their profite and that they ought most willingly to receyue and embrace the same as well for the great good will and frendship that God did beare towarde them and had declared vnto them as for the right of Lordship which he had double ouer them of their owne parte bicause of their creation on thother bicause of the deliuerance which was as a newe conquest by the which he had as it were conquered them a new deliuering them from the subiection of a most cruell tyraunt to make them a well beloued people to him selfe and as the first borne of all people And therfore he doth plainly say which haue brought thee out and none other by my only power strēgth and not by thine owne nor of any creature else and to make them yet more willing as of right they ought not béeing contente to haue made mention of the countrey of Egypte but he addeth vnto it from the house of bondage to put them in minde of the great trauels wherwith they were oppressed and to giue them to vnderstande that they had béen holden as a slaue in harde and cruell bondage liuing in the bitter and tyrannous subiection of an other without hauing any shewe or fashion of a people in respect of that which was afterward giuen thē by the lawe and pollicie which the Lorde gaue vnto them T. That is worthy to be noted Hovv that this remembraunce of the going foorth out of Egypte is a marke to separate the true God from the false Goddes D. ON the other side this remēbrance of the going foorth of the people out of the lande of Egypt doth comprehende not onely the benefites which this nation did at that time receiue at the hād of God when they were brought out of Egypt by his power and vertue but also all the other works and wonders which he did among them and by the which he did declare and shewe him selfe not only to be the true God but also to be the guid and gouernour of this people And therefore for so muche as he can not be séene nor vnderstoode by any bodily sense it pleased him to giue these visible witnesses and testimonies of him selfe wherby he may be certenly séene in spirite and fayth and discerned from false Gods and chéefly in Iesus Christ our Lord in whō he hath yet more familiarly and plainly shewed him selfe Wherefore we are assured that when we direct our selues to this God which brought the people of Israell out of Egypte which is also the very same which hath shewed him selfe in Christe we do not direct our selues to any Idoll nor yet to a false God but to the true God who hath so declared hym selfe by his works For what people is it that may say of the Goddes which they worship that which we may say in déede of our God the true God of Israell and father of oure Lorde Iesus Christe And for so muche as men be so vnkinde towarde God and that there is nothing more ready and common among them than to forgette his graces and benefites as the spirite of God doth oftentimes lay to the charge of this people he gaue vnto Israell the sacramente of the Paschall Lambe and vnto vs that of his supper to make vs mindefull Of the sundry tytles which haue bene giuen to God in the holy scriptures as well before the going foorth out of Egypt as after and cheefly sithe the comming of Christe in the fleshe and for vvhat causes they haue bene giuen T. THis poynt that maketh mention of the going foorth out of Egypte is euen the most harde of all the Preface Wherfore I would gladly vnderstande for what cause God did so expresly take to him selfe this title and that he did not rather take some other which was more common to all nations séeing that that lawe should serue vnto all D. God might well haue taken greater more redoubted titles but it pleased him rather to vse those that were more fauourable and lesse fearfull which do set him foorth to vs more gracious and mercyfull than sharpe and rigorous to the ende that he would not make vs to flée from him fearing vs with the greatnesse of his maiestie but rather that he would drawe vs vnto him by the swéetenesse of his mercy On the other side he hath also taken the names and titles according to the tyme the places and people vnto whom he shewed him selfe and according to the maners and fashiōs that he vsed and bicause that he would declare him selfe more familiarly he did take those titles that were moste speciall to make him selfe the better knowen vnto vs to the ende we should not be ouermuch discouraged if he had left vs in an ouer-large contemplation of him selfe without giuing any terme or ende to our spirite to cause him selfe to be knowne to it by some benefite more particular and more worthy of his louing kindnesse Before that departure Iacob bicause of the promise and aliance the God of Abraham of Isahac and of out of Egypt he was oftentimes called made with them wheras before he was commonly called the maker of heauen and earth And from the departure out of Egypte he hath taken this title euen to the comming of Chryst of whom it was sayde by the Prophets that he should no more be called the God whiche hath brought vs out of Egypt but the Lorde which hath drawen vs out from al parts and countreys wherein we were dispersed euen from the time that he was called God Father of Iesus Christe who hath blessed vs with all spirituall blessing and heauenly things in Christ and hath redéemed and deliuered vs from all euill which thing was not done without good and iust cause And also we muste beside all this consider that which hath bene already spoken to wit that that cōmemoration of the deliuery out of Egypt is taken for a rememberaunce of all the benefites of God towarde his people bicause that it was the beginning wherby he did more excellently and more apparantly declare what care he had for hys people dothe helpe them in a more authorised and authentike maner than he did before and afterwarde he hath alwayes continued his mercy vpon them and vpon all those which by Christ haue ben woon ioined to this people Wherin Moyses did vse a maner of speach which was very cōmō to him which was to signifie cōprehēd the whole by a part therof Of the true knovvledge and manifestatiō of God and to vvhat ende the titles serue vvhich are giuen to him to guyde and leade vs to the same T. DEclare this to me more plainly D. Thou must know that it is not sufficient for a man to haue a certen generall conceite or imagination or opinion and knowledge of God in his vnderstanding but it is méete that he do know him to be such a one as he hath declared him selfe by his word chéefly in
Iesus christ his sonne or else he shall wander in the vanitie of his imaginations shal be without god For séeing that God can not be knowen nor comprehended in his diuine essence nor in his maiestie if we will haue such knowledge as is necessarie to our saluation it is requisite that we goe and séeke him behold him there where it hath pleased him to declare and reueale him selfe vnto vs and that by those meanes which he hath giuen vs For if we do otherwyse we do then forge him to be suche a one as the vanitie of our vnderstanding may imagine him and from thence it shall come to passe that in the steade of him we shall make vnto oure selues straunge gods which shall be no gods but thinking to serue God we shall serue the diuell Wherfore it is not inough that we beléeue that there are gods but that there is one only god And yet for al that this is not inough so to do but that also we do beleue that this god which is the only true god is maker of heauē of earth and of all creatures visible and inuisible which thing all those that do beléeue that there are Goddes do not beléeue at all Moreouer for so muche as man is fallen through sinne and that he hath néede to be restored it behoueth vs to know also how that same God which hath created vs is also the very same God that hath restored saued vs and by what meane he hath done the same to the ende that we shoulde acknowledge him to be our onely maker and leader father sauiour and redéemer and none else and that we should acknowledge in him the benefite of our creation which signifieth also his prouidence and our restoring and redēption It is then the very cause why he hath chosen to him selfe a certen people vnto whom he would declare him selfe in the shape of man in his sonne Iesus Christe to open his knowledge throughout all the worlde Wherfore whosoeuer doth know the God of Abraham of Isahac and of Iacob and the God which hath brought the people of Israell out of the lande of Egypt he knoweth God the father of our Lorde Iesus Christe and is a true Israelite the very sonne of Abraham the father of all beleuers put in and ioyned to the true people of God. How the deliueraunce of the people of Israel out of Egipt was a shadow and figure of the deliuerance which is made by christ Iesus and howe the Christian people are comprehended in the people of Israel and their deliueraunce also in the deliueraunce of that people T. BY this meane the Christians shall then be one people with the people of Israell D. There is no doubt therof for séeing that people was chosen of God to bée as the keeper and treasurer of hys worde of his promisses to the ende that by that same meane they shold come euē to vs and be fulfilled in vs that it was the shadow figure of true things which were brought vnto vs by Iesus Christ there is no doubt but that wée are comprehended in the same And séeyng that this delyueraunce from the tyranny of Egypte was a figure of thys other and great deliuerāce which wée haue through Iesus Christ our Lorde there can be no mention made of the firste but that wée ought to haue the second in remēbrance and to giue vs to vnderstande that if the people of Israell had great occasion to embrace the lawe whych was gyuen to them by God and to endeuor them to obey him accordyng to the same for the causes heretofore alleged for one occasiō that they had so to doe wée haue a thousand for so much as GOD hath shewed himselfe by thys delyuerance which he hath wrought for vs by his Sonne Iesus Chryst our God muche more fauorable without comparison than euer hée dyd shew himselfe to the Israelites For albeit that both they and wée haue but one Christ Iesus and one verye meane of saluation through hym yet for al that thys saluatyon hath beene muche more playnely declared vnto vs and muche more excellentlye wythoute shadowes and fygures and muche more familiarly and in farre greater power of the spirite of GOD than euer it was to them Wherefore séeing the spirituall Israelites and the true Chrystians are but one people wée muste knowe that that whych hath regarde and pertayneth vnto the one hath regard and doth pertaine to the other in that which doth concerne the true spirituall seruice of GOD the which God requireth as well of the one as of the other Of the order and meane that God dyd kepe in gyuing of his law and of the great doctrine contained therein and what agrement it hath with the forme of prayer which was gyuen by Iesus Christ T. I Am wel satisfied in thys poynt and of all that which is conteyned in this preface Wherefore let vs nowe come to the declaration of the commaundementes gyuen in the lawe D. Before wée doe procéede anye further it shall be well done that wée doe consyder what manner and order GOD dyd vse in giuing of these commaundementes for he hath done nothyng wythoute good and iust cause the which being knowen shal greatly helpe vs toward the vnderstāding of the matters that wée haue to entreate T. I would gladly vnderstand it D. God hath in thys done in manner the verye lyke in giuyng of thys lawe by his seruaunte Moyses that hée dyd by his sonne Iesus Christ when he gaue vnto vs the forme and order of prayer T. How so D. The forme and order of prayer the whych wée haue receyued of our Lorde Iesus Chryste doth it not séeme to thée very shorte T. In déede it is not verye long D. Yet notwithstandyng in thys briefenesse of woordes our Lorde Iesus Christ hath comprehended al the vowes all the wyshes and desyres and all the demaundes and iust and reasonable requestes that man maye make to God the which doe belong aswell to his glorye as to the profite and saluation of man and forthwith doth teach vs of whō we ought to demaunde them how and to what ende and by what meanes wée may obtaine them T. There is very good doctrine and in few wordes D. So much the greater and more maruellous is the wysedome of our sauiour Iesus Christe declared And besyde that in setting forth these thinges hée hath deuided thys whole forme of prayer into two partes whych doe euery of them contayne thrée demaundes or peticions whych are syxe in the whole the two partes beyng put together of the whych the thrée that are conteyned in the firste parte are as it were the foundation and rule of the other thrée folowyng doe shew to what ende they oughte to tende For in the fyrst place hée hath set those which haue regarde directlye to the glorye of God wythoute anye speciall consyderation of oure selues or of anye other creature and afterwarde hée addeth vnto
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
paide the last mayle he maye as well do it for a little summe as for a great and for a parte as for the whole Mathevv I graunte the same But in the meane time thou must confesse that the debter is lesse bound than before Wherfore is it then that this hathe not as well please with God as with men and that he doth not alwayes accoumpte that which is payed and go in hande to rebate so muche as hath bin payde vnto him P. There be thrée pointes to consider in the same M. Which is the firste P. It is that he whiche is faultie in one pointe of the lawe is faultie in the whole M. And whiche is the second P. The impuritie of the works of man. M. And the thirde P. The obligation by the which they are alredy of right by their nature boūd to god VVhy one only sinne maketh a man guiltie of all the lavve and of damnation M. I Do well vnderstand thy meaning For firste it séemeth to me by thy words that it should folow that he who hath committed but one sinne is as guiltie as he that hath committed many or hath committed all P. Saincte Iames whose opinion I haue followed saith not so M. What saith he then P. Who soeuer breaketh one pointe of the lawe the same committeth high treason againste God from whence it followeth that by the same he deserueth eternall damnation albeit he had committed but that one only M. Howe vnderstandest thou it P. Séeing that God is an eternall Prince and king euery sinne committed against his maiestie whiche is eternall doth merite also eternall punishmente If those vvhiche haue most sinned shal be most punished by Gods iudgemente M. IF he then be also damned that shall haue committed few sinnes as well as he that shall haue committed many it is then as good for a man to excéede as it were with the raines layde on his necke as to refraine and abstayne from many from the whiche a man might kepe hym selfe P. That followeth not M. What reason can you alleadge to the contrary P. It is that albeit there be eternall dānation for all the reprobates yet notwithstanding he that shall haue moste sinned shal not faile to be most punished for so muche as it is written euery man shall receiue his hire according to hys works M. Haste thou none other passages of the Scriptures more euidente to proue that whiche thou sayest P. Iesus Christe him selfe doth saye to that same purpose that the seruant which knoweth the will of his master and doth it not shal be beaten with mo stripes than he that hath not done it being ignorante of it M. This passage is very playne Pet. Thou hast also that which Iesus Christ himself hath said that those of Sodome Gomorre shal be more softly delt with at the day of iudgement than these which shal haue cast off the Gospell from them Of the impuritie of mens vvorks and hovv God iudgeth of them M. I Do now vnderstand this point wel wherefore thou maist proceede to the other which is concerning the impuritie of mens workes P. That is that séeing men are corrupted by sinne there cā procéede from them no worke whatsoeuer it be haue it neuer so faire a shewe before men whiche is not so foule as nothing may be more M. It followeth then that they cā do no good work and the best that they can do are all euill of their nature if God will examine them according to the rule of his iustice and perfection P. Thou saist very truth wherefore so farre is it off frō being able to apease Gods wrath but that they dayly prouoke the same more more so lōg as he beholdeth them such as they be of their nature for god iudgeth not as mē do M. What differēce is there then Doth he not iudge that to be good which is good and euil that which is euil P. If he should iudge otherwise he should not be iust nor good but bycause he is a good iust iudge he iudgeth of mēs works as they ought to be iudged of in déede and not as men which do not iudge but acording to the outward apparance M. What is the cause thereof Pe. There be two The first is that they cannot knowe and found the harts as God can The other is also bycause that they be so blind in theyr owne workes wherefore they cannot sée in them that whiche God séeth in them bycause they do not consider their naturall corruption as they oughte to do neyther do they know it as it is requisite Of the obligation vvherby mā is bound to God and for vvhat cause he cannot make recompence by the good vvorks vvhich he doth for the euill vvorks vvhich he hath committed M. COme nowe to the third pointe which is concerning mans obligation towardes God. P. Euen as men are bounde not to do that which God forbiddeth euē so be they boūd to do that which he commaundeth them M. What followeth of that P. For somuche as there is double obligation the one cannot abolish the other For if I do one parte of that which God commandeth me I remaine alwayes yet bounde for that which is yet to do M. But in the meane time the same is alredy done and in that respecte thou hast alredy satisfied for that parte P. Albeit that my harte were so perfecte that there were nothing in it to be blamed before God that notwithstanding it coulde not serue me for satisfaction for bycause I remaine a debter séeing that I oughte alredy that which I haue payed M. I graunt thée that P. Now if the good works done may not satisfie for those which be vndon how shal they satisfie for the euill works which I shal haue done against the expresse cōmandement of God M. I haue no more to replie For I sée well that I cannot recompence an euill worke with a good and that for two causes The firste bicause that I can not do any which is verily good The other bycause I owe the good whiche I shoulde doe and yet I am still guiltie for the euill whiche I haue committed P. And therfore Iesus Christ hath sayd When you shall haue done al that whiche is commaunded you say ye We are vnprofitable seruantes we haue done that whiche we ought to do For what cause there is nothyng but the only sacrifice of Iesus Christ which may satisfie at the iudgement of God. M I Do nowe knowe more manifestly what thou wilte conclude by thys whole discourse and by that whiche thou hast alreadie sayde concerning this purpose that there is none but Iesus Christ which may do sacrifice or any worke acceptable vnto God. P. If that mē mought doe it of themselues he then should haue ben giuen to vs in vaine by the Father to doe that whiche an other mought haue done beside him For as Saincte Paule sayeth he should haue died in vayn if we mought
manner whiche is also very agréeable to the pointe vppon the whiche wée are the which hath a certaine agréement with that before cited Mathevv Whiche is it Peter It is among the thinges that are in suche sorte of one very nature that the one cannot be withoute the other and yet for all that the one is as the spring of the other and the other as a dependaunce of the same Mathevv Gyue me an example of the same Peter The lighte and the shyning or brightnesse cannot be the one withoute the other For the lighte doth engender and bring foorthe the shyning And albeit that the one be not before the other yet we gyue the lyghte the firste place as though it were before the shyning as the mother of it euen as also we consider the sunne before his beames and his heate albeit they be all at once Mathevv Thou meanest then that God hathe so declared himselfe to vs in his workes and in his worde and by such meane and in suche order Pet. It cannot bée otherwise vnderstoode without ouerthrowing of al that which is set foorth to vs in the holy scriptures of the vnitie of god and of the Trinitie of persons in the essence of the same P. Séeing that it is so the which thou saist agréeth alway w that which I euē now said to wit the that whiche we place firste second and thirde amongst the persons whiche are in the diuine essence is more in respect of our vnderstanding than of the diuine nature wherein to speake properly there is neyther firste seconde nor thirde seing there is no difference neyther of time nor of dignitie nor of nature but only in the order according to the whiche God hath manifested himselfe to vs in his word according as our capacitie may best comprehend him P. Seeing that God is eternall and infinite in hymselfe and that we cannot comprehende him in that infinitenesse and eternitie it hath pleased him so to shewe himselfe to vs making himselfe méete as thou haste alredy said to the rudenesse of our vnderstandings And therefore he will that we know him and that we speake in suche sorte in the whiche he hath declared hymselfe to vs by his worde and by hys works and not otherwise Of the difference that must be put betwene the essence and the giftes of the holie Ghoste M. I Do now sufficientlye vnderstande thy meaning touching this poynte of the nature and diuinitie of the holye Ghoste come to the other which is concerning his giftes Pe. Thou hast to note firste that bycause the Father doth communicate to vs by the vertue of the holie Ghoste the graces the whiche he doth offer and present vnto vs in his Sonne Iesus Chryst these graces are called by the name of the holy Ghost And therfore in the Scripture it is spoken of the holie Ghost as thoughe there were sundry of them M. Giue mée an example of that which thou sayest Peter Esay speaking of the graces whiche shoulde be in Iesus Chryst and of the excellent giftes of god wherwith he should be indued in his humane nature hath sayde The spirite of the Lorde shall repose vpon him the spirite of wisedome and vnderstanding the spirite of counsell and of force the spirite of knowledge and of feare of the Lorde There is also mention made in other places of the holie Scriptures and chiefly in the Epistles of Sainct Paule of the Spirite of adoption and of faythe and of 〈…〉 prophecie of other such like gifts whiche we must vnderstād not of the essence of the holy Ghost but of his workes and effects M. Thy meaning is then that we must distinguishe betweene the nature of the holy Ghost and his gifts graces P. We must so vnderstand For when wée say according to the testimonies of the holy scriptures that the holie Ghost dwelleth in vs we do not mean that he dwelleth in vs in his nature and proper person vnited with vs as the diuine nature was vnited in Iesus Christe with the humane but that he there dwelleth by his vertue by his gifts and graces wherof he makech vs partakers The eleuenth Dialogue is of the gifts of the holie Ghoste belonging to the only elect Of the number of the gifts of the holy ghost of the distributiō of them MATHEVV HOwe manye be the giftes of the holy Ghost P. If then couldest number all the graces whyche God giueth vnto men thou moughtest also number al the gifts of the holy ghost M. It foloweth then that there is no number certain P. No in deede excepte we wil presume to number that which is infinite M. That notwithstanding it seemeth to me that the Theologians accompte ordinarily seauen giftes and graces of the holy Ghoste Peter These Theologians of whom thou speakest are Papisticall Theologians whiche knowe neyther what is the holye Ghoste nor yet his giftes and therefore lesse the numbre of them But bycause they haue read neare suche a number of giftes of the holie Ghoste in the passage of Esaiah which I euen nowe alledged they haue concluded that they were all comprehended in that number or at the least they saye so M. Thou hast yet for all that a number of others whiche are not there comprehended Saincte Paule speaketh yet of many others chéefly in the Epistles written to the Romans to the Corinths which ar not comprehended in this nūber as ar the gifts of tōgs of prophecie of healing suche like which he saith are all of one selfe spirite whiche giueth and distributeth to euery man according as is expedient for him M. He dothe not then distribute them all to euery man. P. Séeing he dothe distribute them according as it is expedient it followeth that he distributeth to euery man so much as is necessarie Of the diuersitie of the giftes of the holie Ghoste and of the difference of them M. SEing hée distributeth them not to all it followeth then that they bée not all necessarie to mans saluation For if they were all necessarie therevnto no man coulde be saued except he had them all P. Thou hast here to note that albeit there is but one onely and one very spirite of God whiche distributeth all hys giftes yet notwithstanding his giftes bée diuers Wherefore there muste be difference put betwene them M. How takest thou this difference P. In that that ther be some that are so necessarie to euerye mans saluation that no man can be saued except he be made partaker of them in his proper person M. Be there others without the whiche we may well be P. There is none but they be verye profitable and necessarie to the Churche For if they were not profitable and necessarye they shoulde be superfluous and vaine whiche thing we may not thinke of god For he hath not doone and ordeyned any thing without good and iust cause without necessitie or greate profite and commoditie M. I doe well vnderstand it so P. And therefore
to the children or people of Israel as though he gaue his lawe but to them onely the whiche notwithstanding euen as it hath bene sayde heretofore doth no lesse belōg to vs than to that people Wherfore I would gladly vnderstād the meaning of it and the causes and reasons for the which God did so set it forth wherein it belongeth to vs. D. You doe know well that when Kinges Princes make any Lawes and doe cause any statutes or ordinaunces to be published in their name they doe accustome to put some preface to it cōtayning their name and the titles wherby they declare what their Maiestie Lordship power is Seing then that God whiche is the chiefe King Prince of al creatures would publishe his Lawe was it not then méete that he shoulde declare that he was the Lawmaker and what was his maiestie power And therefore did he say I am the lorde thy God whiche haue brought thee out of the lande of Egipte from the house of bondage Then is it requisite before all other things to knowe in this lawe who is the true God and by what meanes he may be knowen and discerned and seperated from false Goddes that this knowledge goe before all the cōmandements folowing For who shall call vpon God who shall feare him who shall loue him who shal put his truste in him if that first he do not know him and not in such sorte as the heathen doe who although they had a certayne opinion that there was a God vpon whome it behoued them to call to feare to loue and to honour yet for all that they did not know who he was nor where to finde him And for so much as wée can not sée him nor discerne him with eyes nor with any other corporal sense yet notwithstanding wée must beholde him embrase him and speake vnto him from the harte and frō the spirite Of the name Eternal vvhich is Jehoua in Hebrevve giuen to God. T. WHerefore dothe he first call him selfe the Eternal D. He dothe declare in the Hebrewe tongue in the which Moyses hath writtē these things by the woorde of Iehoua the which we do so translate what is his beyng his nature that he is the Creatour of al creatures the first the last without beginning and without end and hath his being of none other but of him self of him all things haue their beyng are come from him and doe returne into him It is he by whom we liue moue are Thē may he lawfully say I am the whiche none els may iustly say Wherefore seyng that he is our Creatour so by consequent our guide gouerner that we haue of him our soule body and goodes is it not méete that we doe acknowledge him to be our King Prince Lord render to him the homage of soule of body goodes of all things els that we haue receyued of him to yelde vnto him perfect obedience For this cause the holy Scripture putteth vs in minde oftētimes of these things giueth to God the title of maker of heauen and earth Wherfore it must néedes be graūted that none other be our God but onely he vnto whom this name and title belongeth which is that Eternall essence that can doe all things and is the beginning the conseruation the end of all things In vvhat sorte God is generally called the God of all men and chiefely the God of his chosen people T. WHerefore doth he also say beside that Thy God D. Bicause that this first benefite is cōmon to all men to al creatures according to their nature in as much as he is creatour of thē all he addeth vnto it also this title to make him more amiable and fauourable vnto vs to the end that by that meane he may make his doctrine more acceptable vnto vs that he may make vs the more willing to receyue it as the doctrine of our father who by the same procureth nothing but onely our cōmoditie and saluation And therefore he doth not onely say God but thy God which is a maner of speach that according to the phrase of the holy Scripture carieth with it fauour grace For first the name of God the which Moyses here doth vse doth signifie in Hebrewe force forces to declare vnto vs that he hath the power to aide and helpe vs and that he is not onely God for him selfe to witte that he will kéepe in him selfe the good things that in him are and not to bestow distribute them but that his very office is to bestow thē vpō men to shewe him self gratious fauourable towardes thē When he doth the contrary being prouoked thereunto by their frowardnesse wickednesse he doth by his prophets call that worke a straūge worke Wherefore when he calleth him selfe the God of any people he declareth therby that he is not only their God as he is generally the God of all creatures as Creatour of them but that he is their God not seuere rigorous as a iudge toward euill doers but curteous louing fauourable merciful as a good father to his childrē When then he sayeth Thy God he doth then put thē in minde of that which he spake before that he had chosen this people as his own enheritance as a precious Iewell among all the rest And therefore it is not without cause sayd by the Prophete he hath done so to none other nation And therefore he sayth by Esaie And now saith the Lord thus which hath created thée Iacob who hath fashioned thée Israell feare not for I haue bought thée I haue named thy name Thou art mine When thou shalt passe by water I will be with thee the floudes shall not swallow thée vp When thou shalt passe through the fire thou shalt not be burnt For I am the Lord thy God the holy one of Israell thy Sauiour c. T. There is a goodly declaration of that which thou hast now spoken and a very apparant testimonie D. It is euen so For thou séest that after that he calleth him self the God the maker fashioner of Israell the Eternall he addeth vnto it immediatly Thy Sauiour whiche haue redéemed thée For vvhat cause God doth make expresse mention in the preface of his Lavve of the deliuerance of Israell out of Egipte T. ANd why doeth he adde yet which haue brought thée out of the lande of Egipt D. To put thē in minde of the great benefite the which not long before they had receiued of him and whereby he had plainely declared vnto them that he was their God and that he esteemed them for his people in an other sorte than he did the Egiptians wherefore they had good occasion to thinke that so good a God and so louing a father would not set forth vnto thē any doctrine but such as should be greatly for
blyndenesse that synne hathe engendred in the vnderstandyng of man which is the cause that he cannot so well discerne the good from the euill nor iudge of the one and the other as he should haue done if he had continued in the state of innocencie and grace in the whiche he was created beside that there is this other greate mischiefe that man doth willingly supporte that wherin hee would himselfe be supported and that he neuer hath so great care for that which concerneth the honoure of God as for that whiche concerneth his owne bodie It is the cause why men doe rather punishe yea and that more gréeuousely those faultes whiche touche their honor or dishonor or their profit or hindrance than they doe those whiche make warres directly against the honour and maiestie of God but it is not so with God for he is not contented with the only work that appeareth outwardly but he requireth the hearte and beholdeth the fountayne from whence the woork springeth which can not please him howe faire a shewe so euer it haue but only so farre foorth as it procéedeth from the heart and that the heart doe please him the whiche in déede can in no wise please him but so farforth as he doth drawe néere to his nature and that he is reformed and made new lyke to his image and regenerate by his holy spirite For there is no worke good nor pleasant to God but that whiche procéedeth from him and that he himself doth for euen as there is none good but onely he so is ther no good thing but that which procedeth frō him alone therfore the work which procéedeth from vs can not please him but so farre as hée worketh in vs by his holy spirite and that our spirite is gouerned by his For he whiche is a spirite is then serued by his like In vvhat sorte the vvordes of the lavve of God ought to be vnderstode and hovve that God dothe not onely beholde the outvvarde vvorkes but the origiginal of them also vvhat be the things that God doth allovv or cōdemne in man. T. SO farre foorth as I may vnderstand by thy woordes that lawe doth well deserue to be otherwyse weyed and considered of than it is D. It is euen so For when God dothe require of vs a thing that séemeth to belong to the outewarde woorke wée oughte to vnderstande the whole by a parte and the cause by the effecte and the roote and the whole herbe by the fruict and the woorkeman by the woorke and all the circumstaunces and dependances of the one and the other And when he forbiddeth a thyng we muste also knowe that he commaundeth his contrarie and likewise when he commaundeth hée forbiddeth the contrarie of that whiche he commaundeth For he beholdeth man thorowly both endlong and ouerthwarte and dothe sounde the hearte and all the thoughts and affections of him and alloweth nothyng in hym but that whiche he fyndeth to bée his and hathe himselfe commaunded and disalloweth nothing but that which man hath receiued of others than of him that which he hath forbidden him Wherfore he doth not only condemne that worke whiche séemeth outwardly to bée euill but also the spring from whence the same procedeth doth not onely condemne it when his frute is come to light but he doth alwais condemn it albeit that it doe continually lie hidde in secrete in the darke bottomlesse pittes of ignoraunce of the hearte of man vnsearcheable to man but knowne and open to god Therfore Dauid sayeth thou haste proued and knowne mée thou haste knowne mée sitting and standing going and commyng within and without For howe may it be that the workeman which made man shoulde not know him whiche did know him before he was begotten and made Shall not the workman know his worke T. Who shoulde then know him if he should not Of the consideration of those things which in dede displease God in man and first of all in his vvorke and in vvhat sort it ought to be cōsidered as commaunded or forbidden by God. D. SEeing then that hée whyche is the workeman and hath framed made the substance it selfe wherof he is fashioned and that he him selfe is the giuer of the fashion it is not to bee doubted but that hée doothe verye well knowe all that euer is in hym and that whyche hée hath of his owne put into hym and what man hath of others to destroy his worke Wée must therfore note here that there are in vs foure things that can not please God and euery of them dothe in his behalfe deserue death and eternal damnation Nowe if any one of them being taken aparte if it were possible to separate them the one from the other be so abhominable of his owne nature and worthye of so gréeuous punyshemente what may it then be when they are all ioyned togither T. There must néedes be muche filthinesse but which be these things D. First there is concupiscence for the seconde the affection begotten of him for the third the consent of the wil to this affection for the fourthe the execution of the same by déede But I will begin my declaration by this last which is to say by the work that apeareth outwardly to the ende that by the same wée maye haue the better vnderstanding of the other thynges that doe goe before which are more hidden and more secret In this poynt I will begin by the moste apparaunt and open frute whereby wée easily iudge of the nature of all trées For in setting foorthe firste the worke the workeman shal not only be knowne therby but also the forge and shoppe wherein that worke hath bin wrought As concerning the worke we oughte to consider it first two wais The one as commaunded of God the other as forbidden by hym That which is commaunded by God can neuer be euill being vnderstoode in that sense and meaning that he hath cōmaunded it and being applyed to that end that it oughte to bée On the other side that which he hath forbidden being weyed in the same sorte may neuer in any wise be good By what rule the vvorks of men ought to be examined and hovv daungerous a thing it is to follovve the iudgemente of mans reason T. WE ought then to be well aduised and to take good héede how we do establish iudgement vppon mans reason and vpon the opinions of men in such matters D. It is very true For it is often times séene that men iudge that good which is euil and do disalowe that which God aloweth and alowe that whiche he disaloweth for the causes before mentioned For in the iudgement of god the sentence shall not be giuen according to the iudgement of mans reason and of the opinions of men but according to the pronuntiation whiche God hath alredy pronounced by his worde and by his lawe which shall be the weights the ballaunce and the rule wherein and whereby al the thoughts words and
Wherin he hathe shewed the difference that is betwéene the creator and the creature and betwéene the nature and goodnesse of the one and the other For if God had created the Angels of such perfection as he is and of a goodnesse so vnchangeable of his nature that it coulde neuer haue ben changed into malice no more thā his own nature goodnesse mought what difference should there be betwéen God his angels The creature by this mean should be no more a creature if his nature wer such as is the nature of his creator but he should be very God which it can not be For ther is nothing that may be both maker creature vnles we will attribute the same to our lord Iesus Chryst who béeing very God very man in one only person is both maker creature togither Maker inasmuch as he is God eternal creature in that that he is mā which was cōceiued in the wombe of the virgin born in his time ordeined by god but this belōgeth vnto him by sundry respects by meane of the two diuers natures that ar ioyned togither in one person in him Wherfore 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 haue but only one nature so may they be therein but very creatures greatly differēt from their creator as the fall of those that are fallen hath plainly declared For in falling frō the state wherin they wer they haue shewed in déed that they were not such of themselues nor Gods vnchaungeable of their owne nature that they could not so continue of their owne power Of the maruelous counsel of God vvhich was declared in the fal of the angels which are fallen from their first estate and in the preseruation of those which did continue firme and stedfast and how he hath declared the iustice of his iudgement towards the one sort the riches of his grace towards the others T. IF the men which ar so troubled with the doctrine of Predestination did well consider that which thou sayst they should not haue in my opinion occasion so to trouble themselues ▪ for these things wherof thou speakest did not come to passe withoute the knowledge counsell foresyghte and ordinaunce of god What wil mans reason say then therof wil it say that God hath done wrong to those that are falne bicause that he did not sustain confirm thē as he did the others but if that had bin done this wherof thou speakest had not ben so manifestly declared nor yet the nature and the maiestie and the excellencie that he hath ouer all creatures yea the most noble and moste excellent that are shoulde not haue ben so well set foorth D. It is very true On the other syde if they had all fallen indifferently the excellencie of the nature wherin god had created them nor yet the power wherby god did make them shold not haue ben so well knowne nor yet his grace toward them as it is knowne For in considering the difference that is betwéen the diuels the Angels of heauen we sée how excellent the nature of Angels is also that which they haue receiued of God in his creation we see on the other side in the deuils what it is that the creature can do of himself how excellent soeuer it be except it be preserued by god who hath created it on the contrary wée sée in the other angels the double grace that God hath bestowed vpon them The first in their creation which they had cōmon with the rest that are fallen before they did fal The second is in the conseruation of the nature whiche was first giuen vnto them in the confirmation in the same through his grace which the others wanted which is the very cause of the diuersitie that now is betwéen them which diuersitie doth not let notwithstāding but that the diuels do continue still angels in the same substaunce that they were created in but the difference is great in the qualitie that is to say in that that the one sort are not only angels but are good angels perseuering in the firste goodnesse that they receiued of God in the beginning in their creatiō frō which notwithstanding they mought as well haue fallen as the others if that God by his special grace had not sustained them had not otherwise disposed ordeined Wherfore it is not writtē without cause that all is restored by Iesus Chryste aswel in heauē as in earth that all consist by him in him The other on the other side are called not only angels but wicked angels deuils bicause that they did not perseuere in the first goodnes wherin they were created but turning from him frō whence the same proceeded they were put frō it in the stead of the same malice wickednes is come in place whiche is nothing else but lack priuation of goodnes which is changed into an euil qualitie which doth corrupt the creature that was created good maketh the natures contrary which wer before like For the same cause Iesus christ hath sayd that the diuel is a lier from the beginning that is to say euē frō the time that he was first a diuel and not fom the time that he was first made an angel that when he doth speak lies he speaketh that which is his own And therfore he addeth vnto it that he did not abyde still in the truth for he hath nothing of God which is truth but that whiche he now hath of euill is of himselfe Howe that the diuel may not impute the fault and fall of his damnation but to him selfe and how it is manifest by that fal that ther is no vnchangeable veritie nor constancie but in the nature of God. T. THen is there no faulte that procéedeth from God in the fall of the angels nor any thing therof which is apparant to men out of his eternall coūsel but that when the diuel wold turne from him of his own proper motion God who had not created him vnchaungeable did suffer him to change to folow his wil and permitted him to fall did not let him hold him nor pluck him back which thing not withstanding he could wel haue done if his good will and pleasure had ben suche and that hée had not otherwise determined in his eternall counsel for good iust causes for the which he is not bounde to giue vs an accompte the which he dothe know better than we doe But he hathe not thrust him forward nor constrayned him of force so to do albeeit that it is not done without his prouidence and eternal ordinaunce Wherfore he may not attribute the faulte of his euill acte to any other than to himselfe whiche thyng wée must séeke as thou haste
alreadie sayd in the seconde and nearest causes leauing the iudgement consideration of the first to the secrete counsell of God whiche is to vs vnknowne Dan. It is true And to come againe to oure purpose the Diuell biâ—ing depriued from thys goodnesse the which he hath lost can be none other thaÌ„ he is nor haue any other wil thaÌ„ wicked But yet notwithstanding it is stil a wil that which he doth is doon voluntarily Ther is no difference in this matter but in stead that before his wil was good and did willingly that which was good by the same now is it euil doth willingly that which is euill that which he can not otherwise doe procéedeth not but onely of that that he can haue of himselfe none other wil but that which is wicked the fault whereof maye be imputed to none other but to him For if he haue bin vnthaÌ„kful toward God hath through his vnkindnesse and pride contemned that which he hath receyued of him God is not bounde to giue him that whiche he thorough his own fault and vnkindnesse hath lost neither doth he him any wrong to leaue him in that state into the which he hath brought himself for if he were not bound neither to create the Angels nor yet to preserue to confirme theÌ„ in their estate but hath done what he hath don of his méere goodnesse liberalitie what dutie oweth hée else to repaire restore those that are falne vnlesse it please him and except he think and know it to be agréeable to his glory maiestie which he declareth in shewing himselfe a iust iudge in punnishing so greuously such a pride and such an arrogancie and ingratitude and likewise hée doth shewe his great glorye and power declaring in a creature so excellently by him created what difference there is betwene him that is the Creator and the creature and betwene dwelling in hym and abandoning or leauing of him And by the same meane he doth also giue vs the better to knowe the great grace that he hath bestowed vpon the other Angels the which hée conserueth in their fyrste estate For they may vnderstande by that which happened to their felowes that which mought also haue happened to theÌ„ if that God of speciall grace had not holden them vp and conserued them considering that they were created of one very nature which is now of an vnchangeable goodnesse through his grace without the which it mought be chaungeable as well as that of the others And therfore it is not without cause writteÌ„ in the booke of Iob that God hath founde no prayse nor perfection in his very Angels For if we shuld compare God and the perfection of him with that of his Angels it shuld fare as it doth wyth the starres whych loose their light in the presence of the sunne or as it doth with a candle that is lighted at a faire noone tyde On the other syde we may not properly call true firme and constant any but only he that hath hys being of himselfe may say I am to wit God vnto whom this same belongeth Of the comparison and agreement of the first estate and of the fal of man with that of the Angels and their first estate and in to what necessitie man hath brought himselfe throughe his sinne T. J Vnderstand wel by that which thou hast said what the nature wyll of man should haue byn if he had continued in the first estate in which God did create him For as concerning his wil it should necessarily haue byn ruled by the will of god as that of the Angels which haue remained stedfast is at this pesent in such sort that he shold haue byn no more able to sinne than they and so should not at al haue loste the libertye of his wyll nor done anye thyng by constrainte And euen so shoulde hée haue béene in a good necessitye whych shoulde haue procéeded from the riches of the goodnesse and grace wherewith GOD had endued him and made him a part taker of it But when he turned from this way it came to passe wyth hym as it dyd wyth the Angels when they turned from GOD and hath declared thereby that hee was in suche sorte created of GOD good and iuste and of a good and holy will and yet was he notwythstandyng not so created that he shoulde or mought bée vnchangeable of hys own nature and force for the causes which haue bene already alleged which in their behalfe doe as much pertayne to man as to the Angels Wherefore séeyng that manne throughe the intycing and counsell of the Deuil which was the fyrste trangessor is turned awaye from the wyll and obedyence of GOD hys Creatour and dyd make an aliance with the firste offender who made himself enimy to God through his pride and ingratitude he hath ben parte taker of his iniquitie with whome hée made an aliance From whence it foloweth that his good and holye nature will hath bene corrupted and peruerted and made like to the same of him to whoÌ„ he hath ioined himself that he hath takeÌ„ hym not onely for his felow but for his guide his leader his maister his lord Wherfore euen as before abiding vnited and ioyned to God and hauing God in him and being gouerned by hys holie spirit he could do nothing but good and that without enforcemeÌ„t or constraint eueÌ„ so by the contrarie being separated froÌ„ god ioyned with the deuill being lead and gouerned by him he can doe nothing but euill and doth it of his owne wyll without conconstraint of any but only of him selfe onely bycause his nature is such by reason whereof he taketh as great pleasure in doyng of euill as he did in well doing when he was in his firste state of innocency Now this necessity is greatly different from the first For in steade that the first did procéede from the aboundant riches of the grace of god this other procéedeth from the lacke and faulte of the same Wherefore that is as wicked as the firste is blessed It séemeth to me that I haue touched the very same thing that thou woldest haue concluded vpoÌ„ D. Yet shalt thou more plainly vnderstande it by the comparison of a whole man and a sicke man Note well a man that is whole of body and minde bicause that he hath his appetite sound and not corrupted by any naughty humors he doth couet nor desire to eate drinke any thing but that which is good and agréeable to hys nature and health and in such qualitie and quantitie as his nature and health doth require bycause he is so disposed Consider againe the same being sicke he will do al things contrary to that which he did being hole bycause he is wholly otherwise disposed That will he moste couet and desyre which is most contrary to him and can not refraine from the vse of it and the more the thing shal be contrary and hurtfull for
the glory of God to be preferred to all creatures And if that al the creatures should perish wherefore should we thinke it straunge if god were glorified in their perdition and that it did so please him T. No man ought to finde that straunge excepte he do more estéeme the creature than the Creator D. Therefore it is playne that this offence whiche many giue vnto themselues in the matter of reprobation of the reprobates procedeth not but from a maruellous greate pride and arrogancie of the flesh whiche estemeth itselfe more than it ought to do for if it had so small an estimation of it selfe as the worthynesse therof requireth and did estéeme God his glory so muche as it ought to do he should not onely not finde it straunge to knowe that god hath ordeyned to be glorified in the damnation of some no although it should be done with his owne person he shoulde glorifie God in his iust iudgement he would not murmure against him to wage the lawe with him and to play the lawyer and to pleade againste him to mainteyne the cause of the reprobates accusing hym as though he should do them wrong but rather he would desire himselfe to be damned as Saincte Paule desired for his bretherne the Israelites if it were possible that it moughte be done and that God mought be the more magnified and glorified therein From whēce then come these cōtrary 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 vnto vs wherin are we able to accuse him or attribute vnto him the faulte of our offences and of oure damnation and to set him in the place of the Deuill author of sinne considering that what determination so euer he haue made of vs we cānot complaine that we haue any other force violence constrainte to do euill but onely of oure owne wicked concupiscence vnlesse that happily we would complayne in that that he hath not made vs suche as coulde not sinne or else hauing sinned that he dothe not bestow vppon all like grace and that he dothe not saue all forsomuche as he moughte if that he woulde otherwise he shoulde not be God nor almightie but it hath pleased him that not without good and iust cause the whiche is continually such albeit that we cannot vnderstand it Therefore we must continually say with the Prophete that oure damnation is of our selues and our saluation of God only and say with S. Paule But o thou mā what arte thou that pleadest against god shall the thing that is fashioned say vnto him that fashioned it why hast thou shaped and made me thus The potter hathe he not power of the clay to make of one very lumpe one vessel to honoure and an other to dishonor And what if God wold to shewe his wrath and to make his power knowne suffer with great pacience the vessells of wrath prepared to perdition and to shewe the riches of his glory vppon the vessells of his mercie which he hath prepared to glorye and agayne O the déepenesse of the riches of the wisedome and knowledge of God his iudgementes are not to be searched out and his wayes are impossible to be found For who is he that hath knowne the Lordes intente or who hath bin his counsellor or who is he that gaue to him firste and he shal be recompenced Hovve that the vvill of man cannot by any meanes be constrayned no not by the deuill himselfe but only of his ovvne vvickednes T. FOr my parte I graunte to all that which thou hast sayde but yet canst thou not denye but that mā is yet oftentimes constrained to sinne by meane of the temptacion and soliciting of the deuill D. This constraint wherof thou speakest is cōstraint without cōstraint for it is not in the power of al the deuils nor of al the creatures that are to constraine the will of one mā Wherfore what temptatiō or solicitatiō so euer happē vnto him if he did not willingly consent therevnto he could not be induced to do any kinde of thyng against his will. But it fareth with hym as it doth with a harlot for if she be solicited by bawdes and whoremasters she will giue ouer hir selfe vnto them which thing an honest woman will not do but will resist all suche temptations and procurements wil ouercome them Therfore albeit that the harlot may impute some parte of the cause of the offēce that she hath committed to those that did entise hir and procure hir therevnto yet notwithstanding she may not say that she hath bin constrayned so to do nor may by that meane excuse hir selfe for if she had not agréed therevnto of hir owne will she had not at all playde the harlot but bycause that she was already naturally thervnto enclyned these procuremēts did serue hir as it were matches oyle wood throwne into the fire which would kindle nor slame neuer the sooner nor the more if it were not naturally enclyned and prompte therevnto In like sorte is man broughte to euill thorough his owne concupiscence the which being wakened and sturred vp by the diuell dothe the more declare it selfe and sheweth more plainely what his nature is wherfore thou séest here howe that man dothe continually sinne of his owne will and if he will saye that he hath bin constrayned to do any kind of worke the which he knoweth manifestly to be against the will of God it must be considered wherein he hath bin enforced and cōstrayned if he haue in any wise bin 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 meanes that he coulde and dyd declare by his wordes and actes that hys harte and will did in no wise consente thervnto he may be excused as an honest womā may that hath bin takē of force the which notwithstanding hath cried and resisted by all meanes possible against the whoremaster and hath bin as willing to lose hir life as hir chastitie but if thou doest an euill worke either to please men or else for feare that thou shouldest fall into their displeasure or indignation and receyue any dishonor or wordly hindrance thou maist in suche a case alledge none other constrainte but only that of thy wicked wil no more than Pilate might whē he condemned Iesus Christe enforced by the constrainte of the Iewes For if thou didst loue God with al thy harte and better than thy selfe and didst more estéeme his glory than thine owne and thy soule than thy body and the heauen more than thou doest the earth thou moughtest be frée from losing that whiche thou fearest to lose and shouldest not lose it at all but shouldest gaine it double For as Iesus Christ saith he that shall loose his life for my sake the same shall finde it and he that feareth
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
by good order THE ENDE A FAMILIAR exposition of the principall points of the Cathechisme and of the Christian doctrine made in forme of Dialogue Of the true seruice of God and of good intents The first Dialogue Of the chiefe felicitie of man and of the ende for the vvhich he vvas created of God. MATHEVV WHat is that whiche naturally men do most desire in this world Peter To be happie M What is it to be happie P. It is to be exempte deliuered from all euils to liue in perpetuall rest and ioy and to enioy al good things M. And wherin consisteth the true and chiefest felicitie of man whereby he may be happie in such sorte as thou hast declared Peter It consisteth in that wherefore GOD hath chéefly created him to his image and likenesse and hath put him into the worlde M. Which is then the principal cause for the which he hath created and placed him in the worlde P. It is to be glorified in him and by him M. Whiche is the verie true meane whereby God maye bée glorified in mā by man P. By the true knowledge of him which causeth man to honour him as his God and creator with that honour whiche is due vnto him and that he requireth of him Of the true honor and seruice of God. M. What is that honour which God requireth of man P. That he doe him homage and submit him wholly to him thorough true obedience towardes his holye will. M. By what meane maye a man knowe that will of God P By the declaration that God him selfe hathe made by his word Of the summe of all the Doctrine conteyned in the holy scriptures M. Whiche be the principall poyntes to consider in that word reueled by God. P. There be two to the whiche a man maye applie in general all the doctrine that it cōteyneth setteth forth to man. M. Which be they P. The lawe and the Gospell Of the lawe of God and of the office of the same M. Vnderstandest thou by the law those cōmandements only which God gaue to Moyses in two tables of stone P. I do cōprehēd thē vnder this name of law but I do cōprehend in the same also al the rest of the doctrine of God conteined in the holy scriptures whereby he setteth forth to vs the very same things that he cōmandeth vs in those two tables M. Declare the same somwhat more plainly P. I comprehend vnder the name of lawe all the doctrine by the whiche God hath shewed vnto vs the good which he alloweth requireth of vs as by right we are boūd thervnto in like sort the euil which displeaseth him from the whiche he willeth that we kepe our selues for his sake to the end that in al things thorowly wée yelde vnto him that perfect obediēce which we owe vnto him M. Hath the law of God none other office P. It hath this office also that by the same mean it sheweth vs our offēces sinnes by the which we stande detters to the iudgement of God and preacheth to vs forthwith the wrath and curse of him that wée haue deserued in offending of him Of the Gospell and of his office M. What vnderstandest thou by the Gospell P. I vnderstand all the doctrine of the holy Scriptures by the whiche God declareth vnto vs the grace that he will shewe vs by his sonne Iesus Chryst and the meanes whereby we are made partakers M. Doest thou vnderstande that doctrine to be conteyned in any other bookes of the holy Scriptures than in those of the foure Euangelistes Pe. I vnderstande that it is conteyned in all the holy Bible and chiefly in the Bookes of the new Testament Of the difference that is to bee considered betwene the law and the Gospell M. What difference doest thou then put betwéene the lawe and the Gospell P. I take the law as a Proctor fiscall or a criminall iudge which doth accuse vs and maketh our proces before God in suche sort as it yeldeth vs all condemned before the iudgement of God as transgressours of all his commaundements and by that meane declareth vs all worthie of death and eternall damnation M. If it be so the lawe serueth vs rather to condemnation than to saluation P. It is true but it is not by the faulte of the law but by our fault for the law of his nature is good holy and iust but bicause that of our nature we are wicked and doe not accomplishe it at all it dothe in steade of iustifying of vs condemne vs. M. And the Gospell what newes bringeth it vnto vs P. Very good and much better for vs than the law as also his name declareth M. what then dothe Gospell signifie P. A message of good happie and ioyefull newes M. Hold me no longer in doubt but tel them me P. It sheweth to vs the grace by the which we are discharged and sette frée before the iudgement of God and deliuered from that death and eternall damnation to the which we are iustly condemned by the lawe and it declareth vnto vs by and by the meanes whereby wée obtaine that grace and of whom Of the couenant and agreement of the lawe and the Gospell M. Séeing that the lawe as thou sayest is to vs a messenger of death and damnation wherto doth it then serue vs but only to condemne vs P. It serueth vs in such sort to condemne vs that if it did not condemne vs in this poynte the Gospell coulde not bring vs so greate wealth as it doth M. How dost thou vnderstand this P. If we vnderstande not of oure disease we wil not repaire to the phisition which onely may deliuer vs for we woulde not thinke that we had any neede Likewyse if we should not knowe our condemnation we shoulde thinke we had no néede of grace therfore we should not demaund it M. Wilt thou then say that the law is as it wer a phisition which sheweth vs plainly our disease and how dangerous it is but he can not heale vs but sendeth vs to an other P. It is euen so And for that cause Sainct Paule saith that the lawe is giuen vs as a schoolemaster of little children to directe vs to the Gospell and by the same meane to Iesus Christ which is the chiefe and great master which is also set forth to vs in the Gospell as the chiefe Phisition For there is but he only that can heale vs of that deadly disease to wit to deliuer vs from that eternall deathe which the lawe sheweth vs. Of the cause for the vvhich God vvoulde him selfe declare his vvill vnto man by his vvorde M. I vnderstād now wel that God would himselfe declare his will vnto man by his owne worde whiche comprehendeth all the doctrine of the law and of the Gospel but for what cause hath he done it P. Bycause he will not be serued according to the fantasies of men but according to hys owne
only will. M. What is the cause of this P. It is bycause that there is but his will only that is iust and reasonable and that oughte to be a rule of all reason and iustice vnto mē For the which cause he hath generally forbidden all men of what estate or condition soeuer they be to adde or diminish any thing to or fro his lawe and worde which he hath reuealed as well by his Prophets and Apostles as by his owne sonne Iesus Christ Of the good intentes of men that are not gouerned by the vvord of God. M. How thinkest thou then of those which saye that whatsoeuer is done to the honoure of God and with a good intente is well done P. I denie not but that whiche is done to the honoure of God doth please him and that whiche is done with a good intent is well done but to the ende that no man deceiue himselfe vnder this faire coloure I say that nothing can be done to the honoure of God nor with a good intente 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 honoure wherewith he ought to be honoured M. But if a man do think to do well and doth that whiche he doth to none other ende but to honoure God is not that inough P. If there were but that required it had not ben nedeful that God should euer haue spoken or that he shuld euer haue giuen a law vnto man to teach him M. Wherfore sayst thou so P For that that it had then ben sufficient to haue let euery man liue according to his fantasie and that he had only commaūded that euery man shoulde doe that whiche liked him without giuing them any other law where he hath doone cleane contrary saying Do not euery one of you that which shall please you but that onely whiche I commaunde you Of humaine traditions M. What thynkest thou then of lawes and of mens traditions which haue bene set foorth by men contrary to the woord of God touching his seruice P I will saye nothing to thee of my selfe but onely that which god himself hath said by the mouth of his prophete Esay and that whiche he hath yet afterwarde more confirmed by that of his sonne Iesus Christ M. What hath he sayde P. That hee is serued in vayne by the doctrines and commaundements of men Of the seruice of God according to the traditions of men M. DOest thou thinke by that that they which serue him in that sort do lose wholly their tyme and that hée dothe not accept it at their hands P. They doe not only lose their tyme but they doe also greatly dishonor God and do prouoke his wrath vpon them M. How so P. For so muche as whatsoeuer is doone withoute faith cannot please him but is sinne whiche greatly displeaseth him Of the difference of the true and false fayth M. BVt if they which serue God according as they haue ben taught of mē doe the same faithfully may they then do it without faithe P. It fareth with thys good faith wherof thou nowe speakest as it doth with good intents wherof we euen now spake M. How vnderstandest thou that P. As ther ar no good intēts but those whiche are gouerned by the only rule of the wil and word of God euen so is there no true faith but that which hath certain and sure foundation in the same worde M. Shew me the same something more plainly P. When thou doest any thing at aduenture canst thou doe it with certaine assurance M. I confesse that I doe it in dout P. Thou mayst then vnderstād therby that thou doest it not in fayth M. Why not P. Bicause that faith doubt are as contrarie as is to be certayne and vncertayn M. Howe maye that bée P. Bicause that faith is neuer without true assurance of that whiche it beléeueth and followeth M. Why may it not be without suche assurance P. Bicause that shée is buylded vpon the sure word of God by the whiche she is assured of his good will. M. What followeth thereof P. That she doth nothing at aduenture but is euer certaine that that whiche she beléeueth and that which she doth is pleasant to God. Of the assurāce of the cōscience by the word of God and what cōmoditie commeth therby to man. M. WHat commoditie doth this assurance bring to mā P. The gretest that he could desire M. Shew 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 sheweth by the same the reurence that he beareth to the maiestie of God. M. Wherin P. In that that he feareth not only to offend him in that which he plainly knoweth to displease him but also in that wherof he is yet in dout M. What reuerence of God is there in this last point P. There is this that man hath the maiestie of God in such estimation beareth him so great reuerēce that not only he wil not wittingly offend him but also he will not put himself in any hazard nor do any thing at aduenture whēther is questiō of the honor seruice of god And therfore he wil euer be assured of his will. M. Whiche is the other point P. The quietnesse of a good cōscience that man hath by that mean when he is assured that he pleaseth God by an assurance so certaine founded vppon the witnesse of God himselfe Of the Lawe of god The second Dialogue Of the manifestation of the wil of God by the law of the two Tables M. SEing then that wée muste in euery respect gouern our selues according to the rule of Gods worde folowing the resolution whiche wée haue euen nowe made shewe me now first of all what is that he commaundeth vs in his lawe P. He himselfe hath made vs a bréefe gathering or collection of the principall pointes that the doctrine therof comprehendeth in his commaundements that he hath giuen to his people by the hands of Moyses his seruaunt written in those two tables of stone wherof thou haste euen nowe made mention Of the number of the commaundementes conteyned in the two tables M. HOwe manye commaundementes dothe the firste Table conteyn P. Foure with the Preface which the Lord vsed at the beginning M. And the secōde P. Sixe which being ioyned to the firste foure make ten in the whole The first table of the lawe M. WHich is that preface whereof thou hast made mention P. Herken Israel It is I that am the Eternal thy God who hath drawn thée out of the land of Egypte from the house of bondage M. Which is the first commandement P. Thou shalt haue no straunge Gods before me M. The second P. Thou shalt make no image nor likenesse of the things that be there aboue in heauen nor here belowe in the earth nor in the
waters vnder the earth Thou shalt do them no reuerence neither shalt thou serue them for I my self I am the Eternall thy God mightie and iealous who doe venge my selfe of the iniquitie of the fathers vppon their children and vpon the children of their children yea euen to the thirde and fourthe line of those that hate me and do shewe fauour in a thousand generatiōs to them that loue me and kéepe my commaundementes M. The third P. Thou shalt not take in vaine the name of the Eternall thy god For the Eternall will not hold him for innocent that shall take his name in vayne Math. The fourthe Peter Remember thée to sanctifie the daye of rest Sixe dayes thou shalte laboure and shalte doe all thy businesse but the seauenth daye is the rest of the eternall thy god Thou shalte in the same doe no kinde of workes neyther thou nor thy Sonne nor thy daughter neyther thy man seruaunt nor thy woman seruaunt neyther thy cattell neyther the straunger which abydeth with thée For in sixe dayes the Eternall made the Heauen the Earth and the Sea and all that which is in them did rest in the seauenth daye And therefore the Eternall did blesse the daye of rest and sanctified it The seconde Table M. REcite them of the seconde table and shewe me whiche is the fyrste thereof P. The first of that table is the first folowing the order of the foure going before M. Which is it Honoure thy father and thy mother to the end that thy dayes may be long vppon the earth that the Eternall thy GOD gyueth thée M. The sixte P. Thou shalte not kyll M. The seauenth P. Thou shalt not be a fornicatour or adulterer M. The eighte P. Thou shalt not steale M. The ninth P. Thou shalte not beare false witnesse agaynst thy neyghboure M. The tenth P. Thou shalt not couet thy neyghbours house nor his wife nor his man seruant nor his woman seruant nor his Ox◠nor his asse nor any thing that is his Of the sum of the lavve M. WHat doe the commaundements of these two tables conteyne in substance P. Iesus Chryste hath gyuen vs the sum reducing into two poyntes all the doctrine comprised in them M. Which is the sum P. Hearken Israell the Eternall thy God is God only Thou shalte loue the Eternall thy God with all thy heart and with all thy soule and with all thy vnderstanding It is the first and the greate commaundement And the second like to the same is Thou shalt loue thy neyghbour as thy selfe All the lawe and the Prophets depende of these two commaundements All things then that you would that men did to you doe you the same vnto them for it is the law and the Prophetes Of the diuision of the matters set foorth in the lawe M. WHat doe these two poynts comprehende in effecte Pet. The first comprehendeth all the commaundementes of the first table Math. What do these commaundementes of the firste table comprehende in substance P. All that whiche God requireth of man especially touching his owne person and maiestie M. And the second poynt of the sayd sūme what conteyneth it P. All the commaūdementes of the second table M. What is it that God requireth of man in them P. That whiche he woulde that all men shuld do one to an other for the loue of him The diuision of the poyntes conteined in the firste table and of the principall parts of the true seruice of god M. WHiche be the principall pointes that he requireth of man especially concerning the person and maiestie of God P. A man may in mine opinion reduce them all chiefly in two generally M. Whiche is the firste P. The faith toward him M. And the seconde P. The testifying and manifesting of the same Of the faith tovvards God. M. WHat requireth he in the first P. That man holde him for the only and true God setting all his harte and all the trust of his saluation in him only and in no other thing whatsoeuer M. Is faith then the chiefe and principall foundation of the honoure and seruice whiche man oweth to God P. It cannot otherwise be M. Wherefore P. For that that euē as it is impossible to please God without faith euen so all that which is done without faith maye be but sinne as we haue heretofore saide M. What is the cause thereof P. It is bicause that faith is the true fountaine of that true and perfecte obedience whiche God requireth of man towarde his holy will. Wherefore he requireth it foorthwith in the first commandement of his lawe with the whole harte of man. M. Shew me this somewhat more familiarly P. I will say in effecte that God requireth that man do so set all his harte and al his trust in his God that he attende from him only all goodnesse and of none other whatsoeuer and that in all thinges he depende of none other but of him only Of the testifying and declaring of faith and of the partes thereof M. WHat meanest thou by the testifying and shewing foorth of faith whiche thou hast placed for the other point Pe. The testimonie whereby man giueth to vnderstande by the frutes that his faith bringeth forth in him that it is not vaine fained nor dead but that it is true liuely and sounde M. Which be the frutes that yeld such testimonie P. We may bring them all into thrée points M. Which is the first P. The calling vppon the name of God. M. The seconde P. Thansgiuing M. The thirde P. The charitie towards our neyghboure but this apperteyneth more aptly to the seconde table of the lawe Of the inuocation of Gods name and of the true vvorshipping of him M. WHat meanest thou by the inuocation of gods name P. I meane a pure affectiō of harte whereby faith maketh a man to run only to God in all his necessities and to worship him in spirite and truth as he requireth in the secōd and third commaundement M. What is it to worship God in spirite and truth P. It is to honoure God with a true affection procéeding from a pure and cleane harte and not by Images and other visible and corruptible thinges or else by shewes and outwarde ceremonies Of thanksgiuing M. WHat meanest thou by thanksgiuing which thou hast set forthe for the second point P. I meane that euen as God will haue man to call vppon his name he will also that he acknowledge the benefits that he hath receiued of him and that he yelde him thanks in such sorte as he himselfe hath ordeyned for the glory of his name which is also a point that he requireth in the thirde and fourth commaundemente Of the outvvard testimonie of faith vvhich God requireth of man. M. SEing that God wil be serued in spirite and truth as thou hast saide is not he contented that euen as man in his heart beléeueth in him that euen so in his heart he call
procéede Wherfore if there be any sinne that deserueth to be accompted sinne it is that same Of the meane vvhereby man maye be deliuered from sinne and from the vvrathe of God vvhiche sinne bringeth to him M SEing then that mā can find in himselfe no remedie to with-holde him from that bottomlesse pitte of perdition where is it that he shal fynd it elsewhere P. In God only who only canne reforme hym to his Image as at the fyrste hee did and formed him according to the same M. But by what meane may he obtayne so greate a good thing of God considering that he hath so greatly offended him and procured his wrath P. It is certaine that no man may haue accesse to God to obteyne saluation of him without a mediatoure by whome he may be made at one with him Of the causes for the vvhich there is neyther man nor Angell sufficiente to the office of mediatoure betvvene God and man and of the greatnesse of the vvrath of God against sinne M. ANd who is this mediatoure which may make this appointmente P. For so much as all men are in like faulte and condemnation there is none among them sufficient for that office of what holynesse and qualitie soeuer he be Mat. Where must he then be sought Shall it be among the Angells whiche haue no sinne P. The very Angells can not be sufficiente therevnto M. Why not P. Chiefly for two causes M. Whiche is the first P. It is that the wrath and cursse of God is so heauie a burden that there is no creature whatsoeuer he be neyther in heauen nor in the earth that may beare it but that he shall be beaten downe with it vtterly M. What is the cause there P. It is bicause that the offence through sinne committed is done against God which is infinite and an eternall prince and king wherefore it deserueth also paines infinite and eternall M. Haue we any testimonie of the same P. The angells which haue sinned may be sure testimonies vnto vs. M. In what sorte P. If that they which were so excellent creatures coulde not themselues beare that which they had deserued for their parte how may one amongst them beare all that that all mankind hath deserued togither M. This reason is very plaine But which is the other cause that maketh that the very Angells are not sufficient to such an office P. For so much as seing that the offence was cōmitted by mā it must also be repaired in him by him M. For what cause P. To the ende that God may be founde true and iust and also mercifull togither Of the setting forth of the iust iudgemēt of the mercy of god in the redēptiō of mā M. HOw doste thou vnderstande the same P. If god did not punish mā acording to the desert of his transgression and according to the threatnings that he himself hath giuen vnto him the sentence that he hath giuen against him where should the truth iustice of God be M. I vnderstand 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 sheweth forth his infinit goodnesse more than by any other vertue whatsoeuer that is in him Of the only true mediator Iesus Christ M. If there be neyther 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. Bycause that man could not among all the creatures find any God hath prouided according to the pietie compassion that he had of him being moued by his only mercy and inestimable charitie M. Which is this mean P. It is that he hath giuen his only sonne Iesus Christe to do this office M. And what mean hath he obserued in this worke P. It is that Iesus Christ being the Eternal true God of one only essence with the father toke humain flesh in the womb of the virgin Marie by the very ordināce of God his father M. What néed was there that he should take humain fleshe vpon him to execute that office P. It was euen so necessarie to the ende that in the same he might satisfie the iust iudgement of God for all men Of the vnion of the diuine and humaine nature in the person of Iesus Chryst and of the causes of the same M. Was it necessary that the same mediator should be very God and very man togither in one very person P. It is euen so chiefly for thrée causes M. Which is the first P. It is that if he had not bene very man he could not haue suffred in our flesh nature that which he hath suffered was to suffer for vs. M. And if he had not suffred the same what incōuenience shuld ther haue ben P. That he shuld not haue born for vs in our nature fleshe the wrath curse of God which we had deserued and then he should not haue satisfied the iudgement of God thorowe his obedience to put away by the same in our own flesh and nature the rebellion by the whiche we haue deserued this iudgemente M. Which is the other cause P. It is that if he had ben but only man and that he had not ben vnited with God being very God and very man in one very person he could not haue ben able to beare this burden of the wrath of god which is so greate and so importable but that he shoulde haue ben swallowed vp how iust or innocent soeuer he shulde haue ben M. Which is the thirde P. It is that he shoulde not haue ben able also to haue brought saluation and life to man if he had not had the fountaine in him selfe by meane of his diuine nature Of the sacrifice and satisfaction of Iesus Christ and of the vertue therof M. WHich is then the meane whereby Iesus Christe hath satisfied for vs in his humaine nature and fleshe P. It is the sacrifice that he himselfe hath made of his owne body and bloud by his passion and death M. Howe is the sacrifice of Iesus Christ of such vertue P. For two principall causes M. Whiche is the first P. The paine the which he béeing innocent hath endured for vs whiche were culpable by the which payne he who had not deserued it hath deliuered vs from it which we haue deserued M. Which is the seconde P. It is the perfecte obedience whiche he hath yelded to God his father in recompence of the transgression and rebellion which was founde in vs. Of the communication in the benefites of Iesus Christ M. IS it sufficiente that he is deade and that he hath yelded to God his father one such an obedience P. If that same were ynough all shoulde be saued indifferently as well infidels as faithfull men M. What is more required then P. That
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
is not ynough to preach the doctrine of the lawe if that of the Gospel be not foorthwith ioyned vnto 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 mercie of God whiche is offered to them in Iesus Christ to obtayn remission of their sinnes in him and by him M. Giue me an example of that which thou sayest P. We haue one very euident in Iudas and S. Peter M. It 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 haue already cited to witte for that he layde houlde onely vppon the Iudgement of God set foorth in hys lawe without laying holde vpon the grace and mercie of God set foorth in his Gospel to all repentants and faithfull as S. Peter did apprehend it after that he had renoūced 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 haue 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 onely 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 haue no faith in the word of God concerning his lawe there is no apparance that they haue any more cōcerning the Gospell and the grace and mercie 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 haue 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 onely 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 haue not full faithe which beleue not all the worde of God and chiefly the word of the Gospel euen so haue they no true repentaunce whiche ioyne not togither the wrathe of GOD with his mercie nor the mercie with the wrath M. Euē as it is not inough to apprehende the wrath of God withoute his mercie to haue 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 mercie 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 mercie and what mercie he sheweth him when he receyueth him to mercie Math. Thou sayst well Peter Moreouer euen as they fall to dispaire whiche conceyue only the wrath of God withoute his mercie 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 mercie 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 haue 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 mercie 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 cōmaunded 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 haue his grace pardon of his prince and of his iudge P. That same is also the cause why that after we haue 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 haue 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 vnto me the reste the whiche thou hast not yet expounded vnto me P. According to that whiche we haue 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 the vertue of faith in him M. Seing it is so the 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 the same meanes in this spirituall mariage that men haue accustomed to vse in their ordinarie mariages M. Which be those meanes P. Thou doest firste wel vnderstand that no mariage can be made except the husband and the wife do giue the faith of mariage the one to the other the which emporteth all that which belongeth to true mariage M It must néedes be so For the true foundatiō of mariage lyeth in the faith which the husbād the wife do giue one to the other And therefore men say that they whiche haue so giuen their faith are assured by promesse P. Now thou sayest that the husband the wife cannot so giue 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 the 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 haue 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 vnto 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 giue 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 vnto 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 the bridegrome And Sainct Paule hath written to the Corinthes to the same effecte I am iealous of you with a godly iealousye for I haue 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 cōsolation God doth graunt vs 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 the 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. Euery 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 the 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 vnto vs as a way to bring vs 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 haue that ministerie in great reuerence and in great price 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 the first For the 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 The fiftenth Dialogue is of the sacramēts of baptisme and of the Lords Supper Of the Sacraments and of the number of them MATHEVV SEing that we are come vppon the matter of Sacraments shewe me now for the first what thou meanest by Sacrament P. A visible signe ordeyned of Iesus Christ as a seale to confirme vs the better in the saith of the promises the which god hath made vs of our saluatiō in him M. How many Sacraments hath he ordeyned P. There are but two which may be called properly by that name and
them those whych doe concerne more specially oure persons the whych hée wyll also that wée doe direct to God for the obtaynyng of the thynges that are contayned in them so farre forthe as shal be requisite to make them to serue to that which is conteined in the first god hath done euē the like when he gaue that lawe which is called by the Hebrewes the ten words folowyng the Phrase of the speache of Moyses whych dyd so name it bycause that it dyd contayne in summe ten commaundementes which ought to serue vs in this respect as the ten predicaments do serue the Logiciens for their part Wherfore it is not so requisite that the scholers which studie Logique should knowe at the fingers endes their predicaments as it is requisite that all those which wil bée accompted of the number of the people of God doe knowe this lawe and the commaundementes conteyned in the same For that same very cause is it also called by the Gréekes the Decalogue and by vs the ten commaundements of the law For first it doth containe in fewe wordes all that euer man is able to doe say or think either of good or euyll and all that doth please or displease him and that he doth alow or disalow in all the thoughtes affections words and workes of men and also al that which not only al the lawes of man al the volumes of the philosophers Poetes and Orators doe contayne concerning the manner howe to lyue well but also all that is contayned as well in the bookes of the prophetes as of the Euangelistes and Apostles concerning the seruice of God the good manners the order howe to rule leade his lyfe according to his will. Wherefore the bookes of all the Prophetes Euangelistes and Apostles are in a manner as commentaries and expositions of that law as well to declare vnto vs the doctrine contained in the same as to make vs to knowe him to whom this law will direct vs through the knowledge of our owne infirmitie to finde in him the fulfilling of the same T. That lawe is then vnto vs an eternall and vnchangeable rule to know the difference that is betwene good and euyll and betwéene that which oughte to bee done or left vndone in all things Of the testimonyes that God in his lawe gyueth vnto vs of himself and of his nature and of the nature of man and of the redemption of him D. BEside al that thou oughtest to note that God in the same doth gyue vs a certayne testimony that he is one true God and that he is wise good iuste true sound perfect For it is manyfest that the order which hée hath set forthe vnto vs in that lawe and that the difference that is set forth thereby betwéene the good the euill the vertues and the vices are not done at aduenture but by a certayne counsell prouidence of god Afterward he declareth vnto vs also that he is a iust Iudge which will not suffer the iuste to bée ouerthrowē nor the wicked to be vnpunnished and that he will no iniquitie Moreouer in declaring vnto vs by hys law what an one he is he doth also shew vnto vs what mans nature ought to be and to what end it was created and how much it is fallen away from that perfection wherin it was first created and how farre of it is from the will of God to the which it ought to be agréeable and to answere and serue to that ende for the which it was created of god On the other side hée doth playnely gyue vs to vnderstande by that same meane of the saluation whych he hathe prepared for vs in Iesus Chryste by the meane of the Gospell For as hée hathe not created mankinde to dampne them all in generall no more hath hée gyuen that law in vaine but only to condemne man as in déede it shoulde haue come to passe if hée had not ordeyned an other meane for their saluation Hovv that the lavve of God conteyneth much more in substance than the wordes seeme to signifie at the first sight and hovv they ought to be vnderstood according to the nature of the Lavv maker T. IT must néeds bée then that the wordes conteyned therin do import and declare muche more than they séeme to shewe at the firste D. They do conteyne as muche as I haue sayd T. There are then many whiche doe not know nor vnderstand them so well as they think that they doe D. But I thinke for my parte that there be none other but such as thou speakest of For they that mought well vnderstande and knowe them moughte also vnderstande and knowe all the writings of the prophets and Apostles The matter that is spoken of in the law may not be measured according to the shortenesse of the wordes by the whiche it is set foorth and declared but according to the substance that is therin conteined and the nature and maiestie of him that speaketh and setteth foorth the thing For séeing that it is God wée maye well knowe that his spéeche and phrase is framed in a maruellous high knowledge and wisdom and that there is no woorde nor syllable but that it is of greate weyght and effecte and doth importe very muche And further séeing that God is a spirite and a spirituall and eternall essence without beginning and ending and will bée serued in spirite and in veritie with such seruice as is agréeable with his nature and maiestie wee may then well know that there is great difference betwéen the nature of hys law whych is diuyne that of mans lawes and that hée is not contented to haue it in suche sort obserued as men are contented to haue theyrs obserued Of the difference that is betvveene the lawe of God and the lawes of man and the things required in these same and of the iudgement of God and the iudgemēt of men concernyng the same T. SHew me then what is the difference D. Men are contented if that by outwarde workes their commaundementes bée obserued and that there appeare vnto them nothing to be done against them but they can not deale with the iudgement of the heartes of the affections and thoughtes bicause they are vnknowne to them sauing in as muche as they be declared outewardely On the other syde albéeit that they are declared outwardely yet notwithstanding they doe not condemne them and punish them cōtinually nor many outward works also although they be very wicked T. Howe maye that bée D. As well bycause that men for the moste parte are contented to entertayne the societie of man in a certaine worldly peace and tranquilitie as also that they thynke not oftentymes that to be euyll which is euil or yf they estéeme it to be euyll they think it not to be so great as it is or if they thynk it to be great they do mainteyn it T. And from whence cōmeth thys fault Daniell It dothe partely procéede of Ignoraunce and
works of men shall be weyed and measured Hovv that the lavv of god is transgressed not only in doing that vvhich is forbidden by it but also in leuing that vndone vvhiche is therin commaunded and hovv that those good vvorks which vve do are not able to satisfie for them vvhich vve ought to do and do not ne yet for those vvhich vve do against the vvill of God. T. THen doth it follow that whosoeuer shall do that whiche shall be forbidden of God or shall leaue vndone that which he doth commaund him the same deserueth condemnation On the other side he that shall absteyne frō that which he hath forbidden and shall do that which he hath cōmanded the same shall receiue the prayse and commendation of a good faithfull seruaunt D. These two pointes that thou touchest are right well worthy to be noted For there be some that thinke that they haue sufficiently fulfilled the lawe of God if that they haue refrayned frō those things which are therein forbidden yea and if it haue bin don but only in outward apparance withoute laying of handes with a prompte courage to those thinges whiche are commaunded them On the other side there be others whiche think that they may the more lawfully dispense with thēselues to do many things that be forbiddē in the law whē they haue don some litle porcion of those whiche are commaunded and thinke these to be a recōpēce for the others But we must nedes walke in all other manner of simplicitie before god must put in vse that which Iesus christ hath said it behoueth to do this and not to leaue the other vndone for here it ought to haue better place than in any where else It behoueth to do that whiche is commaunded and to refrayne from that which is forbidden For he that commaundeth and he that forbiddeth is alway one Lord who will not suffer hys maiestie to be more dishonored of the one parte than of the other Therefore when thou dost some part of that which is commaunded thée thinke not by that litle wel doing whiche thou hast done on the one side to haue recompenced the greate euill whiche thou hast committed on the other side For if thou haue don any thing wel thou hast done thy dutie and hast done nothing else yea and that which more is thou hast not done all that howe mayest thou thē recompence the euill which thou hast committed in doing that which was forbiddē thée by this litle good which thou hast done when that same it selfe is not sufficient to satisfie for the faultes whiche thou haste committed in the leauing of that vndone which thou oughtest to haue done T. I do know that very well Hovv that it is not sufficient to do outvvardly the vvorks vvhich God commaundeth if that they be not done to the intent and to the very same purpose for the vvhich God doth commaund them hovv greatly hypocrisie displeaseth God. D. ON the other parte when thou doest the worke which god commandeth thou must take good héede to what ende thou doest it and with what minde For if thou do it more for thine own glory and profite for thine owne behoofe than thou doest for the honoure of God and for the loue thou bearest to him or to thy neyghboure for his sake thou makest of a good worke an euill worke and doest greatly offend him thorough thy hypocrisie abusing his name making a maske of his lawe to serue thée and thy wicked affections And therefore such a worke is no more a worke of the spirite of God for so muche as it is not done in truth but in lies For al hypocrisie is lyes for somuch as it is nothing else but falshod fayning and dissimulation whiche hath an other shewe outwardly than the troth of the thing hath inwardly Now al lyes procéed from the deuill The worke then which is done in lyes is of the deuill and not of god Wherefore it cannot muche better please God than doth the troth which the deuill speaketh to couer his lies with and to transfigure himselfe into an Angell of light and that all the works do that euer he doth howe faire a shewe so euer they haue although God do make them serue to his glory For his intente is alwayes wicked forsomuch as he neuer doth thing but for himselfe and hath regard neyther to the honour of God nor to the profite of any creature wherfore he is neuer more perilous than when he hath the greatest shew of well doing for then it is that hée doth most dishonor god and doth greatest hurt to men bycause he is more couered and disguised more harde to be knowne and to be taken vpō the sudden wherfore those whiche call this deuill that is so disguised a white deuill are not voyd of reason Therefore the false Prophets are neuer more dangerous than whē they haue the greatest shewe of holynesse do most counterfaite the true seruauntes of God the like is of al hypocrites The good work whiche he semeth to doe is often tymes worse than thogh it were set forth plainly suche as it is It is the very cause why Christe did condemne the almes prayers and fastings of the Scribes and Pharisies and all their other works forsomuch as they did them only to be séene of men VVhat good or hurte the vvorke doth that is outvvardly done not vvith a good hart vvhat it may bring to the vvorker of the same also to others and vvhether it be better that it be done or vndone T. IF the matter be such that the worke it selfe which God commaundeth cānot please him if it do not procéede from such a harte as he requireth but doth rather displease him it followeth then that if a man haue not such an harte he dothe not onely léese his time in doing of suche a worke but he doth also purchace to himselfe a more greater iudgemente D. There are also two pointes to be considered in this matter if that the man that doth this worke doth it thoroughly of a very malice and to suche ende as the Deuil doth his to witte to dishonor God and to deceiue mē and to hurte his neyghbor it were much better that he did nothing at all for his worke can do but hurte and more to himselfe than to any other if hée do it not in déede for so euil a purpose but onely to haue some worldlye honoure or profite the worke is then yet somewhat more profitable in sundry sortes as well to himselfe as to others according to the circumstaunces of the same than if it had not bin done at all or else if he had done those works whiche God hath forbidden For first of al those that sée such a worke are edified in somuch as they sée it to bée good of his owne nature and doe thinke that it procéedeth from such an harte as it sheweth for outwardly on the other side
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
fallen into an other necessitie wholy cōtrary to the first For in the stead that before he did necessarily good was wholy giuen to God for that of his nature he coulde not then will nor do otherwise through constraint hauing changed both nature will he can not but folow his nature wherefore this necessitie of wel doing did not procéede of any wāt that was in him as it séemeth vnto vs that the woorde doth signifie for when wée speake of good things we doe not in that behalfe take necessitie for néede or lacks but for a dispositiō of things which cā not be other but such as she is hir self according to the declaration that hath bene already made if wée speake of euill wée may well then say that the necessitie whereof wée speake is ioyned with lacke of goodnesse contrarie to this euill For the euill which man doth is not done but for wante of goodnesse which ought to be in him in the steade of the euill into the which the good was chaunged the which euill of his nature engēdreth euill where as the good engendreth good Wée sée the like againe of this in some other thing as in the darkenesses whiche the night doth bring vnto vs in that which foloweth for what is the cause of the night but only the shadow of the earth whiche taketh from vs the light of the sunne bringeth vnto vs darknesses cōtrary to that light by meanes whereof we haue the day turned into night and then when we are couered all ouer with the night we can not doe that which we doe in the day nor go forth right but clean contrarie and that bicause that wée haue darknesse in the steade of light without the which we can not walke directly yet all this while is the necessitie without constraint For albeit that the lacke which may be in a mā the which we cal necessitie be by chaūce an occasion to make him to steale yet notwithstāding he cannot iustly say that he was constrained to steale for if he had bene an honest man and not a théefe he would rather haue endured all kinde of miseries necessities than to haue stolen but for so much as he had rather liue at his ease than he would endure paine misery according to the will of God he had rather steale than to obey God. Hovv that the necessitie that is here spoken of is free and commendable in good things and hovv it ought to be othervvise considered in God than in Creatures T. THen by as much as I can vnderstand of such matters if this necessitie be sound in a good thing it is cōmendable ioined with great libertie D. We doe sée it in the nature of God as it hath bene already touched For that which God can not bée necessarily but all mighty all wise all iust all good al perfect infinite eternal immortall doth not carrie with it a necessitie of lacke nor constraint nor yet doth in any respect diminish the power the glory maiestie of him but on the cōtrary it doth magnifie declare the great excellencie perfection of his nature For it is not a true libertie cōmendation to be able to sinne to doe euill but it is a token of an excellent nature to be so perfect in goodnesse that it doth holde in it cōtinually that goodnesse which it naturally hath in such sorte that it cā not by any accident whatsoeuer it be be chaunged diminished or abolished it is as if we shold say that it is impossible that God should not be God good and iuste Who would not cōclude thē by that same that God is not all mighty that there is something impossible to him Are we more stronge than he bicause we may be wicked vntrue vniust liers the which he cā not be For goodnes is in him a thing which hath subiect substāce the accidēts agreable to the same as we do sée in the sunne in his light which doth light all the world for the euil is nothing els but a priuatiō lacke want of the good which ought to be euen as the darkenesses are nothing els than priuation lacke of light Or if thou haddest rather to haue it spoken in other termes it is nothing but a corrupted qualitie a vicious accident which are come vpō a good substance creature of God haue corrupted it the faute whereof may not be sought in God albeit that nothing cā come to passe without his prouidence his eternal counsell but it must be sought in causes more neare vnto vs leauing a parte the secrete counselles iudgments of God which is in such sorte the cause of causes that no fault may be imputed vnto him or that he cā do any thing other than iustly For he hath in such sort disposed the secōd causes that when the euil is a doing the wicked will either of the Deuill or man cōmeth betwéene in such sorte that that fault resteth in thē albeit that God doth cause their wicked worke and will to serue him and make the worker good in so much as God is serued therewith As touching the reste thou oughtest to note that there is none which of his own nature is of such an vnchaungeable and infinite goodnesse but God only which is onely vnchangeable and the most frée of all others and doth giue a law to al creatures is aboue all lawes himselfe being a lawe to all creatures For the same cause our Lorde Iesus Christe hath saide that none is good but the onely God bicause that goodnesse is to him naturall essentiall and substantiall and it is inseparable with him and not accidentall and separable which may be ioyned vnto him or taken away from him by any manner of meanes But the like is not of creatures how excellent so euer they be as we may sée first in the Angels and afterwarde in man. T. I shall also very gladly vnderstand this point Of the creation and fall of the Angels and hovv that God in the same hath declared the difference that is betvveene the Creator and the Creature and hovv it is onely he that is perfect and vnchaungeable D. WHen he did create the Angells he created them all good for he could make them none other for somuch as he is in suche sorte good that he can do nothing but well otherwyse he shoulde not be god Wherfore we may not imagine two Gods with the Manichees the one good and the author and Creator of good things and the other euill and the author and creator of euill For the euill can not bée God nor any other than the deuill himselfe which is a creature and not a Creator although he be the author of all euill who notwithstandyng was not created suche an one of God but is become suche of his owne malice when he turned away from God and renounced the goodnesse that he receyued of him