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

Howe that the vvill of man cannot by any means be constrained, no, not by the devil himself, but only of his own wickedness.

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 part I grant to all that which thou hast said, but yet canst thou not deny, but that man is yet oftentimes constrained to sin by mean of the temptation and soliciting of the devil.

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 ye temptacion and soliciting of the deuill.

D. This constraint whereof thou speakest, is constraint without constraint, for it is not in the power of all the devils nor of all the creatures that are, to constrain the will of one man. Wherefore, what temptation or solicitation so ever happen unto him, if he did ⟨p. 506⟩not willingly consent thereunto, he could not be induced to do any kind of thing against his will. But it fareth with him as it doth with a harlot: for if she be solicited by bawds and whoremasters, she will give over her self unto them, which thing an honest woman will not do, but will resist all such temptations and procurements, & will overcome them. Therefore albeit that the harlot may impute some part of the cause of the offence that she hath committed, to those that did entice her and procure her thereunto, yet notwithstanding she may not say that she hath bin constrained so to do, nor may by that mean excuse her self, for if she had not agreed thereunto of her own will, she had not at all plaid the harlot, but because that she was already naturally thereunto inclined, these procurements did serve her as it were matches, oil & wood thrown into the fire, which would kindle nor flame never the sooner nor the more, if it were not naturally inclined and prompt thereunto. In like sort is man brought to evil thorough his own concupiscence, ⟨p. 507⟩the which being wakened and stirred up by the devil,¹ doth the more declare it self, and showeth more plainly what his nature is: wherefore thou seest here how that man doth continually sin of his own will, and if he will say that he hath bin constrained to do any kind of work the which he knoweth manifestly to be against the will of God, it must be considered wherein he hath bin enforced and constrained, if he have 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 means that he could, and did declare by his words and acts that his heart and will did in no wise consent thereunto, he may be excused as an honest woman may that hath bin taken of force, the which notwithstanding hath cried and resisted by all means possible against the whoremaster, and hath bin as willing to lose her life as her chastity:

D. This constraint wherof thou speakest, is cōstraint without cōstraint, for it is not in the power of al the deuils nor of al ye creatures that are, to constraine the will of one mā. Wherfore, what temptatiō or solicitatiō so euer happē vnto him, if he did ⟨p. 506⟩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, ⟨p. 507⟩the which being wakened and sturred vp by the diuell,¹ 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 ye 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:

1. 1James. 1.Iames. 1.

Of the contrariety which seemeth sometime to be among the commandments of God, and what consideration is required in the same, and of the division of the whole law into two tables, and of the order of the matters that are disposed & contained in them.

Of the contrarietie vvhich semeth somtime to be among the commaundements of God, and vvhat consideration is required in the same, and of the deuision of the vvhole lavve into tvvo tables, and of the order of the matters that are disposed & cōteined in thē.

T. I Do know right well now by that which thou sayest, that all such cloakings cannot excuse us before God: but from whence cometh it, that God sometimes doth allow works, which he seemeth to have forbidden? he commandeth to honour father and mother, and to obey the magistrates, and yet notwithstanding he doth often times greatly commend those which do not obey them at all. He forbiddeth murder, and yet sometime he commendeth those that do commit it.

T. I Do knowe righte well now by that whiche thou saist, that all suche clokings cannot excuse vs before God: but from whence commeth it, that God somtimes dothe allow workes, whiche he seemeth to haue forbidden? he commaundeth to honoure father and mother, and to obey the magistrates, and yet notwithstāding he doth often times greatly commend those which do not obey thē at all. He forbiddeth murther, and yet sometime he commendeth those that do committe it.

D. That diversity cometh of the nature of the commandments of God, and of the order whereby he hath disposed them in his Law, for he hath brought and divided the whole into two Tables, in which he hath written & disposed ⟨p. 510⟩his commandments, according to the order & worthiness of the thing that every one of them containeth.

D. That diuersitie cōmeth of the nature of the commandementes of God, and of the order whereby he hathe disposed them in his Lawe, for he hathe broughte and deuided the whole into two Tables, in which he hath written & disposed ⟨p. 510⟩his commaundementes, according to the order & worthynesse of the thing that euery one of them cōteyneth.

T. Declare that order unto me.

T. Declare that order vnto me.

D. In the first he hath written four, which do properly and directly concern his glory without special consideration of any other than of him, as the three first requests which are written in the prayer of our Lord Jesus Christ. The second containeth six, which do concern those things that do belong to our neighbour, which must be measured by the first four, of which they do depend, and to whose end they ought alway to have regard: as the three last requests of the prayer of our Lord Jesus Christ,¹ ought alway to be referred to that end whereunto the three first do pretend, wherefore, if any thing do happen, for the which any commandment of the first table must be broken, to accomplish any of the second, it behoveth them in such a case that the second give place to the first, and that it have recourse unto the same, to have the true understanding and the true usage of that which it doth contain.

D. In the first he hath written foure, which do properly and directly concerne his glory without speciall consideration of any other than of him, as the three first requests which are written in the prayer of our Lorde Iesus Christe. The second conteyneth sixe, which do concerne those things that do belong to oure neyghboure, which must be measured by the first foure, of which they do depende, and to whose ende they oughte alway to haue regard: as the thrée last requestes of ye prayer of our Lord Iesus Christ,¹ ought alway to be referred to that ende wherevnto the thrée first do pretend, wherefore, if any thing do happen, for the which any commaundement of the firste table must be broken, to accomplish any of the secōd, it behoueth them in suche a case that the seconde giue place to the firste, and that it haue recourse vnto the same, to haue the true vnderstanding and the true vsage of that which it doth conteyne.

1. 1A lesson of great weightA lesson of gret weght

Of the manner how to accord and agree the passages and sentences of the law and of the holy Scriptures, which seem to disagree, set forth upon the commandment given to honour father and mother, and what love or hatred he would that we should bear them.

Of the manner hovv to accord and agre the passages and sentences of the lavve and of the holy Scriptures, vvhich seme to disagree, set foorthe vppon the commaundement giuen to honoure father and mother, and vvhat loue or hatred he vvould that we shuld beare them.

T How may this be? hath God given a law which is contrary to it self and doth contain commandments which cannot be observed without transgression of others?

T HOw may this be? hath God giuen a lawe which is contrary to it selfe and doth conteyne commaundements which cannot be obserued without transgression of others?

D. No, if the law be well understood in that meaning & sense, for the which it was given by God, and for the better understanding of all this difficulty. I will declare it unto thee by certain examples which are very familiar: God commandeth me to honour my father: to what end is this commanded me? To the end that God mought be honoured, in the honour that we give to our fathers, acknowledging the goodness that we have received of him by them, who have bin the instruments and ministers of his loving kindness toward ⟨p. 512⟩us.

D. No, if the lawe bée well vnderstoode in that meaning & sense, for the whiche it was giuen by God, and for the better vnderstanding of all thys difficultie. I will declare it vnto thée by certayne examples which are very familiar: God commaundeth me to honoure my father: to what ende is this commanded me? To the ende that God moughte be honoured, in the honoure that we giue to our fathers, acknowledging the goodnesse that we haue receyued of him by them, who haue bin the instruments and ministers of his louing kindnesse toward ⟨p. 512⟩vs.

D. Thou hast well answered: thou doest then see here how that this commandment hath his foundation in the first table, in such sort that if thou dishonour thy father, thou doest not only dishonour that man which is thy carnal father, but in him doest thou dishonour God thy eternal father, of whom the carnal father is nothing else but an Image or instrument, toward whom thou declarest of what affection thou art towards him whom he representeth, and the more near that this image is to thee, and the more near thou drawest to the nature of it, and that God doth more familiarly and more plenteously communicate unto thee his loving kindness by this instrument, and the more that he maketh his image to shine in him, so much the more is thy wickedness & iniquity the greater, but if it should so come to pass that thy father should be untrue toward god, & should require of thee a thing, wherein thou couldest not obey him, unless thou shouldest disobey God, thou art not at all in any thing bound unto him in such a case, for in such ⟨p. 513⟩a case thou art dispensed with in the first table, & by the interpretation & true meaning of the same. For seeing that the honour which thou owest to thy father, doth comprehend the honour of god, & is grounded upon the same, it is certain that if god be dishonoured in that which thy father requireth of thee, thou doest not honour him at all in such sort as thou art commanded by god to honour him, if thou do it in such sort as thy father requireth thee to do, for thy father cannot be truly honoured, in that wherein god is dishonoured, but is dishonoured in that wherein god is dishonoured, although that men cannot always understand & know it. Therefore when thy father doth command thee any thing, thou oughtest to have good regard to the nature of the thing which he commandeth thee to do, if it be a thing that thou mayest do without offence toward God and thine own conscience, seek by all means possible to please him, for the honour of him that doth so command thee, how hard soever it be to do:

D. Thou hast well aunswered: thou doest then see here howe that this commaundement hath his foundation in the firste table, in such sorte that if thou dishonor thy father, thou doest not only dishonor that man which is thy carnall father, but in him doest thou dishonor God thy eternall father, of whome the carnall father is nothing else but an Image or instrumente, towarde whome thou declarest of what affection thou arte towards him whome he representeth, and the more neare that this image is to thée, and the more neare thou drawest to the nature of it, and that God doth more familiarly and more plenteously communicate vnto thee his louing kindnesse by this instrument, and the more that he maketh his image to shyne in him, so muche the more is thy wickednesse & iniquitie the greater, but if it should so come to passe that thy father shuld be vntrue toward god, & should require of thée a thing, wherin thou couldest not obey him, vnlesse thou shouldest disobey God, thou arte not at all in any thing bound vnto him in such a case, for in such

if it be otherwise, in such a case acknowledge ⟨p. 514⟩him not at all for thy father, because that the devil doth require by him that thou shouldest yield him in thy father that honour which thou owest to thy only God, and that he will make thy father his instrument, but leave that Satan transfigured into the likeness of thy father, and say unto him that thou hast no father for whom thou mayst refuse and leave God thy heavenly and eternal father. For if a father should require his daughter to give over her self unto him, that he mought make her a harlot, or else that he himself mought abuse her, or otherwise that he should deliver her to any whoremaster, ought she to acknowledge such a father for her father? and were she bound to obey him in such a matter?

if it bée otherwise, in suche a case acknowledge ⟨p. 514⟩him not at all for thy father, bycause that the deuill doth require by him that thou shouldest yelde him in thy father that honoure which thou owest to thy only God, and that he will make thy father his instrumente, but leaue that Sathan transfigured into the likenesse of thy father, and say vnto him that thou hast no father for whome thou mayst refuse and leaue God thy heauenly and eternall father. For if a father should require his daughter to giue ouer hir selfe vnto him, that he mought make hir a harlot, or else that he himselfe moughte abuse hir, or otherwise that he shoulde deliuer hir to anye whoremaster, ought she to acknowledge suche a father for hir father? and were she bound to obey him in suche a matter?

T. There is no man if he have so much as one spark of good judgement, but would judge her worthy of great blame if she should do it: and worthy of great praise, if she did rather choose to die than to please her father in such wickedness, for by such means she should not obey to her father, but to a bawd, a whoremaster and an ⟨p. 515⟩horrible incest, and to a very Devil.

T. There is no man if he haue so muche as one sparke of good iudgement, but would iudge hir worthy of greate blame if she should do it: and worthy of great prayse, if she did rather choose to die than to please hir father in such wickednesse, for by such meanes she should not obey to hir father, but to a bawde, a whoremaster and an ⟨p. 515⟩horrible incest, and to a very Deuill.

D. Thou hast said well. Then if it be not lawful for a daughter to give over her body to her own father, to abuse it in any kind of villainy, how much less lawful is it then for the soul, which is much more precious than the body, to give over it self to any creature whatsoever he be, whereby it may be joined to the Devil? Then if thy father will be an idolater, and will have thee to be such an one with him, and will have thee to leave Jesus Christ to please him, thou oughtest than to have recourse to the interpretation that Jesus Christ doth make of this commandment, of the honour which is due to father and mother, founded in the first Table: as it shall be more amply declared when we shall come to the exposition of the fifth commandment.

D. Thou hast saide well. Then if it be not lawfull for a daughter to giue ouer hir body to hir owne father, to abuse it in any 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 shalbe more amply declared when wée shall come to the exposition of the fifte commaundement.