The first part of the Christian instruction, and general so[m]me of the doctrine, contained…The firste parte of the Christian instruction, and generall so[m]me of the doctrine, conteyned…

¶ Howe men ought to have greater care for those matters that appertain to Religion: then for any others, and the reasons why.

¶ Hovve men ought to haue greater care for those matters that appertayne to Religion: then for any others, and the reasons vvhy.

D. Moreover, the case in matters of Religion is not like to that of other matters, or of other arts, sciences, occupations and estates. For when there is question in matters of Religion, we have not a matter in hand of a piece of money, or of a piece of land, or for an other man which toucheth not us at all. But a matter of the greatest importance, ⟨p. 42⟩that may be, and toucheth all men in general and in particular, so near, as nothing in the world doth so nearly touch them. If there were question, of a piece of an earthly inheritance, or else of our honour & fame, we would not so greatly put others in trust, but that we would put to our own hand: & would know in what sort the matter should pass. And further, if it were a matter that touched our life, we would not sleep the matter, but would be so much that more careful, we would leave no mean unsought for, that might stand us in stead. T. Experience teacheth it plainly. D. Now in this matter, whereof we speak, the question is of the greatest honour or dishonour that ever may happen unto us: here is the question of a marvellous great honour & glory, or else of an extreme shame & confusion, which we shall once receive, before the face of God, & before all men which ever have ben, are, or shall be, this question is of an eternal inheritance: to wit, of Paradise or else of hell, here is the question of our death, or of our life, not only temporal, but eternal, Wherefore I do greatly marvel of those that have so great trust in the sound faith of their Curates, Priests, Monks, Bishops and Prelates, which commit them wholly into their hands, both body and soul. T. There are no small number of those that do so.

D. MOreouer, the case in matters of Religion is not lyke to that of other matters, or of other artes, sciences, occupations and estates. For whē there is question in matters of Religion, we haue not a matter in hand of a péece of money, or of a péece of lande, or for an other man whiche toucheth not vs at all. But a matter of the greatest importance, ⟨p. 42⟩that may be, and toucheth all men in generall and in particular, so neare, as nothynge in the worlde doth so nearely touch them. Yf there were question, of a péece of an earthly inheritaunce, or els of our honor & fame, we would not so greatly put others in trust, but yt we wold put to our own hād: & would know in what sort ye matter should passe. And further, if it wer a matter yt touched our life, we would not slepe the matter, but would be so much yt more carefull, we would leaue no meane vnsought for, yt myght stand vs in stede. T. Experiēce teacheth it plainly. D. Nowe in this matter, wherof we speake, ye question is of ye greatest honor or dishonor yt euer may happē vnto vs: here is ye questiō of a maruelous great honor & glory, or els of an extreme shame & confusion, whiche we shall once receaue, before the face of God, & before al mē which euer haue ben, are, or shalbe, this questiō is of an eternall inheritaūce: to wit, of Paradise or els of hell, here is the questiō of our death, or of our life, not onely tēporal, but eternal, Wherfore I do gretly maruel of those yt haue so great trust in ye sond fayth of their Curates, Priestes, Monckes, Byshops and Prelates, whiche cōmitte thē wholly into their handes, both body and soule. T. There are no small nomber of those that do so.

¶ Of those men that make greater account of their purses, then of their consciences, and of the danger into the which they cast themselves, that commit such charge to false teachers, and they them selves to have no great regard to the same.

¶ Of those men that make greater accoumpt of their purses, then of their consciences, and of the daūger into the which they cast thēselues, that cōmit such charge to false teachers, and they them selues to haue no great regard to the same.

D. I Would gladly understand of those men, if they would in the like sort trust them with their purses, & never ask them any account, nor never have regard, to their government. T. I do not believe it. For there is no prince nor other, that committeth the charge of his affairs to others, but that sometime he will know, in what sort they are passed & done. D. Then their purse is dearer unto them, than is their conscience or their soul, ⟨p. 43⟩or else yt inheritance of the kingdom of heaven: for they put their trust in such, & commit the whole charge of their consciences, & souls to those, that they would hardly trust for a couple of crowns: they esteem very slenderly, yt price which our Lord Jesus Christ hath payed for them, which is much more precious ¹than all the gold & all the silver, that ever was in the world. T. They do trust, as I have already said, that these men shall answer for them. D. It is very true that they shall answer, but so much the worse for those for whom they shall answer: for so much as they shall not by means thereof, be acquitted of the debt: for if it must needs be shall, that they answer, for default of that debt which they owe to our great Lord, which shall not be paid unto him, according as their office doth require, it shall be them for that the same is lost. The Lord speaking of this matter, saith by his Prophet Ezekiel, that he ²will require at yt hands of the shepherd, the blood of the sheep which shall perish through his default, it followeth then, that the sheep shall be lost, whose blood the lord will require. When a murderer hath slain a man, & is taken upon the same, he must ³satisfy the justice with his own life: yet notwithstanding the pain, which he shall endure shall be small recompense, to him that is slain. Wherefore I do not think, that those men which make so small account of the life of their souls, would lose their bodily life, for such a price. T. I am of your opinion. D. If a man do us wrong, either in spoiling us of our worldly goods, or else in using any violence against our persons, and we endure the same patiently for the honour of God: this same shall be no loss unto us before God, but a great profit, for God hath promised, great reward to those that shall suffer wrongfully. In this behalf none shall sustain the loss, but he only that

for he hath hurt his soul and there is no hurt that can so hurt a man, as can that hurt. But in this matter whereof we do now speak, the soul is not only hurt, but slain: wherefore the loss can ⟨p. 44⟩never be recovered. And therefore I would wish that such as are of that opinion, should well consider that which Jesus Christ said, let them alone, for they are blind, and leaders of the blind: If the blind lead the blind, both shall fall into the dyke. He doth not say that the blind guide ¹shall alone fall into the dyke, but he also that shall be led by him: wherefore that counsel is best to be followed which Jesus Christ him self doth give in that behalf, in the same passage or text, he doth not say: Follow such leaders, and if they lead you wrong, they shall endure the punishment for you, •nd you shall go free: but he giveth expressed commandment to flee from them, declaring plainly in what peril they put them selves, that follow such guides.

for he hathe hurte hys soule and there is no hurte that can so hurte a man, as can that hurte. But in thys matter whereof we doo nowe speake, the soule is not onely hurte, but slayne: wherefore the losse can ⟨p. 44⟩neuer be recouered. And therefore I would wishe that such as are of that opinion, should well consider that whiche Iesus Christ sayd, let them alone, for they are blynd, and leaders of the blinde: If the blynde leade the blynde, both shall fall into the dyke. He doth not saye that the blynde guyde ¹shall alone fall into the dyke, but he also that shalbe led by hym: wherefore that councell is best to be folowed whiche Iesus Christe hym selfe doth gyue in that behalfe, in the same passage or texte, he doth not say: Folow such leaders, and if they lead you wronge, they shall endure the punishement for you, •nd you shall go free: but he gyueth expressed commaundement to flee from them, declaryng playnely in what perill they put them selues, that folow such guides.

¶ Of the care that every man ought to have, to know the way of salvation, and how they ought to beware of false Prophets and seducers of the people.

¶ Of the care that euerye man ought to haue, to knovve the vvay of saluation, and hovv they ought to bevvare of false Prophetes and seductors of the people.

T. Then we ought not to be so careless, but that we must enquire of that same way by the which we should pass, to the end that we might easily know, if that in stead of leading us in the right way, they should lead us wrong. D. It is very true: and also we ought not to be so rash and foolish, that we should suddenly take guides and conductors, without having any knowledge or testimony of them. For if we should but pass through a wood, or some other passage which were hard and difficile, we would not take a man at adventure to be our guide, of whom we could not assure us, least that in stead of guiding us the right way, he should bring us into the laps of thieves to cut our throats, as it happeneth oftentimes to many. T. Yet not withstanding, this way, which we must pass, is the most dangerous of all: for there needeth no great straying, to loose us all. D. Therefore it is more needful to take good heed in this matter, then in any matter else. And for this cause are we so often warned in the holy Scriptures, ⟨p. 45⟩not only by the Prophets and Apostles, but also by Jesus Christ our Lord, to take heed of false Prophets, which ¹come to us in sheep's clothing, and within are ravening Wolves. This admonition is not given unto us without cause. T. That is doubtless.

T. THen we ought not to be so carelesse, but that we must enquire of that same waye by the whiche we shoulde passe, to the ende that we mighte easely knowe, if that in stede of leadyng vs in the ryght waye, they should leade vs wronge. D. It is very true: and also we ought not to be so rashe and foolish, that we should sodenly take guydes and conductors, without hauyng any knowlege or testimony of them. For if we should but passe thorow a wood, or some other passage whiche were hard and difficill, we woulde not take a man at aduenture to be our guide, of whō we could not assure vs, least that in stede of guidyng vs the right waye, he should bryng vs into the lappes of theeues to cut our throates, as it happeneth oftentimes to many. T. Yet not withstandynge, thys way, which we must passe, is the moste daungerous of al: for there nedeth no greate straying, to loose vs all. D. Therfore it is more nedefull to take good hede in this matter, then in any matter els. And for this cause are we so often warned in the holy Scriptures, ⟨p. 45⟩

¶ How that the admonitions which are written in the holy Scriptures, against the false Prophets, do make them to be without excuse, that suffer them selves to be seduced by them.

¶ Hovv that the admonitions vvhich are vvritten in the holy Scriptures, agaynst the false Prophets, do make them to be vvithout excuse, that suffer them selues to be seduced by them.

D. For so much then that we are all advertised, and that the spirit of God hath given us so many marks and signs, whereby to know these false Prophets, we may no more pretend ignorance in this point for our defence, then in the other matters whereof we have already spoken. For the case is not like with a Christian, in matters of Christian religion, as it is in other arts and sciences, for that it sufficeth any man, because he can not learn all arts and sciences, to learn one or two, and to be excellent in some one science. But the substance of religion is of an other nature, it is an art, it is a science and occupation, which all men ought to understand, although all men may not be of like excellency in the knowledge of the same, nor yet be sufficient to execute the office of a Prophet, or of an Apostle, or of a pastor and Doctor in the church, yet at the least every man is bound to know so much, as he may understand how to frame and govern himself according to the will of God, to know how to embrace that which is good, and to refuse that which is evil, and to know how to keep himself from false Prophets and seducers: for he that can not do this, shall pay for his ignorance, as it hath been sufficiently proved by the reasons before alleged. Wherefore every man hath great occasion before all other things, diligently to commend himself to God in these affairs, with certain affiance to be heard, for he speaketh not this in vain: seek & you shall ⟨p. 46⟩find, ask, and it shall be given unto you, knock at the door, and it shall be opened unto you, for he that seeketh, findeth, ¹and he that asketh, receiveth, and he that knocketh at the door, entereth. For the Lord is near unto those that call upon him in verity. Beside this it is earnestly required of every ²man to seek out diligently those that are good teachers, least that in steed of the shepherd, we follow the Wolfe, trimmed like a shepherd, which will devour us: for we may not through our negligence attempt God. And if we do this, having a sincere and true care for the glory of God, and for our own salvation, God will not leave us without the conduct of his holy spirit, and without provision of his goodness, according as it shall be needful for the salvation of every man, for that which Jesus Christ hath spoken, shall remain always true:

to wit, that he that will ¹do the will of God, shall understand of his doctrine, whether it be of God or no.

to wit, that he that wil ¹do the will of God, shal vnderstand of his doctrine, whether it be of God or no.

1. 1John. viiIohn. vii

¶ Of such as always excuse them by their great business, and can never find convenient time to hearken to the word of God, and to lay their hands to his work

¶ Of suche as alvvayes excuse them by theyr great busines, and can neuer fynde conuenient tyme to hearken to the vvorde of God, and to laye their handes to his vvorke

T. I Am of your opinion: but there are yet an other sort which seem to have more reason, & are better affected toward the word of God, then are those, of whom we did even now speak. But yet when I consider their works, I can not commend them. There are that will soon grant us all that whereof we have heretofore disputed: they will confess that we must enquire of the will of God in his word: They will well allow the doctrine of those that do truly preach the word of God, and follow the same, and employ them selves in the business of the Lord: but yet for all that they will not be over busy in it, but will find a thousand excuses. They will allege an infinite number of impeachments and impediments, which let them. There is among these ⟨p. 47⟩men a number of mockers, which say, we must let God alone with the matter, and that he will well accomplish his work without us. D. I do well understand of what kind of men thou speakest: they are of the number of those which our Lord Jesus Christ telleth us of in the passage of those ¹conuited guests to the marriage, of the which the one excused himself by his farm, the other by his oxen newly bought, and the other by his new married wife: to be short, every one had such plenty of excuses, that not one of them came to the marriage, of those that were bidden, but that of necessity strangers were called. And as touching those men which say that God will well bring his works to pass without them, they say truth, for God needeth not any man to accomplish any of his works, For when he setteth us to work, it is not for need as though he could not do all that pleaseth him to do, without us. But when he calleth us into his works, he doth it to do us honour, in that we honour him, making us the ministers of his grace. And therefore we should be the more diligent to take the matter in hand, which if we do not, he will assuredly give us to understand that he hath works to do, the which he will not do without us: to wit, when he shall punish us for our slothfulness and ingratitude. T. Thou sayest very well: for we must needs be there in proper person, for that work shall not go in hand without us. D. These mockers which so play with God, shall feel this sooner then they would.

T. I Am of your opinion: but there are yet an other sorte which seme to haue more reason, & are better affected toward the word of God, then are those, of whom we did euen now speake. But yet when I consider their workes, I can not commend them. There are that will soone graunt vs all that wherof we haue heretofore disputed: they will confesse that we must enquyre of ye wil of God in his word: They will well allowe the doctrine of those that do truelye preach the word of God, and follow the same, and employe them selues in the busines of the Lord: but yet for all yt they wil not be ouer busie in it, but wil find a thousand excuses. They will alledge an infinite number of empeachmentes and empedimentes, which let them. Tere is amonge these

We may well join also with these men, those of whom the Prophet Haggai doth complain, who being delivered from ¹the captivity of Babylon, and having liberty and good means to build again the Lords temple (the which in time before they had so much desired, or at the least made it to seem so) had no care at all once to lay their hands to it: but when the Prophet exhorted them to go in hand with it, according to their duty and office, ⟨p. 48⟩they were never unfurnished of excuse, they alleged that the time was not yet come, for the which they looked. And to cover their hypocrisy the better, they would in like manner cloak their carelessness, even by the word of God. But the Prophet Haggai doth plainly show where their grief doth hold them, saying: that to build their own houses, and to do their own business, they had always time convenient but to build the house of God, and to lay their hands to his labour: they could never find any meet time. By the which he doth plainly give them to understand, that if they had, had so good affection toward the work of the Lord, as they had toward their own worldly business, they would have found the time as apt to take the matter in hand, as they found it for other matters. T. It is to be feared that God will recompense them according to their desert: for if they can find no meet time wherein to serve him, he will find time convenient enough wherein to chastise them thoroughly for their hypocrisy and negligence. D. The Prophet also did not hide it, but declared plainly unto them what profit there would rise unto them by such a contempt of God, saying: you sow much and gather little, and if you scrape and gather money together, it is as though you should put it into a bottomless sack or purse.

We may well ioyne also with these mē, those of whom the Prophet Aggeus doth complayne, who being deliuered from ¹the captiuetie of Babilon, and hauing libertie and good meanes to builde agayne the Lordes temple (the whiche in tyme before they hadde so much desyred, or at the least made it to seeme so) hadde no care at all once to laye their hands to it: but when the Prophet exhorted them to goe in hande with it, accordynge to their duetye and offyce, ⟨p. 48⟩