we must here consider that a thing may bée profitable and necessarie in two sortes M. Whiche is the first P. I wil giue thée example touching the giftes whereof wée speake For there be some whiche profyte nothing but only to those which haue them in their own person and withoute the whiche none may be agréeable to God nor saued Ther be others whiche may profite those whiche haue them not and not those whiche haue them albeit they haue them not in their owne persones and the Infidells may haue them and they not serue them but to their condemnation Of the giftes of the holie Ghoste necessarie for euerie man to obtayn saluation therby M. GIue mée example of the one sort of the other P. For the first séeing that none can be iustified nor be made the Sonne of God but onely by fayth in Iesus Christe it foloweth well that none can be saued without this gifte of faith And therfore S. Paule doth call this gift and grace of God the spirite of adoption by the whiche hée adopteth vs for his children in Iesus Christe by the meane and worke of his holie Spirite Mathevv What vnderstandest thou by that adoption Pet. Thou knowest well that men doe call children adoptiue those whiche be not naturall children to them whiche doe choose and accepte them for their children but they are it onely by the loue and fauoure of him whiche taketh them for his children and giueth them suche righte as he mought giue to his naturall children M. Sayest thou then that the lyke is with vs towarde God P. Séeing that of nature wée be the chyldren of wrathe it dothe then folow that wée bée not Gods naturall children but that hée maketh vs his children and accompteth vs for such by his onely grace which hée sheweth vs bicause of the loue wherwith he hath loued vs in his welbeloued Son Iesus Christ without any of our deseruings but wholly the cōtrarie M. Thou callest then that grace that gift of God Spirite of adoption P. S. Paule calleth it so for those causes which I haue alredie declared vnto thée M. Séeing it is so there is no one of all the elect of God whyche is not made partaker of thys gifte P. Forsomuche as God hathe predestinate all his chosen to make them lyke to his sonne Iesus Christ and enheritors of his heauenly kingdome wyth him ther is no doubt but that this gift is so ioyned with the eternal election of God that it may in no wise be separate no more than the effect from his cause M. It foloweth then that this gift is cōmon to al the elect of God and propre to euery of them that on the contrarye all the reprobates are cléerely shutte from it It is certaine that the reprobates are neuer made partakers of thys gyft For if they were made partakers it should be a very sure testimonie that they were of the elect and not of the refused forsomuche as it is written that they whiche are chosen are chosen to be afterwarde called iustified and glorified and to be made fully lyke the Sonne of God. M. Wilte thou saye the lyke of the gifte of fayth P. Not only of the gift of faith but also of the gift of charitie of hope of the feare of God and of perseuerance and other such lyke which are in suche sorte propre to the electe of God that none others are made partakers of them VVhether charitie iustifie with faithe or else faith onely and what difference there is betwene faith and charitie in suche a case M. IF it be so as thou sayest we are not then saued onely by faith but also by charitie and consequently by works and by all the other vertues which thou haste nowe named P. Why sayest thou so M. Bicause that thou haste placed those same vertues among the giftes of the spirite of God which are necessarye to saluation P. In this thou hast to consider the difference that is betwene the cause and his effects M. I vnderstand not what thou wouldest say P. I wil say that the gifte of faith is necessary for our saluation as the gifte which Saincte Paule doth call the spirite of adoption bycause that faith is the meane whereby me doe communicate of the iustice and of all the benefites of Iesus Christ as we haue declared heretofore And therefore the holy scripture doth ascribe vnto it iustificatiō M. What sayest thou then of charitie P. I say that it is a gifte which dependeth of the gifte of faith as the effect of his cause and as the frute of the frée which bringeth it foorthe M. But for somuche as charitie cannot be separated from faith if faythe be true faith it followeth then that if we cannot be iustified without faith no more may we then also without charitie neyther consequently be saued withoute the one and the other séeing that our saluation procéedeth of our iustification P. It séemeth at the first sight that thy conclusion is rightly framed but it is farre wide M. Shew me then the fault that is in it P. Shouldest thou conclude well if thou diddest conclude in this sorte The light of the fire cannot be separated from hys heate it followeth then that the light cānot shyne withoute heate and that the heate doth shyne as well as the light M. Me thinketh if I did so conclude it were not muche amisse P. That notwithstanding in making suche a conclusion thou shouldest confounde the things which are distinguished For albeit that the lighte and the heate be in the fire ioyned togither as they are also in the Sunne yet thou séest plainely that the office and propertie of the light is other than that of the heate and that of the heate other than that of the light and that the effects also be diuers M. It is true P. And therefore eyther they must be distinguished the one from the other without separating of thē notwithstanding or else they must bée so confounded togither that it must be one very thing to witte all light or all heate M. Thou meanest in myne opinion that albeit that faithe can not be separated from charitie yet for all that it is so distinguished from the same that it hath an other office and an other proprietie than hath charitie P. It is easie to sée For the office of faith is to present vs before God all naked and voyde of all iustice and in his promises to take holde of his graces and mercie the whiche he offereth to vs in Iesus Christe his sonne by whose meane we haue communion with hym and are made partakers of all his benefites as we haue already declared Ma. Thy meaning is then that charitie hathe not that office Peter It is true For albeit that faithe cannot bée withoute charitie yet faithe goeth before it in order the whiche doth engender it afterwarde Mathevve How so Peter After that we are made partakers of the benefites of Iesus
Chryste thorough faythe after that GOD by the same hathe iustified vs by his holye Spirite in Iesus Chryste oure Lorde he dothe also sanctifye vs communicating vnto vs his gyftes and Graces whyche are the frutes of Faythe to the ende that we shoulde bée dedicated and consecrated vnto hym all the dayes of our lyfe to serue and honour hym as hys childrē regenerate by his holy spirite into a newe life Ma. Thou doest reporte faith to iustification and charitie to the worke of sanctification whiche are both works of the holy Ghost P. Thou maiest vnderstand it by the discourse whiche we haue already made of iustification and sanctification In vvhat sorte charitie is necessary to saluation M. CHaritie is not then necessarie to saluation nor other like vertues but faith only P. It is necessary there vnto and not necessary M. I do not well vnderstand this speache for it is contrary in it selfe P. I say that faith is necessary therevnto as cause of saluation withoute the whiche we cannot obtayne it for the causes which I haue alredy declared For somuch as it is the instrument the whiche the holy Ghoste giueth vs wherewith to receiue him when he is offered vnto vs by Iesus Christ and the meane whereby he doth communicate him to vs in hym and by him But charitie is not there ioyned as a cause of saluation without the which we cannot be partakers of it but as a thing ioyned vnto it the whiche followeth faith in suche sorte whiche is the true cause of saluation as I haue already sayde that she cannot be separate no more than the heate from the lighte or the mouing or féeling from the life and from the soule But yet notwithstandyng we haue not saluation thereby no more than brightnesse by the heate the whiche we haue of the lighte or else life by the motion and féeling M. Charitie then and good workes may not be taken for causes by the which or by whose meane we obtaine saluation but onely so farre as they cannot be separated frō true faith by the which we ar made partakers of it P. It is euen so M. Thou hast here opened vnto me one point that was very harde to vnderstande the whiche séemeth to me very well worthy to be diligently noted For there bée fewe whiche do well vnderstande it Peter If all men did well vnderstande it there woulde be no more differente betwene the Christians touching iustification and touching faith and workes and grace and merites and the causes of oure saluation for that whiche we haue sayde of charitie is also vnderstoode of all the other vertues and workes of the regenerate man as I haue alredy sayde whiche are the frutes the which Saincte Paule doth call the frutes of the spirite and the which he doth oppone to the frutes of the flesh Of the regeneration of a Christian man. M. SEing that thou arte lighted vppon the pointe of regeneration me thinketh that it should be also comprehended among those giftes of the holy Ghost the which thou sayest do belong but to the elect of God and be so necessarie to saluation that none may attayne vnto it without them P. It must be so vnderstoode for it is of the chiefe of them and in very déede it is the principall pointe whiche maketh vs to vnderstande the cause why we do cal worke of viuification and sanctification that thirde worke of God whereby we say that God hathe declared himselfe vnto men Ma. Expounde the same to me somewhat more plainely P. Thys worde of regeneration as thou mayest well vnderstande emporteth as muche as a man moughte saye newe birth as if after that we are once borne we are borne yet agayne Mathevve I sée well that the worde of regeneration importeth euen so Peter And therefore it importeth foorthwith a reformation of the man whiche is a rising agayne from the deade whiche is wroughte in the Spirite as the last resurrection shall be wroughte in the fleshe Mathevve What meanest thou by that resurrection of the Spirite Peter Séeing that thorough sinne man is deade of spirituall death whiche bringeth afterwarde death of the body he is as it were risen from that deathe when by Iesus Christe he is in suche sorte delyuered from sinne that he is by the vertue of hys holye Spirite made as it were a manne thoroughly newe or as a manne who hauinge béene deade shoulde haue recouered hys lyfe and shoulde bée raysed agayne Mathevve Thou puttest then so great difference betwene the man whiche abideth still in his firste nature corrupted through sinne and hée which is deliuered from the same corruption and is quickened and regenerated by the holy Ghoste as thou puttest betwene a dead and a liuing man. P. There is no difference but in asmuch as the spirituall death is much more worthy to be called death than is the corporall death and that the estate of the man dead thorough sinne is much more perillous and daungerous than is the estate of the man which is dead but bodily Of the life of the regenerate man. M. Séeing that man is as it were risen from death and borne a new when he is regenerate by the holy Ghost it followeth then necessarily that he do other works after that he is regenerate than he did before his regeneration P. Thou mayest wel vnderstand that if there be so greate differēce betwene the mā regenerate the not regenerate as is betweene a dead and a liuing man it must also necessarily come to passe that there bee as great difference betwene the workes of the one and the other M. I do euen so vnderstand it P. And therfore Iesus Chryst hath sayd that what is borne of fleshe is fleshe and what is borne of the spirite is spirit For euen as a dead bodie can bring forth but infection and corruption euen so on the contrary a liuing body doth the works of lyfe bicause of the liuing soule that he hath more than hath the dead bodie M. It foloweth then that the faith wherby man is viuified and regenerate is vnto him as the soule which bringeth to him spiritual life and that the vnfaithful and not regenerate man is as a body without a soule P. S. Paule following the prophet Abacuk giueth thée playnly to vnderstand that it is so by that whiche he sayth The iust man shall liue of his faith Wherefore if the iust man do liue of his faith it followeth then that Faith is to his soule to giue it spirituall lyfe that whiche the naturall soule is to the bodie to giue it corporall lyfe Mathevv There are then two things to be considered in the regenerate spiritual man to wit Faith which is in him as the soule whiche giueth him spiritual lyfe euen as the soule naturall which giueth corporall lyfe to the body then the workes of the spirite are ioyned to it which are the works of faith which is the spiritual soule euen as the works of life
renouncing Iesus Christ without greatly dishonouring not onely God but also the virgin Marie al the saintes also in stead of honoring them For if in their lyfe tyme they haue refused such honour and haue confessed and testified by their death that this honour doth belong to none but to Iesus Christe only howe shoulde they approue it after their death contrarie to their proper testimonie and doctrine whiche they haue sealed wyth their bloud Of the vertue of the death and passion of of Iesus Christe and of the true purgatorie of the Christians Chap. 18. BY lyke reason the christian faith doth also holde that the only bloud of Iesus Christ and the sacrifice that he hath done vpon the crosse for poore sinners is so sufficiēt to satisfie the iudgemēt of God and to clense man of his sinne that there néedeth none other Purgatorie for them as in déede ther is none other to clense them neyther by fyre nor by water nor by any other meane neyther in thys world nor in the other In lyke sorte there is none other raunsome nor satisfaction towarde God but onely his Therfore hée that séeketh satisfaction any where else be it in his owne workes or those of other men or in any kinde of creature that in all or in part the same he or she refuseth wholly the raunsom and satisfaction made by Iesus Christe Of the Purgatorie and satisfaction of the Papistes Chap. 19. THen it followeth that all the doctrine of the Papists concerning Purgatorie and their satisfactions which they seeke in themselues in their workes or in those of their Priests and Monkes and in their offrings and suffrages as well for the liuing as for the dead are mans inuentiōs full of blasphemies and wholly contrary to the worde of God wherby as much as in them is they make of none effecte the merite and benefite of the death passion of Iesus Christ and doe openly renounce the same Of the cōmunication in the benefites of Iesus Christ Chap. 20. NOw euē as no mā may fynde saluation nor life in any but in Iesus Christ only and by his meane no more is it also sufficiēt that he be only presented to mē if they haue not forthwith true communication with him to be partakers of him Of the faith in Iesus Christ Chap. 21. THe only meane to attayn to this communication is thorough faith only in Iesus Christ the which is the instrument by the whiche man receyueth the grace that God offereth vnto hym in his sonne Iesus Christe by the vertue of his holie Spirite by the whiche hée woorketh in the heartes of men making them cleane by the meane of that Faythe the whiche is a pure gifte of God propre to his true elected Of the iustification by faith Chapter 22. IT is also the cause why Faith is playnly called by Sainct Paule the fayth of the chosen and for the whiche Iustification is attributed vnto it that honour is giuen vnto it for so muche as man doth acknowledge himselfe by the same such as he is of his owne nature To wit a poore and miserable sinner the chyld of wrath subiect to death and eternall damnation Therfore spoyling himselfe of his owne iustice and of all trust in his owne workes and merites he dothe imbrace Iesus Christe to be cladde with his iustice to the ende that by it his sinnes maye be couered in sorte that they come not in coumpt at the iudgement of God and so that the poore sinner be reputed iuste as though he had neuer offended and that bicause the Iustice of Christe is allowed vnto him by faith as thoughe the same iustice were propre to the man to whome it is allowed Of the meane by the whiche God giueth faith to men and of the manifestation of the word of God and of the true vse of the same Chap. 23. SEing then that faith is the only meane ordeyned by GOD to obtaine these so greate benefites as he onely hath giuen the same to those that he hath chosen thervnto euen so hathe he him selfe ordeyned the meane to come to the same that mean is the preachyng and manifestyng of the woorde by hearing whereof he bringeth his chosen to his knowledge And as they obtaine eternall lyfe by that knowledge euen so do they learne by the same being regenerate by his spirite to serue and honoure him accordyng to hys holie wyll accordyng to the whyche he will bée serued and honoured and not after the will and fantasie of men for the whiche cause he condemneth all seruice and all religion that is founded vpon any other foundation than vpon the only pure worde in the which he maketh plain declaration of his good will wherfore he willeth that all men yeld true obedience to the same Of the declaration of the will of God by the lawe the whiche he hath giuen to men concerning the obedience and the seruice that he requireth of them Chapter 24. THerfore to the end that men shuld enterprise nothing of their owne head in such matter he himself wold giue them a law rule by the whiche he hath shewed them howe they should rule and gouerne all their affections and all their wordes and all their works to frame them all to his obedience For the same cause he hath declared vnto them in that lawe what things were good or euill and how much they did eyther please or displease hym and howe he mought be eyther honoured or dishonored in them Of the lawe of God conteyning a summarie of the declaration of his will. Chapter 25. ANd to the end that euery mā mought the better comprehende all these thinges and imprinte them the more easily in his memorie he hath giuen a summarie declaration by the Law whiche he gaue to the Church of Israell by his seruant Moyses in suche woordes Hearken Israell I am the Eternall thy GOD who hath drawne thée out of the lande of Egypt out of the house of bondage The first commaundement Thou shalt haue none other Gods before mée The seconde Thou shalte make thée no cut image nor likelynesse what soeuer of things that are there in heauen aboue nor here in earth beneath nor in the waters vnder the earth Thou shalt not bow down thy selfe to them and thou shalt not serue thē For I am the Eternall thy God mightie iealous visiting the iniquitie of the fathers vppon the children euen into the third and fourth generation of them that hate me and shewing mercie in a thousand generations to those that loue mée and kéepe my commaundements The thirde Thou shalt not take the name of the Eternal thy God in vaine for the Eternal will not holde him innocente that shall take his name in vayne The fourth Remember to kéep holie the Sabboth day sixe dayes shalt thou labour and doe all thy worke but the seauenth day is the rest of the Eternal thy God Thou shalt do no worke in the
the same satisfaction whiche Iesus Christe hath made to God his father may be communicated and appiled to vs. THE FOVRTH dialogue is of the iustification and sanctification of man. Of the faith in Iesus Christ and of the Iustification thereby MATHEVV WHyche is the meane whereby to comme to that Communycation wherof thou hast euen nowe spoken and by the whiche wée muste communicate with Iesus Christ Pe. There is none other but the only faith in Iesus Christ For by the same we are iustified before God and not by our workes neyther in all nor in parte M. What is it to be iustified before God P. It is to be accoumpted for iust at his iudgemente as if we had neuer sinned M. How maye this be done by the mean of faith P. Bycause that the spirite of God by whome it is giuen vs doth ioyne vs with Christ as members of his body by the meanes of the same faith in such sorte that the iustice of Christe and all that euer he hath done for vs is imputed and ascribed to vs as though it were our owne proper Of the iustificatiō by faith by vvorks M. WHy is this honoure rather giuen to faith than to works P. Bycause there is no iustice that may satisfie the iudgement of God vnlesse it be perfecte as is that of Iesus Christe M. Why may not that of Iesus Christ be as well allowed vnto vs by our works as by faith P. Bycause that they are things altogither cōtrary to be iustified by faith to be iustified by a mans owne works M. What contrarietie is there in that P. If that man could find iustice in himselfe and in his owne workes whereby he mighte satisfie vnto God he should then haue no neede of that of Iesus Christ Of the satisfactiō tovvards god by works M. ANd if he may not satisfie in euery pointe maye he not yet at the least satisfie in parte P. If he cannot satisfie him in the whole no more can he in parte M. For what cause P. Chiefly for two causes M. Whiche is the firste P. It is that God receyueth no iustice for satisfaction if it be not sound and perfect and worthie of his maiestie as wee haue alreadie touched M. Which is the other P. It is that man being naught and vniust of his nature can doe no worke that may be iust as we haue also sayd if he be not first made good and iust Of the works wherby man may satisfie at the iudgement of God. M. DOest thou meane by this that the good and iuste worke maketh not the man good and iust P. I doe not altogether denie but that the good iust work maketh the man good and iust but I say that mans worke can not doe this bycause there procéedeth none suche from him M. Which is then the work that may doe this P. That of Iesus Christ wherof wée haue spoken heretofore whiche bringeth vnto vs this commoditie when wée are made partakers of hym by the meane of Faythe as wée haue alreadie sayd Of the causes why iustification is attributed to faith only M. SHEwe me nowe for full resolution what is the chiefe cause why iustification is ascribed to faith P. Bicause that in stead of bringing to God any thing that is of man he bringeth him to Iesus christ to receiue of him therby that whiche hée can not fynde in himselfe M. For what cause is this done P. To the ende that man may be founde iust before God not by his owne iustice for he can not but by that of Iesus Christe Of the satisfaction by faith M. THy meaning is then that this iustice of Iesus Christ maketh a man iust before God as though he were wholly innocent forsomuche as GOD estéemeth him for such an one accepting the Iustice of his sonne Iesus Chryste 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 hée coulde doe nothyng but euill this fayth dothe sanctifie him disposing him to the obedience of the will of God and to all good works to the ende that he may serue to iustice to holynesse where as before he serued to iniustice and to sinne M. How is it that faith doth sanctifie man according to thy saying P. There be two things to consider in this sanctification M. Which is the first P. It is that Iesus Christe hauing taken our owne flesh in the wombe of the Virgin in the which he was conceiued by the working of the holy Ghost hath also sanctified it in his Of which thing beside the testimonie that we haue of the Angell in the holy Scriptures the holy Ghost hath yet yelded more ample testimonie in the baptisme of Iesus Christ when in fourme of a doue he did descend vppon him whiche is our head in whome all his members were foorthwith sanctified M. Which is the other pointe P. It is that faith whiche embraceth and receyueth wholly Iesus Christ with al his gifts and graces is neuer in man without the spirite of him nor the spirite of him without his frutes whiche are altogither contrary to the works of the flesh to witte of the corrupted man that is not regenerate by the spirite of God. Of the true spring of good vvorks M DEclare vnto me if thou vnderstandest by this that faith is the fountaine of all good works and the good roote whiche maketh man a good trée to beare good frute wher as before he was an euil trée and bare euill frute P. It cannot bée otherwise M. I thinke then it is the cause why Sainct Paule speaking of the true Christian faith doth call it the liuing and working saith thorough charitie and why Saincte Iames saith that the faith that is withoute works is dead P. There is no doubte of it Of the accomplishing of the lavve in Iesus Christ and of the difference that is betvvene the iustification and sanctification of a Christian man. M. SEing then that man is so refourmed by the meane of faythe thou wilte then saye that he is otherwise disposed to obey the lawe of God than he was before whē he was yet in his owne naturall P. It is easie to vnderstande by that which we haue already said M. May we then in no wise obey the lawe of god excepte that we be first regenerate by his spirite and refourmed to his Image P. No in déede M. If we cā in no sorte obey we are then farre off from yelding perfecte obedience to the whole lawe P. It is true M. What is the cause thereof P. It is for that that our regeneration and reformation is neuer fully perfecte in vs so long as we are wrapped in this corruptable flesh in this worlde M. What other remedy is there then P. It is to haue recourse to the iustification which we haue alredy obteyned thorough the faith in Iesus Christe by the
satisfied the iudgemente of God for vs in our flesh and nature vnited with the diuine nature Of the vnion of the diuine and humaine nature in the person of Iesus Christ and of his office D. Wilt thou then say that Iesus Christ is very God and very man in one selfe person A. If he were not so he could not be our sauioure redéemer mediatoure and Aduocate as he is nor yet the true Christ and anointed of the Lorde Of the vvorks of viuification and sanctification D. What dost thou vnderstande by the works of sanctification and viuification A I take it here in generall for that worke whereby God doth viuifie and regenerate into newe life and doth sanctifie and consecrate his electe to him selfe and his seruice bestowing vppon them the benefites of his sonne Iesus Christ by the vertue of the holy Ghost D. Dost thou meane that God doth presente vnto vs his gifts and graces by his Son Iesus Christ and that he maketh vs partakers capable of thē by his holy spirit A. Euen so do I meane and that he is the only meane by the which we may haue vniō cōmunion with him Of the Churche D. For so muche as wée haue spoken of God and of his workes there remaineth yet that thou tell me what thou haste to say concerning the Church A. I vnderstand the Churche to be the companie of all those whiche are vnited and ioyned to Iesus Christe thorowe true faith in him as membres of his body by the vertue of the holy Ghost whiche is the true and very bande of that vnion and cōiunction D. Vnderstandest thou that they be the true Church which are sanctified and consecrated to God by true faith in suche sorte as thou hast euen now sayd That is the very cause for the whiche she is called holye and the communion of Saintes Of the things whiche we ought to beleeue of the Churche D. Which be the principall poyntes that we ought to beléeue concerning the church A. We may well bring them into two D. Which is the first A. It is that there is a Churche that is to say one such companie and communaltie as I haue euen nowe spoken of vnited by the spirite of God of the whiche all the faithful which are thorow out the world are true membres D. And the second A. It is touching the benefites of Iesus Christ whiche are communicated to this holy companie by the vertue of the holy Ghost Of the benefites of Iesus Christe towardes his Churche D. Whiche be these benefites A. Wée maye againe consider them in two sorts D. Howe may that be A. The firste is in the possession of the same into the whiche we doe enter being euen here in this worlde D. And the seconde A. In the full enioying and consummation that we shall haue in the other lyfe Of the possession of the benefites of Iesus Christ in the church during this lyfe D. What vnderstandest thou by the possessiō that we haue alredie in this world A. That euen as ther is no saluatiō out of the Church so al they that are true members of the same do there find perfect saluation the which we do fully comprehende in the Simbole of the Apostles vnder the remission of sinnes D. For what cause is that done A. Bycause it comprehendith the agrement which we haue with God and the iustification by the which we are holden for iust in his sight from whence then afterwarde procéede the other benefites whiche are also communicate vnto vs by Iesus Christ Of the consummation of the benefits of Iesus Christe D. What vnderstandest thou by the consummation of these benefites A. That same eternal and blessed life in the which we shall liue eternally with him in the kingdome of God in body and soule being fully regenerate and reformed to the Image and likenesse of him Of the frutes and effects of the lawe and of good vvorks D. Now that we haue spoken of faith and of the principall points to whiche she hath regard tell me if this faith be sufficiente to saue vs A. Yea in dede if it be true and not fayned D. Nede we then not to do good works to be saued A. Albeit that we can do no workes of our selues by the which we may deserue any thing other thā eternall damnation it followeth not for all that but that we be bounde to do the good works whiche God requireth of vs. D. Thou art not then of minde that faith doth abolish good workes A. So farre of is it from abolishing them that on the cōtrary there is nothing that doth more establish them but not to séeke mans saluation in them D. Howe vnderstandest thou this A. Euen as faith which is a very gifte of God is giuen vs to obtayne by the same remission of all our sinnes by Iesus christ she hath also this vertue that through hir man is regenerate and made like to the image of God to obey him according to his lawe where before he hath bin a rebell against him D. Wilte thou then saye that faith is not true faith if she be not declared by works which God requireth of vs in his lawe A. It is fayth as the fire that is without heat and light is fire Of the good workes which God requireth of the faithfull D. Séeing the matter is so tell mée then in bréefe what works god requireth of vs in his law to testifie of our fayth as well towards him as towards men A. Wée may comprehend them all summarily in two points D. Which is the first A. The inuocation of the name of god D. The secōd A The charitie towards our neybor Of the inuocation of the name of God. D What things comprehendest thou vnder the inuocation of the name of God A. I do comprehende thrée in taking it generally as I take it here D. Whiche is the firste A. The supplication and prayer whereby we haue recourse to God in all our necessities D. The second A. It is thankesgiuing wherby we acknowledge the goodnesse that wée haue receyued of him D. The thirde A. It is the profession and confession of our faith and religiō by the which he wil be aduowed and glorified in vs towards al men as our God. Of the sum of the first table of the law De. It semeth to me that these thre points conteyne as it were a sūme of all the first Table of the lawe A. If we adde therevnto faith which is the true fountaine of all these things this summarie shal be full and perfecte D. How so A. For that that it shall comprehende the manner how God will be serued and honored of vs as well in harte as in word and in outward works Of the summe of the second Table D. What doth the charitie towarde our neighboure comprehende A. We may in like sorte bring it all into two pointes D. Which is
if it be a worke whereby thy neyghboure receyueth any comforte or helpe in hys person it is then so muche the more profitable Wherefore albeit that the worke be not such as God requireth yet forsomuch as it serueth somewhat to the glory of God and to the edification of our neyboure God is so good that he will not suffer it to be vnrecompenced T. What recompence will he then giue him D. That whiche the worker requireth he desireth glory among men and his particular cōmoditie which things he doth often times receiue for his hire which extend no further than his life for he hathe no further regard at all T. By this accoumpte then thou wouldest conclude that it were better yet that a man should assist the worde of god and his Church and also the poore and that he should do such like works although that his harte were not throughly such as it ought to be rather thā to do nothing at all or to the contrary so that he do it not in any wise to the intente to dishonor God and of a determinate purpose or else rather to hurte his neyghbor than to profite him D. It is true for we haue in the holy Scriptures many examples whiche declare that God hath often times in this worlde done greate good to many that haue not had suche hartes as they ought to haue had bycause that their workes did serue somewhat to his glory and to the reléefe of his people In vvhat sorte the harte of man maye fulfill the lavve of God or no and may be condemned or absolued by the same vvithout the vvorks which god requireth of him in the same T. SEing that the worke which séemeth to be good cannot please God but so farre foorth as the hart from whence they do procéede doth please him and that the harte doth make the worke to be accepted or refused at his hande I do firste aske thée if GOD can contente him selfe without the worke with the harte alone The other is if the worke which of him selfe is euill may please him or else may be suffered by him when he that doth it doth it not for any euill purpose but doth it of force against his harte or else bicause he thinketh it not to be euill The thirde to know in déede if GOD do condemne the wicked thoughte although it be not put in execution and whether it doe as muche displease him as if the effect were ioyned with it D. As touching the firste it is sure that if God haue the harte of man he hath the whole therefore it cannot be but that the harte doth offer and presente vnto him the worke that he requireth of hym wherefore the worke may not be separated from the harte no more than the frute from the trée for euē so as the good trée neuer fayleth to bring foorthe hys frute in his due time and season so doth the good harte at all times and in all seasons that GOD requireth it if he do it not the cause is for that hée wanteth meane to do it and also power or else that he hath not a will to do it if he haue a will and haue no power and meanes to do it that wyll béeing good God dothe accepte and estéemeth it as well as if the facte were done The lyke dothe hée also if the wyll be wicked albeit that it haue not the power to put his wicked thought in execution Wherfore the wicked worke doth not only displease God but also the wicked will and affection in sorte that if it do procéede so farre that it is not long of hir that she doth not execute hir euill purpose and that there is nothing doth hinder it but want of power there is no doubte but that God accompteth the wickednesse done For that cause our Lord Iesus Christ and Sainte Iohn following his doctrine doth compare to a murtherer him that hateth hys brother and estéemeth him an adulterer that behouldeth an other mans wife coueting hir We must vnderstand the like of all other vices according to the interpretation that oure Lorde Iesus Christe himselfe and after him his Apostles gaue vs of the lawe of God but if the hart had the meane the power to do that whiche was commaunded him to do and hathe not only lefte it vndone but hath also not employed him selfe by al meanes possible to vse those occasions wherby he mought do them it is a certaine testimonie and an assured signe 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 ought to be it should not be more desirous of any thing than to yeld vnto God that obedience honoure and seruice which is due vnto him and that he requireth of hym wherefore God cannot be pleased wyth such an hart for it is fayned and vntrue Hovve that men do glory in vayne of their good harte and of their faithe if their vvorkes beare not vvitnesse of it and for vvhat cause the iudgement shal be giuen by God according to theyr vvorks and vvhy the Prophets do so ernestly require them exhorting the people of God to repentaunce T. WE do then in vayne glory of the hart if the worke beare not good witnesse of the same D. Yea as well as of the faithe Wherefore we may well here saye with Saincte Iames shewe me thy harte and thy faith by thy workes for as the faith that is without works is not a true faith but onely a vayne and fayned faith and dead and a false shewe of faith hauing nothing of true faith sauing only the name without the effect no more doth the harte liue to God nor is dedicated vnto him that doth not declare himselfe by good works For the fire how litle soeuer it be cannot be without light without heate and at the least without some litle smoke for this cause in the manner of Gods iudgement which is set foorth to vs by our Lord Iesus Christ there is in manner no mention made but onely of works by the which euery man is iudged forsomuch as they shall beare witnesse of the harte and faith of euery man Likewise when the Prophets exhorte men to true repentaunce they doe euer prayse works and namely suche as do concerne our neyghboure forsomuche as hipocrisie may least be therein cloked and that mā doth declare by that whiche he doth concerning the commaundements of the second table and toward his neyghboure what harte he beareth toward God and in what reuerence he hath the commandements of the first table for it is an easie matter for a man to boast himselfe to haue a sound and perfecte harte towarde God and to make a shew by the obseruation of the outward ceremonies but whē he must in déede lay hande to the worke which is to say to the true charitie which is the ende and fulfilling of the lawe and to the workes
of the same whiche are the chiefe that god requireth thē is the hypocrisy of the hart séen For that very cause S. Iohn saith that mā which hath the goods of this world shal sée his brother in néed shal shut vp the bowels of his cōpassion frō him howe dwelleth the loue of god in him And agayn if any say I loue God yet doth hate his brother the the same is a lier for he that loueth not his brother whom he hath séen how may he loue god whom he hath not séen And we haue this commādemēt of him that he which loueth god do loue also his brother S. Iohn doth declare plainly by these words that a mā may in no wise better know of what affectiō the hart of mā is toward god thā by the which he sheweth toward his neybor brother which is the child of god bereth his image as he doth and that there is not a meane more méete to discouer the hypocrisie and dissimulation of mans harte than it For a man may by the good will that is borne to the father iudge what good will there is borne to the sonne And therefore the Prophets do often times vse these arguments to vanquish the wicked hipocrits and also our Lorde Iesus Christe in that forme of iudgemente whereof we haue alredy spoken declareth that he estéemeth all that to be done to himselfe that hathe bin don to his be it good or be it euill And by this maner of procéeding he doth right well declare that whereof we haue alredy spoken for when he doth rebuke and reproue the hypocrites the reprobates that he hath bin forsaken and euill handled by them they answere forthwith and aske when that was done as though they did not know of it Wherein they do plainely declare that they wold haue the name to beare a great good will to Iesus Christ and to do their duty toward him but he doth vanquish them of the contrary by the tokens which they haue shewed towarde his poore members in whose person he complayneth to haue bene forsaken and euill handled as he doth complayne that he was persecuted by Saule in the persecution which he vsed agaynst the Christians Hovv that the dissimulation and fayning of mans harte is declared by the transgression of the Lavve of God and hovv there is neither ignorance nor constraint nor any reason vvhat so euer it be that can excuse him T. I Thinke also that this be one of the principall causes why God doth set foorth rather the worke than any other thing in that lawe to the ende that we should not be deceiued vnder the cloke of our heart D. The matter is playne For as the heart can not be boasted of to bée good excepte the mouth confesse it and that he do declare by works the faith and charitie 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 worke that is forbidden by God for either he doth it through ignorance or else of a certen knowledge if he do it through ignoraunce it is an assured signe that the heart of his owne nature is wicked For if it were not wicked it could not beare suche fruite by any meanes nor also could it by by any meanes ignoraunt of the will of God for the ignorance is a witnesse of the darknesse which sinne hath engendred in the vnderstanding of man and of the contempt of god and what negligence there is in man in searching to know the wil of God as it hath bene alredy more largely touched in an other place If he haue done it of knowledge what can he alleage May he alleage 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 sinne of man there should be no sinne but should séeme worthy of excuse for so muche as it séemeth that there is none but it is cōmitted by constrainte considering that man is so corrupted by the meanes of sinne and so made subiecte to the diuell through the same that of his nature he can do nothing but sinne Wherefore sainct Paule dothe say that he can not do the good whiche he woulde doe but he dothe the euyll which he woulde not doe bicause he is a sinner and slaue to sinne and solde vnder the same which doth engēder in his members a lawe repugnant to the law of god For the like also sayeth our Lorde Iesus Christe he that sinneth is seruaunte to sinne Hovv sinne can not be but voluntary and hovv difference must be put in this matter betvveene constraint and necessitie and in vvhat signification they ought to be taken in this case T. BY this accompte sinne shoulde then be no sinne for it should not then be voluntarie And it is commonly saide that euery sinne is voluntary or otherwyse it séemeth that it shoulde deserue no punishmente D. There are many thinges to be considered in this matter The first is that it behoueth to put difference betwéene necessitie and constraint For by wanting this distinction many doe very filthily erre in the matter of frée will and of predestination and in the consideration of the nature of sin For to speke properly we may say that we do all sinne of necessitie and not by constraynt T. What difference puttest thou then betwene necessitie and constraynt for they séeme to me to be both one D. Yea but there is notwithstanding great difference but it is requisite for the better vnderstanding of it that we doe firste well consider in what meaning and in what signification these words ought to be taken First of al this worde of necessitie is commonly for want of some thing whereof we haue néede in such sort that we do oftentimes take it for lacke pouertie and miserie but we do not properly take it in that sense when we do speake of the necessitie whereby man is brought to sinne by meane of the naturall corruption that is in him but so farre foorth as we may say that he sinneth by necessity that is to say through defaulte and lacke of goodnesse iustice innocencie holinesse and other vertues and giftes and graces of God wherof he hath ben spoyled through sin vnto whom he was made subiect T. In what signification doste thou then take this worde in this matter D. I do take it for a necessarie consequent which followeth of causes that are ioyned togither with their effectes which can not be others but such as are agreable to the nature of the causes and things which are so ioyned togither and do depend the one of the other T. Giue me an example of this that thou speakest of D. Behold the Sunne his nature is to shine and by his light to make the day for vs I say then the sunne shineth it is therefore day of necessitie that is to say