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 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 ¹euery man dyd embrace the lawe of God, this poynte is an article of the lawe of Mahomet, because that he doth imagine that God hath geuen diuerse lawes vnto men, in diuerse tymes, and in diuerse places, according to the diuersitie of the people and nations, wherefore he doth conclude ⟨p. 57⟩that euery nation shall bee saued in obseruyng that lawe, and forme of religion that he hath receaued of God. In the which, although he do moste filthilye erre, yet notwithstanding he hath more reason then these men of whom we speake, whiche accepte for a lawe and religion, all that euer any of them doth inuent and imagine of his own braynes.

1. 1James. ii Met. 8 Mark, vIames. ii Met. 8 Mark, v

¶ 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.

¶ Of the error of those that think that the works which they do contrary to the vvill of God, are yet notwithstā ding agreeable to him, because that they do them in a good intent.

¶ Of the errour of those that thinke that the vvorkes vvhich they do contrary to the vvill of God, are yet notvvithstā ding agreable to him, because that they do them in a good intent.

T. But what wilt thou say of those, that doing things contrary to the will of God, do assure them selves that they are agreeable to God, and ordained by him. For there are many of that opinion, in manner all such as are superstitious and idolaters are of that judgement, and almost all the heretics, which do all that ever they do in a good intent, if we shall judge of their conscience. For if they thought not that their religion did please God, many would refuse it, which seem yet to have some fear of God. D. I answer to that, that GOD is not subject to our fantasies, and that he will judge nothing to be good or evil, because it pleaseth, or displeaseth us, and because that we do so judge of it: but because the thing is so of his own nature, and that he himself hath so judged of it, and hath commanded or forbidden it, or ells all superstition, and idolatry, heresy, and wickedness: should be lawful. For there is no wickedness nor abomination so great, which in the opinion of many, is not holden for a good and an honest thing, or at the least not evil. But how many heretics, people and nations are there, which have esteemed things to be good and honest, which are the most strange and abominable, that may be thought or imagined? How many have there been also that have had the most unjust laws of the whole world, which they have no less esteemed then be the best and most just that are? T. The matter is plain. D. Moreover, do we think that GOD will endure at our hands, that which we our selves will not endure at the hands of our servants? Would we be contented to have a servant to serve us after his own will and fantasy? ⟨p. 61⟩Will we not rather be served according to ours. T. If we should not be served as we do command, we should not be masters, but servants, and our servants should be the masters. D. And seeing it is so, will God endure, that we shall serve him as pleaseth us, and not according to his will, and that we shall take unto our selves such mastership over him? dost thou not manifestly see, how that all these most damnable opinions, abolish and deface the law and word of God, and consequently God him self, which can not be known for God without these things?

T. BUt what wilte thou saye of those, that doing thynges contrarye to the wyll of God, doe assure them selues that they are agreable to God, and ordayned by hym. For there are manye of that opinion, in manner all suche as are superstitious and idolaters are of that iudgement, and almoste all the heritiques, which doe all that euer they doe in a good intente, if we shall iudge of theyr conscience. For if they thought not that their religion dyd please God, many woulde refuse it, which seeme yet to haue some feare of God. D. I aunswere to that, that GOD is not subiecte to our fantasyes, and that he will iudge nothyng to bee good or euill, because it pleaseth, or displeaseth vs, and because that we doe so iudge of it: but because the thyng is so of hys owne nature, and that he himselfe hath so iudged of it, and hath commaunded or forbidden it, or ells all superstition, and idolatrye, heresye, and wickednes: shoulde be lawful. For there is no wickednes nor abhomination so greate, whiche in the opinion of manye, is not holden for a good and an honest thyng, or at the least not euill. But howe manye heritiques, people and nations are there, which haue esteemed thynges to be good and honest, which are the moste straunge and abhominable, that maye bee thoughte or imagined? How many haue ther bene also that haue had the most vniuste lawes of the whole world, which they haue no lesse esteemed then bee the beste and moste iuste that are? T. The matter is playne. D. Moreouer, doe we thinke that GOD will endure at our handes, that whiche we oure selues will not endure at the handes of our seruauntes? Woulde we bee contented to haue a seruaunte to serue vs after hys owne will and fantasye?

For if these goodly reasons be true, all these absurdities, and blasphemies do follow, and a general abolishing of all true Religion, and a horrible confusion of all things. For if this foundation be once laid, all difference between good and evil, between virtue and vice is clean wiped away. There resteth then no more, but every man to do what liketh him, and so to give the head to all his affections, which is a more perilous matter, and much mo•e dangerous, then it is to let lose all the wild beasts of the world, to go at their own will among men, as doth a wolf lose among sheep, in executing his rage and cruelty against them.

For if these goodlye reasons bee true, all these absurdities, and blasphemies do folowe, and a generall abolishyng of all true Religion, and a horrible confusion of all thynges. For if thys foundation bee once layde, all difference betwene good and euill, betwene vertue and vice is cleane wiped away. There resteth then no more, but euery man to do what lyketh him, and so to gyue the head to all his affections, whiche is a more perillous matter, and much mo•e daungerous, then it is to let lose all the wilde beastes of the worlde, to go at their owne will amonge men, as doth a wolfe lose among shepe, in executyng his rage and cruelty agaynst them.

¶ To understand whether God have ordained sundry Religions for men, and of the diversity of mens laws, according to the diversity of nations and countries.

¶ To vnderstand vvhether God haue ordeyned sondry Reliligions for men, and of the diuersitie of mens lawes, accordyng to the diuersitie of nations and countreis.

T. There is nothing more certain, then that which thou sayest, but could not God have given to men sundry orders of life, according to the condition of every people & nation? For we see by experience that there are laws and customs in one country, which are very mete for it, and yet for an other country, are neither meet nor agreeable. For what diversity of laws, customs and manner of life do we see among men, and chiefly in the administration of Justice, and in their policy? which seem in deed, to be very ⟨p. 62⟩contrary the one to the other, & yet notwithstanding are both just and righteous in their kind, and very necessary to those unto whom they be given, whereof it followeth, that a law being good and just in one country, and not in an other, that the fault proceedeth not of the law, but of the diversity that is among men, and of the circumstances of times, of places, and of persons. And without alleging mens laws, which do greatly differ, the one from the other: Let us come only to the law of God, and let us see if we find not the like in them in some respects. How many commandments did God give unto the Jews, unto which he would not have the other people to be subject, which were before the coming of Christ: nor yet us which have received the word of God by their ministry? For how many things are there abolished by the new Testament, which were very straitly commanded and observed in the old Testament, and could not be omitted, without greatly offending God, and without great punishment, of those unto whom they were commanded?

T. THere is nothyng more certayne, then that which thou sayest, but could not God haue gyuen to men sondry orders of lyfe, accordyng to the condition of euery people & nation? For we see by experience that there are lawes and customes in one countrey, whiche are very mete for it, and yet for an other countrey, are neither meete nor agreable. For what diuersitie of lawes, customes and maner of lyfe do we see among men, and chiefly in the administration of Iustice, and in their pollicie? whiche seeme in dede, to be very ⟨p. 62⟩contrary the one to the other, & yet notwithstandyng are both iust and rightous in their kinde, and very necessary to those vnto whom they be gyuen, wherof it foloweth, that a law beyng good and iuste in one countrey, and not in an other, that the fault procedeth not of the law, but of the diuersitie that is among men, and of the circūstaunces of times, of places, and of personnes. And without alledgyng mens lawes, whiche do greatly differ, the one from the other: Let vs come onely to the law of God, and let vs see if we finde not the lyke in them in some respects. How many commaū dementes did God gyue vnto the Iewes, vnto whiche he would not haue the other people to be subiect, which wer before the comming of Christ: nor yet vs which haue receiued the word of God by their ministery? For how many things are there abolished by the new Testament, whiche were very straytly cōmaunded and obserued in the old Testament, and could not be omitted, without greatly offendyng God, and without great punishement, of those vnto whome they were commaunded?

¶ Of the causes of the diversity of the positive laws, and of the difference, that is between those laws, which are given as touching corporal things, and those which do appertain to spiritual things.

¶ Of the causes of the diuersitie of the positiue lavves, and of the difference, that is betvvene those lavves, vvhiche are gyuen as touchyng corporall thinges, and those whiche do appertayne to spirituall thinges.