A Christian instruction, containing the law and the Gospel Also a summary of the…

Of the comparison between those which offend of malice, and those which offend through ignorance.

Of the comparison betwene those which offende of malice, and those whiche offende through ignorance.

P. Thou judgest right well: For there is yet better seed of Religion and greater testimony of the fear of God, and of love toward him, in those which sin of ignorance and through zeal, without knowledge, than in them which sin as of purpose determined, and against their own conscience, which testifieth unto them of the good which they will not follow, and condemneth the evil which they do.

P. Thou iudgest right well: For ther is yet better séede of Religion and greater testimonie of the feare of God, and of loue toward him, in those which sin of ignorāce and thorow zeale, without knowledge, than in them whiche sin as of purpose determined, and against their owne conscience, which testifieth vnto them of the good which they will not folowe, and condemneth the euil which they do.

M. It seemeth to me also that they which offend more of malice than of ignorance, be further of from the nature of God, & that ⟨p. 255⟩they have more of the nature of the devil than the others.

M. It séemeth to mee also that they whiche offend more of malice than of ignorāce, be further of from the nature of God, & that ⟨p. 255⟩they haue more of the nature of the diuell than the others.

P. It is even so: for the devil hath much more malice than ignorance.

P. It is euen so: for the diuell hath muche more malice than ignorance.

M. I think in deed that he doth not often offend of ignorance, but only of malice that is in him.

M. I thinke in déede that he doth not often offende of ignorance, but only of malice that is in him.

P. And therefore I said heretofore that there was nothing wherein man did more resemble God, and wherein he did better express his image, than in goodness. For it is a virtue the which God doth never communicate but to his elect.

P. And therfore I said heretofore that there was nothing wherein man didde more resemble God, and wherein he did better expresse his image, than in goodnesse. For it is a vertue the whiche God doth neuer communicate but to his elect.

Of the difference which God useth in the dispensation of his gifts between the elect and the reprobates and how the wicked corrupt and abuse the gifts of God.

Of the difference which God vseth in the dispensation of his gifts betwene the elect and the reprobates and how the wicked corrupt and abuse the giftes of God.

M. And doth he communicate his other virtues to the reprobates?

M. ANd doth he communicate his other vertues to the reprobates?

P. To speak properly, God doth not communicate his virtues to the wicked and to the reprobate: For albeit he bestowed upon them of his gifts and of his graces, yet are they not virtues in their person, as they be in God and in his elect.

P. To speake proprely, God doth not cō municate his vertues to the wicked and to the reprobate: For albeit he bestowed vpon them of his gifts and of his graces, yet are they not vertues in their person, as they be in God and in his electe.

M. Why so?

P. Because they do abuse ⟨p. 256⟩and pervert them as doth the devil, in such sort that whereas they should serve to the honour of God, it is no thank to them that they dishonour him not by them: And on the other side, because they do so foul them, not reporting them to the glory of god as they ought to do, but do clean contrary, they do infect and empoison them, as much as in them is, by the venom which the devil hath put into their hearts and understandings, in such sort that they be in them, so far as concerneth their person, as a meat, which of his nature being good, mought be corrupted by poison.

P. Bycause they doe abuse ⟨p. 256⟩and peruert them as dothe the diuell, in such sorte that whereas they should serue to the honor of God, it is no thank to thē that they dishonor him not by them: And on the other side, bicause they do so foule thē, not reporting thē to the glorie of god as they ought to do, but do cleane contrarie, they do infect and enpoyson them, as muche as in them is, by the venim which the diuell hath put into their heartes and vnderstandings, in suche sorte that they be in them, so farre as concerneth theyr person, as a meate, whiche of his nature béeing good, mought be corrupted by poyson.

M. Declare this to me some thing more easily, and give me some examples.

M. Declare this to mée some thing more easily, and giue mée some examples.

P. We consider in God chiefly his power, his wisdom, and his goodness, which are three excellent virtues, to the which all the others may be referred. Now if his goodness were not joined with his power, and his wisdom, his power should be tyranny, and his wisdom cautele & craft, as it is in the devil. But the goodness that is in him, is the cause that he never abuseth his power & his wisdom, but maketh it alway to ⟨p. 257⟩serve his justice and clemency, his mercy and charity, and all his other like virtues which proceed all from that infinite goodness which is in him, which is the fountain, and which is goodness it self.

P. We consider in God chiefly his power, his wisedome, and his goodnesse, whiche are thrée excellent vertues, to the whiche all the others may be referred. Nowe if his goodnesse were not ioyned with his power, and his wisedome, his power should be tyrannie, and his wisedome cautele & craft, as it is in the diuell. But the goodnesse that is in him, is the cause that hée neuer abuseth his power & his wisedome, but maketh it alway to ⟨p. 257⟩serue his iustice and clemencie, his mercie and charitie, and all his other like vertues which procéede al from that infinite goodnesse whiche is in him, whiche is the fountayne, and which is goodnesse it selfe.