same neyther thou nor thy sonne nor thy daughter neyther thy manseruant nor thy woman seruant nor thy cattell nor the straunger that is within thy gates for in sixe dayes the Eternall made the heauen and the earth and the sea and all the things that are in them and he rested the seuenth day And therfore the Eternall blessed the daye of rest and sanctified it The second Table Honour thy father and thy mother to the ende that thy dayes may be prolonged vpon the earth the which the Eternal thy God giueth thée The sixth Thou shalte not kill The seuenth Thou shalte not committe whooredome The eyght Thou shalte not steale The nynth Thou shalt not beare false witnesse agaynst thy neyghbour The tenth Thou shalt not couet thy neyghbours house nor his wyfe neyther his manseruant nor his woman seruaunt nor hys oxe ne yet his asse neyther any thyng that is his Behold these ar the very words which Moyses receyued of the Lorde ingraued in two Tables of stone in the fulfilling wherof he doth not regarde the outward worke onely but chiefly the affection of the heart according to the whiche he iudgeth of the works be they good or euill Of the Summarie that Iesus Christe hathe made of the law of god Chap. 25. ANd bicause that God hath bréefly cōprehended in the firste Table of the law those things whiche he requireth of men towardes his owne person and in the seconde that which he requireth also of them towardes their neighboures for his sake our Lord Iesus hath made an other Summarie yet more bréefe in the whiche he comprehendeth in two points all that whiche is conteyned in these two tables in manner folowing being taken out of the bookes of Moyses Hearken O Israell The Eternal thy God is one God only Thou shalte loue the Eternall thy God with all thy heart with all thy soule and with al thy vnderstanding and mynde It is the firste and greate commaundement And the second is like to the same Thou shalt loue thy neyghbour as thy self Of these two commaundementes depende all the lawe and the Prophetes And all that whiche you woulde that men shoulde doe to you the lyke do you to them Of the true fulfilling of the lawe of god Chap. 27. BVt euen as no man can serue God a ryght according to his will excepte he be well instructed first in his lawe and in his worde euen so it is not sufficiente to haue bene well instructed if it be not put in vse And therefore the knowledge of the same serueth but to greater condemnation if there be nothing else And bycause that man of his nature is so corrupted thorowe synne that not onely he can not of himselfe accomplishe perfectly any one of the commaundements of God but on the contrary can doe nothing else but continually resist his holy will Therfore he hath néede of Iesus Chryst chiefly for two causes The fyrste to satisfye for man in that wherein he is not able to the ende that Iesus Chryst thorowe his obedience mought recompence the fault that is in man thoroughe his rebellion The seconde is to the ende that manne béeing Iustifyed thorough Faythe in Iesus Chryste as is alreadye sayde and so foorthewyth regenerated by hys Spirite and refourmed to the very image of GOD moughte bee the better disposed to obey his holie will to dedicate and consecrate hymselfe wholly to his seruice Of good works which are the frutes of true fayth Chap. 28. IT is then easy to iudge by these things if they be well vnderstode that so much is wanting that the faith in Iesus Christ and the iustification that men obtayne by the same without their workes doe abolishe good workes and the affection of the true and faithfull to the same that there is nothyng that dothe more establyshe and confirme them and that dothe more enflame men to do them For as the soule can not be without life nor the fire without heate and light nor the good trée without bringing forth good frute euen so faith can not be a true faithe if she be not a lyuing faith and she can not be liuing but is dead if she be without good works whiche are the true frutes and the true signes of faith But to the end that none may be deceyued in the matter of good woorkes he must vnderstande that God dothe not estéeme nor doth allowe for suche any other than those whiche are commaunded by him in his worde Of the principall pointes conteined in the holie Scriptures whiche doe summarily comprehend all that which is required in the true seruice of god Chapter 29. THen if we shall speake of the true seruice of God we may reduce into foure pointes all that whiche he requireth in the same according to the declaratiō whiche he hath made in his holy Scriptures The firste is that man put all his whole truste in him alone awayting for all his saluation of him alone thorowe Iesus Christe The seconde that he call vppon him in all his necessities for all things as well corporall as spirituall according to the rule which he himself gaue vnto him The third is that he render graces thanks to him for al the benefites that he hath receiued that he doth daily receue of him The fourth that he yelde himselfe obedient vnto him in all thyngs that he shall commaunde him as well in respect of his owne person as in respect of his neighbor Of the true seruice of God whiche is spirituall Chap. 30. ANd for so muche as it concerneth the substance of the true seruice of God séeing that he is a spirite he requireth also to be serued and honored in spirite and veritie and not in visible things such as are material and corruptible as are images alters temples pilgrimages and other suche lyke superstitions and idolatries inuēted by man For if his good pleasure were that the auncient ceremonies of the lawe should be abolished in the cōming of Iesus Christ of whom they were figures to bring men to this true spirituall seruice it is easy thē to iudge how he mought endure that men shuld forge new ceremonies thorow great presumption according to their owne fantasie to serue hym after their pleasure and not after his Of the ministerie of the Gospell and of the principall partes of the same and of the true vse of the sacraments Chapter 31. FOr that cause he hath ordeyned the ministerie of the Gospell in hys Churche to teache all men according to that doctrine thoroughe the preachyng of the same Wherevnto hée hath adoyned his holye Sacramentes for many causes The fyrste is that they shoulde be vnto vs for greater confirmation of the doctrine of the whiche they are as the seales and in lyke sorte of the sayth which procéedeth of the same The seconde cause is to the ende that they may serue vs for aduertisementes to bring vs to acknowledge the benefites the whyche we haue
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
¶ 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
these workes were done by diuers workers M. Howe doest thou then vnderstande it P. After that we haue firste confessed that we beléeue in one only GOD we then by and by after declare also howe he is manifested by hys workes suche as we haue saide that we oughte to consider him in hys diuine essence and nature and what it is that we beléeue Of the moderation and measure that ought to be holden in this matter M. IT séemeth to me that this matter is very high and harde for mans vnderstanding to comprehende P. There is none more high nor more incomprehensible M. What is there then to be done in the same P. Without enquiring of more than we may vnderstande and comprehende it oughte to suffise vs that God which in his diuine nature and essence is incomprehensible is euen so declared in his worde vpon the which only we must stay and builde our faith THE SIXTE DIalogue is of the creation and of the Prouidence and predestinatiō of God and of the vocation of man. Of the vvorke of the Creation MATHEVV SEing then we beléeue in one onely God the Father the sonne the holy Ghost What is that that we oughte chiefly to beléeue concerning the worke of the creation P. As concerning that worke that the father hath created all things as well visible as inuisible by his godly eternall word and wisdome which is his sonne in the vertue of his holy spirite which is his infinite power Of other vvorks of God that are conioyned to the vvork of the creation M. IS there not some other worke of God comprehēded in that of the cretion P. We may ioyne therevnto two at the least whiche are in suche sorte ioyned with the same that they cannot be separated M. Which is the first P. The prouidence of God. M. And which is the seconde P. His eternall predestination which is a dependance of his prouidence M. Thinkest thou that we may accompt the prouidence and predestination of God among his works P. I sée not why I should make more difficultie of it than of the others whereof I haue made mention heretofore For as he hath wrought if the worke of the creation euen so doth he continually worke by his prouidence in gouerning by thys same al that which he hath created in putting in executiō his eternall counsell in the whiche he hath predestinate man to that wherein it hath pleased him to be glorified in him And therefore Iesus Christ hath sayde my father worketh euen to this presente and I worke also Of the prouidence of God. M. WHat meanest thou by the prouidence of God P. That euen as he is creatoure of all things he is also the conseruer whiche doth by his eternall power and wisdome guide and gouerne thē and by his soueraine goodnesse in suche sorte that nothing commeth by aduenture neyther in Heauen nor in the earth without his counsell and ordinaunce and his most iust will be it in generall or in particuler Of the eternall predestination of God. M. WHat doest thou also vnderstande by the eternall predestination of God P. I vnderstande hys eternall ordinaunce whereby he hath ordeyned before the creation of the worlde that which he hath determined to doe withall men to be glorified in them as well in his mercie as in his iuste iudgement M. How is he glorified in his mercie according to that eternall ordinance P. In shewing the riches of his glorie in the vessells of mercie whiche are his chosen the whiche he hath prepared to glorie M. Howe is hée also glorified in hys iuste iudgement P. In shewing his wrath giuing to vnderstande his power after that he hath endured in great patience the vessels of wrath prepared to perditiō Of the vocation of the elect and of the degrees whereby God bringeth them to saluation M. IN what sorte is it that GOD sheweth the riches of his glorie in hys elected P. When he calleth them by his Gospell to iustifie them by faith in his sonne Iesus Chryst to the end that afterwarde he maye glorifye them in the Eternall lyfe the whiche he hathe prepared from the beginning Ma. Thy meaning is then that God dothe call iustifie and glorifie al those whome he hath chosen P. Sainct Paule doth yelde vs certaine and euidente testimonie when he sayth That those whome he before did knowe those hath he predestinate to be made like to the image of hys sonne to the ende he shoulde be the firste borne among many brethren and those whome he hath predestinate he hath also called and those whom he hath called he hathe also iustified and those whome he hathe iustified he hath also glorified M. It séemeth to me that thou puttest here foure degrées to wit predestination vocation Iustification and glorification P. Thou séest that S. Paule maketh as many M. Wilt thou conclude by his words that all those whiche are chosen predestinate are also called iustified and glorifyed Peter It followeth necessarily or otherwyse the Election and Predestination of GOD should not bée certayne and should not come to that ende wherevnto God pretendeth thereby Of the outwarde and inwarde vocation M. DOth it followe in lyke sorte that all those whiche are called are also chosen P. Thou haste to note vppon this question that there are two sortes of vocation to wit the one outward and the other inwarde M. What meanest thou by the outward vocation P. I mean a common and generall vocation by the whiche God dothe call by the outwarde preaching all those to whom the gospell is preached be they chosē or reprobates M. And by the inward vocation P. I vnderstand a vocation whereby God doth not only call man by the outwarde preaching of his worde but maketh them to féele the power and efficacie of the same by his holy spirite in such sorte that they doe not only heare it with their outward eares but doe also receyue it into their hearts by faith wherby they ar iustified Of the effectes of the inwarde and outward vocation and vvhervnto they serue M. WIlt thou say that all those whiche are called by suche vocation are chosen and in like sorte that all those which are chosen are so called P. It must be so vnderstoode For such a vocation is an effecte of the election whereby a man may iudge of the cause M. And as concerning those whiche are called of that first calling which thou callest outward maye they bée called without béeing chosen P. Thou mayst iudge by that which Iesus Christ sayde There be many called but fewe are chosen M. Thou meanest then in myne opinion that the very reprobates maye be called by outewarde vocation but that it profiteth them nothing except the inward be there ioyned with it P. As concernyng them it serueth them but to their greater condemnation For it is to their greater condemnation for so muche as the grace of God was offered vnto
them that they haue reiected it thorowe their ingratitude and vnbeléefe as though it had neuer ben offered vnto them yet in the meane tyme it is not altogether in vayne M. Whervnto dothe it then serue P. To declare better the peruersitie of mē and to make them more inexcusable at the iudgement of God and to set foorthe the better hys great iustice in their iust condemnation M. It then followeth by that which thou haste sayde that those which are not called but only by this outwarde calling are not also iustified nor consequentlye glorified P. It is easye to iudge For if they were iustified they should haue also receyued the worde of God through fayth which only doth iustifie and without the whiche none can be iustified as thou haste here before heard And if they had the fayth whereby man is iustified they shuld not be only called by that outwarde callyng but also by the inwarde whiche is euer ioyned with faith of the whiche the faith is a sure testimonie Of the cause of vnbeleefe and of Faythe M. ANd what is the cause that the one sorte thorowe vnbeléefe do reiecte the Gospell when it is offered them and that the others receyue it by fayth P. It is not to be maruelled at when menne by their vnbeleef and vnkindnesse reiect the Gospell but it is maruell when some are founde that doe receyue it by faithe M. Why sayest thou so P. For that that man béeing corrupted thorow sinne is of suche nature that he doth not onely not vnderstand any thing of Gods matters nor of his worde and in very deede he can not but that which is worsse he will vnderstande nothing of it but doth hate and deride it M. Seing that all men are corrupted by sinne it then followeth necessarily that they be al naturally as peruerse and wicked the one as the other that they can not nor will not beléeue in God nor followe his worde P. It is euen so M. How is it then that many of contrary nature are found whiche not only receyue by faith the worde of God and Iesus Chryst our Lord but are also readie to lay downe their lyfe and to abandon the same for the confession of their faith P. Thou must vnderstande that they which do this that thou speakest of are not such of nature but by the grace of God by the which they are renued and transformed into a new nature and are made newe creatures For it is not flesh and bloud that hath reueled it vnto them but the heauenly father Of the renewing of man and of the gifte of faith M. IN what sorte is this chaunge of nature made this renuing by the grace of God P. When God by his holy spirit doth chaunge their enhardened hearts of stone into tender hearts of flesh and that he doth with his finger write imprinte his worde in their hearts to make them to walke after the same as he hath made promise to his elect by his Prophets Ieremie and Ezechiel M. Seing it is so man can not then beléeue the gospel beleue in Iesus Christe which is set forth vnto vs in the same if God giue him not the grace giuing him faith to beléeue it P. It is true and therfore it is written that faith is the gift of God and that none can come to Iesus Chryste if the father draw him not as also no man can know the Father but hée to whome hée is reuealed by hys sonne Iesus Chryste M. Wee may not then ascribe the honor of our saluation to oure fréewill nor to our humane powers but onely to the grace of God. P. Thou concludest very wel Of the causes of election and reprobation M. BVt séeing that all men are of one very nature wicked and peruerse what is the cause why God dothe sooner shewe this fauour to some than to other some Pe. I can yelde thée none other reason but onely the good pleasure of God which can be but iust and reasonable for so muche as hée is the rule of all iustice the whiche according to his eternall purpose doth call to this grace those whome he hath chosen to make them by his only goodnesse and mercie partakers in hys Sonne Iesus Chryst in whome he hath chosen them to this effect before the creation of the worlde M. And what wilte thou saye of the others vnto whome he sheweth not this fauour P. That he by his iuste iudgement dothe leaue them in their corrupted and peruerse nature as they haue deserued by the same to declare his wrath against sinne in their iuste condemnation as he hath declared hys louingnesse and mercie in the fauoure that he hathe shewed to his chosen M. Thou wilte then say that al men of their nature haue deserued to be lefte in theyr peruerse and corrupted nature and damnation and that in so doing God can do them no wrōg but only right and iustice and that it is a speciall grace that he doth to those whome by his mercie he draweth away from suche a corruption and cursse P. We ought euen so to beléeue M. Séeing it is so the reprobates and the wicked haue nothing then wherein they may iustly complaine of God and accuse hys iust iudgement by the which they be iustly condemned P. It is easie to iudge M. And in the like the electe haue nothing wherein to glory in themselues but only in the grace and mercie of God. P. Sainct Paule doth confirme vnto vs that whiche thou saist when he saith that we haue all sinned and that we haue all néede of the glory of God and that he hath enclosed all men vnder vnbeléefe to the ende he may shew mercie to all men to witte to the ende that all those which are saued be saued by his mercie whereof he maketh them partakers in Iesus Christe and by Iesus Christe and without whome none may obtayne saluation The seuenth Dialogue is of the redemption and of the person of Iesus Christe Of the vvorke of the redemption and of the things that are to be considered in the person of Iesus Christ MATHEVV SEing it is so that we cannot finde saluation but in Iesus Christe nor by none other meane but by faithe in him declare vnto me nowe what it is that we ought to beléeue of him to the ende that our faith may be sounde towards him P. Thou entrest now into the second worke of God the whiche we haue called the worke of the redemptiō M. I vnderstand it well so And therefore expounde to me the principall points that we haue to consider in the same Peter We haue there chiefly three M. Whiche be they P. The firste is concerning the person of Iesus Christ the seconde concerning his office and the thirde touching his two commings M. What haue we to consider touching his persone P. Thrée pointes M. Which be they P. The firste is touching his diuine nature M. And the
soule from the whiche sinne cheefely doth procéede For the bodie shoulde not sinne at all if sinne were not firste in the soule M. Why sayst thou so P. Forsomuch as the body is but as it were the instrument of the soule by the whiche she worketh and dothe hir workes wherfore if there be faulte in the worke the faulte maye not be attributed to the instrument but rather to the woorker whiche worketh or else if there bée faulte in the instrumente it is greater in the woorker whiche woorketh euill Mathewe Thou wilte then conclude that it was necessarie that Iesus Chryste shoulde suffer for vs not onely in bodie but also in soule Peter He hathe righte well declared it when he sayde My soule is heauie euen to deathe and when he did sweate bloud in great abundance euen for very sorrowe and anguishe that he felte in his soule in the whyche hee hathe suffered more than in his bodie for so muche as he bare the iudgemente of God in the same chéefly whyche the bodye coulde not apprehende but in as muche as the féeling of it is come to it by the meane of the soule Mathew The passage whiche thou haste euen now alledged séemeth to me very cleare and plaine against those whiche estéeme the Godheade of Iesus Chryste to bée in steade of his soule Peter Iesus Chryste hym selfe hathe yet more confirmed that which thou sayest when he yelded vp his spirite vppon the Crosse and that he sayde Father I commende my soule into thy handes M. This passage sheweth playnely that by the death of Iesus Christ there was a very separation of spirite and bodye and so consequently of the soule for so muche as the spirite is also taken for the soule P. The matter is very plaine For if the diuinitie of Iesus Christ had ben in stead of his soule without a very humane soul he could not haue died of a very humane death forsomuch as it can not dye except there be very separation of bothe bodye and soule in man. The nynth Dalogue is of the offices of Iesus Christ Of the signification and exposition of the name of Christ and of his offices the whiche that name doth comprehend MATHEVV I Do now wel vnderstād all the matter which thou hast nowe handled ther resteth that thou expounde vnto me that which thou hast to say yet concerning the office of Iesus Chryste P. Forsomuche as we haue alredy spokē largely inough when we did speake of the meane by the which man is deliuered from sin made agréed with God that whiche we haue already sayd may serue vs much to that whiche yet resteth to be spokē of M. What wilt thou then say more P. We haue nothing here to consider but only that whiche the name of Iesus Christe doth importe M. And what doth it import P. First he is called by the name of Iesus which signifieth Sauior to admonish vs that he was sent vnto vs from the Father to saue vs and that we may haue saluation by none other but by him only M. And what importeth the name of Christ P. Thrée offices whiche belong vnto him for whose cause he is called by that name M. Whiche be these offices P. The office of a prophet of a king and of a Sacrificator M. What signifyeth then the name of Christe whiche comprehendeth so many things P. It signifieth anointed and bicause that in the auncient Churche of Israell the Prophets kings and sacrificators were annoynted by the ordinance of God in testimonie of their vocation and office they were called by that name and in like wise bycause they were true fygures of the very anoynted of the Lorde which is the very sonne of God whyche was anoynted by the holy Ghoste who was giuen to him withoute measure aboue all other men M. Thou wilte then say that Iesus Christ is also named with that name aswell bycause of the same vinction as bycause that all those offices were enioyned to him by the father P. It is euen so Of the office of a Prophete of Iesus Christ and of the per fection of his doctrine M. SHewe me nowe what euery one of these offices importeth and begin by his office of Prophete Peter As concerning hys office of Prophete hée is not onely a Prophete as those whiche in the Scriptures are called by that name but of an other sorte muche more excellent M. What is the difference that thou there puttest P. I finde there difference chiefly in two points M. Whiche is the firste Peter It is that God hathe not spoken in his Church in the person of Iesus Christe onely in the manner that he hath heretofore spoken by his Prophets in sundry sortes more couert and darke but hath spoken by his owne Sonne plainly and with an open face and hathe shewed vnto vs by him the doctrine of saluatiō so fully and perfectly that we may not attende any other perfection in thys worlde as touching that pointe M. Thy meaning is then that seeing Iesus Christ is come vppon earth he hath brought the doctrine requisite in his Churche so perfecte that no man may adde any thyng more therevnto and that none ought frō that time foorth to loke for any more ample and perfecte reuelation and manifestation of the wil of God. P. Sainct Iohn doth witnesse it vnto vs when he saithe that no man euer sawe God but the sōne which is in the bosom of the Father hath declared him vnto vs For this cause Iesus Christe him selfe hath saide that he hath declared to his disciples all that whiche he hath hearde of his Father Of the povver and efficacie of the ministerie of Iesus Christ and of that vvhich he giueth to the ministerie of others M. WHiche is the other pointe that thou hast yet to expounde concerning the difference whereof thou hast made mention touching the office of prophet of Iesus Christ P. It is that Iesus Christ is not a Prophete hauing none other power but to shew foorth the worde of God by mouth as the other ministers of the same do But beside that he hathe the power to imprinte the same in theyr hartes by the vertue of his holy spirite and to giue it vertue and efficacie in thē M. Thy meaning is then that the other prophets and ministers of the worde of God haue not that power P. Not of them selues but so farre foorth as Iesus Christ doth worke in them and in their ministerie by the diuine power of his holy Spirite And therefore when he commanded his Apostles to go and preache the Gospell and did giue vnto them power to pardon retaine sinnes by him he foorthwith gaue vnto them the holy Ghost brething vppon them in token of the same and afterwarde did send him to them vppon the daye of Pentecost after that he was ascended into Heauen M. I thinke that that whiche thou saist is the cause why Sainct Paule sayd he that
of the signes how God doth accomplishe by effect that which is signified as well by the worde as by the signes Of things to consider in the signes and in the signification of them in all Sacramentes M. WHat hast thou yet to saye of the sygnes and of their signification Peter Thou séest how that Iesus Chryst was not contented with the wordes only in the Supper but he added also therevnto the signes of the breade and of the wine as is that of the water in baptisme M. I demaund thée nothing of their signification For thou hast alredy declared it vnto me P. Thou hast only to note that these signes are not true signes without the things signified by them VVhether Hipocrites and Infidells do as vvell communicate in the Supper of the things signified by the signes as they do of the signes M. IF it be so that the signes be not vaine neyther in the supper nor yet in the other Sacraments without hauing with them the things which they signifie it thē followeth that whosoeuer receyueth the signes receyueth also the things signified by them and by that meane the infidells which are hypocrits do no lesse part take of the whole Sacramente than do the faithfull P. Thou concludest not well For when I say that the signes are not in the Sacraments without the thinges by them signified thou must vnderstād that on God his parte for he dothe not sette foorth his worde and sacraments to men without presenting vnto them also the things wherof he doth admonish them by the same Ma. How commeth it then to passe that all do not communicate alyke Pe. Bycause that all they to whome the gyftes of God are offered do not receyue them M. What is the cause that they do not receiue them P. Bicause they bring not fayth with them without the whiche no man can receiue them M. Thou wilt then say that they shut themselues from it by meane of their vnbeléefe and that it is not sufficient that the gifts of God bée presented vnto vs by his worde and hys sacraments if that forthwith they be not receiued and they can not be receiued but by meane of Faith which the infidels and hypocrites haue not P. Thou oughtest here to vnderstād that Iesus Christ may not be separated from his sprite séeing that it is so as none can receyue him but by his spirite euen so can hée not be receyued excepte he forthwith gyue hys holy spirite with him and doe make partakers of all these guiftes and graces all those whiche receiue him Mathevve Thou haste here yelded a greate reason Peter If it were not so there should be no difference betweene the faithfull and the infidell in the communion of GOD his Sacramentes and guyftes M. Yet thou confessest that notwythstandyng they may communicate of the outwarde signes as well as the other albeit they can not communicate of the thyngs signifyed by the signes Peter They maye there communicate well forsomuche as no mā may let them so long as they offer themselues as faithfull and that they be not discouered to the Churche for suche as they bée in sorte that they mought be vanquished of their vnworthinesse to seclude them wholly For if the things signified by the Sacramentes do not belong to them no more also doe belong the signes whiche signifie them Math. If they were then knowne of men to bée suche as they be before GOD they shoulde bée excommunicate to the ende they shoulde not approche Peter It is certayne And bycause that they are not knowne yf they were well aduysed they woulde of them selues forbeare for so much as they can not communicate of the very outward Sacramentes but to their condemnation bycause they are in no respect capable thereof wherfore they do but dishonour God and his Church prouoke daily more and more the wrath of God vpon them VVherfore are the breade and wyne called by the name of the body and bloud of Iesus Christ if they be not that body and bloud M. I Am satisfied touching that poynte but I haue yet some difficultie concerning that which thou hast said that the bread and the wine are not the body and bloud of Iesus Christ in the Supper and yet it séemeth that Iesus Christ saieth the contrarie cleane For he calleth them his body and his bloud by his owne wordes which thou hast euē now alledged P. But he meaneth not thereby that the breade wine are his body and bloude in proper substance in suche sort as their substance is cōuerted into the substance of his bodye and bloud M. For what cause then vseth he that maner of speache and hath not rather vsed some other more playne P. There are chiefely two reasons not only for that he vsed it but also why that maner of speache is more proper and more plaine in that matter than any other M. Which is the first of these reasons P. It is that when the holy scripture speaketh of Sacramentes it doth willingly name the signes with the names of the thinges whiche are signified by them And therfore Iesus Christ would accōmodate himselfe to that speache which the holy Ghost hath alwaye accustomed to vse in the Church bycause that it is familiar and easye to vnderstand to God his people with whō he hath to doe and vnto whom he doth addresse his doctrine M. And why is it that the holy Ghost speaketh rather this lāguage than otherwise P. Bycause it is more agréeable to this matter than any other M. For what cause P. For so muche as the Lorde will giue vs to vnderstand by suche phrases of speache that albeit that the signes of the Sacramentes be not the very same thinges which are signified by them yet notwithstanding they are not without them Of the manner in the vvhiche the bodie and the bloud of Iesus Christe are present in the supper and are communicate to the faithfull as vvell as the signes vvhich represent them M. IN what sorte then are they there if the signes remayn stil in their own substance P. Albeit they be not there by a naturall corporall materiall presence as the visible signes whiche are there giuen to vs that notwithstanding they be thereby a diuine spirituall vertue and maner wherby God by the vertue of his holy spirite doth make partaker of them all suche as by true and liuely faithe doe receiue his word and his sacraments by which he cōfirmeth the same in our harts Of the substantiall and naturall coniunction of the bodie and bloud of Iesus Christ with the bread and vvith the vvine of the Supper M. BVt if the breade and the wine doe not chaunge their substaunce and neyther be transubstantiated conuerted nor changed into the bodie and the bloud of Iesus Chryste may not then the bodie and bloud of Iesus Chryste be well ioyned to them in their owne proper substāce nature P. Ther are among those which reiect the false doctrine of transubstantiation
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
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