not at all against that whiche I haue now sayd For albeit that God at times doth bestowe of his gifts vppon the vnfaithfull the which in deede he doth not bestow vppon euery faithfull man yet for all that it followeth not but that he doth cōtinually chose some in his Churche to whome he giueth thys gift this office albeit he doth it not euer after one sorte For he sendeth either moe or fewe according as it is néedefull and according to the fauoure that he wil shew vnto it be it secretly or publiquely accordingly as he will make himselfe knowen to his M. But can it not well come to passe also that very those whiche are chosen in his Church may be Hypocrites and rather woolues and hierlings thā good pastors P. That commeth often times to passe and the example whiche thou hast in Iudas doth confirme sufficiently vnto vs that which thou sayest if in déede wée had none other But when the Churche knoweth them to be such she should prouide for it by the meanes that God hathe giuen hir in that behalfe M. And if they be only mercenaries and not apperante wolues may she endure them P. If they be wolues she cānot endure them for somuch as they be of false doctrine If they be onely mercenaries and if she cannot easily knowe them or that she haue not the meanes to ridde hir from them and to haue better she may beare with thē prouided that the doctrine which they set forth be not false albeit that in the rest they do not discharge the office of a pastor as they ought to do The fourthtenth Dialogue is of the preaching of the Gospell Of the principall partes of the ministerie of the Church MATHEVV NOwe séeing that weare come vnto the mynisterie of the Churche declare vnto me what it conteyneth in effecte P. We maye deuide it into thrée principall partes M. Whiche be they P. The administration of the word Sacraments and of the ecclesiastical discipline Of the administration of the vvorde and of the principall points that therein are to be considered M. WHat haue we to consider vppon the administration of the word P. There be chiefly two pointes Math. Whiche is the first P. That it be purely set foorth as God hath reuealed it vnto vs in hys holy scriptures Mathevv Which is the seconde P. That it be set foorthe in that order whiche the Lorde hath ordayned that it shoulde be and to the edifieng of all men Of the points that are required to set foorth purely the vvorde of God. M. WHich points be they that are required in the pure setting foorthe of the word of God in suche sorte as thou sayest it oughte to be set foorthe P. They maye be all comprehended in two M. Which is the firste P. It is that none set foorth any other doctrine than that which is conteyned in the holy Scriptures and that is fully agreable to the same without adding any thing to it or diminishing any thing from it and without mingling with it of any thing of the doctrines and traditions of men M. Whiche is the seconde P. It is not ynough to set foorthe that word accordingly as it is conteyned in the holy scriptures no in déede althogh men vse none other words than those very same whiche the holy Ghost hath vsed in them if the word be not foorthwith set foorth according to the meaning of the spirite of God by the whiche the same hath bene reueled in such sorte as all the passages and testimonies of the same do agree so well togither that there is no cōtradiction but that the one passage is an exposition to the other M. Thou touchest here two points which are wel worth the noting For there be some that in stéede of the worde of God do set foorth whatsoeuer commeth in their minde and pleaseth them There be others that although they set foorth the very testimonies of the holy Scriptures yet for all that they corrupte the sense of them by their false vnderstāding and exposition and by the application which they vse and cōsequences which they drawe P. The Deuill hath also alledged the expressed worde of God when he tempted Iesus Christe but that is not to alledge the worde of God but it is to abuse the language of the holy Ghoste to corrupte and peruerte it and to couer lies with truth as charmers and enchaunters do make the wordes of holy scriptures to serue to their sorceries and charmes Of the principall pointes of Gods worde vvhich oughte to be set foorth by the preaching of the same what order there ought to be obserued in setting of it foorth M. I Vnderstand well that the worde of God may not properly be called the word of God if it be not purely set foorthe as God hath reuealed it and according to the true meaning of the holy Ghost by whome he hath reuealed it But I would gladly that thou diddest touch in briefe the principall pointes which are conteyned in that worde and in what order it ought to be set foorthe and taughte P. As touching the principall points of the same we haue alredy hādled the greatest parte Thou shalte heare afterward the reste which we haue yet to handle But séeing thou desirest as it were a summarie Iesus Christe hath comprehended all the preaching of the Gospell in two principall points when he commaunded his Apostles to preach in his name repentance and forgiuenesse of sinnes to al people M. Folowing then the diuision which Iesus Christ hath made of the doctrine whyche oughte to be preached by the Gospell it then shoulde followe that we must begin by the preaching of repentaunce and thē to come to the remission of sinnes Peter Séeing that Iesus Christe himselfe hath shewed that we must kéepe that order there can be no better had Of repentaunce by the vvhiche the preaching of the Gospell must be begonne M. SHew me now what repentaunce is properly P. It is a very displeasure which man hath in his harte of his sinne the whiche engendreth in him an hatred against sinne and a desire to liue better in time to come refourming his life to the will of God. M. Séeing it is so man may not then haue true repentance if he know not first his sinne and how muche it displeaseth God and in like sorte doe chaunge his manner of life to witte from euill to good and from good to better P. It is easie to vnderstande Hovve that true repentaunce cannot be vvell preached vvithout ioyning of the doctrine of the lavve and the Gospell togither M. ANd by what meane maye a man come to this knowledge of hys sinne P. By the law of god the which doth not only make them manifest to mē but doth also shewe vnto them the wrathe of God against them M. There is then no minister that may wel preach repentāce withoute preaching the lawe of God. P. It cannot otherwise be done But it
haue no power as S. Paule doth very well conclude Hovv that by reason of that concupiscence vvee are iustly vvorthy of death and damnation euen from our mothers vvombe T. WHat sinne is that then in little children that doth so displease God that it doth not make thē only subiect to bodily death but also to eternall death and maketh them the children of wrath and of the curse euen before they haue the vse of reason to know discerne either good or euill D. It is that naturall corruptiō whereof Dauid speaketh saying I was conceyued in sinne my mother did beare me in sinne nowe if wée would haue the meaning of the words of Dauid expressed according to the signification that they haue in the Hebrew we must thē say And my mother hath warmed me in sinne or with sinne whereby he giueth to vnderstād that he hath bene begotten conceiued and nourished in his mothers wombe with the sinne euen as if he sinne were brothers twinnes begotten conceyued nourished togither in the wombe of one very mother it is then easie to vnderstand how natural sinne is now to man being in this corrupted nature wherevnto he is fallen by meane of his transgression for that whiche Dauid speaketh of himselfe doth appertaine to the whole race of man Wherefore that conception whereof he speaketh in this passage is common to vs all Then euen so as a litle Serpent doth offend vs not only as sone as he is brought or hatched but béeing in his egge or in the belly of his dame euen so do we in déede displease God from our very mothers womb And what is the cause that this little serpent doth so muche offende vs by meanes of the venemous nature that is in him For all be it that he haue not yet shewed it yet notwithstanding it is still abiding in him and doth not let to shewe it but only bicause it wanteth the meane but it shall be sufficiently shewed in his tyme. T. Is it the like of man D. There is no doubt of it for experience doth so plainly declare it for sith the time that our first father was poysoned with the venime of the olde serpent he coulde beget no children but suche like as he him selfe was and little serpēts of the same nature that he was and infected with the same venime the which albeit that it doth abyde hidden for a certen time in vs doth not let for all that to shewe it selfe foorthwith at the first occasion that it may finde This is the first spring the first foundation and the first cause as muche as doth pertayne to man of all the sinnes that he may cōmit Nowe if that wicked spring how secret or couert soeuer it be dothe so muche displease God that it hath already deserued eternall damnation before that it hath so muche as once budded foorthe howe muche more shall it displease him with his buddes his braunches and the whole trée and his fruit T. That is very easie to iudge D. So easie as nothing is more easie Of diuers degrees of sin and of the roote and fruites and of their begetting and consummation T. IT séemeth to me that we may easily discerne and extinguishe by the deductiō which thou makest all the degrées of sin D. It is easie to do This same first spring natural corruption with that inclination nature which is alway giuen to euill is the same which we do properly call originall sinne which of it selfe is wholly damnable can not be ouercome by man but only in that that he is deliuered and that he is regenerate by the only grace and spirite of god Afterward that same concupiscence which watcheth continually in man and procureth him to euill is as it were the budde of that rotten roote and of that cursed spring which is neuer without casting foorth some suche bud how generate soeuer a man be during the time that he is in this worlde wrapped in this body of sinne and in his outwarde man and in his olde Adam Therefore it followeth that there is no man liuing howe holy so euer he be but that he is a great sinner before God yea although he had no more faulte but thys same and hath good occasion to say continually wyth the whole Churche And forgiue vs our offences But if this budde come once to determination and to bring foorth the consent of the wyll then dothe the rebellion continually declare it selfe to be the more great and the sinne dothe growe one degree more and is more encreased than before Nowe when manne is come to this degree of wickednesse and doth acknowledge hys fault and before he procéede any further he refrayneth from it and asketh pardon of God he dothe lesse offende than he that proceedeth to the putting of his wicked purpose in execution or bothe perseuer in the same although he haue not meane to accomplishe it beeing sory that he can not put it in execution And he that doth finde ready resistance in his cōscience agaynst the euill that doth continually prouoke him and notwithstanding despiseth the admonitiōs which God giueth him in his owne conscience and of a set purpose doth followe his wicked affection the same is muche more faultie than he that hath bene taken sodenly either through ignorance or weaknesse Of the names of sinnes according to their degrees and proper kinds vvith their generation T. WHat names may wée giue to these sorts and sundry degrees of sinnes to distinguish them from the same first spring which thou hast called originall sinne D. Albeit that we doe commonly call those actuall whiche come to the acte and outwarde execution yet notwithstanding we may well call by the same name the other degrees for so much as all the fault that proceedeth from that wicked originall spring proceedeth foorth to the acte and effect although not in the sighte of men yet in the sighte of god There is no differēce but only of more or of lesse which doth either aggrauate or diminishe the sinne or the heinousnesse therof according to the degrées whereby it proceedeth from whence it commeth to passe that the one sorte are accompted veniall and the others mortal according to the disposition of the persons towards God concerning their fayth or vnfaythfulnesse Of deadly and veniall sinnes and of the difference of them and in vvhat meaning vvee oughte to vnderstande the sinnes to be veniall or mortall T. THou hast nowe touched one point the which I would gladly vnderstande which is to say what sins they be that be veniall and which they be that be mortall and what is the cause of that difference If thou wilte consider sinne in his owne nature there is no sinne but it is deadly to witte it bringeth with it death not onely corporall but also eternall and doth right well deserue it For if this naturall corruption whereof we haue already spoken be in the fighte of God worthy of such
¶ A Christian Instruction conteyning the law and the Gospell Also a Summarie of the Principall poyntes of the Christian fayth and Religion and of the abuses and errors contrary to the same Done in certayne dialogues in french by M. Peter Viret somtime minister of the word of God at Nymes in Prouince Translated by I. S. Seene and allowed according to the Queenes Maiesties Iniunctions Imprinted at London by Abraham Veale dwelling in Paules churchyard at the signe of the Lambe ANNO. 1573. To the honorable and vertuous Lady Elizabeth Countesse of Lincolne Iohn Shoute vvisheth encrease of all godly honoure and knowledge WHEN I HAD TVRNED into English this vvorke I cōsidered in my selfe that in aunciente time and also in this our age men haue accustomed to dedicate their trauayles vnto such vertuous personages as they haue honored And I examining my selfe vnto vvhome I moughte addresse this little labour of mine thought good to presume vppon your goodnesse and to addresse the same vnto your honorable Ladyship knovving this vvorke to be a meet subiect for the exercise of noble spirits in the which they may see the great mercies of God tovvards mankinde and learne hovv to be thankfull for the same tovvards his diuine maiestie It may please you therefore good Madame to accepte this present at the hand of him vvho vvisheth vnto you great encrease of spirituall blessings and that after this momentayne life you may be one of those vvhich shall euer vvayte on the Lambe in the heauenly Ierusalem vvhich vvas slayne for the sinnes of man before the foundation of the world was layde to the end he mought make vs acceptable vnto God by vvhome vve haue redemption thorough his bloud euen the forgiuenesse of our sinnes according to the riches of his grace From London the 4. of Ianuary To the Christian Reader SEeing that the chiefe cause for the whyche God created mā is to be serued and honored by him our duty is thē to seke to vnderstand how to honor and serue him and we cānot know howe to serue honoure nor obey him but by his worde and albeit his worde be suche as it is able to giue instruction both to learned and vnlearned hauing in it milke for children and strong meate for men yet is it necessarie to vse for our better instruction the helpe of the worthy fathers in the study of the same wherby we may the better and more certainely iudge of that whiche we shall reade by the which meane we may the more easily know our good God his benefites vnspekeable presented to vs in his deare Christe and what we are by our Lord Iesus Christ what we are of our selues without which knowledge none can be a true Christian For if we knowe not that our only saluatiō is founded by God in Iesus Christ that oure eternall life proceedeth onely from the free mercies of god withoute any iote of oure deseruings surely we cannot be saued For if we will be accepted at the handes of God for his faithfull and obedient children we may not presente vnto him any workes of ours for satisfaction for our sins either in parte or in al albeit we ought and are bound to do good works For if we haue in vs a liuely faith we cannot but do good works For as faith is a frute of oure election so are good works a frute of our charitie towardes oure neighboure whiche charitie is a frute of oure liuely faith whiche worketh thorough charity as S. Paule saith but if we will be acceptable vnto God we must vtterly cast downe our selues before him acknowledging our selues worthy of eternall damnation a thousand times and embrace Iesus christ wholly with all his merites who hath satisfied the iustice of God for vs fulfilled the lawe paid our debte caried away with him captiues in vnspekeable triumph Sathan sinne deathe and Hell and hath taken possession for vs of the heauenly inheritaunce and there sitteth at the right hand of God the father making intercession for vs cōtinually And to the end we may wel knowe howe we do obtayne these inestimable benefites by Iesus Christe I haue tourned into oure naturall language this worke in the which are sufficiently and excellently handled all the principall pointes of our Christian religion I haue added to the ende of thys worke the exposition of Master Viret vpon the preface of the law which conteyneth sundry excellent doctrines I haue done it to helpe to aduaunce in the way of their saluation al such as are ignoraunt of the tongues wherefore I beseeche God that they whiche shall reade it may so profite thereby that God may in them be glorified and their soules edified THE SVMME OF the principall pointes of the Christian faith and Religion and of the abuses and errors contrary to the same Hovve nedefull it is that all Christians doe vvell knovv vvhat faith is vvherby they are made Christians vvhat things she doth comprehend Chap. 1. WHOSOEVER dothe beléeue the testimonie whiche God in his word doth yelde of his will holdeth alreadie for certaine that the saluation of men by the which God will be glorified in them resteth in the only faith in Iesus Christe and that from the heart men beleue to iustification with the mouthe men make confession wherby they are saued Wherfore séeing it is so it is néedfull not only that euery true Christian do well vnderstand what is the nature of the true faith and which are the principall pointes that she conteineth without the which she cannot be a true and perfecte faithe but also that he be wel resolued in them For faith can not be a true faithe without the true knowledge of the things that she beléeueth so farre as God hath reuealed by his worde and is requisite for euery man to knowe for his saluation Wherefore they which know not nor do vnderstand at all that whiche they say they do beléeue haue no faith at al but by imagination and fantasie whatsoeuer they doe persuade themselues to haue Of the summaries of the faith of the christian Churche named Symboles Chap 2. FOr that cause the ancient Church hath comprehended all the poyntes of the Christian faith in certaine Summaries whiche are called commonly the Nicene Créede the Créede of Athanase and that of the Apostles This name of Symbole was giuen vnto them as well for that they did conteyne in summe the principal pointes and foundations of the Christian doctrine whyche are more at large expounded in the holye Scriptures as also for that they are the true markes and tokens of a Christian man in euery one that beléeueth and confesseth the doctrine conteyned in them Wherefore it is requisite that euery one knowe at the least that same whiche is commonly called the Créede of the Apostles which is the most cōmon and most short of them all according to the which the Church doth daily make publique confession of hir fayth as followeth I beleeue in GOD the Father
not with these thrée things following The first is a true acknowledging and sorowfulnesse for his sinnes towards God whiche can not be withoute true confession of the same towards god The second is a stedfast beliefe of the forgiuenesse of his sinnes by Iesus Christe and a true assurance of saluation through him The thirde is a true and perfecte charitie towardes our neybor For this holy Sacramēt requireth all these things for so much as it is the sacramente of the agréemēt and vnion that we haue wyth God by Iesus Christe and with all hys Church and all the true members of the same Wherefore it must be of necessitie that euery mā examine him selfe in these points that he may go to it worthily and not to his condemnation according to the doctrine of Sainct Paule to that purpose Of the penance and sanctification of the Christians and of the true originall of the same of al good works Chap. 44. AS concerning the repentance and pēnance which is required of euery christian the holy Scripture vnderstandeth not thereby that whiche improperly the Papists call pennance For they through greate abuse and ignoraunce of the language do call penance their satisfactions by the whiche they thinke to satisfie God by their owne works and by their Ceremonies and superstitions But the worde of God taketh pennance and repentance for a true acknowledging and sorowe for sinne the which true acknowledging and true displeasure do procéede of the true feare of God and of a true reuerence and loue towardes him conioyned with a certayne assurance of his goodnesse and mercie and with a true amendmente of life by the whiche a christian man doth dedicate him selfe to the seruice of God as in time before he was dedicated to the seruice of the Deuill to the end he may serue to iustice and holynesse where before he serued sinne iniquitie For in this lyeth the sanctification of man the which sanctificatiō is the very frute of true faith which worketh thorough charitie as she is the originall of euery good worke Of the true and Christian confession and absolution and of the remission of sinnes Chap. 45. AS concerning confession and absolution the worde of God doth not acknowlege or receiue any such as the Papists do make in the eare of their préests to haue absolution and remission of theyr sinnes by them For the holy Scriptures shewe vs none other that can pardon sins but only god And by consequent they appoint vs none other to whom we must make confession for to obteyne absolution and pardon In like sorte we haue no example in all the true seruantes of God of any other confession and absolution for the remission of sinnes towardes God the which he giueth not but in his Churche and to the true members of the same Of the power of ministers of the Church to pardon or reteyne sinnes Chap. 46 AS for the ministers of the Churche they haue none other power to pardon or reteyne them but so farre as they vse the keyes whiche the Lorde hath committed vnto them as to the ministers of his Churche to whome he hath giuen them and in so doing they do declare by his worde howe the sinnes be forgiuen to those that beléeue and reteyned to the vnbeleuing This is the true absolution of the Christian Churche by the which God doth ratifie and binde or vnbinde in heauen that which they declare and do binde or lose vppon earth by his worde and in his name For this power is giuen vnto them bicause he speaketh by their mouth and it is he himselfe that bindeth and looseth and that dothe pardon and retayne sinnes by that same very worde whereof they are but ministers This is the true and lawfull vse of the keyes the whiche the Lorde hath giuen to his Church the execution whereof the Churche hath since committed to the ministers the whiche she hath chosen therevnto by lawfull vocation Of brotherly reconciliation Chap. 47. MOreouer euen as God woulde that euery man should confesse his faults to obteine forgiuenesse euen so he would that suche as haue offended either the Churche in generall or any of the members of the same and of their brethren in particuler should acknowledge and confesse their faulte so farre forth as the true discipline of the Churche and Christian Charitie do require and that they reconcile themselues with those whome they haue offended and haue done wrong vnto For such thing is required to repaire the slander and offence which they haue made to entertain the peace the vnion and the Christian charitie in the Church Of the satisfaction towarde our neighboure Chap. 48. THis reconciliation bringeth with it also satisfactiō of that wherin euery mā is bounde to his brother so farre forth as he shall be able to do by Christian charitie For albeit that there is none other but the satisfaction of Iesus Christe only that may satisfie for vs at the iudgement of God yet for all that the same doth not abolish this satisfaction which is to satisfie vnto men for so much as it is a frute of the true repentance and of the true iustification and sanctification of a Chrstian man For it is not a signe that a mā doth in dede repente him of his faulte and of the wrong that he hath done to his brother so long as he shall not recompence him according to the meanes that God shall giue him Of the Churche and of the foundation of the same and of hir head Chap. 49. THis faith and doctrine is the true faith and doctrine of the true Christiā church vppon the whiche she is builded and by the which she doth communicate of al the benefites of Iesus Christe of whiche we haue spoken heretofore For we vnderstande by the Churche the felowship and cōmunaltie of all the true faithful which are the members of the body of Iesus Christe whiche do acknowledge him for their only head and none other whatsoeuer but do condemne the Pope whiche maketh himselfe the head as very Antichriste And in like sorte they do also accompt the Church the which acknowledgeth him for hir head not for a true christian Churche but for a Sinagogue of Sathan Of the markes whereby to knovve in thys world which is the true Church and who are to be accoumpted for true members of the same Chap. 50. THe marks whereby men may knowe in this world which is the true church of Iesus Christ are these to wit the lawfull administration of the pure worde of God and of his holy Sacraments and the allowing of the same with true obedience towards the ministerie the whiche the Lorde hath therin ordeyned I do comprehende vnder this alowing and obedience the submission and the discipline the which Iesus Christ hath ordeyned in his Church and the pure and full obseruation of the same as it hath bin obserued and practised in the ancient Churche ruled by the doctrine
vppon his name and yelde him thanks P. That should be sufficiente as towards God. For so much as he knoweth well what is in the heart of man withoute any néede of other testimonie M. Wherefore is it then that he yet requireth that man yelde outwarde testimonie P. He doth it chiefly for two causes M. Which is the firste P. It is to that ende that man deceiue not himselfe making himselfe to beléeue that he hath true faith in God when he hath none at all M. How may he know whether he haue faith or no by that meane whiche thou speakest of P. Euē as the trée is knowne by his frutes and the workeman by hys worke and the cause by his effecte M. It seemeth to me that whiche thou saist is a better meane to cause others to knowe whether he haue faith or no then hymselfe P. If others maye knowe it by this meane there is no doubte but such a testimonie whiche he yeldeth to others may well serue him for a proofe and greater confirmation of his faith when he shall sée these frutes himselfe M. Which is the other reason that thou hast also to thys purpose P. It is to the ende that God be glorified also before men by the confession and testimonie of the faith that is in the heart of the beléeuing man. Of the meanes ordeyned to man by God vvhereby they may make profession of their faith M. WHat meanes hath he ordeyned to make confession and to yelde testimonie P. The chiefe are the assemblies of the faithfull in the whiche he doth precide by his holy spirite and by the ministerie of his worde for whose causes he hath chiefly ordeyned the daye of rest M. What means are there in such asemblies to make there this confession P. There are thrée chiefly M. Which is the first P. The allowing and confession of Lordes doctrine whiche is there set foorth by the preaching of the Gospell M Whiche is the second P. The publique and common prayers of the Churche M. Which is the thirde P. It is the communion of the Sacramēts administred by the ordinance of God in those assemblies M. I would willingly learne of thée whiche be these Sacramentes P. It were better that we deferred this matter to an other time to the ende that we continued the purpose which we haue in hand at this presente touching the matters comprised in these commandementes of the lawe of God. Of the charitie tovvards our neyghboure M. WE haue alredy handled two points touching the frutes of faith tell me now which is the thirde and last P. It is the charitie that God requireth of euery man one to another M. Seing that faith hath his proper regarde to God only and to the commandements of the first table and charitie hath his regarde to our neyboure and to the commaundementes of the second table as thou hast saide heretofore Tell me nowe what agréements there is betwene faith and charitie P. Seing that faith hath regarde to God he can not be without perfecte loue of him neyther the perfect loue towards him maye be but forthwith it extendeth to all hys children and to all those that he recommendeth vnto vs. A diuision of the matters conteyned in the second table M. WHat doth this charitie towards our neyghboure comprehende P. All the commaundements of the second table of the law M. Which be the principal points of this charitie whereof thou speakest P. We maye likewise bring them all into two M. What doth GOD require in the firste P. The honoure and the obedience that he willeth all inferiors to yelde to their superiors whom he hath giuen vnto them for leaders and gouernors in what estate soeuer they be euen as the fifth commaundement of the lawe doth conteyne M. What requireth he in the seconde P. The dutie wherevnto he hath egally and generally bounde al men one to another and the honestie and iustice that all men oughte to kepe in theyr conuersation in this world towards their God. M. What vnderstādest thou by that iustice and honestie P. That man kepe himselfe pure and sounde as well in hys soule as in his body to the ende he be not defiled either by any violence or wrong that he shall do to his neyghboure in any thing that may be nor by any whoredome or filthinesse whatsoeuer Of the points vvherein euery one is bounde to his neyghbour M. DEclare to me more exactly what our dutie towards our neyghboure importeth P. That we haue the same care for all men in generall that we haue for our selues M. But wherein ought we to haue this care for others P. There are two pointes to be considered herein M. Which is the first P. That we take héede that we do them no dishonour nor hurte in any wise be it in the soule body goods or name M. Which is the other P. That we procure their health honoure and profite with all our power in all thinges as the other fiue commaundemēts folowing do declare Of the vveaknesse defaulte of povver that is in man to accomplishe the lavve of God. M. AL that is very iust and very reasonable but is it in the power of mā to yelde to God so sounde and perfect obedience as he requireth of him P. He hath not only not that power but contrarily it is fully impossible for him to yelde vnto God such an obedience For according to his nature he hath no pleasure but to resiste against his holy will. Of the fall and restoring of man The third Dialogue Of mans Freevvill M. HAth man no frée will where by he maye doe the good that God commaundeth him and refuse the euill which he forbyddeth him P. He hath frée will without any power to do good But on the contrarie so prompt to all euill that he desireth not neyther can he any other thing but to do euill for the tyme that he remayneth in his corrupt nature Of sinne and of the nature of it and what originall sinne is properly M. WHat is the cause of this vnhappinesse P. Sinne wherevnto he became subiect thorowe his owne faulte in such sorte that he is as a seruaunt and slaue to sinne M. How is sinne the cause Peter Bycause that it bringeth to him two euilles the greateste that maye be M. Whiche is the first P. It is the wrath and curse of God whereof sinne maketh man guiltie M. Whiche is the seconde P. It is that corruption of nature whereof I haue already spoken whiche maketh man so enclined to euill that he cannot of himselfe thinke speake nor doe anye good but procure dayly more and more the wrath of God vppon him by all that whiche he can thinke speake or doe M. That corruption of nature ought it to be accompted for sin P. It is properly that which is commonly called original sinne whiche is the spring and fountaine from whence all the others do
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
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
Sauior and redéemer Iesus Christ M. This good God and Father giue vs the grace the whiche I humbly desire in the name of his sonne Iesus Chryst that it may please him so to imprinte in our heartes all that doctrine by his holie Spirite that we may well put it in vse to the glorie of his holy name and to the edification of all men P. This good God giue vs the grace and not to vs only but also to all the people of the earthe to the ende that euen as he is God only and that there is but one onely mediator Iesus Christ and one lawe and one Gospel and one Baptisme and one Church euen so that al may be vnited in him by his holy Spirite to serue and to honoure him in truthe and in Spirite euen as to hym only all honour and glorie doth belong for euer and euer Sobeit The ende ¶ The Printer to the Readers greeting FOr somuche as many good men desire to haue the copie of the prayer whiche the Author of this booke hath accustomed to make at the beginning of his sermons so haue I thoughte it no inconuenient to printe it here to the ende that all suche as woulde mought vse it to the aduancement of the glorie of God to whose grace I commende you The Prayer ACknowledging oure faultes and imperfections and that of our selues we can haue no good thyng if it be not giuen vs from heauen wée will humble our selues before the high maiestie of our good God and Father full of all goodnesse and mercie beséeching him that he will not enter into Iudgemente wyth vs to correct and punishe vs in his anger and wrath hauing regarde to our sinnes and iniquities but that he looke vpon the innocencie iusties and obedience of hys sonne Iesus Chryst whom he hath giuen to death for vs for whose sake if maye please him to receiue vs al to mercy and by his heauenly lyghte to driue oute of our heartes all darknesses erroures and ignorances and to fill vs with his graces and the graces of his holy spirit which may bring vs to the ful knowledge of al truth and may open to vs the true vnderstanding of his holy word to the ende that it be not corrupted by our carnall sense and vnderstanding but that he may giue vs the grace as he hath spoken by his holy Prophetes and Apostles that being gouerned by one very Spirite we may declare it to his honoure and glory and to the edification of all men and that we do not heare it only with our carnal eares to oure iudgemente and condemnation as the Infidels and hypocrites doe but that we maye receyue the same into our hartes as true children of GOD thorowe true and lyuely Fayth the whiche may be effectuous and working thorowe charitie learning thereby to renounce oure selues all Idolatrie all wycked superstitions and carnall affections to put wholly all oure trust in hym and to consecrate and conforme oure selues wholly vnto hys holy will to the ende that our lyfe and conuersation may bée to his honour and his praise and that for our Lord Iesus Christs sake we may be found without blame and without spotte before his face the whiche things wyth all others whiche this good GOD and Father doothe knowe to be necessarie for vs wée will demaunde them of him as this great Sauiour and Redéemer Iesus Chryste his deare Sonne our Soueraigne mayster hathe taughte vs saying all with one heart Oure Father whiche arte in Heauen c. The Exposition of the Preface of the Law set foorth by maister Peter Viret Minister of Gods worde I Am the Eternal thy God which haue brought thée out of the land of Egypt from the house of bondage Questions concerning the presence of God in the mountayn of Synai and of his voyce and of the lawe giuen by the Angelles TIMOTHE DANIEL BEfore that we enter into the Exposition of the Cōmaundements conteined in the Law according to our agréement I woulde gladly vnderstande two litle poyntes of thée which Moyses maketh mention of Daniel What are those pointes Timothie The first is howe that God whiche is in all places and doth fil both heauen and earth and is infinite did descende into the mountayne of Synai for was he not there before The other howe he spake in proper person for somuche as he hathe neyther bodye mouth nor voyce like vnto mans voyce if we doe consider him in his béeing and diuinitie On the other syde S. Paule and S. Stephen doe playnly testifie that the lawe was giuen by the Angels Of the presence of God in general which is common to all men and creatures and of his speciall presence towardes his seruantes D. THere is no greate difficultie in these questions For albéeit God doth fill bothe heauen and earth through his diuinitie yet notwithstanding for so muche as he doth not alway declare his maiestie his power his wisedome and goodnesse so manifestly and familiarly in one place as in an other the holie scripture to condescend and agrée to our grosnesse doth oftentimes attribute that vnto God whiche is proper to man to declare vnto vs the more plainly and familiarly his presence and assistance There is no dout but that God was alreadie in the mount Sinai before the time that he gaue his lawe as he was throughout the whole worlde and euen as he is at this day but he did not shew him selfe in such sorte as he did then there shewe him selfe to his people wherefore the Scripture sayth bicause of such a shewyng of his presence that he did there descend Of the voice of God vvhich vvas heard by men and of his lavve giuen by the Angels T. ANd what sayest thou concernyng the other pointes D. Albeit that God haue no body as concernyng his diuine essence or beyng nor voice like vnto the voyce of man so is it notwithstanding an easie matter for him to whome nothing is impossible to make him selfe a voyce and to take such forme and likenesse as pleaseth him to cause him to be heard and knowen so farre sorth as is méete for the saluation of man the infirmitie of mā may endure And also there is no inconuenient to say that the lawe which God gaue was giuen by Angels for so much as God was serued by their ministerie in the giuing of it and that his maiestie was not there shewed but being accompanied with his Angels which are alwaies prepared ready to serue him wherefore both the one and the other is true to wéet that God himself did speake giue his lawe and that it was giuen by the ministerie of his Angels Of the preface of God in his Lavve and of the titles vvhich he giueth to himself in the same and of the poynt that is chiefly required in that Lavve T. BEfore that God did take in hand to giue his cōmaundements he doth first vse a Preface whiche semeth to belong onely
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
kinde of villanie how much lesse lawfull is it then for the soule whiche is much more precious than the body to giue ouer it selfe to any creature whatsoeuer he be whereby it may be ioyned to the Deuill Then if thy father will be an idolater and will haue thée to be such an one with him and will haue thée to leaue Iesus Christ to please him thou oughtest than to haue recourse to the interpretation that Iesus Christe dothe make of this cōmaundement of the honor whiche is due to father and mother founded in the first Table as it shal be more amply declared when wée shall come to the exposition of the fifte commaundement T. Of what interpretatiō meanest thou D. Of that where he saithe Whosoeuer doth not hate his father and his mother for my sake whiche is to say as he doth expounde it by an other Euangelist he that shall loue them better than me is not worthy of me nor may be my disciple beholde this interpretation is very plaine whiche declareth vnto vs that it is a great vertue and worthie of commendation to contemne father and mother in time and place which is to say in such like cases as wée haue already spoken of for such a contempt of them is not a contempt to speake properly but onely in the iudgement of man no more than the hatered whiche Iesus Christe willeth vs to beare them for his sake is a hatered but a very true loue founded in the loue of god For wée must rather iudge of thinges according to their effectes than according to the affections of men in whom we doe consider them as in diuers other like passages of the Scripture It is written in the Prouerbes in the which Salomon speaketh in the person of wisedome All those that hate me loue death There is none but he hateth and abhorreth death and yet for all that seyng that he whiche despiseth and hateth wisedome doth purchase his owne death and ruine doth it not then seeme that he loueth it and that he desireth it and what coulde he more doe if that he desired it It is also written he that dothe take parte with the théefe hateth his soule Moreouer he that spareth the rodde hateth his childe yet notwithstanding there is no man that both this for any hatered that he beareth either to his soule ▪ and his life or to his childe but rather for loue if wée doe consider the affection of the person yet notwithstanding the truth is euen suche as the spirite of GOD hath spoken in déede as the effect dothe right well declare Then as he hateth in deede whiche dothe folishly loue and otherwise than he ought to doe euen so dothe he truly loue whiche hateth as he ought to hate and that same whiche he ought to hate The like is of the honour and dishonour but it is not néedefull here to speake any more of this matter considering that it shall haue more apte place in the exposition of the Cōmaundement of the which wée haue now spoken Therefore I haue spoken this but onely for an example An example to the like purpose vpon the commaundement giuen of the obedience due to Princes and vpon the commaundement giuen against murder T. WE also may in mine opiniō say the like of Princes Lords D. S. Peter S. Iohn doe teach vs by their example what we ought to thinke therein For did they transgresse the commaūdement which cōmaundeth to yelde obedience vnto Princes Magistrates when they did contemne the forbidding of the counsell of Ierusalem which was contrary to the commaundement of God and did answere them that it was better to obey God than man T. No but did much better fulfill it than if they had otherwise done and did truly declare it D. Phinees in like sorte was greatly cōmēded by God for the whore the whore master which he did slea and was not rebuked as a murderer for so much as he did it not of hatred nor of any blouddie affection but onely for the dutie and obedience whiche he ought to God who had bene greatly dishonored if that suche a villany had not bene punished reuenged by him with such a zeale Thou maist thē know by al these examples how that the worke whiche may seeme vnto men to haue some shew of wickednesse and to be contrary to the cōmaundements of God is not at all wicked in the sight of God nor in the iudgmēt of those which take the law of God in his true meaning doe know how to rule the secōd Table by the first but is pleasant agreable to his will. Of the hidden sinnes that are in the conscience and vvicked vvil of man and hovv that concupiscence is a sinne vvorthy of damnation in the sight of God and hovv greatly it doth displease him and for vvhat cause T. IT séemeth to me that this matter of workes hath bene sufficiently fully and familiarly entreated of wherefore let vs procéede to the rest D. If that which hath bene sayd of workes be well vnderstoode the reste shal be easie inough vnto vs for wee may by the very same meane iudge of the wil of the affectiōs according to which God doth iudge of the worke If then thou be stirred vp to euill by any wicked affection thy will doth consent and agrée therevnto in such sorte that there wanteth nothing but the onely meane to execute it Behold the wickednesse is already accōplished before God thou knowest by that which hath bene already spoken how God will iudge If on the contrary there be any resistance in thee that thy spirite thy wil in no case will agrée to that cōcupiscence which cōtinually doth procure thee but d ee resist and repulse it as farre from them as they may it is certaine that the iniquitie is not so great albeit that such a concupiscēce what resistance soeuer there be can not be without sinne by reason of the corrupted and wicked spring frō whence it procéedeth For that is a sure testimonie that there is much poison and corruption there where such fruite doth budde forth although that it finde hinderances which will not permitte and suffer their buddes and fruites to come to their ripenesse Now such a corruption can not be but very displeasant to God considering that it doth procéede from his aduersarie and that it is contrary to his holy maiestie as wée sée it proued and euident in litle children yea euen in those whiche are not onely not in age to put any euill acte in execution but also haue not discretion to iudge neither of good nor euill wée see how death hath power ouer them and taketh them out of the worlde which he could not do except that there were sinne in them For seyng that sinne did begette death and that it is a frute of his curse it is a thing certaine that there where sinne doth not raigne death also can
by thy words it semeth to me that thou concludest that euery sinne is mortall which is to say damnable tâ— al the vnfaithfull and reprobates and that they are venial to witte pardonable to the chosen faithful peple of god D. If thou do vnderstand by damnable sufficient to damne by venial worthy of pardon it is certaine that there is no sinne of his owne nature worthy of pardon but is able to damne But if thou vnderstand by damnable the sinne that damneth and by venial that whiche receyueth pardon it is very certaine that in this meaning there is no sinne that may damne the elect and faithful but it is pardoned vnto them by reason of the merite and satisfaction of Iesus Christe for the whiche cause S. Paule saith that there is no condemnation to those that be in Iesus Christe which do not walke after the flesh but after the spirite T. Then are they happie whiche beleue in Iesus Christ D. There are none else blessed but they only Therfore Dauid saith Blessed are they whose offences are pardoned whose sinnes are couered Blessed is the maÌ„ to whom god imputeth not his sinne he doth not say blessed is the maÌ„ that is or shal be fouÌ„d without sin for there is none such nor neuer was nor neuer shal be but only Iesus Christ very god and very maÌ„ But he calleth that man blessed who notwithstanding that he be a sinner he hathe yet found grace and pardon for his sinnes in the sight of god In the meane while we must take good héed if we will be partakers of this blessednesse that we do not abuse that grace of God which is giueÌ„ vs in Iesus Christe least that where oure sinnes should be but venial we cause theÌ„ to be twice mortall VVhat meane it behoueth to kepe to fight against sinne and to resist it and to be deliuered from it and how euery maÌ„ ought to feare least he shuld be hardned therin and should fight against his ovvne conscience to the ende that sinne be not to death T. SHewe me theÌ„ what remedy we may finde to auoide this great mischiefe D. If we do walke acording to the spirite and not according to the flesh immediatly as soone as our coÌ„cupiscence doth pricke vs we must resist it by the spirite of God if we do not resist it it is a token that the spirite of God dwelleth not in vs which is a sure token of the vnfaithfull who folow their concupiscence withoute any lette without any feare of God at all if we do resist it and that oure concupiscence and infirmitie doth ouercome vs the next remedy is not to suffer the wicked will to procéede any further if that the violence of the wicked wil and our infirmitie be so great that it breake foorth to the outward worke the other nearest remedy is not to â—ake an occupation of it nor to retourne any more to it nor to continue any loÌ„ger therein but by true repentaunce to correcte all suche faults as well inwarde as outward and to lead a good life If it happeÌ„ vs to fall againe into any at any time let vs take heede that we sléepe not in it nor yet perseuer in it least that God doe leaue vs and do harden our hartes cast vs off into a reprobat sense to punish our vnkindnesse and frowardnesse in suche sort that in the ende we come to resist the spirite of God being vanquished by him in our owne harts we come to blaspheme him as it doth often times happeÌ„ to those which do contemne the admonitions that are given vnto them and the remorse of their coÌ„sciences do assure them in their wickednesse for such a sinne is without remission is called by S. Iohn the sinne vnto death For somuch as he that sinneth against the holy Ghoste dothe cast of him without whome he can neyther aske nor obtayne pardon nor be partaker of Iesus christ which only is our way our helth Let vs then take héed that we folow not the example of Caine of Pharao of Saule of Iudas of the Scribes of the Pharises who abode still hardned and obstinate in their sinnes but let vs folow the example of Dauid of the woman sinner of S. Peter of S. Paule and such like seruants of God who haue acknowledged and forsaken their faultes and retourned to God with all their whole harte T. This declaration and admonition is very well worthy to be noted Now I am very well coÌ„tented and satisfied in all those matters that haue bin handled betwene vs whereby I do know the differences of sinnes and how God doth iudge how we ought to vnderstand his law and that by our frée wil we may be well lost and damned that there is none but God only which can saue vs thorow his grace mercie FINIS Rom. 3. d. Rom. 10. b. Ephe. 2. b Deutero 6. a Iohn 4. c 17. a Esay 40.9 Apocalip 1. d 1. Timo. 1. d Genes 1. Psalme 86. e 103. a Exod. 34. a Matth. 28. d Genes 1. Iohn 1. a. b Iohn 1. 1. Iohn 1. Colloss 1 c Hebr. 1. a Iohn 14. b d g. 15. d 16. b Act. 1. a 2. a Iohn 5. e Hebr. 1. a Ephe. 4. a Psalme 8. a Matth. 10. d Prouer. 16. a Roman 8. f 9. b. c Ephes 1. a Rom. 11. d Esay 4. c Rom. 10. c Iohn 6. e 17. b Psalme 115. e Amos. 3 b Lamentation of Hiere 3. e Gene. 1. d 1. Corin. 11. b Genes 3. a Rom. 5 b Iohn 8 d Roma 6. c Psalme 43. a Roma 3. b 5 c. Iohn 3. b 1. Iohn 2. a 4. b c 9. b 1. Timo 2. b Rom. 8. g 5. b 2. Timo. 1. e Tâ—…e 3. b Esay 43. b 44. a Ierem. 17. a Exod. 30. a Deutero 6. c 10. d Matth. 4. b Luke 4. b. 1. Timo. 2 b Ioh. 14. 15. a Matth 6. b Luke 11. a. Iohn 4. c Esay 29. d Matth. 15. a Ephes 1. a Iohn 1. b Ephes 2. d Hebr. 4. d Rom. 8. g Iohn 1. a 1. Iohn 1. a 5. b Esay 7. c Matth. 1. d Luke 1. d Esay 53. b. c 1. Petr. 2. d 3 d Galath 3. b Roman 3. b Hebr. 9. d Matth. 3. d 17. a Act. 3. c. 20. d 14. c Apocal. 19. b 1. Corin. 6. c 1 Iohn 1. d Hebr. 5. c 7. d. 9. d. 10. d Roma 3. â— 4. a c. 5. a Galath 2. d Roma 8. c 1. Cor. 12. a Act. 15. b Ephe. 2. b Tite 1. a Roma 3. d. 5. a 1. Iohn 1. c Ephe. 2. a Philip. 3. b Ephes 4. c Galath 3. d Psalme 32. a Roma 4. a Iohn 17. a Rom. 10. c. 6. a Matth. 28. d 15. b Marke 16 c Galath 3. d Esay 29. c Deutero 4. a 12. d Prouer. 30. a Exod 20. a Deute 5 a. b. c. Matth. 22. d.