¶ 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
by good order THE ENDE A FAMILIAR exposition of the principall points of the Cathechisme and of the Christian doctrine made in forme of Dialogue Of the true seruice of God and of good intents The first Dialogue Of the chiefe felicitie of man and of the ende for the vvhich he vvas created of God. MATHEVV WHat is that whiche naturally men do most desire in this world Peter To be happie M What is it to be happie P. It is to be exempte deliuered from all euils to liue in perpetuall rest and ioy and to enioy al good things M. And wherin consisteth the true and chiefest felicitie of man whereby he may be happie in such sorte as thou hast declared Peter It consisteth in that wherefore GOD hath chéefly created him to his image and likenesse and hath put him into the worlde M. Which is then the principal cause for the which he hath created and placed him in the worlde P. It is to be glorified in him and by him M. Whiche is the verie true meane whereby God maye bée glorified in mā by man P. By the true knowledge of him which causeth man to honour him as his God and creator with that honour whiche is due vnto him and that he requireth of him Of the true honor and seruice of God. M. What is that honour which God requireth of man P. That he doe him homage and submit him wholly to him thorough true obedience towardes his holye will. M. By what meane maye a man knowe that will of God P By the declaration that God him selfe hathe made by his word Of the summe of all the Doctrine conteyned in the holy scriptures M. Whiche be the principall poyntes to consider in that word reueled by God. P. There be two to the whiche a man maye applie in general all the doctrine that it cōteyneth setteth forth to man. M. Which be they P. The lawe and the Gospell Of the lawe of God and of the office of the same M. Vnderstandest thou by the law those cōmandements only which God gaue to Moyses in two tables of stone P. I do cōprehēd thē vnder this name of law but I do cōprehend in the same also al the rest of the doctrine of God conteined in the holy scriptures whereby he setteth forth to vs the very same things that he cōmandeth vs in those two tables M. Declare the same somwhat more plainly P. I comprehend vnder the name of lawe all the doctrine by the whiche God hath shewed vnto vs the good which he alloweth requireth of vs as by right we are boūd thervnto in like sort the euil which displeaseth him from the whiche he willeth that we kepe our selues for his sake to the end that in al things thorowly wée yelde vnto him that perfect obediēce which we owe vnto him M. Hath the law of God none other office P. It hath this office also that by the same mean it sheweth vs our offēces sinnes by the which we stande detters to the iudgement of God and preacheth to vs forthwith the wrath and curse of him that wée haue deserued in offending of him Of the Gospell and of his office M. What vnderstandest thou by the Gospell P. I vnderstand all the doctrine of the holy Scriptures by the whiche God declareth vnto vs the grace that he will shewe vs by his sonne Iesus Chryst and the meanes whereby we are made partakers M. Doest thou vnderstande that doctrine to be conteyned in any other bookes of the holy Scriptures than in those of the foure Euangelistes Pe. I vnderstande that it is conteyned in all the holy Bible and chiefly in the Bookes of the new Testament Of the difference that is to bee considered betwene the law and the Gospell M. What difference doest thou then put betwéene the lawe and the Gospell P. I take the law as a Proctor fiscall or a criminall iudge which doth accuse vs and maketh our proces before God in suche sort as it yeldeth vs all condemned before the iudgement of God as transgressours of all his commaundements and by that meane declareth vs all worthie of death and eternall damnation M. If it be so the lawe serueth vs rather to condemnation than to saluation P. It is true but it is not by the faulte of the law but by our fault for the law of his nature is good holy and iust but bicause that of our nature we are wicked and doe not accomplishe it at all it dothe in steade of iustifying of vs condemne vs. M. And the Gospell what newes bringeth it vnto vs P. Very good and much better for vs than the law as also his name declareth M. what then dothe Gospell signifie P. A message of good happie and ioyefull newes M. Hold me no longer in doubt but tel them me P. It sheweth to vs the grace by the which we are discharged and sette frée before the iudgement of God and deliuered from that death and eternall damnation to the which we are iustly condemned by the lawe and it declareth vnto vs by and by the meanes whereby wée obtaine that grace and of whom Of the couenant and agreement of the lawe and the Gospell M. Séeing that the lawe as thou sayest is to vs a messenger of death and damnation wherto doth it then serue vs but only to condemne vs P. It serueth vs in such sort to condemne vs that if it did not condemne vs in this poynte the Gospell coulde not bring vs so greate wealth as it doth M. How dost thou vnderstand this P. If we vnderstande not of oure disease we wil not repaire to the phisition which onely may deliuer vs for we woulde not thinke that we had any neede Likewyse if we should not knowe our condemnation we shoulde thinke we had no néede of grace therfore we should not demaund it M. Wilt thou then say that the law is as it wer a phisition which sheweth vs plainly our disease and how dangerous it is but he can not heale vs but sendeth vs to an other P. It is euen so And for that cause Sainct Paule saith that the lawe is giuen vs as a schoolemaster of little children to directe vs to the Gospell and by the same meane to Iesus Christ which is the chiefe and great master which is also set forth to vs in the Gospell as the chiefe Phisition For there is but he only that can heale vs of that deadly disease to wit to deliuer vs from that eternall deathe which the lawe sheweth vs. Of the cause for the vvhich God vvoulde him selfe declare his vvill vnto man by his vvorde M. I vnderstād now wel that God would himselfe declare his will vnto man by his owne worde whiche comprehendeth all the doctrine of the law and of the Gospel but for what cause hath he done it P. Bycause he will not be serued according to the fantasies of men but according to hys owne
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
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
Eternal thy God is God only Thou shalt loue the eternall thy God with al thy heart and with all thy soule and with all thy vnderstanding This is the first the great comaundement And the secōd which is like to the same is Thou shalt loue thy neyghbour as thy selfe On these two commaundementes depend the whole lawe and the Prophetes Al suche things then as you would that men shuld doe to you do you euen the lyke to them For it is the lawe and the Prophetes Of the corruption of man and howe harde it is for him to do well D. Is man able by his owne vertue and power to fulfill this lawe An. He is so farre from it that there is nothing so contrarie as is his will to the will of God whilest he dwelleth in his nature corrupted with sin De. What is the cause hereof An. Sinne to whome hée is become subiect thorough his owne faulte and the natural corruption that he hath gotten by meane of the same D. What may he then deserue towards God by all that euer he may think say or do of himself A. Death and the eternall curse of God. Of the redemption of man. De And is there no meane to deliuer him An. There is none other but that same whiche is declared by the doctrine of the Gospel of the which we haue euen now spoken to the which the law doth send vs. De. And what meane doth the Gospel sette foorth to vs whereby to obtayne so great a benefite An. It is Iesus Christe the very sonne of God. D. How is he deliuered by Iesus Christ A. By the satisfaction that he hathe made for man in the sacrifice of his deathe and passion and by the perfecte Iustice that he hathe wonne to him Of the communication or partaking of the benefite of Christ D. But is that sufficiēt that Iesus Christ dyed for the sinne of man A. Forsomuch as he hath satisfied the iudgement of God for them it is requisite that the same satisfaction bée applyed and communicated to all those that would obteyne saluation by the same D. By what meane maye this same be applyed and communicated vnto them A. By the only faith in Iesus Christe whiche onely may make a christian man. Of the Faith. De. What vnderstandest thou by that faith An. A true and certayne trust in the mercie of god by Iesus Christ D. Which be the principall pointes that it doth conteyne An. They are bréefely comprehended in this little summarie called the Simbole or gathering of the Apostles by the which the faithfull do dayly make confession of their faith in the Churche De. Which is this summarie The Simbole of the Apostles An. I beleue in God the father almightie maker of Heauen and Earth and in Iesus Christ his only Sonne our Lorde which was conceiued by the holy Ghost borne of the virgin Marie hath suffered vnder Ponce Pylate was crucified dead buried he descended into Hel the third day he arose from the dead he is gone vp into the heauens he fitteth at the righte hand of God the father almightie from thence shall he come to iudge the liuing the dead I beleue in the holy Ghost I beleue the holy vniuersal Church the communiō of Saincts the forgiuenesse of sins the rising againe of the flesh and the eternall life Diuision of the matters conteyned in the Simbole of the Apostles De. What doth it comprehende in substance An. We may bring the whole into two principall points De. What doth the first conteyne An. That whiche we beleue of God. De. And the seconde An. That which we beleue of his Churche Of the fayth towards God. De What must we beleue of God An. There are two thinges to consider De. Which is the first An. The deuine nature of him De. And the second An The works whereby he hath declared himselfe to men Of the vnitie and Trinitie in the diuine essence De. What haue we to consider of the firste pointe touching the deuine nature A. There are againe two pointes to note De. Whiche is the firste An. The vnitie whiche is in the being of God. D. Whiche is the second A. The Trinitie of persons which is in the same D. What doest thou vnderstande by that vnitie and Trinitie in the diuine essence A. I vnderstande that there is but one only God in the vnitie of the which I acknowledge the father the sonne and the holy Ghost as he hath declared himselfe in hys holie woorde Of the principall workes of God by the whiche he hath declared himselfe to men D. And as touchyng the workes by the whiche he hathe declared him selfe what canst thou say A. There are thrée principall vnto whiche wée maye reduce all the rest D. Whiche is the first A. The worke of the creation D. Whiche is the seconde A. The worke of the redemption D. Whiche is the thirde A. The worke of viuification and sanctification Of the creation of the worlde and of the Prouidence of God. D. What doest thou vnderstande by the worke of creation A. I do not vnderstād only that same worde by the which he hath made and created all things but also his eternall prouidence by the which he doth direct and gouerne them as wel in generall as in particular D. Doe you meane by this that he whiche is the Creator is also the directer A. It can not otherwise bée but that the worlde must incontinent perish if he had left it forsakē one minute of tyme without dealing with it Of Predestination D. Doest thou comprehende vnder thys name of Prouidēce none other thing but that which thou hast already declared A. I do comprehend also vnder the same the eternall predestination of God. D. What dost thou vnderstande by that predestination A. The eternall ordinance of God by the whiche according to his good will and pleasure he hath ordeyned before the creation of the world al that which it hath pleased him to doe with mankynde to be glorified in them D. What dothe thys ordinance comprehende A. The election of the chosen and the refusall of the reprobate D. What dost thou vnderstād by the election of the chosen A. The ordinance by the whiche God hath chosen those in whome it hath pleased him to be glorified through his mercie in his Sonne Iesus Christ D. What vnderstandest thou by the reprobation A. The ordinance by the which he hath ordeyned to leaue in theyr iust condemnation those same in whome it hath pleased him to be glorified through his iust iudgement Of the incarnation of Iesus Christ and of the redemption had by hym D. What comprehendeth the works of redemption A The Incarnation of the sonne of God and all that whiche he hath done for the saluation of man in his humaine nature D. What vnderstandest thou by the Incarnation of the Sonne of God A. That Iesus Christe being very God eternall was also made man and hath
planteth and he that watereth are nothing but God whiche giueth the encrease P. It is true And for that cause in somuche as he is man he hath planted and watered by his outwarde ministerie but in that that he is very God he hath also power to giue the encrease and doth dayly giue it by the ministerie of his seruāts M. In so doing he doth there dayly the office of prophet P. If he did not so all the rest as well Prophetes as Apostles and all the ministers of the worde of God shold trauel in déede in vaine M. Doth he also the like in the administration of the Sacramentes P. Thou maist easily iudge by that which Saincte Iohn Baptiste sayde that as for him he baptised but with water but that there shoulde be an other to witte Iesus Christe whiche should baptise with the holy Ghoste and with fire M. It semeth to me that this passage whiche thou haste euen nowe alledged doth confirme all that whiche thou hast alreadie spoken of the power of the ministerie of Iesus Christ P. It is very certaine For as he giueth vertue and efficacie to the Sacramentes euen so dothe hée to the worde and to the preachyng of the same and in like sorte he doth in the Sacramentes as in the administration of the worde for the reason is lyke Of the office of Kyng of Iesus Chryste M. I Doe nowe well vnderstande this poynt concerning the office of Prophete of Iesus Chryste continue the others whyche also concerne his office Peter The seconde poynte is touchyng hys office royall Math. What dothe it importe Peter That he is the true and eternall King of the people of GOD whiche he hathe boughte with his bloud and deliuered from the captiuitie and tyrannie of the diuell to sette them in full spirituall libertie and to leade and gouerne them as a spirituall king and to make them partaker wyth hym of hys heauenlye kingdome Is thys the cause why he is called our Lorde P. It is certaine that this name and title is proprely giuen vnto him in respecte of the worke of the redēption by the which he hath woon vs to himselfe and for the whiche cause his people is called the woon people Of the office of Sacrificer of Iesus Chryst and of the parts therof M. LEtte vs nowe come to the thirde point of the office of Iesus Christ whiche is touching his office of Sacrificer P. It is an office whiche dothe also comprehende thrée very excellent things the whiche Iesus Christe hath fully accomplished in perfection M. Whiche be they P. To teache to pray and to offer sacrifice Of the office to teache M. THe auncient Préests of the lawe had they all these offices P. It appeareth that they had the office to teach by that which is writen in Malachie The lips of the Sacrificer do kepe knowledge and men shall require the lawe at his mouth For he is the Ambassador and messenger of the Lorde of hosts M. Touching thys pointe Iesus Christe hath very well discharged himselfe for he hath not spared to teach the people yea in his owne person P. No man may doubte thereof Of two most principall partes of the preestly office of Iesus Christ M. BVt it séemeth to me that this point is alredy comprehendid vnder the office of Prophet P. It is true and therefore he is called properly the Eternall préest after the order of Melchisedech bycause of the prayer and of the sacrifice by which he hath bin intercessor for vs and hath made our attonemente with the father M. The auncient préests of the law had they also that charge to praye and to sacrifice P. The holy Ghoste doth tell it vs plainely in the Epistle to the Hebreus not only that this office did appertaine to the anciente préests of the lawe but it doth also declare vnto vs the cause why it was necessarie that this office should be assygned to Iesus Christ M. What is it then that is mente by it P. That euery préest was ordeyned to pray first for hys owne sinnes and then for those of the people and in like sorte to sacrifice to the ende that God should be reconciled vnto him Hovv that none may be a perfecte sacrificer but Iesus Christ only M. ANd if the préests of the lawe were ordeyned by God therevnto what néed was there then that this office should be assigned to Iesus christ P. The passage which I alledged to thée euen now dothe giue plaine matter to the solution of thy question with that whiche we haue alredy handled heretofore to this purpose M. How P. For somuch as the préests of the lawe had néede to pray not onely for the sinnes of the people but also for theyr owne the same maye giue thée to vnderstande that they could make no sacrifice to God which should be sufficiente to appease his wrath towarde his people M. Why so P. I haue alredy shewed thée heretofore that there is no man that may do any worke which may be acceptable to him if first the person whiche doth it be not acceptable to him Now sinne of hys nature deserueth the wrath of God and not his loue and fauour M. Doest thou then meane that bycause al men are sinners there are none which are agreable to him and if their persons be not agréeable to him no more can their workes please him P. No so long as he doth consider them in their owne nature without his grace in Iesus Christ by whome only man is made agreable vnto him For vvhat cause no sacrifice nor any other vvorke of man vvhatsoeuer it be may be able to make satisfaction to God. M. IS there yet any other reason than that which thou sayst P. Euē as God is perfecte so is there no worke that can be plesant vnto him except it be perfect M. Doest thou then meane that there is no worke of man be it neuer so perfecte whiche is not imperfect in his sighte P. I haue sufficiently shewed it them heretofore Wherefore it followeth that there is none that may fully satisfie him M. I haue very well vnderstoode already that thou hast sayde that there was no worke that mighte satisfie him neyther in parte nor in all but I do not yet well vnderstand what reason there is in it P. And yet notwithstanding I haue alredy declared it to thee M. It is true but I am not yet wel satisfied For if a debter cannot pay the whole summe that he oweth and if he pay parte is there not alwayes so much rebated and diminished of the principall summe P. Albeit that that whiche thou saist hath place among men yet notwithstanding he that hath not satisfied the whole summe standeth still bound euen according to the contracts of men for she rest which he oweth is not cléerely discharged vntill he haue paide all vnlesse that of fauour the creditor wil acquite him otherwise if he wil kepe him prisoner vntill he haue
paide the last mayle he maye as well do it for a little summe as for a great and for a parte as for the whole Mathevv I graunte the same But in the meane time thou must confesse that the debter is lesse bound than before Wherfore is it then that this hathe not as well please with God as with men and that he doth not alwayes accoumpte that which is payed and go in hande to rebate so muche as hath bin payde vnto him P. There be thrée pointes to consider in the same M. Which is the firste P. It is that he whiche is faultie in one pointe of the lawe is faultie in the whole M. And whiche is the second P. The impuritie of the works of man. M. And the thirde P. The obligation by the which they are alredy of right by their nature boūd to god VVhy one only sinne maketh a man guiltie of all the lavve and of damnation M. I Do well vnderstand thy meaning For firste it séemeth to me by thy words that it should folow that he who hath committed but one sinne is as guiltie as he that hath committed many or hath committed all P. Saincte Iames whose opinion I haue followed saith not so M. What saith he then P. Who soeuer breaketh one pointe of the lawe the same committeth high treason againste God from whence it followeth that by the same he deserueth eternall damnation albeit he had committed but that one only M. Howe vnderstandest thou it P. Séeing that God is an eternall Prince and king euery sinne committed against his maiestie whiche is eternall doth merite also eternall punishmente If those vvhiche haue most sinned shal be most punished by Gods iudgemente M. IF he then be also damned that shall haue committed few sinnes as well as he that shall haue committed many it is then as good for a man to excéede as it were with the raines layde on his necke as to refraine and abstayne from many from the whiche a man might kepe hym selfe P. That followeth not M. What reason can you alleadge to the contrary P. It is that albeit there be eternall dānation for all the reprobates yet notwithstanding he that shall haue moste sinned shal not faile to be most punished for so muche as it is written euery man shall receiue his hire according to hys works M. Haste thou none other passages of the Scriptures more euidente to proue that whiche thou sayest P. Iesus Christe him selfe doth saye to that same purpose that the seruant which knoweth the will of his master and doth it not shal be beaten with mo stripes than he that hath not done it being ignorante of it M. This passage is very playne Pet. Thou hast also that which Iesus Christ himself hath said that those of Sodome Gomorre shal be more softly delt with at the day of iudgement than these which shal haue cast off the Gospell from them Of the impuritie of mens vvorks and hovv God iudgeth of them M. I Do now vnderstand this point wel wherefore thou maist proceede to the other which is concerning the impuritie of mens workes P. That is that séeing men are corrupted by sinne there cā procéede from them no worke whatsoeuer it be haue it neuer so faire a shewe before men whiche is not so foule as nothing may be more M. It followeth then that they cā do no good work and the best that they can do are all euill of their nature if God will examine them according to the rule of his iustice and perfection P. Thou saist very truth wherefore so farre is it off frō being able to apease Gods wrath but that they dayly prouoke the same more more so lōg as he beholdeth them such as they be of their nature for god iudgeth not as mē do M. What differēce is there then Doth he not iudge that to be good which is good and euil that which is euil P. If he should iudge otherwise he should not be iust nor good but bycause he is a good iust iudge he iudgeth of mēs works as they ought to be iudged of in déede and not as men which do not iudge but acording to the outward apparance M. What is the cause thereof Pe. There be two The first is that they cannot knowe and found the harts as God can The other is also bycause that they be so blind in theyr owne workes wherefore they cannot sée in them that whiche God séeth in them bycause they do not consider their naturall corruption as they oughte to do neyther do they know it as it is requisite Of the obligation vvherby mā is bound to God and for vvhat cause he cannot make recompence by the good vvorks vvhich he doth for the euill vvorks vvhich he hath committed M. COme nowe to the third pointe which is concerning mans obligation towardes God. P. Euen as men are bounde not to do that which God forbiddeth euē so be they boūd to do that which he commaundeth them M. What followeth of that P. For somuche as there is double obligation the one cannot abolish the other For if I do one parte of that which God commandeth me I remaine alwayes yet bounde for that which is yet to do M. But in the meane time the same is alredy done and in that respecte thou hast alredy satisfied for that parte P. Albeit that my harte were so perfecte that there were nothing in it to be blamed before God that notwithstanding it coulde not serue me for satisfaction for bycause I remaine a debter séeing that I oughte alredy that which I haue payed M. I graunt thée that P. Now if the good works done may not satisfie for those which be vndon how shal they satisfie for the euill works which I shal haue done against the expresse cōmandement of God M. I haue no more to replie For I sée well that I cannot recompence an euill worke with a good and that for two causes The firste bicause that I can not do any which is verily good The other bycause I owe the good whiche I shoulde doe and yet I am still guiltie for the euill whiche I haue committed P. And therfore Iesus Christ hath sayd When you shall haue done al that whiche is commaunded you say ye We are vnprofitable seruantes we haue done that whiche we ought to do For what cause there is nothyng but the only sacrifice of Iesus Christ which may satisfie at the iudgement of God. M I Do nowe knowe more manifestly what thou wilte conclude by thys whole discourse and by that whiche thou hast alreadie sayde concerning this purpose that there is none but Iesus Christ which may do sacrifice or any worke acceptable vnto God. P. If that mē mought doe it of themselues he then should haue ben giuen to vs in vaine by the Father to doe that whiche an other mought haue done beside him For as Saincte Paule sayeth he should haue died in vayn if we mought
haue ben iustified by the workes of the lawe M. Thou wilte then saye in effecte that there is none other true and perfecte sacrificer which may offer vnto God perfecte sacrifice to make an agréement betwene him mankynde but Iesus Chryst only forsomuch as he is perfect and without sin P. Beside this reason thou haste yet to note that which we haue alreadie heretofore said that euen as the paine due to our sinnes is infinite euen so the sacrifice of Iesus Christe is of merite and vertue infinite Math. And what is the cause therof P. It is not only bicause he is without synne and without spotte as wée haue alreadie hearde but also bycause hee is the true and naturall Sonne of God and that his humane nature is ioyned to his diuine nature which is infinite of the which the humane nature taketh his vertue Ma. If this diuine nature were not ioyned with hys humane nature coulde it not giue lyfe of it self except it tooke it of the diuine nature Peter Thou haste alreadie hearde howe that his diuine nature is the fountaine And therfore Iesus Chryste hath sayde The fleshe profiteth nothyng to wit if it be considered as separate from hys diuyne nature and from hys holye Spirite but it is the Spirite whiche gyueth lyfe M. What meaneth hee by that spirit giuyng life Pe. It is the God dwelling in Iesus Chryste corporally as S. Paule sayeth to witte really and in déede reconciling the worlde to himselfe Of the perfecte obedience of Iesus Christe vvhiche maketh his office so perfecte M. WHiche is the principall cause that maketh thys Sacrifice of Iesus Chryste so perfecte in suche sorte as it hathe power to reconcile vs vnto God and to satisfie fully for vs at his iudgement Pe. The perfect obedience whiche he yelded to God his Father in the same the whiche is muche more greate and infinite than the rebellion and transgression in recompence wherof he hath yelded to GOD so perfecte an obedience Math. When was it that he made this sacrifice whereby hée hathe yelded suche obedience vnto God his father Peter When by the Eternall Spirite he offered himselfe vppon the trée of the Crosse in the whyche hée hathe borne the cursse and iudgement of God which we had deserued by oure sinnes and he hath turned that cursse to vs into a blessing bicause it is the séede of Abraham by whome GOD hathe promised blessing to all the nations of the earth M. Is it then the cause why we confesse that he hath suffered vnder Ponce Pylate and that he was crucified dead and buryed P. It is euen the same Of the office of intercessor and of Aduocate of Iesus Chryst and of the vertue of the same M. ANd when he offered vp this Sacrifice did he also then the office of intercessor praying the father for vs P. The one of the workes is not without the other For he became not pledge and suretie for vs but forthwith he was also oure aduocate and did fully handle our cause to obtaine for vs pardon of our sinnes of his father whereof he had no néede for himselfe And therfore he hathe demaunded that pardon for vs the whiche is not only graunted vs but also his iustice his innocencie his obedience and satisfactiō are accompted ours as though they were ours and as though they procéeded frō vs. M. Doth he at this present that office of mediator and aduocate P. Thinke not that he hath done it only for one time but thou oughtest to vnderstād that he maketh intercession withoute cease for vs. M. That notwithstanding he was sacrifised but once and can be no more euen as he coulde but once dye P. It followeth not therefore but that the vertue of his sacrifice which he hath once offered for vs and also his prayer which he made in the same be such considering they be infinite that they do extend from the one end euen to the other ende of the worlde and from the beginning euen to the ende of the same For Iesus is before yesterday and to day and for euer M. If Iesus Christ do make incessantly intercession for vs in such sorte as thou sayst it is then requisite that he be perpetually in Heauen before the Father not onely in hys diuine nature but also in his humane nature in the whiche he hath satisfied for vs and for whose cause he is our intercessor mediatoure and aduocate P. If he were not risen againe and ascended into Heauen we mighte not onely not hold him for our mediator and aduocate but also we mought not accompt him for oure lorde and oure king M. For what cause P. For that that he shoulde not haue ben victorious of our enimies whiche are the world the fleshe sinne death the diuell and hell and shoulde not haue deliuered vs but shoulde himselfe haue ben vāquished by them M. We are then assured of this victorie wherof thou speakest by the resurrection and ascention of Iesus Christ P. We ar not only assured but also the victorie is the frute which commeth vnto vs by that resurrection and ascention as also the perpetuall intercession by the whiche wee are assured that we haue the sonne of God in Heauen for our intercessor and aduocate Of the two commings of Iesus Christ M. HAue we yet any other pointes to cōsider vpon the work of redemption done by Iesus Christ Pet. We haue also therin to cōsider the two commings of him M. Which is the firste P. It is this same whereof we nowe speake in the which he toke our flesh to accomplish in the same all the workes whereof wée haue spoken vntill this presente Math. Whyche is the seconde Peter That wherein he shall come not in the basenesse and infirmitie of the fleshe to suffer for vs as he did in his firste comming but in glorie and maiestie to glorifye with him all those whiche thorough saith shal haue receyued him for their sauiour and redemer when he was set forth vnto them by the Gospell condemne as iudge of the liuing and of the deade all these whiche woulde not haue receyued him acknowledge him for such an one and to make al his enimies his footstoole ¶ Of the person of the holie Ghost The tenth Dialogue Of the vvoorke of viuification and of the principall pointes to bee considered concerning the holie Ghoste MATHEVV WHat is there now to be doon in the matters that we haue yet to hādle folowing those whiche wée haue already heretofore hādled P. Seing that we haue alredy sufficiently spoken of the work of redemption we may now speake of the worke of viuification and sanctification whiche is properly attributed to the holy Ghoste M. Whiche be the principall points to consider in the same P. There be chiefly two M. Which is the firste P. It is concerning the person and the nature of the holy Gost M. And the second P. Concerning his gifts and graces and the distribution of
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
is not ynough to preach the doctrine of the lawe if that of the Gospel be not foorthwith ioyned vnto it M. For what cause P. For that that the lawe settethe foorth but the wrath of God against sinners the shoulde bring men rather to dispaire than to true repentaunce if there were no promise by the Gospell of the grace and mercie of God whiche is offered to them in Iesus Christ to obtayn remission of their sinnes in him and by him M. Giue me an example of that which thou sayest P. We haue one very euident in Iudas and S. Peter M. It séemeth to me that it is written in the Gospel not only that S. Peter did repente that he had denied Iesus Christe but also Iudas that he did betray hym And that notwithstanding the repentance of Iudas letted him not from desperacion the whiche thing happened not to S. Peter but wholly the contrarie Peter That happened to Iudas for the cause that I haue already cited to witte for that he layde houlde onely vppon the Iudgement of God set foorth in hys lawe without laying holde vpon the grace and mercie of God set foorth in his Gospel to all repentants and faithfull as S. Peter did apprehend it after that he had renoūced Iesus Chryst Howe that true repentance can not be without faith M. IT followeth then that true repentance can not be withoute true faith P. It is very certain that if a man haue not true faith in the word of God for the first he shall make none accompt of the lawe ne yet of all the threatnings of his iudgement conteyned in the same but shall mocke at it onely as doe the Atheists and all men whiche are withoute God without lawe and without faithe doe scoffe at all the holye Scriptures M. If they haue no faith in the word of God concerning his lawe there is no apparance that they haue any more cōcerning the Gospell and the grace and mercie of God promised in the same P. That notwithstanding this fayth in the Gospel is the principall pointe that is required in true repentance For albeit that a man haue faith in all that which the law declareth so it is that this faith can not let him to dispaire as Iudas did if he passe not further to the Gospell but suche a faith shal cause him to despaire the more M. How may that be P. Forsomuch as suche a faithe is not full in as muche as shée leaueth the principall whereuppon the true faithe is founded to witte the promises of the grace of GOD in Iesus Chryst Of the true and false faythe and repentance M. WHat doest thou then proprely call true faithe P. A certaine assurance founded in the promises of god by the which man holdeth himselfe assured of God in Iesus Chryste and by Iesus Chryst M. Why sayst thou that the faith which hath not this assurance leadeth the man which regardeth but onely the lawe rather to despaire than to hope of saluation P. For bicause that so much the more man is assured that God is author of his lawe and that that whiche it conteyneth is true euen so muche the more is he afrayd of the iudgemente of God and can not fynde rest in his conscience bicause there is nothing without Iesus Christe wherein to be assured against the wrath of God. M. There is then by this reckening two sortes of penitence to wit one true an other false P. Euen as also there be two sortes of faith for euen as they haue not full faithe which beleue not all the worde of God and chiefly the word of the Gospel euen so haue they no true repentaunce whiche ioyne not togither the wrathe of GOD with his mercie nor the mercie with the wrath M. Euē as it is not inough to apprehende the wrath of God withoute his mercie to haue true repentance is it also no more sufficient to apprehende his mercy without his wrath P. Thou maist easily vnderstande that none may well apprehende his mercie if firste he doe not apprehende hys wrathe For he that knoweth not the wrathe of God againste sinne cannot tell nor vnderstande howe muche hée néedeth hys mercie and what mercie he sheweth him when he receyueth him to mercie Math. Thou sayst well Peter Moreouer euen as they fall to dispaire whiche conceyue only the wrath of God withoute his mercie euen so those whiche consider only his mercy without hauing first conceyued what his wrath is doe not estéeme sinne to be such as they ought to estéeme it and in lyke case can neuer vnderstande what mercie is nor howe greate the goodnesse of God is towarde them M. I note wel al these pointes that the very wicked and reprobate may well attaine to suche a Faith and repentāce as was in Iudas but they haue not at all the true faith and repentance by the whiche the true children of God doe obtaine forgiuenesse of their sinnes P. Thou muste also note that there be some whiche accompte the mercie of God but of small price bicause they doe not apprehend at al the wrath and iudgemente of God as they ought And therfore the repentance of suche persones is none other than a verye disguysing and faynednesse Of the forgiuenesse of sinnes and of the assurance of the conscience by the same M. THou wilte then say that true repentaunce beateth downe the sinner in himself by the féeling of his sinnes and of the wrathe of God against them and then directeth him to Iesus Chryste to assure his conscience so beaten downe against the feares of the iudgemente of God. Pe. It is euen so But to assure it as thou sayst we must come to the other point the whiche Iesus Chryste hath cōmaunded to preache in his name wyth true repentance whiche is the remission of sinnes the whiche proprely belongeth to the Gospell M. I doe well vnderstād that the sinner which féeleth himself faultie before God by meane of his sinnes is as a traytour and wicked doer whiche can not be well assured of the punishement that he hath merited by meane of his faults that he hath committed if first of al he be not assured to haue his grace pardon of his prince and of his iudge P. That same is also the cause why that after we haue made mētion of the church which is likewise called the communion of Sainctes we do also confesse that we beléeue that the remission of sinnes is in hir by meane of the communion that it hath with Iesus Christ of the whiche we haue heretofore sufficiently spoken Of the cōmunion of saincts hovve the church entreth into the same by meane of the ministerie of the Gospell M. I Do well remember that when wée speake of that communion thou hast sette me and put me againe vppon thys pointe to declare vnto me the reste the whiche thou hast not yet expounded vnto me P. According to that whiche we haue already sayd the Churche doth not only obtaine
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
punishment if there were no other thing in man we may wel thinke what it is that the other sortes do deserue which do daily aggrauate the euill and encrease it more continually Wherfore this originall sinne ought not to be estéemed a smal sin no more ought these buddes of concupiscence and the wicked affections as many do accompt them and chéefly the Papistes For the maiestie of God is so great that there is no rebellion what soeuer it be nor roote of rebellion wickednesse but it is a crime of treason agaynst the maiestie of god For God hath not only forbidden the act consent to euill but also the very concupiscence it self although that it do not procéede so far as to the consent as it appeareth by that which he sayd thou shalt not couet which shal be more plainly declared in his place Now it is méete that the punishmēt be giuē according to the nature of the sinne wherfore seing that God against whose maiestie the fault is cōmitted is eternal it is certē that there is no pain whatsoeuer it be that is sufficient for the punishmēt of an offēce cōmitted against the maiestie of suche a prince nor may satisfie for the dishonoring of the same for the case stādeth not with god as it doth with mā for so much as mā is mortal how gret a prince soeuer he be he may stretch extend his auctoritie no further thā vpō the earthly goods or body of the offender and according to the faulte by him cōmitted he taketh either his goods or his body if the worst fal he can take frō him but his body temporall life for so muche as his power extendeth no further but to this life and that the fault touching either his person or his office is but temporall as he is but God hath a reigne power which stretcheth further for it is eternall as he is And therfore the faults which are cōmitted against him are worthy of eternall punishment And therfore our sauiour Iesus Christ sayth that God hath not only power to sley the body as men haue but he is able also to sley both body and soule and then to cast bothe the one and the other into euerlasting fire which is ordeyned for eternall punishments Of the opinion of those which say that none shall be damned and of the abuse of the mercy of god and of the greatnesse of sinne and of the paine due to the same and of the wrath of God against it declared in the death of Iesus Christe and of the meane whereby to be deiluered from it and in what meaning we ought to vnderstand that God hath made no man to destroy or damne him T. THat which thou sayest is farre off from the opinion of suche as say that none shal be dāned and that in very déed the diuels shal once be saued D. The worde of God shall then be false whiche speaketh the cleane contrary T. They do ground them selues vpon the mercies of God saying that God hath created no man to destruction and that it shall be a great crueltie in him and contrary to his mercifull nature to punish so gréeuously a temporall sinne to witte with euerlasting payne D. Suche men doe greatly abuse them selues and doe declare plainly that they knowe neither the nature of sinne nor yet the maiestie of him against whome it is cōmitted For do they thinke the contempte of such a maiesty ro be nothing according to the which the greatnesse of the sinne must be measured not only according to the thing wherin it hath bin committed wherfore if that god shuld punish with eternall death all the men that euer were are shal be he shuld do them no wrong but should do them iustice and right Therefore in that that he saueth those which haue recourse to his mercie the same commeth of his méere grace wherein in déed he declareth vnto vs what punishmēt we haue deserued For seing that it was expediēt that his owne sonne shuld beare the payne which was due to the sinnes of them vnto whome he would shew mercie in him by him he hath right wel declared by the same that there was no payne whatsoeuer it was that was able to satisfie his iudgemente but that of his sonne who by reason of his great innocencie perfect obedience was only sufficient for such a satisfaction For if man could suffer any paine whereby he mought satisfie the eternall iustice of God there should then be no hell nor eternall damnation for the paines should once haue ende But forsomuche as they do neuer ende they do declare thereby that they are not sufficiente for such satisfaction and on the other side that it must néedes be bycause that they may in no wise be sufficient that they be eternall sauing only to suche as haue rereyued Iesus Christe by faith who hathe borne the wrath of God and the paynes due to their sinnes to deliuer them as it is written he that beloueth in the sonne of God the same hathe eternall lyfe He that beléeueth not in the Sonne of God the wrathe of God abideth still vpon him And as concerning that which thou hast said that God hath made no man to be damned I do cōfesse it if it be well vnderstood but not in that sense that they do take it which aledge that texte or passage of the scripture to abuse the grace goodnesse of God. It is very true that God hath made no creature to that only ende that he should be damned for he hath created all thinges for his glory hath minde all for him selfe yea the wicked for the euill day That is the principall ende of all his works notwithstāding he leaueth not to punishe and to damne with eternall death those which contemne his law and his holy word forsomuch as their damnation doth serue to his glory for the which they were created For his glory doth not only consist in that that he sheweth mercie to his but also in that that he executeth iugemēt and doth declare his iustice vppon his enimies Let vs therefore take héede that we mocke not with him nor seduce oure selues for albeit that by hys great power and wisedome he can drawe goodnesse out of the euil which the wicked committe and can tourne it and make it to serue to his honoure and glory and to the health of his chosen people whereas the wicked ones do tourne his good creatures and his good works into euil he leaueth not for al that to hate still that which is euill in somuche as it is euill and the abuse of his creatures and of his giftes and graces and to condemne and punish those whiche committe suche offences if they haue not forgiuenesse by his grace mercie in Iesus Christ Hovve that euery sinne is of his ovvne nature damnable and hovv that notvvithstanding it is not able to damne the faythfull T. SO farre forthe as I maye iudge