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 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 ⟨p. 29⟩that haue the charge of their soules, and consciences, and shal render accompt, and endure the punishment for them, if that through their negligence they be euill instructed. D. I feare that it fareth with many of those mē that haue such shyftes, as it dyd with the Citizens of Ierusalem, which greatly marueiled to see their Lordes and rulers to suffer Iesus Christ without contradiction to teach openly in their temple, cons•dering that before yt time they sought meanes to put him to death, all ye while that they thought that their gouernours and pastours condempned both Iesus Christ and his doctrine, and that they forbad that any man should speake of him: this was a sufficient empeachment to hinder them from cōming to him. But afterward when they sawe that they had left of to pursue him, and that they wer of the opinion that they had chaunged their purpose, and dyd acknowledge Iesus Christ to be the true Christ, they did then no more depend vpon the iudgementes and consciences of the rulers and prelates, nor would in any wyse followe the opinion that they then knewe that they had of Christ, but builded them selues vpō fayre theologie, and began to dispute with them selues to be a hindraunce to thē selues, saying: ¹we know well from whence this fellowe is. But when the Christ shall come, no man shall know from whence he is. Wherfore do they not now saye we must acknowledge him for such an one, for that, yt our pastours do so. We do here sée the nature of man is prompt to followe rather euill examples then good. T. It is euen so. D. And on the other part I can not say, whether that these mē that would haue it seene to the worlde, that they haue so good an opinion of their princes, and are so readye to obey their lawes and ordinaunces, woulde make any great conscience to betraye and sell them euen in their great neede, if there were any goodly occasion offered vnto them by other princes better, to aduaunce them to honours & estates, then by their own.

1. 1John. 7.Iohn. 7.

¶ 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.

T. And if a man should find any prince of that unspeakable pride, as there have been heretofore amongest the Emperors, Kings, and Heathen princes, and as the ⟨p. 33⟩Pope is at this day in Christendom, following their trace and example, the subjects were no more bound to obey him, in that behalf, then to obey the devil, which is in deed a greater prince then all Tyrants, and all such as look for like honours: for he is called the God of this world, the prince of this world, and the master of all blindness: unto whom all these little tyrants are but subjects and vassals, and as ¹it were of his little claws. And therefore, when subjects are brought to this extremity, they may lawfully use, not only the same that the Apostles did, who answered in the like ²case, it is better to obey God then man: but they may allege also in their defence these words, it is better to obey, God then the Devil. For he that obeyeth man against the commandment of God he obeyeth devil by whom he is possessed, and therefore shall inherit the inheritance with the devil and with the tyrants, of whom they did stand more in fear, then of God.

T. ANd if a mā should finde any prince of that vnspeakeable pryde, as there haue beene heretofore amongest the Emperours, Kinges, and Heathen princes, and as the ⟨p. 33⟩Pope is at this day in Christendome, folowyng their trace and example, the subiectes were no more boūd to obey hym, in that behalfe, then to obey the deuill, whiche is in dede a greater prince then all Tyrantes, and all such as loke for lyke honors: for he is called ye God of this worlde, the prince of this worlde, and the master of all blindenes: vnto whome all these litle tyrantes are but subiectes and vassals, and as ¹it were of his litle clawes. And therfore, when subiectes are brought to this extremitie, they may lawfully vse, not onely the same that the Apostles did, who aunswered in the like ²

¶ Of the lawful laws and statutes of Christian princes, and what men ought to consider in them.

¶ Of the lavvfull lavves and statutes of Christian princes, and vvhat men ought to consider in them.

T. I Do think that thy meaning in this, is not, but that it is lawful for Christian princes to give such laws and ordinances to their subjects, as are agreeable to the word of God, to lead them into true Religion. D. Howe should I condemn that, for so much as I say, it is their only office and duty for in so doing, they them selves preach the law of God, but that whereof I spake before, I mean of such laws & edicts as are made directly against the word of God, either to abolish, or else to deface the true religion. T. Such as do so, are very tyrants & not princes. D. Doubt you not but Nebuchadnezzar, Darius, and Cyrus, these heathen ¹Emperors & Kings, that have made so good laws, for the publishing of the knowledge of God, through out their whole Empires and dominions, and have also so well aided the true servants of God, but they shall rise in the judgement of the Lord, to accuse grievously those princes that have ben renowned in the number of Christians, and have after ⟨p. 34⟩so great light of the Gospel, letted & hindered the preaching of the knowledge of God and his will, in the advancement whereof the afore named have travailed.

T. I Do thinke that thy meaning in this, is not, but that it is lawfull for Christiā princes to gyue such lawes and ordinaunces to their subiectes, as are agreable to the worde of God, to leade them into true Religion. D. Howe should I condempne that, for so much as I say, it is their onely office and duety for in so doyng, they them selues preach the lawe of God, but that wherof I spake before, I meane of such lawes & edictes as are made directly agaynst the worde of God, either to abolishe, or els to deface the true religion. T. Such as do so, are very tyrants & not princes. D. Doubt you not but Nabuchodnesar, Darius, and Cyrus, these heathen ¹Emperours & Kynges, that haue made so good lawes, for the publishyng of ye knowledge of God, thorow out their whole Empires and dominiōs, and haue also so well ayded the true seruauntes of God, but they shall ryse in the iudgement of the Lorde, to accuse greuously those princes yt haue ben renoumed in the nomber of Christians, and haue after ⟨p. 34⟩

¶ Of such as are unfaithful servants in princes Courts: and of their Counsels against God, and of those princes, that do rather favour such servants, then those that are of con science whole and sound.

¶ Of such as are vnfaithfull seruauntes in princes Courtes: and of their Councels agaynst God, and of those princes, that do rather fauour such seruauntes, then those that are of cō science vvhole and sounde.

T. IT may be that there are Christian princes, which make laws very contrary, to those that they would make, if they had in their Courts such Courtiers, as was Daniel, Es•ras, and Nehemie, which would procure and stir them up to glorify the name of God, as did these good servants and holy Prophets of God, among the others. But in the stead of such, they have oftentimes those that are clean contrary, who as much as they may do, let them from the hearing and understanding of the word of God, whereby they might learn truly to understand their office and duty, and they do not let by all means possible, to procure them to persecute that doctrine, which they ought chiefly to advance and maintain. D. It is not greatly to be marvelled at: for such men often times deal with princes, as doth the fowler with the birds that he setteth for his stale. For they establish such Religion as pleaseth them, and seemeth unto them best for their purpose, to nourish and maintain their ambition and their bellies. And because they want power to authorise their laws and ordinances, whereby to maintain their abuse, they abuse the power and authority of the princes in that behalf, training them by their wicked and lend counsel to do whatsoever pleaseth them. And as these men do often times abuse the ignorances and negligences of princes, even so on the other part, princes oftentimes abuse the malicious minds of such men: to serve their ambition, tyrannies, and wicked enterprises. Wherefore they do more esteem them being such, then if they were more honest, for ⟨p. 35⟩they could not endure them if they were honest, and would give them faithful counsel, both for the honour of God, and the health both of their own souls, and of their subjects also, because they have a desire to obey God, and to set his people in Christian liberty to serve him, nor yet to reform the Church according to his word, but rather to pervert the true religion, and to make it serve to their purpose, even as Jeroboam did.

T. IT maye bee that there are Christian princes, whiche make lawes verye contrary, to those that they woulde make, if they had in their Courtes such Courtiers, as was Daniel, Es•ras, and Nehemie, whiche would procure and sturre them vp to glorifie the name of God, as did these good seruauntes and holy Prophetes of God, amonge the others. But in the stede of such, they haue oftentymes those that are cleane contrarye, who as muche as they may do, let them from the hearynge and vnderstandynge of the woorde of God, whereby they myght learne trulye to vnderstande theyr office and duety, and they do not let by all meanes possible, to procure them to persecute that doctrine, whiche they oughte chiefely to aduaunce and mayntayne. D. It is not greatly to be maruelled at: for suche men often tymes deale with princes, as doth the fowler with the byrdes that he setteth for hys stale. For they establishe such Religion as pleaseth them, and semeth vnto them best for theyr purpose, to noryshe and mayntayne theyr ambition and theyr bellyes. And bycause they want power to authorise their lawes and ordinaunces, whereby to mayntayne their abuse, they abuse the power and authoritie of the princes in that behalfe, trayning them by their wicked and lend councell to do whatsoeuer pleaseth them. And as these men do often tymes abuse the ignoraunces and negligences of princes, euen so on the other part, princes oftentimes abuse the malitious mindes of such men: to serue their ambition, tyrannics, and wicked enterprises. Wherfore they do more esteme them beyng such, then if they were more honest, for

They had rather to have such Prophets, & Priests as had Jeroboam, Ahab, & Jezebel, and such as were the Magicians of Pharaoh, the more cleanly thereby to resist gods truth, than to have the true servants of God that follow the trace of the true Prophets & Apostles, And for so much as both they & their people desire such, & do well deserve to have such, God doth send them even such as they wish for: but it is in his wrath, as he threateneth by his Prophets, to the end they may have the more mete matter, daily to harden their hearts more & more, and more speedily ¹to hasten their destruction.

They had rather to haue such Prophetes, & Priestes as had Ieroboam, Achab, & Iesabell, and such as were the Magitiens of Pharao, the more clenly therby to resist gods truth, thē to haue the true seruants of God that folow the trace of the true Prophetes & Apostles, And for so much as both they & their people desire such, & do well deserue to haue such, God doth send them euen such as they wish for: but it is in his wrath, as he threatneth by hys Prophets, to the end they may haue the more mete matter, dayly to harden theyr hartes more & more, and more spedyly ¹to hasten theyr destruction.

1. 1Isaiah. 3. 29. Ose. 5. 7.Esay. 3. 29. Ose. 5. 7.