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 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.

1. 1Daniel. 3. 4. Es•r. •

¶ 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.

¶ Of the Judgement of the Christian doctrine, and of those by whom it must be reported, & of the princes duty in that behalf, and of the fault of those that in the same, despise the Counsel of the servants of God.

¶ Of the Iudgement of the Christian doctrine, and of those by vvhom it must be reported, & of the princes duety in that behalfe, and of the faulte of those that in the same, despise the Councell of the seruauntes of God.

T. I Do fear also that there be many that trust to much in matters of Religion, to those that falsely name themselves to be of the Church, as Prelates and Pastors of the Church, and that it fareth with them, even as it doth with those that commit wholly their souls, and consciences into the hands of their Curates and Prelates. D. It is certain that in all states there are some that think of religion as they do of some science or handy craft. Wherefore when there happeneth any controversy, they think that the knowledge thereof doth in no wise appertain to them, but that it is enough for them to commit the deciding of the matter into the hands of the masters of the occupation, and them to give their sentence, ⟨p. 36⟩according to the report that those men shall make, and to esteem done and concluded, what soever they conclude. T. It seemeth to me that their opinion is not very evil. For who can better judge of an art, or occupation, then the masters thereof? Were it not a great presumption for any man, to take upon him to judge of that, which he neither understandeth nor knoweth? D. This that thou sayest, is not all together void of appearance: but here must we take good heed, that no man be deceived, for sith that here is the question, whether that men of occupation, shall judge of things appertaining to their occupation, thou must then understand, that •p man can truly judge of the Christian doctrine, but such as are true Christians: for no man can understand the heavenly language, and the language of God, but only the children of God, and those that are heavenly, and not earthly. Wherefore I do more esteem, the judgement of a simple labourer, being one of the elect of god, and regenerate by his holy spirit, then that of all the Popes, Bishops, Priests, Philosophers and Doctors, which shall be infidels or hypocrites, for such are not of the occupation whereof we speak. And as touching that which thou sayest, that I do not allow the counsel or act of a prince, if he take in hand to do any thing of his own head, in matter of Religion, without asking at the mouth of the Lord, and taking advise & coū cell of him, by the help of those, unto whom he hath given special charge to open, and make manifest his will unto men, and to declare his law unto them.

T. I Do feare also that ther be many that trust to much in matters of Religion, to those that falsely name themselues to be of the Churche, as Prelates and Pastours of the Churche, and that it fareth with thē, euē as it doth with those that commit wholly their soules, and cōsciences into ye hands of their Curates and Prelats. D. It is certain that in all states there are some that thincke of religion as they do of some sciēce or handy craft. Wherfore when there happeneth any controuersie, they think yt the knowlege therof doth in no wise appartaine to thē, but yt it is ynough for thē to committe the decidyng of the matter into the handes of the masters of the occupation, and thē to giue their sentēce,

And for this cause he hath don this honour to his Prophets, and true Ministers of his Church, to call them his mouth, promising that he will put hie word into their mouth. And when the princes or people have taken in hand any thing, that hath appertained to the honour of God, and to their health, without enquiring of the Lords will, at the hands of his Prophets, he hath rebuked them, because they did not ask at his ¹mouth, & that they have weaved their cloth, but not by his ⟨p. 37⟩spirit, he speaketh to the same purpose by Malachi. The lips of the Priest do keep knowledge: men shall enquire of ²the law at his mouth, for he is the angel and messenger of the Lord of hosts.

And for this cause he hath don this honor to his Prophets, and true Ministers of his Churche, to call them his mouth, promising that he will put hie word into their mouth. And when the princes or people haue taken in hand any thynge, that hath appertained to the honor of God, and to their health, without enquiring of the Lordes will, at the handes of his Prophetes, he hath rebuked them, bycause they dyd not aske at hys ¹mouth, & that they haue weaued their cloth, but not by his ⟨p. 37⟩spirite, he speaketh to the same purpose by Malachie. The lyps of the Prieste do kepe knowledge: men shall enquire of ²the law at his mouth, for he is the aungel and messenger of the Lord of hostes.

1. 1Isaiah. 1. 30. Ose. 1.Esay. 1. 30.

¶ Of the causes why the princes should enquire of the vvill of God at the mouth of his Ministers, and of the gifts of God, with the which he endueth his Ministers.

¶ Of the causes vvhy the princes should enquire of the vvill of God at the mouth of his Ministers, and of the giftes of God, vvith the vvhiche he endueth his Ministers.

T. IT seemeth unto me, that it is very commendable in a prince, chiefly when there is question of the reformation of the Church, to enquire in that behalf, of the will of God at the hands of those that are appointed by God, to declare the same unto him. D. The thing is not only honest, but so necessary as nothing is more necessary. For albeit the prince be of the wisest of his Realm, yet notwithstanding, he can not know all things, but may oftentimes deceive him self, even in his own devises. Wherefore, if he will at any time use the counsel of his counsellors, in matters of less importance, or at the least he is not thought to be wise, if that he do contemn it: how much is it more requisite to do it, in a matter of so great weight, which toucheth the honour of God, and the health, or damnation of every man, and not only of the person of the prince, but also of all his subjects? T. Such a matter is well worthy to be considered. D. Of the other side it is very like, that a good Pastor, which maketh special profession of the study of the holy Scriptures, and hath commission from God to expound them to others, is more exercised then others, which are less occupied in the same, and more occupied in other affairs, chiefly princes, which are daily troubled with business upon business, from all parts. T. That is very true. D. This is also to be considered: That although God be bound to no sort of men or estates, but that he may distribute his gifts and graces to whom it pleaseth him: yet for all that the matter is so, that he hath a great regard to that ⟨p. 38⟩holy Ministry, which he hath ordained in his Church. Wherefore he doth commonly more adorn with his gifts and graces, those which he hath justly and lawfully called to the same, then any others. In like sort that for the love of the same, he doth bestow often times goodly and excellent ¹gifts, even upon those that are evil, to the end they shall serve in his Church, of the which he hath continually a singular care, we have manifest example hereof, in Balaam, and Caiaphas: for although he were as evil a man as the earth doth bear, & that the gift of god did profit him nothing as touching him self: yet notwithstanding for the love of him, whose person he doth represent (as s.

T. IT semeth vnto me, that it is very commendable in a prince, chiefly when there is question of the reformatiō of the Church, to enquire in that behalfe, of the will of God at the hands of those that are appointed by God, to declare the same vnto hym. D. The thyng is not onely honest, but so necessarie as nothing is more necessarie. For albeit the prince be of the wisest of his Realme, yet notwithstanding, he can not knowe all thyngs, but may oftentymes deceaue him selfe, euen in his owne deuises. Wherefore, if he will at any tyme vse the counsell of his counsellers, in matters of lesse importaūce, or at the least he is not thought to be wise, if that he do contemne it: howe much is it more requisite to do it, in a matter of so great weight, whiche toucheth the honor of God, and the health, or damnation of euery man, and not onely of the person of the prince, but also of all hys subiectes? T. Suche a matter is well worthy to be considered. D. Of the other side it is very lyke, that a good Pastour, whiche maketh speciall profession of the study of the holy Scriptures, and hath commission from God to expoūd them to others, is more exercised then others, whiche are lesse occupyed in the same, and more occupyed in other affaires, chiefly princes, whiche are dayly troubled with busines vpon busines, from all partes. T. That is very true. D. This is also to be considered: That althoughe God be bound to no sorte of men or estates, but that he may distribute his giftes and graces to whom it pleaseth him: yet for all that the matter is so, that he hath a great regarde to that

John doth right will give us to understand) ¹God to honour this holy ministry ordained in his law, hath made him to Prophesy: Although he have reproved that man & all his counsels. T. This is worthy to be considered. D. Then if princes and all other men do this honour to those that are skilful in any thing, to demand their advise and coū sell, and in that behalf to be governed rather by them, then by any others, they should do great dishonour, not only to the Ministers of God, but also to their ministry, & to God which is author thereof, if they esteem them less in their estate, and do make less account of their counsel then they do of the counsel of others which are not of like price.

Iohn doth right wil giue vs to vnderstād) ¹God to honor this holy ministery ordained in his law, hath made him to Prophecie: Althoughe he haue reproued yt man & all his coūsels. T. This is worthy to be cōsidered. D. Then if princes and al other men do this honor to those that are skilfull in any thing, to demaunde their aduise and coū sell, and in that behalfe to be gouerned rather by them, then by any others, they should do great dishonour, not onely to the Ministers of God, but also to their ministery, & to God which is auctor therof, if they esteme thē lesse in their estate, and do make lesse accoūpt of their counsell then they do of the counsell of others whiche are not of like price.

1. 1John. xvIohn. xv

¶ Of the dishonour that those kind of men do unto God, which do not vouchsafe to enquire of his vvill at the hands of his Ministers, and what authority the Ministry of the Church hath over all men.

¶ Of the dishonour that those kynde of men doo vnto God, vvhiche doo not vouchesafe to enquire of his vvill at the hādes of his Ministers, and vvhat authoritie the Ministerie of the Churche hath ouer all men.

T. They would not do them so great honour, as did the ancient Pagans and Idolaters, here to fore to their false Prophets. For because they did hold them for true Prophets, yet in their error they had this reverence towards God, that hardly durst they enterprise any thing that was of importance: chiefly in things that appertained to Religion, without inquiring of the will of their Gods, at the hands of their Prophets. D. Thou sayest truth. And therefore it ⟨p. 39⟩should be a great dishonour & reproach to those that are Christians, if they do not God and his Prophets so great honour at least, as did the Pagans and Idolaters to the devil and his Ministers: thinking to honour God, and his servants. And beside this, if there were none other reason but only this: which is, to wit, that God hath willed that his Church should be governed by the ministry of his word, which if it were not, but only to observe the order, that God him self hath appointed: yet is it requisite that all men, both great & small, submit them to that holy ministry, & to that order which god hath established in the same, as all the good kings & princes of the people of God have always done, notwithstanding they have ben marvellously endued with the gifts of God. Was there ever prince, king, or Prophet, more excellent then David, which was both a king, and a Prophet? T. I think not. D. Yet notwithstanding, when he would give order for the building of the temple, & for yt offices & ministries appertaining to yt service of God, he did take in hand nothing without the advise of the Prophets of the Lord, & namely of Nathan: by ¹whom he understood, that the Lords will was that the temple should not builded by him, although he had determined, and purposed it, but by his son Solomon. In like manner Moses, ²that great and excellent Prophet, did he contemn the counsel of Jethro, his father in law, which was of far meaner estate then he?

T. THey would not do them so great honor, as did the ancient Pagās and Idolaters, here to fore to their false Prophetes. For bycause they did holde them for true Prophetes, yet in their error they had thys reuerence towardes God, that hardly durst they enterprise any thyng that was of importaūce: chiefly in things yt appartained to Religion, without inquiringe of the will of their Gods, at the handes of their Prophetes. D. Thou sayest truth. And therefore it

¶ Of the mean and order that princes should keep in judgement of things, appertaining to Religion, and to the reformation of the same.

¶ Of the meane and order that princes should kepe in iudgement of thinges, appertaining to Religion, and to the reformation of the same.