā, which is not a member of his Church, no more than a heade maye be vnited to another body than his owne, and his members, and cannot be ſeparated, but all the body dyeth.
Of the excellencie of the miniſterie, and of the other two partes of the ſame.
M.
SEing thē that the miniſterie of the word of God is vntounto vsus as a way to bring vsus to true repentaunce and to true faith, to the ende that afterward we may come euen to Ieſus Chriſt, and the communion of all his riches, me thinketh we ought to hauehave that miniſterie in great reuerence and in great price.Eſay. 52. b. Rom. 10. e.
P.
Eſay dothe very well ſet it foorth, when he ſaith that the féete of thoſe are faire whiche declare peace, and the good things whiche he doth and will beſtowe vppon his Church.
M.
Thou haſt hithervnto ſpoken of the adminiſtration of the word, the which is adminiſtred by this miniſterie, but thou haſt yet ſayde nothing of the adminiſtration of the ſacramentes, nor yet of the diſcipline of the Church, which are the two other partes of the miniſterie, whereof thou haſt made mention.
P.
Al theſe two adminiſtratiōs depēd of ye firſt. For ye Sacramēts are as dependances of the preaching of the worde of God.
M.
And what is the diſcipline?
P.
It concerneth the order and gouernemente of the Churche, which hath reſpecte to the good prouiſion for the ſame according to that worde, to the ende that all be done in it by ſo good order, that the word of God and the Sacramentes be ſo adminiſtred, receyued, and honoured as is méete, and that all that which might hinder the true ſeruice of God, and the edificatiō of the Church, be there taken away.