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…

¶ Of the light of Gods word which is given to men, and of the nature of the same, and of the contempt that is among men.

¶ Of the lighte of Gods vvorde vvhich is geuen to men, and of the nature of the same, and of the contempte that is among men.

D. If it be so (as in deed every man that is of good judgement doth know) we ought not to think that he hath created a Sun whereby to lighten the eyes of man, and to conduct him and lead him to those things that are necessary for this life, and that he which is the very true & only sun, fountain of all light, hath not prepared light for the spiritual eyes of our soul, to lead them to those things which are necessary to eternal life. For if he have had so ⟨p. 53⟩great care for our body, which is but earth and corruption, and for this present life, which is common with the life of other creatures, what shall we think that he hath of the soul, for whose sake he hath made the body, and of the immortality which he hath prepared for him? And it is very true that the true light of the soul, is that same word of God, by the which God doth instruct us. Which according to the testimony of David is that only light which doth lighten our eyes, and doth direct our steppes, and doth also give wisdom to them that are ignorant, wherefore when ¹we shall have to do with men, to persuade them to read the holy scriptures, and to hear the word of God, and to behold that light which shineth unto us in the same: it is no more in effect but as we should exhort men to open their eyes, to behold & receive the light of the sun. Should we not think it very strange if we should be enforced daily to solicit men to this, and should he not of right be thought to be very ingrate, that had rather to hold his eyes shut and to be blind still, then to behold this light of the sun, and to be lightened by the same? T. Yes truly. D. Yet notwithstanding we do daily much worse, when that we are provoked to understand and hearken to the word of God in sundry wise, and yet we will not understand of it at all. T. Thou sayest very true: but men do not see so far.

D. If it be so (as in dede euery man that is of good iudgement doth knowe) we ought not to thinke that he hath created a Sunne wherby to lighten the eyes of mā, and to conducte him and leade him to those thinges that are necessarie for this life, and that he which is the very true & onely sunne, fountaine of all light, hath not prepared light for the spirituall eyes of our soule, to leade them to those thinges which are necessarye to eternall lyfe. For if he haue had so ⟨p. 53⟩great care for our body, which is but earth and corruption, and for this present life, which is common with the lyfe of other creatures, what shall we thinke that he hath of the soule, for whose sake he hath made the body, and of the immortalitie which he hath prepared for him? And it is very true that the true lighte of the soule, is that same worde of God, by the which God doth instruct vs. Which according to the testimonye of Dauid is that onely lighte which doth lighten our eyes, and doth directe our steppes, and doth also geue wisedome to them that are ignoraunt, wherfore whē ¹we shall haue to do with men, to perswade them to rede the holy scriptures, and to heare the worde of God, and to beholde that light which shyneth vn to vs in the same: it is no more in effecte but as we shoulde exhorte men to open their eyes, to behold & receaue the light of the sunne. Should we not thinke it very straunge if we should be enforced daylye to solicite men to this, and should he not of right be thought to be very ingrate, that had rather to holde hys eyes shutte and to be blinde stil, then to beholde this light of the sunne, and to be lightened by ye same? T. Yes truely. D. Yet notwithstanding we doe dayly much worse, when that we are prouoked to vnderstand and harken to the word of God in sundrye wyse, and yet we will not vnderstand of it at all. T. Thou sayest very true: but men do not see so farre.

1. 1psalm. cxixpsalme. cxix

¶ Of the authority of holy Scriptures, and in what sort God hath declared his vvill unto men, and how much it agreeth with his providence.

¶ Of the authoritie of holy Scriptures, and in vvhat sort God hath declared his vvill vnto men, and hovve much it agreeth vvith his prouidence.

D. And as concerning those that do not believe that the holy Scriptures and word of God, are the word of God, they are more void of reason then are those y• should say there is no sun in the world: or if there be one, that he shineth not: or else that the light by the which we are lighted, is not of the sun, for we ought not to doubt but ¹that God, who is the perfect and true light, hath manifested ⟨p. 54⟩himself unto men, whom he hath created of purpose to have the fruition and enjoying of this divine light, and to walk in the same, And if it be so: I would gladly know of those which bear so small reverence to the holy Scriptures, if they know any other more certain mean, more meet and more excellent, by the which GOD hath declared himself unto men: and whether there be any other doctrine more worthy of his majesty, and doth contain and reveal unto men things more high, more godly, more secret, more unknown, and incomprehensible to all mens understanding, more true and more certain, and that doth touch and press mans heart more, and hath in them greater virtue and effect, be it to humble and beat them down, be it to relieve and comfort them, and is in all respects more meet, more profitable, and more wholesome for man, and better approved and confirmed by infinite testimonies of God: and that doth better deserve to be credited, then this, which hath been revealed by the Angels of heaven, who daily do see the face of God: Also ²by the Patriarchs, Prophets, Apostles, and the most holy and most virtuous personages that ever the earth did bear, and that of so great an accord and perpetual consent, and all ready by so long a time even from the beginning of the world by continual succession. T. Thou allegest here great matters, & of great weight, to approve that which thou haste declared.

D. ANd as concerning those that doe not beleue that the holy Scriptures and worde of God, are the worde of God, they are more voyde of reason then are those y• should saye there is no sunne in the worlde: or if there bee one, that he shyneth not: or els that the lyghte by the which we are lighted, is not of the sunne, for we oughte not to doubte but

D. Yea but I have not yet touched the principal: to wit, that the very Son of God, which is the true word, the Image, the light and brightness of the ¹glory of God, hath been sent unto us from the bosom of the Father, to declare and confirm the same the more, dwelling among men in the true nature and ⟨p. 55⟩shape of man. Also we have here no small testimony that this doctrine is of God, in that the devil did never make so long and cruel wars against any doctrine, what so ever it was, as he hath against this: and in that it hath been always so miraculously conserved, by the singular providence and power of God, against all the assaults of the devil: and that God hath punished with horrible plagues those that have stood up against the same. As the examples of all ages do right well witness. What shall we also say in that it hath been approved and ratified so mightily by so many signs and miracles (which could in no wise be done but by the only power of God) and also by the blood, death, and confession of so many Martyrs and confessors, which are in number infinite? T. If ever God did speak, or if ever he did show himself to men to deliver unto them any kind of doctrine, there is none other doctrine that we may assuredly believe to be of God, but only this doctrine, of the which thou haste now spoken. And therefore we are fully resolved, that GOD hath showed himself to men, and that he hath revealed unto them the doctrine of salvation. For if the kings and princes of the earth, yea the most barbarous, brute and cruel men of the earth, did well know that men could not live without laws, but were constrained to make laws, and to submit them selves, knowing the same to be very necessary for the conservation of mankind, and common policy: do we think that GOD the sovereign king and prince of every creature, who is himself the law to all, would leave men without a law, and his people without giving them an order how to live? He that hath given a law to all his other creatures, would he leave man, which is the chief of his works among all the ⟨p. 56⟩visible creatures, and he whom he hath appointed prince and ruler over them, to be without law and direction. D. Who can think the contrary, if he be not more beastly then the very beasts? T.

Wherefore for my part I do conclude, that this same, whereof we have spoken, is the true law and doctrine of God, and that there is none other, but that all others must be governed by this only law, and to reject all such as are not agreeing with this.

Wherfore for my part I do conclude, that this same, whereof we haue spoken, is the true lawe and doctrine of God, and that there is none other, but that all others must be gouerned by thys onely lawe, and to reiecte all such as are not agreing with thys.

¶ Of the most devely she perversity of the Epicurians, and how they do agree with the doctrine of Mahomet, who is of opinion that all men shall be saved in their own law.

¶ Of the moste deuely she peruersitie of the Epicurians, and hovve they doe agree vvith the doctrine of Mahomet, vvho is of opinion that all men shall bee saued in theyr ovvne lavve.

D. Thou doest conclude very well, but the Epicurians, of whom we speak will not so easily agree to our sayings. For it is hard to satisfy such as do delight to mock God, and to make wars against him, and to persuade in matters of religion, such as desire to live without religion. And in deed such swine are not worthy to be disputed with in such a matter, for so much as in the same they declare them selves to be more beastly then the brute beasts, and that they deny the foundation, which the devils them selves are compelled to confess, for they doubt not at all but that there is one God, and one Lord Jesus Christ, whom they fear and stand in awe of. And even as those reasons which we have already alleged, are sufficient for all such as fear God, and are tractable and not contentions: even so are they sufficient to overthrow and tread down the error of them that do affirm that every man shall be saved in his own law, this proposition should be true, if ¹every man did embrace the law of God, this point is an article of the law of Mahomet, because that he doth imagine that God hath given diverse laws unto men, in diverse times, and in diverse places, according to the diversity of the people and nations, wherefore he doth conclude ⟨p. 57⟩that every nation shall be saved in observing that law, and form of religion that he hath received of God. In the which, although he do most filthily err, yet notwithstanding he hath more reason then these men of whom we speak, which accept for a law and religion, all that ever any of them doth invent and imagine of his own brains.

D. THou doest conclude very wel, but the Epicurians, of whom we speake will not so easely agree to our sayinges. For it is harde to satisfye such as do delyte to mocke God, and to make warres agaynst hym, and to perswade in matters of religion, such as desire to liue without religigion. And in deede such swyne are not worthye to be disputed with in such a matter, for so muche as in the same they declare them selues to be more beastly then ye brute beastes, and that they denie the foundation, which the deuills them selues are compelled to confesse, for they doubte not at all but that there is one God, and one Lord Iesus Christ, whō they feare and stand in awe of. And euen as those reasons which we haue alreadye alledged, are sufficient for all such as feare God, and are tractable and not contentions: euen so are they sufficient to ouerthrowe and treade downe the errour of them that do affyrme that euery man shall be saued in hys owne lawe, thys proposition shoulde be true, if

¶ Of mans traditions and of the rule which is set before us in the holy Scriptures, of all religion and doctrine.

¶ Of mans traditions and of the rule vvhich is set before vs in the holy Scriptures, of all religion and doctrine.

T. They think also, because they have received these things of their fathers, that the same which they follow, is the law and religion which God hath ordained. D. Yea but there are of them that do well know the contrary, and are well assured that they embrace many things which are invented by men: wherefore if they will attribute so great worthiness to the traditions of men, as to that law and doctrine which God himself hath given, and revealed by his Patriarchs, Prophets and Apostles, and chiefly by Jesus Christ his only son our Lord: we shall never have end of giving laws, nor shall we have any thing, whereunto we may assuredly trust. There shall be no difference between God and man, between the master and the servant, for every man shall be a law maker. And Satan may continually by this means spread abroad what doctrine so ever shall please him, and vouch it to be the doctrine of God. And then in vain hath God given his law and word, by his Patriarchs, Prophets and Apostles, and especially by his own son Jesus Christ. In vain should he have forbidden to add any thing to it, or to diminish it, ¹or ells to receive any other doctrine, no although it were brought in deed by the Angels of heaven. Wherefore if he will that we give such honour unto that word, which hath ben once revealed by the Patriarchs, Prophets and Apostles, and by Jesus Christ our only Lord, that the ⟨p. 58⟩very doctrine of the Angels shall be examined by this rule: do we then think that he will give more power to man over his word, then to Angels. To what end do all the admonitions serve which are given us, for to beware ²of false Prophets, to shone those that are heretics, and to prove the spirits, whether they be of God or no, if it were all one to follow what law a man would? and that God would be contented to be served with our good intents, man should never have needed that he should have given him any law, but only his own intention, commanding him to do only that which should come into his mind, and should seem good unto him. Which thing he hath earnestly forbidden, saying, honour ³not thou the Lord in that sort that seemeth good unto thy self, but in that sort only which I do command thee, without declining either to the right hand, or to the left.

¶ How we ought to judge of that, where God forbiddeth us to do that which seemeth good in our own opinion: and of the assurance of our consciences by the word of God, without the which nothing can please God that man can do.

¶ Hovv vve oughte to iudge of that, vvhere God forbyddeth vs to doe that vvhich semeth good in our ovvne opinion: and of the assuraunce of our consciences by the vvorde of God, vvithout the vvhi•he nothyng can please God that man can doe.

T. IF he will that we do not that which we think to be good, what shall we then do? That which we think to be evil? D. He doth not at all forbid us to do that which we think to be good, if it be good in deed, but for so much as of our own nature we are ignorance and blind, and that oftentimes we take darkness for light, and light for darkness, the good for evil, and the evil for good, the sweet for sour, and the sour for sweet: he will not that we govern our selves according to our own fantasies, but hath given us an order, to the end that we might ⟨p. 59⟩perfectly discern these things, and not to take the one for the other: which is not possible for us to do of our selves, without the mean that he hath given us. And for that cause he sayeth, thou shalt do only that which I do command thee. Wherefore it doth follow that what so ever ¹man doth, can not please God, unless he be assured that GOD hath commanded and ordained it, and can not do it without doing great wrong and violating the commandment of God. For first of all, none can please him without faith. And secondarily, faith can not be faith, without an undoubted assurance. And certain assurance can not be, but in the word of God. For how can I be assured that God alloweth this, and disalloweth that, but by the understanding of his will, which I can not have but by the declaration thereof, which he hath by his word? On ²the other part, howbeit that that which I should do, should not be contrary to his will, but should be such as he hath expressedlye commanded, yet could not my heart be thoroughly agreeable unto him, but should be worthy of great blame: if I did it without this assurance, because that I should not bear to the majesty of God, the honour and reverence which I do owe unto the same. For I ought to have him in that reverence, that if I doubt of the thing, I should first enquire and be assured of it, to the end that I should not put my self in danger to offend him: that, which we should more fear then death. For if I make so small account to put my self in such hazard, I do declare by such contempt, that I do not so fear God as I ought to do, nor do so reverence his holy name as my duty requireth. T. If these kind of men offend, which do good things in doubt:

T. IF he will that we doe not that which we thinke to bee good, what shall we then do? That which we thinke to be euill? D. He doth not at all forbid vs to doe that which we thinke to be good, if it be good in deede, but for so muche as of our owne nature we are ignoraunce and blinde, and that oftentymes we take darkenes for lyghte, and lyghte for darkenes, the good for euill, and the euil for good, the sweete for soure, and the soure for sweete: he will not that we gouerne our selues accordyng to our owne fantasyes, but hath geuen vs an order, to the ende that we myghte

how grievous is then the offence of such as do those things which he hath plainly forbidden, and are apparently evil. D. I commit that to your judgement.

howe greuous is then the offence of such as doe those thynges whiche he hath playnelye forbidden, and are apparantlye euill. D. I committe that to your iudgement.