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 that the publication that God hath made of his word, and the declaration that he hath given of himself and of his ⟨p. 27⟩vvill even from the beginning, maketh the ignorance of men to be without excuse.

¶ How that the publicatiō that God hath made of his vvord, and the declaration that he hath geuē of himself and of hys ⟨p. 27⟩vvill euen from the beginning, maketh the ignoraunce of men to be vvithout excuse.

D. IF that the subject of any prince be taken, and have offended the prince his laws, after that they have been published lawfully by sound of trumpet through out the whole country: shall he then say that he was ignorant of them, and so be excused▪ T. I think not so, for that should make men careless for the search of the understanding of the princes laws; and then would every man allege such excuses: and by these means the laws should have no place, and the majesty of the prince be had in contempt, & all his laws and ordinances should be but a mockery, and the publication of them should be no more available, then if they were not published at all: for the publication is for none other purpose, but to take away all occasions by the which men may pretend ignorance. D. But if that the prince were advertised that such a man had been admonished to hearken to the publication of his laws and ordinances, and that he would nothing understand thereof, but did all that he could possible because that he would hear nothing of them, to the intent that he might be the more void of constraint to observe them: should that be an excuse for him towards his prince? T. No, but should make him more inexcusable & more worthy of blame, for the contempt in the behalf should be very great & not sufferable. D. Then if it be so that a prince can not endure to have his majesty so contemned & despised: May God which is the Sovereign prince of all princes, endure it toward his majesty, after so great a proclamation of his will, as he hath continually made unto men, even from the beginning of the world, & doth daily by marvellous means.

D. IF that the subiect of any prince be taken, and haue offended the prince his lawes, after that they haue beene published lawfullye by sounde of trompet through out the whole countrye: shall he then say that he was ignoraunt of them, and so be excused▪ T. I thinke not so, for that shoulde make men carelesse for the searche of the vnderstanding of the princes lawes; and then would euery man alledge such excuses: and by these meanes ye lawes should haue no place, and the maiestie of the prince be had in contempt, & all hys lawes and ordinaunces should be but a mockerye, and the publication of them shoulde be no more auaylable, then if they were not published at all: for the publicatiō is for none other purpose, but to take away all occasions by the which men may pretend ignoraunce. D. But if yt the prince were aduertised that such a man had bene admonished to hearkē to the publication of his lawes and ordinaunces, and that he woulde nothing vnderstande thereof, but did all that he coulde possible because that he would heare nothing of thē, to the entent that he might be the more voide of constrainte to obserue them: shoulde that be an excuse for him towards his prince? T. No, but should make him more inexcusable & more worthy of blame, for ye contempt in ye behalfe shoulde be very great & not sufferable. D. Then if it be so yt a prince can not endure to haue his maiestie so contempned & dispised: May God which is ye Soueraigne prince of all princes, endure it toward his maiesty, after so great a proclamatiō of his wil, as he hath cōtinually made vnto men, euen frō ye beginning of ye world, & doth daily by maruellous meanes.

¶ Of the means by the which God hath, and doth declare himself daily to men.

¶ Of the meanes by the vvhich God hath, and doth declare himself dayly to men.

T. I Pray thee declare unto me somewhat particularly, by what means he doth this whereof thou speakest. D. First he doth it by the firmament, and by the earth, and by all his ⟨p. 28⟩creatures: which as continual preachers, never cease day, nor night, to preach unto us the knowledge & marvellous works of that same great God and prince their creator, even as David and S. Paul do witness. After that the great ¹endeavour of so many Patriarchs, Prophets, Apostles and ancient Doctors, with a marvellous number of other good servants of God, who by their pure and holy doctrine, good life and conversation, have filled yt whole earth with the knowledge of God, and also do teach us at this present day by their holy writings. But what shall we say of the very son of God, who came into the world in proper person, to make this publication in the most solemn manner that ever was made in the world? And even at this present day, how many and sundry means hath God given us to be instructed by, either by the mouth of diverse which he sendeth unto us daily, or else by books written in all languages, sent forth into the world, to all nations and regions of the same, by his most marvellous providence, which thing shall make us all to be utterly without excuse. Wherefore we may well say with the Prophet: The people which ²are ignorant shall be beaten, and because that thou haste contemned and refused knowledge, I will contemn thee and cast thee from me also.

T. I Pray thee declare vnto me somwhat particularlye, by what meanes he doth this wherof yu speakest. D. First he doth it by the firmament, and by the earth, and by al his ⟨p. 28⟩creatures: which as continuall preachers, neuer cease day, nor night, to preache vnto vs the knowledge & maruelous workes of that same great God and prince their creator, euen as Dauid and S. Paule do witnesse. After yt the great ¹endeuour of so many Patriarches, Prophets, Apostles and auncient Doctors, with a marueilous nūber of other good seruauntes of God, who by their pure and holy doctrine, good lyfe and conuersation, haue filled yt whole earth with the knowledge of God, and also do teach vs at this present day by their holy writinges. But what shall we saye of the very sonne of God, who came into the world in proper person, to make this publication in the moste solemne maner that euer was made in the world? And euen at this present day, how many and sundrye meanes hath God geuen vs to be instructed by, eyther by the mouth of diuerse which he sendeth vnto vs dayly, or els by bookes written in all languages, sent forth into the worlde, to all nations and regions of the same, by his most marueilous prouidence, which thing shall make vs all to be vtterly without excuse. Wherfore we may well say with the Prophet: The people which

¶ Of those that cloak their rebellion against the word and vvill of God, under colour of obedience which they owe to the laws that their princes have made against the same: & of such as commit the charge of their consciences to their curates and pastors.

¶ Of those that cloke their rebellion agaynste the vvorde and vvill of God, vnder colour of obedience vvhich they ovve to the lavves that theyr princes haue made agaynste the same: & of such as commit the charge of their consciences to their curates and pastours.

T. There are yet others that have a little better colour, which say, that they will believe as their princes do, and that they are bound to obey all their laws and ordinances. There are also an other sort which commit them selves wholly into the hands of their Bishops and curates, which are their pastors, and spiritual fathers, and only those ⟨p. 29⟩that have the charge of their souls, and consciences, and shall render account, and endure the punishment for them, if that through their negligence they be evil instructed. D. I fear that it fareth with many of those men that have such shifts, as it did with the Citizens of Jerusalem, which greatly marvelled to see their Lords and rulers to suffer Jesus Christ without contradiction to teach openly in their temple, considering that before that time they sought means to put him to death, all the while that they thought that their governors and pastors condemned both Jesus Christ and his doctrine, and that they forbade that any man should speak of him: this was a sufficient impeachment to hinder them from coming to him. But afterward when they saw that they had left of to pursue him, and that they were of the opinion that they had changed their purpose, and did acknowledge Jesus Christ to be the true Christ, they did then no more depend upon the judgements and consciences of the rulers and prelates, nor would in any wise follow the opinion that they then knew that they had of Christ, but builded them selves upon fair theology, and began to dispute with them selves to be a hindrance to them selves, saying: ¹we know well from whence this fellow is. But when the Christ shall come, no man shall know from whence he is. Wherefore do they not now say we must acknowledge him for such an one, for that, that our pastors do so. We do here see the nature of man is prompt to follow rather evil examples then good. T. It is even so. D. And on the other part I can not say, whether that these men that would have it seen to the world, that they have so good an opinion of their princes, and are so ready to obey their laws and ordinances, would make any great conscience to betray and sell them even in their great need, if there were any goodly occasion offered unto them by other princes better, to advance them to honours & estates, then by their own.

T. THere are yet others yt haue a litle better colour, which say, that they wil beleue as theyr princes do, and that they are bounde to obeye all their lawes and ordinaunces. There are also an other sorte which committe them selues wholy into the handes of their Bishops and curates, which are their pastours, and spirituall fathers, and onely those

But I would gladly know whether they do make so great ⟨p. 30⟩difficulty to violate and break the good statutes that are made by their princes, for the maintenance of their common wealth, and to withhold from them, if they might safely do it without danger of their person, any part of the tribute & custom that is due unto them by Gods ordinance: ¹as they do to transgress those wicked laws which are made contrary to all right & equity for to hinder the course of the Gospel, & would seek to understand the will of God, and to know those things that are necessary for the health of their souls, & to serve God as he himself hath commanded in his law! I fear that this great obedience which the greatest number of them do bear toward their princes and their laws, proceedeth rather of rebellion which they have in their hearts against God: then of the truth & good affection which they bear toward their prince and his laws. But because they dare not declare openly the malice that is in there harts, they are very glad to have this colour, & would rather have tyrants to their princes, which should forbid them to hear the voice of the Lord, then to have good & Christian princes which should compel them to hear, serve, and honour God.

But I would gladly know whether they do make so great ⟨p. 30⟩difficultie to violate and breake the good statutes that are made by their princes, for the maintenaunce of their common welth, and to withholde from them, if they might safely do it without daunger of their person, any part of ye tribute & custome that is due vnto them by Gods ordinaunce: ¹as they doe to transgresse those wicked lawes whiche are made contrary to all right & equitie for to hinder the course of the Gospell, & would seeke to vnderstand the wil of God, and to know those things that are necessarye for the health of their soules, & to serue God as he himselfe hath cōmaunded in his law! I feare yt this great obedience which ye greatest number of thē do beare toward their princes and their lawes, procedeth rather of rebelliō which they haue in their hartes against God: then of ye truth & good affection whiche they beare toward their prince and his lawes. But because they dare not declare opēly the malice that is in ther harts, they are very glad to haue this colour, & would rather haue tyrantes to their princes, which shoulde forbyd thē to heare the voyce of the Lord, then to haue good & Christiā princes which should compell thē to heare, serue, and honour God.

¶ Of those which commit idolatries to their princes, preferring their laws before the laws of God, & what authority Gods word hath over all men, and over all their laws.

¶ Of those vvhich cōmit idolatries to their princes, preferring their lawes before the lawes of God, & what autoritie Gods word hath ouer all men, and ouer all their lawes.

T. I Fear that there are many such, but there are many others that are not the worst people of the world, but yet they are idolaters of their princes. D. Thou dost rightly term such men idolaters of their princes, for in that they take their princes for their law in matters of religion & conscience, and seek not otherwise to understand the will of God, they make them their Gods and their idols, and do them great wrong, for it appertaineth to no prince nor to any creature what soever or how excellent he be, no not to the very Angels of God, to give laws of religion & of the service of God, but only to God himself, unto whom this ⟨p. 31⟩service & the honour of such things doth appertain. And therefore S. Paul saith, that if he himself, yea if an Angel ¹coming from heaven should declare any other Gospel then that which he hath taught, which is the true Gospel of Christ, let the same Angel be a cursed. If he make the very Angels subject to the word of God, how much rather should all men which are but mortal creatures be subject to the word of God? For unto whom doth it belong to give laws, either to the prince or else to his subjects? T. It is for the prince to give laws, & for the subjects to receive & observe the same. D. Well then if religion have none other regard, but to the honour & service of the only God, and that his pleasure is that none shall have power of the souls & consciences of men, but only he himself, and that he hath as great authority over the greatest Monarchs, Emperors, Kings, princes & lords, as he hath over the meanest of their subjects, how great a presumption should this be of them: to dare take in hand to give laws to their sovereign prince (I say of those that are but his subjects & vassals) to command that men shall serve him according to their appointment, & not to his? T. That were to be Lord & not subject, master and not servant. D. Would they them selves endure this at the hands of the greatest of their subjects? And yet is there no such comparison between God & them, as is between them & their subjects. For they are mortal men as their subjects are, they may err as other men may. And fall by the just judgements of God, from rule into servitude & subjection, yea oftentimes into the subjection of their own subjects, as it hath oftentimes happened to many:

T. I Feare that there are many such, but there are many others that are not the worste people of the world, but yet they are idolaters of their princes. D. Thou dost rightly terme such men idolaters of their princes, for in that they take their princes for their law in matters of religiō & conscience, and seeke not otherwyse to vnderstande the will of God, they make them their Gods and their idoles, and doe them great wronge, for it apperteyneth to no prince nor to any creature what soeuer or how excellent he be, no not to the very Angels of God, to geue lawes of religion & of the seruice of God, but onely to God himselfe, vnto whom this

for that they would not obey God, but took in hand to be above him, none of these things may happen to God.

for that they would not obey God, but tooke in hand to be aboue him, none of these thinges maye happen to God.

¶ Of the office of good princes and good subjects.

¶ Of the office of good princes and good subiectes.

T. IT is not then the office of a good prince, to abolish the orders of religion, which God hath given, or to forbid his subjects to follow the same, either else to change them ⟨p. 32⟩and to give and establish others at his pleasure. D. This is easy to understand, but in the contrary, his office is to cause his subjects to observe them by all means possible, and he himself to be the first, to give good example, that should observe those laws which God hath given unto him, and to govern his people according to the same: for he is ordained of God, to be a prince for none other purpose. And therefore the Lord did command that the book of the law should be red to the king, even as soon as he was chosen, to the end ¹he should know how to govern both himself and the people committed to his charge, according to the doctrine of the same. If he be then such an one as he ought to be, he will in no wise that his subjects shall do him that honour, which in no wise appertaineth unto him: but will in any wise have that reserved to God, unto whom only it is due. He thinketh that his subjects can do to him no greater honour then to honour God, as they ought to do, for his honour dependeth upon the honour of God, and he can not miss to be well honoured and faithfully served of his subjects, if that both he and his subjects do truly & faithfully serve God. Wherefore his subjects should do him the greatest wrong, and the greatest dishonour that is possible to imagine, in giving to him the honour which is not due unto him, nor ought of him to be accepted, for it should be to set him in the place of God, and to make him an idol, & a very devil: for that it is an honour which the devil alway desireth, to be esteemed in the place of God. D. He hath alway showed it even from the beginning.

T. IT is not then the office of a good prince, to abolishe the orders of religion, which God hath geuen, or to forbid his subiectes to followe the same, eyther els to chaunge thē ⟨p. 32⟩and to geue and establishe others at his pleasure. D. This is easye to vnderstand, but in the contrarye, his office is to cause his subiectes to obserue them by all meanes possible, and he himself to be ye fyrst, to geue good example, yt shoulde obserue those lawes which God hath geuen vnto him, and to gouerne his people according to the same: for he is ordeined of God, to be a prince for none other purpose. And therfore the Lord did cōmaund that the booke of the law should be red to the king, euen as sone as he was chosen, to the end

¶ Howe those men obey the devil, and not their princes, which obey any laws, by the which it is forbidden men truly to serve God.

¶ Hovve those men obeye the deuill, and not their princes, vvhich obey any lavves, by the vvhich it is forbidden men truely to serue God.