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 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.

OF blindness & disorder that is among men in matter of religion. | 3. 1 Luthors & causes of all order & disorder. | 3. 2 Of the cause of the fall and reign of mankind. | 4. 3 Of the difficulty that is […] to acknowledge their errors. | 5. 4 Of the process that men bring against God. | 6. 5 How that all false religion may be well defended. | 6. 6 Of the arguments taken of the multitude. | 7. 7 Of the arguments of time and auncienty. | 8. 8 Of the fall of the devil. | 8. 9 Of the predecessors of the wicked. | 9. 10 How that none may so well allege auncienty, as the faithful. | 10. 11 Of the language that is in the hart of the hypocrites & wicked. | 11. 12 Of the persecutors of the verity. | 12. 13 Of such as persecute the truth of a purposed malice. | 12. 14 Of those that resist the truth wittingly. | 14. 15 Of such as do resist the truth, and persecute it through ignorance. | 1516 How that the want of the knowledge of god & his truth. | 15. 17 Of the great care and diligence that is in men. | 17. 18 Of the diligence that is in men to do evil. | 18. 19 Of the vices that make men ignorant of god, & of his truth. | 19. 20 Of such as do contemn the knowledge of God. | 20 21 Of the true knowledge of god. | 22. 22 Of the true study of the holy scriptures. | 23. 23 Of such Christians as are ignorant of the word of God. | 23. 24 How much necessary the study of the word of God is. | 25. 25 Of the desired ignorance. | 26. 26 How that the publication that God hath made of his word. | 27. 27 Of the means by which god hath and doth declare him self daily to men. | 27. 28 Of those that cloak their rebellion against the word and will of God. | 28. 29 Of those which commit idolatries to their princes. | 30. 30 Of the offices of good princes and good subjects. | 31. 31 How those men obey the devil, & not their princes. | 32. 32 Of lawful laws of Christian Princes. | 33. 33 Of unfaithful servants to Princes, & of their councils▪ against God. | 34. 34 Of the judgement of the Christian doctrine, and by whom it must be reported. | 35. 35 Of the causes why the Princes should enquire of the will of god at the mouth of his ministers | 37. 36 Dishonour done to God by such as vouchsafe not to enquire of his will at the hands of his ministers. | 38. 37 What mean and order Princes ought to keep in judgment of things appertaining to religion. | 39.

OF blyndnes & dysorder that is amonge men in matter of religion. | 3. 1 Luthors & causes of all order & disorder. | 3. 2 Of the cause of the fall and raigne of mankinde. | 4. 3 Of the difficulty that is 〈…〉 to acknowledge their errors. | 5. 4 Of the proces that men bring against God. | 6. 5 How that al false religion maye be wel defended. | 6. 6 Of the argumentes taken of the multitude. | 7. 7 Of the argumentes of tyme and auncienty. | 8. 8 Of the fal of the deuil. | 8. 9 Of the predecessours of the wycked. | 9. 10 How that none may so wel alledge auncienty, as the faithful. | 10. 11 Of the lāguage that is in the hart of the hipocrites & wicked. | 11. 12 Of ye persecutors of ye veriti. | 12. 13 Of suche as persecute the truth of a purposed malice. | 12. 14 Of those that resist the truth wittingly. | 14. 15 Of such as do resist the truth, and persecute it through ignorāce. | 1516 How that the want of the knowledge of god & his truth. | 15. 17 Of the great care and diligence that is in men. | 17. 18 Of the diligence that is in men to do euyll. | 18. 19 Of the vices that make men ignorant of god, & of his truth. | 19. 20 Of such as do contemn the knowledge of God. | 20 21 Of the tru knowlege of god. | 22. 22 Of the true study of the holy scriptures. | 23. 23 Of such Christians as are ignorāt of the word of God. | 23. 24 How much necessary the study of the word of God is. | 25. 25 Of the desired ignorance. | 26. 26 How that the publicatiō that God hath made of hys word. | 27. 27 Of the meanes by which god hath and doth declare him selfe dayly to men. | 27. 28 Of those that cloke their rebellion agaynst the woord and wyll of God. | 28. 29 Of those whiche cōmit idolatries to their princes. | 30. 30 Of the offices of good princes and good subiectes. | 31. 31 How those men obey the deuill, & not their princes. | 32. 32 Of lawfull lawes of Christian Princes. | 33. 33 Of vnfaythful seruantes to Princes, & of their councels agaynste God. | 34. 34 Of the iudgement of the Christian doctrine, and by whom it must be reported. | 35. 35 Of the causes why the Princes shuld enquire of the wil of god at the mouth of his ministers | 37. 36 Dishonour done to God by suche as vouchsafe not to enquire of his wyl at the handes of his ministers. | 38. 37 What meane and order Princes ought to kepe in iudgmēt of thinges apertaining to religiō. | 39.

38 Howe men ought to have greater care for matters appertaining to religion. | 41. 39 How that men make more account of their promises, then of their consciences. | 42. 40 Of the care that ought to be had ⟨image 111⟩to know y• way of salvation. | 44. 41 Admonitions in the holy Scriptures against false Prophets. | 45. 42 How great business letteth y• hearing of the word of God. | 46. 43. Means to advance or hinder the business of men. | 48. 44. Mockers and haters of the Gospel, and will seem no. | 49. 45 Of Epicurians among the Christians & their diversity. | 50. 46 Testimonies of Epicurians & of Gods providence & justice against their false opinions. | 51. 47 Light of gods word given to men & the nature of the same. | 52. 48 The authority of holy scripture. | 53. 49. Devilish perversity of Epicurians their agreement with the doctrine of Mahomet. | 56. 50 Of mans traditions. | 57. 51 How we ought not to do y• which seemeth good only in our own sight and opinion | 58. 52 Of the works that are done to a good intent. | 60. 53 To understand whether god have ordained sundry religions or no | 61. 54 Of the causes of the diversity of the positive laws | 62. 55 Of the agreement of the positive laws with the Ceremonial laws. | 63. 56 What liberty God hath given in the usage of ceremonies. | 65. 57.

38 Howe men ought to haue greater care for matters appertayning to religion. | 41. 39 How that men make more accoūt of their promises, then of theyr consciences. | 42. 40 Of the care that ought to be had ⟨image 111⟩to know y• way of saluatiō. | 44. 41 Admonitions in the holye Scriptures against false Prophetes. | 45. 42 How great busines letteth y• hearing of the word of God. | 46. 43. Meanes to aduaunce or hinder the busines of men. | 48. 44. Mockers and haters of the Gospel, and wil seme no. | 49. 45 Of Epicurians amōg the Christians & their diuersitie. | 50. 46 Testimonies of Epicurians & of Gods prouidence & iustice against their false opinions. | 51. 47 Light of gods worde geuen to mē & the nature of the same. | 52. 48 The authoritie of holy scripture. | 53. 49. Diuelish peruersitie of Epicuriās their agreement with the doctrine of Mahomet. | 56. 50 Of mans traditions. | 57. 51 How we ought not to do y which semeth good onely in our owne sight and opinion | 58. 52 Of the workes that are done to a good intent. | 60. 53 To vnderstand whether god haue ordained sundry religions or no | 61. 54 Of the causes of the diuersitie of the positine lawes | 62. 55 Of the agreemente of the positiue lawes wyth the Ceremoniall lawes. | 63. 56 What libertie God hath geuen in the vsage of ceremonies. | 65. 57.