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 causes for the which God did allow and confirm with such authority the ministry of Moses: and how hard it is to bring men under those laws, by the which mens lives ought to be governed and directed.

¶ Of the causes for the vvhich God did allovve and confirme vvyth such authoritie the ministery of Moyses: and hovv hard it is to bring men vnder those lavves, by the vvhich mens liues ought to be gouerned and directed.

D. Seeing then it is so, and that God would even at once give such testimony of his heavenly doctrine, and of the ministry of all the Ministers by whom he would have it declared to men: it is no marvel if his good pleasure were once to show him self in such majesty, unto such a company, to the end that no man might justly afterward take occasion to doubt of that doctrine of God, and to reproach Moses, as if he had framed these laws of his own head, which he had brought to the people of Israel, and that he should have made them believe that he had received them of God, as many Heathen lawmakers have made theirs to be believed, and as many false Prophets have done of their dreams and false doctrine. For they did well know, that men were of such nature, that they would not willingly become subject, but only unto him whom they thought to be greater then them selves: wherefore hardly will a man make him self subject to a man, to live according to his will and pleasure, if he be not thereunto enforced. If it be done but by constraint, it is but during the time that he is ⟨p. 159⟩the weakest. For as soon as he can find any occasion to cast that yoke from him, he will not miss to do it with all his power. T. We see daily experience sufficiently of this. For how can one submit himself willingly unto a man, whom he esteemeth to be his fellow, and equal to himself, and not his master and superior, when he will not willingly submit himself to God his Creator, his Master, his Lord and Sovereign Prince, ne yet unto his laws? D. Thou mayest have a judgement by that: but albeit that man will not willingly yield himself subject, neither to God, ne yet to men: Yet notwithstanding if he must needs have a Lord, and to live according to the will and mind of an other, and not of himself: yet is his hart so cruel and stubborn, that he thinketh it greater dishonour to submit himself to such as he is himself, then to his superior, and to man, then to God. On the other side, whatsoever darkness is fallen into the understanding of man, by mean of sin, yet for all that there remaineth a certain impression of the knowledge of God, in the hart of man, which compelleth them all to acknowledge that there is a sovereign and divine power, unto the which it must needs be that every man be subject, will he, nil he, and that this sovereign power, is God eternal.

D. SEing then it is so, and that God woulde euen at once geue such testimony of hys heauenly doctrine, and of the ministery of all the Ministers by whom he would haue it declared to men: it is no maruel if his good pleasure were once to shew him selfe in such maiesty, vnto such a company, to the ende that no man might iustlye afterwarde take occasion to doubt of that doctrine of God, and to reproche Moyses, as if he had framed these lawes of hys owne head, which he had brought to the people of Israell, and that he should haue made them beleue that he had receaued them of God, as many Heathen lawmakers haue made theyrs to be beleued, and as manye false Prophetes haue done of their drcames and false doctrine. For they did well knowe, that men were of such nature, that they would not willing ly become subiect, but onelye vnto him whom they thought to be greater then them selues: wherfore hardly wil a man make him selfe subiect to a man, to lyue according to hys wyll and pleasure, if he be not thereunto enforced. If it be done but by constrainte, it is but during the time that he is ⟨p. 159⟩the weakest. For as soone as he can finde anye occasion to cast that yoke from him, he wil not misse to doo it with all his power. T. We see dayly experience sufficiently of this. For how cā one submit himself willingly vnto a mā, whō he estemeth to be his fellow, and equal to himselfe, and not his master and superior, when he wil not willingly submit himselfe to God his Creator, his Master, his Lord and Soueraigne Prince, ne yet vnto his lawes? D. Thou mayest haue a iudgement by that: but albeit that man wil not willingly yelde himselfe subiect, neither to God, ne yet to men: Yet notwithstanding if he must needes haue a Lorde, and to lyue accordinge to the wyl and minde of an other, and not of himselfe: yet is hys hart so cruel and stubburne, that he thinketh it greater dishonour to submit himselfe to such as he is himselfe, then to his superiour, and to man, then to God. On the other side, whatsoeuer darkenes is fallen into the vnderstanding of man, by meane of synne, yet for all that ther remaineth a certayne impression of the knowledge of God, in the hart of man, which compelleth them al to acknowledge that ther is a souerain and diuine power, vnto the whiche it muste needes bee that euerye man be subiect, wyll he, nyll he, and that this soueraigne power, is God eternal.

¶ Of the feignings and subtleties that the Pagan law makers, and the false prophets have used, to authorise their laws and doctrine, under the cloak of Gods name.

¶ Of the faynings and subtilties that the Pagan lavv makers, and the false prophets haue vsed, to authorise their lavves and doctrine, vnder the cloke of Gods name.

D. For that cause Zoroaster the lawmaker of the Bactrians and Persians, gave them to understand, that he ⟨p. 160⟩had received of the god Oromasis, those laws which he gave unto them. Lycurgus the Lacedaemonian law giver, did the like, fathering his upon the god Apollo: & Minos the law giver of the Cretans, which now are called Candians, did feign to have received his of the god Jupiter. Numa Pompilius for the like cause, did feign himself also to have conference with the Nymph and goddess Egeria, and that he received of her the laws which he gave to the Romans, chiefly those that touched the religion. •amolris the law maker of the Scythians, hath also reported his to be of the goddess Vesta. And Mahomet, by whom the Turks have been seduced, which have had partly their original from the Scythians, how many finesses he hath used to authorise his Alcoran, and making them believe, that it was sent from heaven? And all the false Prophets and seducers have not invented a little. And the Romish Antichrist, companion to Mahomet, hath not he observed the same order, not only to give so much authority to his traditions, as to the word of God, and to cause them to be received for the word of God: but also to make him self Judge of the holy Scriptures, and of their meanings, under shadow of the promise which Jesus Christ did make to ¹his Apostles, to send unto them the holy ghost, and to direct and govern his church by him, as though that: which is spoken of the true church of Jesus Christ, and of the Ministry thereof, did appertain to that Antichrist and to his Ministers? Their conclusion is even as good, as if a man would conclude in this sort: The holy ghost was promised and given to the Patriarchs, Prophets, & to the true Church of Israel, that therefore it must follow that Jerobo am and his Priests, and Ahab, Jezebel, and their false prophets were inspired and directed by the spirit of God, and Annas and Caiaphas, the Scribes and Pharisees, and all the council, and the Synagogue of the Jews, which did condemn Jesus Christ and his Apostles: & that Micah, ⟨p. 161⟩Elijah, Jesus Christ, and his Apostles, which stood against them, being so small a number, against so great a multitude, were heretics.

For these men had the Kings and Princes on their sides, and did supply the place and seat of the true Patriarchs and prophets, unto whom, and by whom the promises were made by God, and were in deed of their own race and blood. Al be it that the Pope hath no such colour as they had, he hath notwithstanding armed himself with the authority of God, as they did. For he did well know, that if men had not had such persuasion of him and of his doctrine, he and his should never have grown to such authority, as they are come unto. T. That is not to be doubted.

For these men had the Kinges and Princes on their sides, and did supplye the place and seate of the true Patriarches and prophets, vnto whom, and by whom the promesses were made by God, and were in dede of their own race and blood. Al be it that the Pope hath no such coulour as they had, he hath notwithstanding armed himselfe with the authority of God, as they did. For he did wel know, that if men had not had such perswasion of him and of his doctrine, he and his shoulde neuer haue growen to such authority, as they are come vnto. T. That is not to be doubted.

¶ Of the testimonies that God hath given to Moses of his vocation, and how necessary it was.

¶ Of the testimonies that God hath geuen to Moyses of hys vocation, and how necessary it vvas.

D. Now it is not so with Moses, as it is with these men: for Moses was not only avowed by God by word, and by his own authority, but God did give unto him letters and seals: and this not only once or twice, ¹but often times. And to the end that he would leave the less occasion to doubt, either of the letters or of the seals, he came in proper person to ratify all that by his own mouth: and that not in secrete, or else before two or three witnesses only, which notwithstanding ought to have some authority, but before the eyes of all the people, which were in no small number. For before that time in their coming out of Egypt they were about six hundred thousand men, valiant ²and able to wear weapons, beside the women and children, and a great number of other people. T. Then was there a great number of witnesses. D. Yea, and that of such witnesses as did see the thing with their own eyes, and did hear it with their own ears. If Moses had come to the people, and should have said that God had spoken to him and that he had given him the law, which he presented to ⟨p. 162⟩the people in Gods name, there is no doubt but y• he should have found mockers and evil speakers, and a great number of rebels and Mutineers in so great a people, to have scoffed at Moses, and to have mutinied & rebelled against him, saying that he had been a liar, and a crafty and deceitful man, which would cover him self with the name & authority of God, to erect a tyranny over that people, and to deal with them according to his pleasure. T. It is not unlike by that that happened, after that this was done: for if Core, Dathan, and Abiron with their adherents (which ³were them selves witnesses of all these marvels, by the which God did authorise the ministry of Moses) durst to conspire and rebel against Moses and Aaron, and did find such a number of followers, after such an authorising of their vocation: what would have become of them, if that God had not so armed them with his authority?

D. NOwe it is not so with Moyses, as it is wyth these men: for Moyses was not onely auowed by God by word, and by his own authoritye, but God did geue vnto him letters and seales: and this not onelye once or twyse,

¶ Of the declarations and advertisements that God did give to the people of Israel, before he gave them his law by Moses.

¶ Of the declarations and aduertismentes that God did gyue to the people of Israel, before he gaue them hys lavv by Moyses.

D. And therefore God did first command Moses to declare unto the people the works which he most marvellously had done, as well in the land of Egypt, as in the ¹going forth out of the same, by the which he did show his great power, in overthrowing the force of the Egyptians, through his wrath, and delivering his people from their tyranny through his mercy: to the end that they might the better understand of what power he was to punish those which should rebel against his law, and to show mercy unto those that should submit them selves thereunto: and how worthy he was both to be feared and loved, and in what reputation they ought to have his servant Moses, by whose hand he had done these great works, and afterward to cause his people the more to love him, & the better to encourage them to hear his word, & to obey ⟨p. 163⟩his law, he doth renew the ancient promises, which were made to them and to their fathers, and more strongly doth confirm and establish them, declaring unto them the great honour, the great profit, and the great wealth that should happen unto them, if that they did obey their God, & serve him, according to his will and law. After that he had made all these declarations, he then gave them to understand how he was determined to show him self, and to speak unto them, and to give unto Moses in their presence his law, according to the which he will be honoured and served, and then he declareth the cause and the reason why he will do it: To the end (saith he) that the people do hear whilst I speak to thee, and also that they believe thee for ever. T. These are godly admonitions.

D. ANd therfore God did first commaund Moyses to declare vnto the people the workes which he most marueilously had done, as well in the lande of Egipt, as in the ¹going forth out of the same, by the which he did shewe hys great power, in ouerthrowing the force of the Egiptians, through his wrath, and deliuering his people from their tiranny through his mercye: to the ende that they might the better vnderstand of what power he was to punishe those whiche shoulde rebell agaynste his lawe, and to shewe mercy vnto those that should submit them selues thereunto: and how woorthye he was both to be feared and loued, and in what reputacion they oughte to haue his seruaunt Moyses, by whose hand he had done these greate woorkes, and afterward to cause his people the more to loue hym, & the better to encourage them to heare his woord, & to obey

¶ What tokens God gave of his presence in the mount Sinai, when he did give and publish his law.

¶ VVhat tokens God gaue of his presence in the mount Synay, vvhen he did geue and publish hys lavv.

D. IT cannot then be said hers, that these things were feigned, and that Moses did unjustly make them believe that God did speak unto him, and gave him that law ¹which he brought to the people, and yet that there was no such thing at all. For the people did see the cloud in the which God spake unto Moses, to declare thereby his majesty: To wit, that he is the chief King and Prince of heaven and of earth, unto whom all creatures must obey. And forsomuch as God doth more manifest his presence, his glory, his power, and his majesty, in the heaven & in the air, then in any other of his creatures, he took the clouds for to declare his majesty and sovereignty that he hath over all. But he was not yet contented with this, but before he would descend into the mount Sinai, in the thick & dark cloud, he caused the thunder to burst out in a marvellous sort in the air, whose cracks were heard all over, & made a horrible and a fearful noise. He did also send forth the great lightnings, in such sort, that at the air was lighted ⟨p. 164⟩and was filled with great fires, which were seen in all places very terrible. On the other side, the people did see all the Mountain in a smoke, as it had been of a great fire, or of a burning furnace. They heard also the cornet and the trumpet found, which did ring with a marvellous violence, & made a very fearful noise, in such sort, as there was neither great nor small that was not wonderfully afraid, & did not tremble with great horror, and was not as it were half dead for fear. All that while the whole mountain was covered with the great cloud, in the which God spake with a mighty voice in the hearing of all the people, and did pronounce from his own mouth the very same words which he had written with his own finger in the two tables of stone, the which Moses did afterward bring down from the mountain of Sinai, and of the talk which he had with God in the same hill.

D. IT cannot then be sayde hers, that these thinges were fayned, and that Moyses did vniustlye make them beleue that God did speake vnto him, and gaue him that law ¹whiche he brought to the people, and yet that there was no suche thing at all. For the people did see the cloude in the which God spake vnto Moyses, to declare therby his maiesty: To wyt, that he is the chiefe King and Prince of heauen and of earth, vnto whom al creatures must obey. And forsomuch as God doth more manifest his presēce, his glory, his power, and his maiesty, in the heauen & in the ayre, then in any other of his creatures, he tooke the cloudes for to declare his maiesty and soueraigntye that he hath ouer al. But he was not yet contented with this, but before he would discend into the mount Synay, in the thick & darck cloude, he caused the thunder to burst out in a marueilous sorte in the ayre, whose crackes were heard al ouer, & made a horrible and a fearfull noyse. He did also sende foorth the great lightnings, in such sorte, that at the ayre was lighted

¶ Of the signification of the signs which God did give in giving his law, and of the reasons why, and how much they are agreeable with the nature of the law.

¶ Of the signification of the signes vvhich God dyd geue in geuing his lavv, and of the reasons vvhy, and hovv much they are agreable vvith the nature of the lavv.

T. What was the meaning of all that? for it was not done without cause. D. It served for the more strong confirmation of the things whereof we have already spoken: for there was none of them but that they did know right well that there was neither illusion nor enchantment in those things, and that they were done by no power of man, but of God: wherefore, they served again as a new seal for the confirmation of the ministry, and vocation of Moses, & of the majesty and power of God to save his, & to destroy his adversaries: for by that he did declare that he was the God of nature, and that he did dispose of her even as it pleased him, and that he did all that he would as well in heaven as in earth. And therefore he would him self even from his own mouth preach unto his people: he would also ring to the sermon that he would make unto them, and ⟨p. 165⟩prepare them and make them heedful to hear him. He had then for his belles, & for his Music, the Cornet and trumpet, to cause them to hear his voice, and to awaken them, which things did very well agree with the nature of the law. For by the same the sentence of the curse of God is pronoun ced ¹upon all those that shall not observe it even to the uttermost jot.

T. WHat was ye meanyng of al that? for it was not done without cause. D. It serued for the more strong cō firmation of the thinges whereof we haue already spoken: for there was none of them but that they did knowe ryght well that there was neyther illusion nor enchauntmente in those thinges, and that they were done by no power of man, but of God: wherefore, they serued againe as a new seale for the confirmation of the ministerye, and vocation of Moyses, & of the maiesty and power of God to saue hys, & to destroy his aduersaries: for by that he did declare that he was the God of nature, and that he did dispose of her euen as it pleased him, and that he dyd all that he woulde as well in heauen as in earth. And therfore he would him selfe euen from his own mouth preach vnto his people: he would also ring to the sermon that he would make vnto them, and ⟨p. 165⟩prepare them and make them hedefull to heare him. He had then for his belles, & for his Musike, the Cornet and trumpette, to cause them to heare his voyce, and to awaken thē, which things did very well agree with the nature of ye law. For by the same the sentence of the cursse of God is pronoū ced

¶ Of the usage of the law, to lead men to Jesus Christ, by the knowledge of their since.

¶ Of the vsage of the lavv, to lead men to Iesus Christ, by the knovvledge of their synnes.