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…

¶ In what sort we ought to understand that the law is not ordained for the just and the faithful, but for the unjust and faithless.

¶ In what sorte we ought to vnderstande that the lawe is not ordayned for the iust and the faythful, but for the vniust and faythles.

T. How doest thou understand this passage or text? D. Tell me, to what end was the law given? was it not to restrain men from evil, and to set forward well doing? T. That is out of all doubt. D. Then, where there is no fear of iniquity and of transgression, there is also no need of law. For the just man being joined unto God, and being made partaker of his justice and nature, he is a law unto himself. For that that he hath the law of God printed in his hart by the mean of that image of God, unto the which ⟨p. 186⟩he is made like. Wherefore, he keepeth him self from every thing that he knoweth to be contrary to the will of God, and employeth him to every thing that he knoweth to be pleasant and agreeable unto him, not with such a heart & mind as doth a hireling, which doth nothing but in hope of his hire: or as a man of an evil mind which refraineth not from the evil that he would willingly do, but only for that that the punishment which he feareth, holdeth him from it. For such men do nothing neither for the honour of God, nor yet for his justice, who of his nature is worthy to be loved and honoured, although there were no reward for those that honour him, nor punishment for them that offend him, and transgress against his holy ordinances. T. Why do they then do it? D. They do it only for the love of them selves. But the just man doth it to honour God, and for the love that he beareth to his justice, in such sort, as he cannot otherwise do, although there were no punishment at all ordained for the transgressors, nor yet reward for the obedient, as we see many examples thereof among men. For an honest man doth not keep him self from being a thief and a murderer, for fear of the punishment that is appointed for such offences, but for that he loveth virtue, and hateth vice. Therefore, although that such vices should not be punished at all, yet would he never the sooner do them. And therefore the law ordained for thieves and murderers, is not ordained for him, nor maketh him subject at all unto it, as is the thief and murderer: for so much as without it he doth of him self that which the law requireth. And therefore in this manner is the faithful delivered from the subjection of the law, and in this sort the law is abolished unto him.

T. HOw doest thou vnderstand this passage or text? D. Tel me, to what end was the law geuen? was it not to restraine men from euil, and to set forward wel doyng? T. That is out of al doubt. D. Then, where ther is no fear of iniquitye and of transgression, there is also no neede of law. For the iust man being ioyned vnto God, and beyng made partaker of his iustice and nature, he is a lawe vnto himselfe. For that that he hath the lawe of God prynted in his hart by the meane of that image of God, vnto the which ⟨p. 186⟩he is made like. Wherfore, he kepeth hym selfe from euerye thyng that he knoweth to be contrarye to the wyll of God, and employeth hym to euerye thyng that he knoweth to be pleasaunt and agreable vnto him, not with suche a harte & mynd as doth a hyreling, which doth nothing but in hope of hys hyre: or as a man of an euyll mynde whiche refrayneth not from the euyl that he would wyllinglye doo, but onely for that that the punishment whych he feareth, holdeth hym from it. For suche men doo nothing neither for the honour of God, nor yet for hys iustice, who of hys nature is woorthye to be loued and honoured, although there were no rewarde for those that honour hym, nor punyshment for them that offende hym, and transgresse agaynste hys holye ordinaunces. T. Why doo they then doo it? D. They doo it onelye for the loue of them selues. But the iust man doth it to honour God, and for the loue that hee beareth to hys iustice, in such sorte, as he cannot otherwise doo, althoughe there were no punishment at all ordayned for the transgressours, nor yet reward for the obedient, as we see manye examples thereof among men. For an honest man doth not keepe hym selfe from being a theefe and a murtherer, for feare of the punishment that is appoynted for suche offences, but for that he loueth vertue, and hateth vice. Therefore, althoughe that suche vyces should not be punished at all, yet would he neuer the sooner doo them. And therefore the lawe ordayned for theeues and murtherers, is not ordayned for hym, nor maketh hym subiect at all vnto it, as is the theefe and murtherer: for so muche as wythout it he doth of hym selfe that which the lawe requireth. And therefore in thys manner is the faythfull deliuered from the subiection of the law, and in thys sorte the law is abolished vnto hym.

¶ Of the causes for the which the unfaithful remain still subject to the law, and wherein the faithful may also be subject unto it.

¶ Of the causes for the whych the vnfaythfull remayne styll subiect to the lawe, and wherein the faythfull may also be subiect vnto it.

T. The unfaithful remaineth still subject both in the one and in the other sort: for he is not delivered from the §27curse of the law, because that his transgression is not wiped away by the blood of Jesus Christ. And for that that his will is always contrary to the will of God, he hath also continually need of the law of God to restrain him, and to prick him. And therefore he is not delivered from the subjection thereof, as is the just man. D. It is true. And for that there is none so just nor so perfect, in whom there resteth not continually some root of this natural rebellion, which through sin remaineth imprinted in our entrails during the time that we abide in this mortal life: we shall remain so long subject to the law, as there shall remain in us any rebellion, weakness, or imperfection, and that we be far from that perfect reformation given to the image of God, which is required in us. The which subjection I do take, not in that sort that the law bringeth the curse to the transgressors, for so much as that curse is to the faithful turned into blessing through Jesus Christ: but I take it in that sort that the law doth serve us for instruction, to teach us to refrain our will, according to the rule of the will of God.

T. THe vnfaythfull remayneth styll subiect both in the one and in the other sorte: for he is not delyuered frō the §27cursse of the law, because that hys transgression is not wiped away by the bloud of Iesus Christ. And for that that hys wyll is alwayes contrary to the wyll of God, he hath also continually neede of the law of God to restrayne him, and to prycke hym. And therefore he is not delyuered from the subiection thereof, as is the iust man. D. It is true. And for that there is none so iust nor so perfect, in whom ther resteth not continually some roote of thys natural rebellion, which through sinne remaineth imprinted in our entrailes during the time that we abide in thys mortal lyfe: we shall remayne so long subiect to the law, as there shall remayne in vs any rebellion, weakenes, or imperfection, and that we be farre from that perfecte reformation gyuen to the image of God, which is requyred in vs. The whych subiection I doo take, not in that sorte that the lawe bringeth the cursse to the transgressours, for so muche as that cursse is to the faythful turned into blessing through Iesus Christ: but I take it in that sort that the lawe doth serue vs for instruction, to teache vs to refrayne our wil, according to the rule of the wyl of God.

¶ Of the commodity that the faithful may also have of the law, and in how many sorts.

¶ Of the commoditie that the faythfull may also haue of the law, and in how many sortes.

T. The law is then alway profitable for us. D. Yea, & in sundry wise. For first in declaring to us the good that we are bound to do, and the evil that we ought to flee, she teacheth us to know what great commodity we have lost, and in to what misery & wretchedness we are fallen by mean of sin, to the knowledge whereof she leadeth us. And when she hath brought us to that knowledge, she doth by this mean bring us to humble our selves before God, ⟨p. 188⟩& to demand his grace. For the law showeth us our only refuge to be in Jesus Christ, which is he by whom only ¹we may obtain it. For seeing that her office is to demand of us, to the uttermost, that which we do owe unto God, or else to condemn us for default of the satisfaction which she requireth of us, and that there is none able to satisfy the least point therein contained, she doth plainly show us that we are dead and lost for ever, if we have not refuge and remedy else where. For that cause S. Paul doth call her a Pedagogue, to wit, a leader and a guide, to bring us to Jesus Christ, in whom the help and remedy is set forth unto us. ²T. That is one goodly matter. D. Afterward, for so much as the justification and regeneration which we obtain through faith in Jesus Christ, and through his spirit, is given us to none other end, but only to serve in justice & holiness, where as before we served in injustice and iniquity: & also for so much as that faith (by whose means ³we do receive all these great benefits) can not be idle, nor without bringing forth the fruits of good works the which God requireth of her, and whereof she is the fountain & spring: the law doth greatly serve us to make us to know which be these works, for God requireth none other of us: and faith can bring forth none other but such as God hath declared in his law to be agreeable & acceptable unto him. And for so much as there remaineth continually in our understanding certain of those darknesses, which sin brought with it, and that by means of the same we do oftentimes dishonour God, what good will or intent so ever we have, thinking in deed to honour him:

T. THe lawe is then alway profitable for vs. D. Yea, & in sundry wyse. For first in declaring to vs the good that we are bound to do, and the euil that we ought to flee, she teacheth vs to know what great commoditye we haue loste, and in to what misery & wretchednes we ar fallen by meane of sinne, to the knowledge whereof shee leadeth vs. And when she hath brought vs to that knowledge, she doth by thys meane bring vs to humble our selues before God,

the law doth also serve us to lighten and cleanse these darknesses, & to keep us from choosing the evil in stead of the good, and to correct that zeal without knowledge which may be found in us, On the other side, for so much as it cometh often times ¹to pass that our flesh doth cause our will to resist that very ⟨p. 189⟩knowledge which we have by the law of God: the law is very necessary to show unto us continually that which we yet want, and to bring us by such declaration, to repentance, which is the first part of the preaching of the ²Gospel, to make us ready thereby to obtain the other, which is the remission of since, through the acknowledging of our offences, and the calling upon the grace and mercy of God, through faith in Jesus Christ.

the law doth also serue vs to lighten and clense these darknesses, & to kepe vs from choosing the euyll in steade of the good, and to correct that zeale wythout knowledge which may be found in vs, On the other side, for so much as it cōmeth often times ¹to passe that our fleshe doth cause our will to resiste that verye ⟨p. 189⟩knowledge which we haue by the lawe of God: the law is very necessarye to shew vnto vs continually that which we yet wante, and to bryng vs by suche declaration, to repentaunce, which is the firste parte of the preaching of the ²Gospell, to make vs readye thereby to obtayne the other, which is the remission of synnes, through the acknowledging of our offences, and the calling vppon the grace and mercy of God, through fayth in Iesus Christ.

1. 1•et no•e
2. 2

¶ Of the agreement of the law and the Gospel, of the old Testament & of the new: and of the turning or change of the law of rigour into the law of grace, & of the law of grace into the law of rigour.

¶ Of the agreement of the lavve and the Gospell, of the olde Testament & of the nevv: and of the turning or chaunge of the lavve of rigour into the lavve of grace, & of the lavv of grace into the lavve of rigour.

T. I Do very well know by that which thou sayest, the ignorance of those which speak in this sort of the law and of the Gospel, as hath been already declared. D. Thou doest here see how the law and the Gospel, the old Testament and the new, the law of rigour and the law of grace, Moses and Jesus Christ, do as it were hold ¹hands: and how the Gospel doth there begin where the law doth end, and doth fully make perfect and finish that which the law began, in such sort that the one goeth not without the other. And for that cause, our Lord Jesus Christ did say, that the law and the Prophets had their course until the coming of John Baptiste, in whose ministry the preaching of the law and of the Gospel were joined: and the ministry of the law did end, and the ministry of the Gospel did begin, to prepare men to that same of Christ, the which he himself did establish in his perfection: and then afterward the Apostles did follow and entertain it by the preaching of the Gospel. Thou doest also see how by the same mean the law of rigour is turned into the law of grace, to all such as are made capable thereof through Christ. But to the other sort, it is not only ⟨p. 190⟩not so much turned into the law of grace, as the grace which is brought by Jesus Christ to the faithful, doth the more augment the rigour of the same against the unfaithful, which abuse that grace, and cast it from them. For the more that the light of the knowledge is plenteously spread abroad upon the earth, and that God doth show more abundantly the riches of his grace and mercy, and the more that his Son Jesus, through whom he doth make us part takers of these graces and mercies, hath showed him self unto us familiarly, and is not only more great and more excellent, then all the Patriarchs and prophets, ²yea then the very Angels, the more grievous and fearful shall the punishment be upon him that shall despise so great a grace: For he casteth from him the mean by the which only he may receive that grace. Therefore where as Jesus Christ should be unto him a loving Saviour, he maketh him his rigorous Judge, and turneth that life which he hath brought unto him, into death, and the blessing into cursing. Therefore we ought well to have in mind the warning that the Apostle giveth in his Epistle to the Hebrews, following David, saying:

if you do this days ¹hear his voice, harden not your hearts, as your fathers did in the wilderness.

if you doo thys days ¹heare hys voyce, harden not your hartes, as your fathers dyd in the wyldernes.

1. 1Psal. xcv. Heb. iii. iiii

¶ Of the books of the great and general Councils of God, containing the decrees and Canons of the same.

¶ Of the bokes of the great and generall Councels of God, contayning the decrees and Canons of the same.

T. Thou hast thoroughly confirmed me, and hast well contented and satisfied my mind in all these matters, and chiefly touching the matter of the Council, I am fully contented with these twain, to the which thou doest direct me, the which I see joined together, even as thou haste said that the law & the Gospel, Moses and Jesus Christ, the old and new Testament were one with an other. D. Thou oughtest not otherwise to understand it. For the ⟨p. 191⟩Canons and decrees of the first, are nothing else then the doctrine of the law and of the Prophets, and of all the old testament, as those of the second are contained in the doctrine of the Gospel, and of the new Testament, beside the which we ought not to look for any other. T. I am very well contented with the same, and I desire God to give me his grace never to turn away from it, nor never to receive any other. But for that that my understanding is very gross, I would desire thee to do such for me, as first to declare unto me the Decrees and Canons of this first Council, which is the law of God, given in the mountain of Sinai: and then I hope when I have once well understood them, that I shall have a good entry into the understanding of those of the other Council, which are contained in the Gospel of our Lord Jesus Christ. D. I am very well content. But it seemeth that we shall do well to put it over till an other time, when we shall have more leisure.

T. THou hast thorowly confirmed me, and hast wel contented and satisfied my mynde in al these matters, and chiefly touching the matter of the Councel, I am fully contented wyth these twayne, to the whiche thou doest direct me, the which I see ioyned together, euen as thou haste sayd that the law & the Gospell, Moyses and Iesus Christ, the olde and newe Testament were one with an other. D. Thou oughtest not otherwyse to vnderstande it. For the ⟨p. 191⟩Canons and decrees of the firste, are nothing els then the doctrine of the law and of the Prophetes, and of all the old testament, as those of the second are contained in ye doctrine of the Gospel, and of the new Testament, besyde the which we ought not to looke for any other. T. I am very wel contented wyth the same, and I desire God to gyue me hys grace neuer to turne awaye from it, nor neuer to receaue anye other. But for that that my vnderstandyng is verye grose, I would desire thee to doo so•uch for me, as first to declare vnto mee the Decrees and Canons of thys firste Councell, which is the law of God, gyuen in the mountain of Synaye: and then I hope when I haue once well vnderstoode them, that I shall haue a good entrye into the vnderstanding of those of the other Councel, which are contayned in the Gospell of our Lorde Iesus Christ. D. I am very wel content. But it seemeth that we shall doo well to put it ouer tyl an other tyme, whē we shall haue more leasure.

The table of this work, containing the principal matters of the same book. The first number declareth the page or side of the leaf, the second the Section.

The table of this woorke, contayning the principall matters of the same booke. The first number declareth the page or syde of the leafe, the second the Section.