Christian Instruction and Sum of Doctrine Part 1, Dialogue 1 · Dialogue · Part 14 – Part 24
¶ Of ſuch as perſecute the truth of a purpoſed malice, and of the ſinne agaynſt the holy Ghoſt, or ſinne to death.
T. WHat ſayeſt thou of the firſt ſorte of thoſe men? D. I ſay that they are of the very nature of the deuill, for he hath no cauſe to hate God, and his truth, but onelyonly of the wickednes that is in hym, and of the enuie and immortall hatered that he doth beare to God and his truth. T. Then is the ſinne of ſuche men lyke to the ſinne of the deuill. D. It is euen ſo, wherfore they ſhall hauehave lyke puniſhment, for they ſhall neuer obtayne pardon nor grace. T. It is then that ſinne that Ieſus Chriſt doth call the ſinne agaynſt the holy Ghoſt, and ſaint Iohn, ſinne vntounto death, for the which Math. xii. Iohn. 5.he forbiddeth men to praye. But thinckeſt thou that there are any ſo wicked and ſo full of malice vponupon the earth, that wil ſo of purpoſe make warres againſt God? D. If ther wer none, then would none hauehave bene found amōg the Scribes and Phariſeis, and the reſt of the Iewes, before whom Ieſus Chriſte made mencion of the ſinne agaynſt the holye Ghoſt. I do thinke he would hauehave holden no ſuche purpoſe, ne yet Sainte Iohn neither. And I am well aſſured that Alexander the Copperſmith, of whom Sainte Paule complaineth much, writing to Timothe, did very nere approch the nature of ſuch, if he were not fully ſuch an one, or els I ſhould greatly marueil of the prayer that ſaint Paule maketh ii. Tim. iiiiagainſt him ſaying: Alexander the Coperſmyth hath done me great hurt, the Lord reward him according to hys deſertes, of whom be thou ware alſo, for he hath greatly reſiſted our preaching. If he had offended rather of ignorāce, then of malice, I beleue that Saint Paule woulde rather hauehave praied for him, as he did in the ſame epiſtle for others, with whom he was not well pleaſed, I doubt not but he would hauehave followed the example of Ieſus Chriſte, and of ſaint Steuen, who prayed for their perſecutours, rather then to hauehave prayed againſt him. For it ſemeth that he had no hope of his conuerſion and health. T. Men may cal theſe kinde of men the moſt wicked of all wicked, and the eldeſt ſonnes of the deuil. But it is wonderful to ſee them ſo wicked, and to ſee them ſo diſpitefully to make wars agaynſt God and his truth, and yet they wyll couer them with the name of God, & of the zeale of his glorye. For ther is none, be he neuer ſo euil, if he be not vtterly deſperate, but when he perſecuteth the truth, he wil pretend to fauour the ſame, and would that men ſhould thinke that he perſecuteth not the truth, but errour and lyes, for the mayntenāce of Gods truth. D. The matter is verye apparant, namelye in the Scribes and Phariſeis, and in the biſhops, high Prieſtes, & Princes of Ieruſalem, which crucified Ieſus Chriſte, and Math. 24. 27. 28. Iohn. 5. 8. 10. 11. 18. 19yet fayned that they perſecuted him for blaſphemyng▪ the maieſty of God. Wherfore the more that ſuche men ſo villanouſly abuſe the name of God, wherewith to couer their murders and wickednes, the more are they accurſed and worthie of greater iudgement.
¶ Of thoſe that reſiſte the truth vvittingly, and do perſecute it agaynſt their ovvne conſciences, to pleaſe men therby, and to get the riches of this vvorlde, and of the calamities of theſe dayes.
T. LEt vsus leaue this firſt kinde of men, and let vsus ſpeake of the other two kindes of perſecutours whom thou haſt already named. D. The ſecond ſort are very neare approchyng to the nature of the firſt, bycauſe that thoſe that do abuſe the knowledge of God, do cōmonly fall from this degree of euil, into that other extreme degree of wickednes, whereof we euen now ſpake. I do place in this rācke thoſe that do wittingly reſiſte ye truth, & do make warres againſt the people of God, as did Balaā: not for yt they hauehave ſo great a hatered agaynſt the truth, as hauehave theſe others of whome we hauehave already ſpoken, but they do it to mayntayne theyr Num. 24. …. Peter. iiworldlye pompe, and for their particular commoditie: or els that they are corrupted, by ſuche as do reſiſte the veritie, as is aforeſayd. T. The number of ſuch is greate. For the chief thing that maketh men to reſiſte the worde of God, is, for that it is contrarie to their ambition, glorye and couetouſnes, and to all theyr pleaſures and corrupte affections. But among all, there are none more worthy to be accompted ſuche Balamites, then the learned men, that are at this daye in Chriſtendome, whoſe nomber is greate, whiche ſet out for hyer to Antechriſt and his adherentes, both theyr pennes and tongues, to curſſe or ſpeake euill of thoſe, that they knowe ryght well that God doth bleſſe, and to hinder the courſe of the worde of God, and the reformation of hys Churche. Wherefore I do not greatly maruell, if that God oftentymes doth throw ſuche men into a reprobate ſence, whiche do ſo wickedly turne the truth of God, vntounto a lye, and his iuſtice, into iniuſtice, and in this ſorte oftentymes Roma. i.they become in the ende the greateſt aduerſaries of God, & his worde that the earth doth beare: to the ende that they may fill full the meaſure of their iniquities. For ſuch a wickednes, and frowardnes doth well deſerue ſuche a puniſhement and vengeaunce, at the handes of God, whiche is the moſt horrible that may light vponupon men.
¶ Of ſuch as do reſiſt the truth, & perſecute the ſame through ignoraunce, and zeale vvithout vnderſtandyng, and of the excuſe of the ignoraunt.
D. THeſe people are farre woorſe, then are theſe of whom we nowe meane to ſpeake, whiche do not offende but Roma. 10through ignoraunce, and of a zeale that they hauehave towarde God, which is voyde of knowledge, as many hauehave done before our tyme, and namely Saint Paule, in the tyme that he was a perſecuto… of the Chriſtians, for he him ſelfe confeſſeth that he did it of ignoraunce: wherefore there is more i. Timo. ihope in theſe kynde of men, then in either of the others. T. But I would gladly know, whether theſe men ſhalbe excuſed by their ignoraunce or no. D. Our Lorde Ieſus Chriſt ſayth, that the ſeruaūt that knoweth his maiſters will, and doth it not, ſhalbe more greuouſly beaten, then he yt is ignoraunte Luke. xiithereof, and doth it not: yet for all that both ſhalbe puniſhed. He ſayth alſo that thoſe whiche hauehave throwen the Goſpel from them, ſhall receaue greater puniſhements in the daye of iudgement, then thoſe of Sodome, and Gomorha, Math x Luke. xvntounto whom God hath not offered ſo great grace: yet for al that, he ſayth not that thoſe of Sodome, and Gomorha ſhall eſcape the iudgemente. T. This is a maruelous and a horrible threatnyng.
¶ Hovv that the vvāt of the knovvledge of God, & his truth, raigneth not in man, vvithout his great faulte.
T. THen if thoſe that are ignoraunt in the doctrine of the Lord, and by meanes of their ignoraunce do not fo… low it at all, ſhall not be excuſed by their ignoraunce: howe much leſſe ſhall they that are not onelyonly content to be ignoraunt of it, but do openly perſecute the ſame? For there is no ignoraunce in that behalfe, but that a great péece of the fault is in our ſelues. For in how many & ſondry ſortes doth God dayly declare him ſelfe to vsus? By howe many meanes doth he call, and as it were drawe vsus vntounto hym? We do all knowe that there is one God whiche is the Lorde of all. T. That is verye true. D. If he bee the Lorde of all, then all men are bounde to obey his lawes and ordinaunces. T. That is but reaſon. D. We can not obſerue and kepe them, but firſte we muſte knowe them and vnderſtande them. Wherefore before all other thynges we muſt ſeke for thys knowledge and vnderſtandyng. For there is nothing more honeſt, more profitable, nor more neceſſarie for vsus; and contrarywiſe there is no thynge more vnhoneſt, more worthy of blame, nor more hurtefull, then is the ignoraunce of the lawe, and of the will of God. For if the ignoraunce of any thynge that is worthie to be knowen (men hauynge meanes to attayne to the knowledge thereof) be to be condempned, and that ſo muche the ſooner, in ſo muche as the knowledge of the thynge is more commendable and more neceſſarie: how much ſhould we eſteme vnhoneſt and intollerable the ignoraūce of the law, and of the wil of God? Of the whiche the knowledge is more neceſſarie for vsus, then is the lyght of the ſunne, and the vſage of the fire and water, without the whiche this humane lyfe can not continue. T. I confeſſe no leſſe. For in as muche as the ſoule of man is more excellent then is the body, euen ſo are the thynges more excellent & more neceſſarie that do concerne the ſoule, or at the leaſt both ſoule and body together, then are thoſe which appertayn onelyonly to the body. For if the ſoule be well and in good caſe, the body can not be but well: but if the body be well entreated and delicately vſed, and the ſoule euill entreated and negligently looked vntounto, the euill entreatie of the ſoule ſhall in the ende make the bodye partaker of the ſame.
¶ Of the greate care and diligence that is in men to get thoſe thynges that do appertaine to this preſent life, and of their negligence and careleſneſſe that they doo vſe, as touchyng thoſe thinges that appartayne to the life eternall.
D. THerfore I do not a litle maruel to ſe the great paines and trauayles, that men take to maintayne this caſuall and miſerable lyfe: whiche is as it were, of the continuaunce of one day in comparyſon, yea in dede very ſhort and full of ſorow and miſerie, whiche life alſo many do not paſſe thorowe euen to the end, and yet do they learne many Artes, Sciences and occupations through great diligence, labour and trauaile, to the end to be by them ſuſtained and maintayned in this preſent life: & that there are ſo few that hauehave any care to learne that Art and Science, by the which we may attayne to that eternal and moſt bleſſed lyfe which ſhall cōtinue with vsus for euer. For what is the whole age of a man euen frō the day of his byrth to the day of his death? T. It is as it were the tyme of one day, and is more ſhorte to ſome, then to others: If we ſhal compare it with the age of that lyfe whiche laſteth for euer. D. Yet doo we learne Artes, and Sciences and occupatiōs, in nomber, in maner infinite whiche can ſtand vsus in no ſtede, but onelyonly in this miſerable and wretched life: And on the contrarie, we hauehave but one to learne whiche is able to leade vsus out of all the miſeries and wretchednes, wherin we are here wrapt, and to make vsus happy for euer: and yet we make none accoumpte therof, but fiee from it, reiect it, and perſecute it: Howe ſhall we nowe be able to excuſe our ſelues? We will ryſe three or foure houres before daye, yea at mydnight: We will ryde & runne day and night, both by ſea and lād, with great paine and trauayle, and oftentimes in great daunger of lyfe, and Heb. 1. Act. x.all this wil we do to gayne a little péece of money. But although that God doth ſend vsus his Prophetes, his Apoſtles, yea hys owne ſonne, and that hee doth teache vsus by the mouth of hys ſeruaunts, which is hys own mouth, through the which he ſpeaketh to vsus dayly in hys Church, and doth preſent vntounto vsus hys giftes and graces in our own houſes, yea euen in our beddes and tables: Yet notwithſtandinge we wyl not vouchſafe once to receaue hym, we will vnderſtand nothing of him, nor yet learn any thing of him. Shal we then alledge our ignorance, and excuſe our ſelues by it? Our Lord Ieſus Chriſt did very well vnderſtande of thys ſycknes, and of the daunger thereof, wherefore he ſayde to thoſe people that did follow him more for their bellye, then for any ſpiritual doctrine: Employ your ſelues and traueil, not for that meate that periſheth, but for that which endureth Iohn. 6.into eternal lyfe, the which the ſonne of man ſhal giuegive vntounto you. When he nameth by the name of meate hys doctrine, which is the doctrine of ſaluation, and the ſaluation which he bringeth vntounto vsus by meanes of ye ſame, the which we can finde in none but in him onelyonly: He therefore geueth vsus plainly to vnderſtand how much this doctrine, and this health are neceſſary for vsus, and how earneſtly and diligent lye we ſhoulde labour for them: for ſo muche as they are thinges that are much more neceſſary to eternall lyfe, then is the bodely meate, for the corporal lyfe, and it is ſo muche more precious, as is the ſoule more precious then the body.
¶ Of the diligence that is in men to do euyl, and of their negligence to doo vvell.
T. THou ſayeſt nothng at all of ſuch as employe theyr whole ſtudy and trauayle to do euyl, If eueryevery one of vsus would take ſo great trauayle in the ſearche of this holy worke, wherof thou ſpeakeſt, as doth the theefe to rob, or the whore in the vſe of her whoredome, we ſhould accompliſhe a goodly woorke. The theues riſe vp in the night, & put them ſelues in great daunger and, take very great paynes to cut mens throtes: and we wyll not once lift vp our heade from our pillow to waken vsus, and to open our eyes to beholde and conſider thoſe thinges that appertayne to our ſaluation. Satan our mortal enemy is ſo dillgent, and continually lyeth in wayte to find meanes howe to ruinate and deſtroy 1. Peter. …vsus, and we of our part are vtterly ſlothful and negligent in arming our ſelues againſte his ambuſſhes and aſſaultes, wherby we might auoyde hys ſnares. Wherefore all thinges wel conſidered, I ſee verye ſmall reaſon wherewith to excuſe men: For there is no man but maye fynde meanes ſufficient to attayne to this knowledge of God. If that we were ſo careful of the eternal life, as we are of this preſent lyfe, and would as wyllinglye ſeeke for the one, as for the other: for ther is nothing that might ayde vsus in that behalfe, but God hath geuen it vntounto vsus.
¶ Of the vices that make men ignoraunt of God and of hys truth, and hovv the ſeruauntes of God continually bring accuſation agaynſt them.
D. SAynt Paule was not ignorant of thys, and therefore although he ſaye that he hath obtayned mercy for hys 1. Tun. 1.perſecuting the Churche of God throughe ignoraunce, yet doth he not excuſe hymſelfe by the ſame, nor letteth to ſhew the greuouſnes of hys ſynne, calling hymſelfe the greateſt of ſynners, a blaſphemer, a perſecutor, a man full of violence and oppreſſion, and acknowledgeth hym ſelfe woorthye of deathe and eternall damnacion. If God of hys great mercye and grace had not ſuccoured hym, whereof he ſhoulde not hauehave needed, if that he had not ſynned, or if that hys ignoraunce mought hauehave excuſed hym. For howe good ſo euer hys meanyng was, or howe greate ſo euer hys zeale was towarde the lawe of God, yet notwithſtandyng his ignoraunce was not wythoute a great portion of that negligence and careleſneſſe whyche is naturallye in men as touching the knowledge of God and godlye thynges, nor wythoute ſome portion of the pride, raſhnes, wylfulneſſe, preſumption, and arrogancie of the Phariſeis, and of the leauen of hipocriſye and ſuperſtition, which are verye great vices, from the whych euen thoſe that are moſt perfect and holy, cannot well ſhyft them, although they doo not appeare vntounto men. T. If then thys doth happen to ſuch as are of the moſt perfect ſorte, as to Saynt Paule: what ſhall become then of a ſort of glorious and arrogant hipocrites, which are much more full of hypocriſy, then of good conſcience, and hauehave a greater care for their owne glory and profyt, then for the glory of God, and the edification of hys church, and hauehave ſuch an opinion of their owne knowledge, iuſtice and perfection, that they thinke that no man may amende or correct any iot thereof? For there be very few ſuch ignorant ones amongſt the perſecutors of the church, as was ſaint Paule before his cōuerſion. D. Ther is no doubt of that. Saint Peter doth alſo impute vntounto ignorance, in the ſermon that he made in Hieruſalem Act. 2.vponupon the day of Pentecoſt, that which the Iewes cō mitted againſt our Lord Ieſus Chriſt, in the deliuering of Math. 17. Iohn. 18.him to death, & preferring of Barrabas before him: yet not withſtanding doth not he let to lay it greatly to their charges, as very murtherers of the true autor of life, and verye ſonne of God. T. I perceiue by that thou ſayeſt, that God requireth of vsus very great diligence, and a great humility, abiection, and deſpiſing of our ſelues: and that our negligence, ſlothe, preſumption, and arrogancye, and our vayne glory and opinion that we hauehave of our ſelues, are moſt commonly the cauſe of our damnable ignorāce. D. It is euē ſo.
¶ Of ſuch as doo contemne the knovvledge of God, euen as though they dyd knovv all thinges that appertaine to true Chriſtianitie, and alſo of the knovvledge that men maye attaine vntounto in this life, and hovv to encreaſe it.
T. I May well vnderſtande by theſe, what excuſes thoſe men may alledge, that ſaye, when they are wylled to enquire of the wyll of God, and of his woorde, and in what ſorte they ſhould liue, that they wyl vnderſtand and knowe no more in that behalfe then they do already know: for that they do already knowe as muche as they ought to knowe, euen as though a man in thys whole lyfe tyme were able to come to ſuche perfection of knowledge and vnderſtanding of godly thinges, that nothing mought be added therunto. D. Saynt Paule, who was taken vp into the thyrde 2. Cor. 1…. 13.heauen, and did there vnderſtand of thinges, of the whych it is not lawful for any man to ſpeake: was neuer of that opinion. For he doth declare, that all that euer we may vnderſtād vponupon the earth, of thoſe matters, is nothing els but 1. Cor. 13.as we ſhould behold a thing in a glaſſe, or in a darke cloud or miſt. Wherfore whileſt that we do liue in this world, we muſt thinke that we are alwayes lyke vntounto little children, as touching thys godly vnderſtanding, and that we hauehave neede to profit and increaſe in the ſame dayly, euen as doo the little children that are at the ſchoole: and that we ſhall neuer ſee it as it is, vntyl that we be with God, and ſee him face to face, and know him as he hath knowen vsus. For if ther be no man of ſo excellent a ſpirite, that euer maye attayne vntounto the perfect vnderſtanding of humaine and viſible thinges, nor yet of one of thoſe ſciences that appertaineth vntounto this earthlye lyfe: howe great preſumption is it then for mā, which is wholy created ignorant, as touching godly things, ſo muche to challenge to him ſelfe the knowledge and vnderſtanding of thoſe thinges, of the which the Angels themſelues cannot perfectly vnderſtand: T. Surely it is a great preſumptiō of vsus, if we thinke that we be more perfect then are the Angels.
¶ Of the true knovvledge of God, and of the true maner hovv to knovv hys vvyll, and of the contemplatiue and actiue knovvledge of the ſame.
D. OF the other parte there is one thing to be conſidered in the knowledge and vnderſtanding of the wil of God, which thing fewe men doo note. That is, that we may not iudge of that ſcience and knowledge, as wee doo of diuers humane ſciences, of the onelye knowledge wher of many men hold them well ſatiſfied, wythoute anye further practiſe of the ſame. For thys godlye knowledge conſiſteth not onelye in contemplacion, requiring nothing but contemplatiue teachers, to inſtruct the mynde of man, but requyre alſo the wyll, and actiue Teachers and practiſers. And for thys cauſe Chriſt doth not ſay onelyonly, hee that wyll knowe, but he that wyll doo the wyll of hym that ſent me, he ſhall knowe of my doctrine, whether it be of God, or Ioh. 7.whether I ſpeake of my ſelfe. For there are, that for curioſitye and for ſome other affection that they hauehave that are deſyrous to know the wyll of God, but not to that ende to direct their lyues according to the ſame. And therefore our Lord Ieſus Chriſt declareth playnlye by theſe wordes, that there is nothyng that letteth men from the knowledge of the truthe of God, but onelye the wante of the feare of God, and of good wyll to obey and honoure hym: Wherefore it followeth that there is no true knowledge of God, but onelyonly that whyche is ioyned wyth thys good and prompt wyll, and that none can iudge of the Lordes doctrine, but thoſe that are of ſuche a mynde. T. If the matter be ſo, a man may not thinke, that he vnderſtandeth or knoweth anye thing, althoughe he hauehave all the holye ſcriptures by hart, and that he can deuiſe and diſcourſe thereof at pleaſure lyke an Angell: if he hauehave not the effecte of that doctrine imprinted in hys hart, and that hee bee as it were clothed wyth the ſame, in ſuch ſort as he may put the ſame in practiſe at all tymes.
¶ Of the true ſtudy of the holy ſcriptures, and of the true fruite that commeth of the ſame.
D. THat is verye true. For if it were ſufficient to hauehave onelyonly a bare knowledge of Gods woorde, and ſo beholde it in the ayre, wythout hauing of the wyll reformed by the ſame, the deuill ſhoulde in thys ſorte exceede al men in religion: For hee hath knowledge and vnderſtandyng inoughe, if that he had a wyll according to the ſame. And therfore, it is not onelye needefull for vsus to heare the word of God, and to ſtudye the ſame, for to vnderſtande that, that is contayned in that ſame doctrine, and then to proceede no further, and to make it as it were a ſtudye of Philoſophye contemplatiue: But we doo chiefly neede to wrap and clothe vsus therein, and to put in vſe, and to practiſe in our lyues that whych we doo vnderſtande and knowe, or els to what ende doth our knowledge and vnderſtanding ſerue?
For to what ende doth a manne learne an occupacion? Is it for that he wyll neuer vſe it, or els onelye to talke of it, wythout practiſing the ſame. Wouldeſt thou thyncke hym perfect in anye occupation, that neuer did practiſe the ſame, nor neuer declared hys experience by anye peece of hys woorke? T. No truelye. D. Wouldeſt thou then thinke hym to be a good Chriſtian, that onelye doth boaſte hym of the name and knowledge of Chriſtianitye, wythoute the declaryng of the ſame by hys woorkes. T. No in deede.
¶ Of ſuche Chriſtians as are ignoraunt of the vvorde of God, and of thoſe that abuſe theyr knovvledge in the ſame.
D. ANd nowe, whyche thynkeſt thou more woorthye of blame, eyther hee that doth knowe no occupacion, and woorketh not: or els hee that hathe a good occupacion, and hadde rather to loyter, and to be ſlothfull and idle, then to woorke at hys occupation? T. Thys laſt man, whiche doth moſte abuſe the gyfte of God. Wherefore, if I ſhoulde ſee ſuche men in neceſſitye, I woulde not verye wyllynglye geue almes to hym that hath had ſo ſmall care to learne ſome occupacion, whereby he myghte iuſtlye lyue: muche leſſe to geue vntounto hym that had rather faſt, and become a begger, then to woorke and trauaile for hys lyuing, when he maye. D. And howe wouldeſt thou handle hym, that hath a goodlye wyt, and is well exerciſed and very excellent in ſome occupacion, and doth trauayle in the ſame wyth all diligence, but not to doo anye thyng, wherby the glory of God, or the wealth of hys neighbour might be auaunced: but rather to let and hynder both the one and the other, and to lyue in all villanye and filthines? T. I would iudge hym woorthy to be hanged, or at the leaſt to be whipped. For if the others be worthy to be accompted vnprofitable and wicked, this kinde of man is much more woorthye to be ſo accompted of: in as muche as he is not Matth. 24. and. 25.onelye content to hyde in the earth the talentes that God hath geuen hym, and ſo to keepe them wythout yeldyng any profyt of them: but that woorſe is, hee beſtoweth them wyckedly, employing them in all that he maye, to the hynderaunce and loſſe of hys mayſter, and to make warres agaynſte hym, at whoſe handes hee hath receaued them. D. Then conſider thou wel, whether the Chriſtian be worthy of great blame, that hath no vnderſtanding of Chriſtianitie, nor of that occupation, wherof he beareth the name. What honour is this man worthye of, that hath the knowledge therof, and abuſeth the ſame, and doth not onelyonly, not practiſe the ſame in life, but conuerteth the giftes yt he hath receaued of God, into weapons wherwith to make warres agaynſt him, and agaynſt his owne ſaluation: to what end ſerueth this knowledge? T. It ſerueth to his more ſpeedie condemynation, and to encreaſe his iudgement more and more.