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

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?

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.

M. Wilt thou say by this that God doth communicate of his power, of his knowledge, and of his wisdom to the wicked and reprobates?

M. Wilte thou say by this that God doth communicate of his power, of his knowledge, and of his wisedome to the wicked and reprobates?

P. I say more than that, for I say he communicateth of it over to the very devils: but not of his goodness nor the true virtues which proceed of the same.

P. I say more than that, for I say he communicateth of it ouer to the very deuilis: but not of his goodnesse nor the true vertues which procéede of the same.

M. How understandest thou it?

M. How vnderstandest thou it?

P. We cannot deny but that the devils he marvellous strong and mighty, & much wiser than are all men. No more may we in like sort deny but that they have received this power, knowledge and understanding of God, wherefore we may call them mighty, and wise in the sense that men take these names.

P. We cannot denie but that the deuills he maruellous strong and mightie, & muche wiser than are all men. No more may we in like sorte denie but that they haue receyued this power, knowledge and vnderstanding of God, wherefore we maye call them mightie, and wise in the sense that men take these names.

M. It seemeth to me that we may say the like of Tyrants and of many other men, of whom the one sort are mighty and strong, & the others skilful, wise & grave according to the world: & an other sort have both these qualities together, and yet for all that they ⟨p. 258⟩be not honest and virtuous men, but vicious and wicked.

M. It séemeth to me that we may saye the like of Tyrants and of many other men, of whome the one sorte are mightie and strong, & the others skilfull, wise & graue according to the world: & an other sort haue both these qualities togither, and yet for al that they ⟨p. 258⟩be not honest and vertuous men, but vicious and wicked.

P. It is because they do abuse these gifts of God, and therefore their power is violence and tyranny, and their wisdom and understanding cautele and malice. For the true power and wisdom may never be separate from goodness and other virtues.

P. It is bycause they do abuse these giftes of God, and therefore their power is violence and tyrannie, and their wisedome and vnderstanding cautele and malice. For the true power and wisedome maye neuer be separate from goodnesse and other vertues.

What cause men have to glory of the gifts of God, and of what quality, and which be those men that ought to be most esteemed.

VVhat cause men haue to glory of the gifts of God, and of vvhat qualitie, and vvhiche be those men that ought to be most esteemed.

M. I See now well that men have no great occasion to glory in the gifts of God which they have received, if they have not received those same, whereby they may be made the children of God, and made like to him, in goodness, justice and holiness, and by whose means they are fashioned and framed to make all the others to serve to his glory, who hath given them unto them, considering that they serve them not but to greater condemnation, if that they have not those which are the principal.

M. I Sée nowe well that men haue no greate occasion to glory in the giftes of God which they haue receyued, if they haue not receyued those same, whereby they may be made the children of God, and made like to him, in goodnesse, iustice and holynesse, and by whose meanes they are fashioned and framed to make all the others to serue to his glory, who hath giuen them vnto them, cōsidering that they serue them not but to greater condemnation, if that they haue not those which are the principall.