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…

¶ 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 eui•l 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 ⟨p. 59⟩perfectlye discerne these thynges, and not to take the one for the other: which is not possible for vs to doe of our selues, without the meane that he hath geuen vs. And for that cause he sayeth, thou shalte doe onely that which I doe commaunde thee. Wherfore it doth follow that what so euer ¹man doth, can not please God, vnlesse he be assured that GOD hath commaunded and ordayned it, and can not doe it without doing great wronge and violating the commaundement of God. For fyrst of al, none can please hym withoute fayth. And secondarilye, fayth can not be fayth, withoute an vndoubted assurance. And certayne assurance can not be, but in the word of God. For how can I be assured that God alloweth thys, and disaloweth that, but by the vnderstanding of hys will, which I can not haue but by the declaration thereof, which he hath by hys word? On ²the other parte, howbeit that that which I should do, should not be contrarye to hys will, but shoulde be such as he hath expressedlye commaunded, yet coulde not my harte bee thorowlye agreable vnto him, but should be worthye of greate blame: if I did it without this assurance, because that I shoulde not beare to the maiestie of God, the honour and reuerence which I doe owe vnto the same. For I oughte to haue him in that reuerence, that if I doubte of the thyng, I shoulde fyrst enquyre and bee assured of it, to the ende that I shoulde not put my selfe in daunger to offend hym: that, which we shoulde more feare then death. For if I make so small accompte to put my selfe in suche hasarde, I doe declare by suche contempt, that I doe not so feare God as I oughte to doe, nor doe so reuerence his holy name as my duety requireth. T. If these kind of mē offēd, which do good thinges in doubte:

1. 1Deut. •8.
2. 2Heb. 11

¶ 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.

D. There are many reasons, to answer this question & difficulty. For the first, it is no marvel if there be great diversity, yea and often times manifest contrariety, and imperfection in mans law. For the men which make them, are changeable and inconstant. And for so much as oftentimes they may fail, either through ignorance, or else by being ruled by their affections, it is often times seen that their latter laws do correct their first. T. But often times it is seen contrary, and that the latter are worse then the first, and that they do abolish others, which are better then they are. D. So much the worse is it, but there may ⟨p. 63⟩no such thing be found in god. And beside that we may not judge of spiritual and heavenly things, as we do of corporal and earthly things. For we daily see by experience, that there are many laws in the policy, which if they were accepted generally in all countries, were as unmeet & would as greatly hurt in some, as they do profit in others. And for this cause, God would not make subject the other nations, nor yet the Christians unto all those laws, which he did give to the people of Israel, but hath left it to all mens choice, conditionally that this liberty be always measured by the con pass of his will, and eternal and unchangeable law, whereof we will here after speak. For these laws have regard to our body and goods, and to the conservation of the society of man, in the which it can not be, but that there most be great diversity, because they are made of diverse qualities, and are subject to diverse changes, wherefore it is required that the law giver have respect to the ability, commodity or incommodity, of those people with whom he hath to do, & to the times and places wherein he doth establish them. But it is far otherwise with the soul, & with those things that properly appertain unto the same. For it is not compounded of such a substance, as is the body. And therefore is not subject to such changes and diversities, & the things that belong unto her, are not for a time, but are eternal. And therefore, it must needs be, that those laws which are given unto the soul, must have a further regard, in that they must needs be of a longer continuance.

D. THere are many reasons, to aunswere this question & difficultie. For the firste, it is no meruell if there be great diuersitie, yea and often tymes manifeste contrarietie, and imperfection in mās law. For the men which make them, are changeable and inconstaunt. And for so much as oftentymes they may fayle, either through ignoraunce, or els by being ruled by theyr affections, it is often tymes sene that theyr latter lawes do correct theyr first. T. But often tymes it is sene contrary, and that the latter ar worse then the first, and that they do abolishe others, whiche are better then they are. D. So much the woorse is it, but there may

¶ Of the agreement that is between the positive laws, & the ceremonial laws, and of the true usage of them.

¶ Of the agreement that is betvvene the positiue lawes, & the ceremonial lavves, and of the true vsage of them.

T. But God hath not only kept this order, in his civil laws, but also in those that he hath given for matters of Religion, which touch the soul. And beside that, those same Civil laws, which he gave, were they not given to help toward the observation, of those which properly had ⟨p. 64⟩regard to the soul. D. I deny not that which thou sayest, but thou oughtest to consider, that this change of laws & ordinances, the which God hath used, even in the very matter of Religion, doth not otherwise appertain, but to the ceremonies, which are but outward things, and not at all, of the proper substance of the unchangeable will of God. And therefore the ceremonial laws have a great agreement, with the positive laws: for as the civil laws are given for conservation of the civill policy, and to help also to lead men to yield that obedience unto God, which they owe unto him: even in like sort the ceremonial laws do serve to entertain the Ecclesiastic policy, & to frame men to the true service of God. But for that the means by the which this may be done, may be diverse, and that some of them may be mete for some time, in certain places and for certain people, which should not be mete for others: God hath therefore left it at liberty, provided that the rule which I touched before, be therein alway observed. For these things are in this respect as things indifferent, and the change that in them happeneth, doth not proceed of God, ne yet of any inconstancy y• is in his will, but of our weakness and inconstancy, saving only that God of his goodness, doth willingly condescend to our rudeness and capacity. But there is an other reason in his will which he hath declared to be eternal, and in the things that he hath once de clared to be for ever good or evil, and that depend of the same, and are not only as entries as are the ceremonies, for in such matters he never changed any thing, nor never made law, by the which he allowed Idolatry, blasphemy, adultery, murder, & other like wickedness, which he hath once forbidden by his law, which is nothing else, but a testimony of his eternal will, and of the natural law, which is naturally imprinted in the hearts of men, by the which he hath put in them an impression of his eternal will, which can never be clean plucked out.

T. BUt God hath not onely kepte thys order, in his ciuile lawes, but also in those that he hath geuē for matters of Religion, whiche touche the soule. And beside that, those same Ciuile lawes, whiche he gaue, were they not geuen to helpe towarde the obseruation, of those whiche properly had

But for so much as it was ⟨p. 65⟩marvellously darkened by sin, and that it did remain as overwhelmed and buried, and in manner in us clean wiped out, it hath pleased God more plainly, to declare the same unto us, & to awake us, to the end we should give the greater regard unto it, and hath given it unto us, as well by writing as by word of mouth, and doth put us oftentimes in mind thereof by the ministry of his word.

But for so much as it was ⟨p. 65⟩meruelously darckened by sinne, and that it did remaine as ouerwhelmed and buried, and in maner in vs cleane wipte out, it hath pleased God more playnly, to declare the same vnto vs, & to awake vs, to the end we should gyue the greater regarde vnto it, and hath gyuen it vnto vs, as well by writting as by word of mouth, and doth put vs oftentimes in mynde therof by the ministerie of his worde.

¶ What liberty God hath given, in the usage of ceremonies, and of the mean that must be kept in the same.

¶ VVhat libertie God hath gyuē, in the vsage of ceremonies, and of the meane that must be kept in the same.

T. IT shall then according to thy opinion, be lawful for men, to dispense with ceremonies, and with civil laws and to change them at their pleasures. D. My purpose tendeth not to such an end. For when I do declare for what cause God hath left in this, greater liberty unto men then in the rest, whereof we have spoken, I will not therefore say, although it be lawful for God to change all those things at his pleasure, according as he doth know it, to be mete for the health of man, that man should challenge to him self such a licence: but contrarily when they have received any ordinance of God, be it ceremonies or such like, they ought not at all to change any thing thereof, until that God him self, which only hath liberty so to do, do it: as we see it hath come to pass by the ceremonies, which were observed in the Church of Israel, which were abolished by the coming of our Lord Jesus Christ, for that they were not ordained, to serve but only until that time. Besides this, in that, in the which God hath given no certain, and expressed ordinance, but hath left those things in our liberty, as indifferent, we may use that liberty, which he hath left unto us, governing the same always according to the rule of faith and of charity, If there be then any question, as touching the ceremonies ordained in the law of Moses, we must then have regard unto that part of them, which was abolished by the coming of Jesus Christ, which may not now be observed, without ⟨p. 66⟩renouncing of Jesus Christ: as though men doubted whether he had accomplished or no that which was figured by them. If there be any question of Sacraments, ordained by our Lord Jesus Christ, and of the ceremonies, and of the discipline, which he him self hath ordained: we must then take good heed that we change no jot thereof, or to add, or diminish in any thing, that toucheth the substance of such things. If there be question of mans traditions, and of the ancient Canons & Decrees, it is requisite to consider, wherein and how they do agree, with the word of God, & also how they may serve, to the edification of the Church, or how they may hinder the same.

T. IT shall then accordyng to thy opiniō, be lawful for mē, to dispense with ceremonies, and with ciuile lawes and to chaunge them at their pleasures. D. My purpose tendeth not to such an ende. For when I do declare for what cause God hath left in this, greater libertie vnto men then in the rest, wherof we haue spokē, I wil not therfore say, although it be lawfull for God to chaūge all those thyngs at his pleasure, according as he doth know it, to be mete for the health of man, that man should chalenge to him self such a licēce: but contrarily when they haue receiued any ordinaunce of God, be it ceremonies or such lyke, they ought not at all to chaunge any thyng therof, vntill that God him selfe, which onely hath libertie so to do, do it: as we see it hath come to passe by the ceremonies, which were obserued in the Church of Israell, whiche were abolished by the commynge of our Lord Iesus Christ, for that they were not ordained, to serue but onely vntil that time. Besides this, in that, in the which God hath gyuen no certaine, and expressed ordinaunce, but hath left those things in our libertie, as indifferent, we may vse that libertie, whiche he hath left vnto vs, gouernyng the same alwayes according to the rule of faith and of charitie, If ther be then any questiō, as touching the ceremonies ordeined in the law of Moses, we must then haue regard vnto that parte of them, whiche was abolished by the commyng of Iesus Christ, whiche may not now be obserued, without