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 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 ⟨p. 38⟩holy Ministerye, whiche he hath ordeyned in hys Churche. Wherfore he doth commonly more adorne with his giftes and graces, those whiche he hath iustly and lawfully called to the same, then any others. In like sorte that for the loue of the same, he doth bestow often tymes goodly and excellēt ¹gifts, euē vpon those that are euil, to the end they shal serue in his Church, of the whiche he hath continually a singular care, we haue manifest example hereof, in Balaā, and Caiphas: for althogh he wer as euil a mā as the erth doth bear, & that ye gift of god did profit him nothing as touching him selfe: yet notwithstanding for the loue of him, whose persō he doth represēt (as s.

1. 1Num. 14. John. 11. 18Num. 14. Iohn. 11. 18

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.

T. All those things do confirm the opinion of those that will commit all things y• touch Religion, to those that are called men of the Church, without dealing therein them selves. D. If thou diddest well understand me, I did not conclude that princes, & other men should so address them, to the Ministers of the Church, in matters of Religion & conscience, that they should not deal therein so far as their office should require, and to ⟨p. 40⟩take good heed to what kind of men they came: least that in stead of coming to the true Prophets of God and Ministers of Jesus Christ, they should address them to false Prophets and Ministers of Antichrist, as often times it happeneth. T. This matter is perilous. D. Therefore, as those men are greatly to be blamed, that make none account of the true Ministers of God, and of his Church, but will govern the Church, and determine of those things which appertain to the reformation of the same, following their own fantasy and opinion, or else as though they had to determine of some worldly policy: even so on the contrary part, these kind of men, are greatly to be blamed, which will not deal in it at all, but suffer others to determine of it even as it pleaseth them, and are ready to execute that which others shall appoint, without having any consideration of the thing them selves. But even as shall please the others, without due examining and understanding what they do. For, as the first sort usurp a great tyranny over the Church, and over the Ministry of the same, like unto that of the Antichrist, who hath plucked to him self the authority to dispose of the Church at his pleasure: in like manner this last sort do wrong to them selves, and do frame and establish a derye dangerous tyranny, both against them selves, & against the whole Church, and do confirm Antichrist in the possession which he hath all ready usurped over them. For albeit that a judge, before he give sentence, and before he will execute the same, do ask the advise and counsel of his assistants, yet doth he not give his judgement according to their sentences, until he have well examined and understood them. Otherwise he should put him self in great danger, and his office should not be greatly differing from the office of a hang man.

T. ALl those things do confirme the opiniō of those yt wil cōmit all things y• touch Religion, to those yt are called mē of the Church, without dealing therin thē selues. D. Yf thou diddest wel vnderstād me, I did not cōclude yt princes, & other men should so addresse thē, to the Ministers of ye Church, in matters of Religiō & cōscience, that they should not deale therin so far as their office should require, and to

For the hang man doth not assist in the council of the judges, he giveth no sentence, he hath no voice, nor meddleth with their process ⟨p. 41⟩or causes of those that are delivered into his hands: he hath nothing to do but only to execute that which is given him in charge. But a judge, hath far other authority and greater charge, the which Pilate did very well know. And therefore he would not condemn Jesus Christ upon the only report of the Jews, when they had brought him unto him, all ready condemned in their Council: nor was forthwith priest to command him to be executed as an evil doer, according to their desire, but did diligently enquire of the causes, for the which they would have him to be condemned: giving them plainly to understand, that he would not be their hangmen, but would do the office of a Judge, which is duly to examine the cause. And if he see the sentence of his assistants to be unjust, he ought not to follow it, but to reject it, according to the authority that God hath given him: and he ought to put in use that, which is written in the law to ¹that same purpose. Thou shalt not follow the multitude, to do evil, for if he give sentence contrary to right and equity, he shall make answer for the same before God. For if he know it be unjust, and do consent and agree to it, or else do dissemble the matter, or else through negligence he hath not sought to understand the truth of it. he can not excuse himself but that he is greatly culpable before God. T. That is very true.

For the hange man doth not assiste in the counsell of the iudges, he gyueth no sentence, he hath no voyce, nor medleth with theyr processe ⟨p. 41⟩or causes of those that are delyuered into hys handes: he hath nothing to do but only to execute that which is gyuen hym in charge. But a iudge, hathe farre other authoritie and greater charge, the whiche Pilate dyd very well knowe. And therefore he woulde not condemne Iesus Christe vpon the onely reporte of the Iewes, when they had brought hym vnto hym, all ready condemned in theyr Counsell: nor was forthwith preste to commaunde hym to be executed as an euill doer, accordynge to their desire, but did diligently enquire of the causes, for the which they would haue hym to be condemned: gyuing them playnely to vnderstande, that he woulde not be their hangemen, but woulde do the office of a Iudge, whiche is duely to examine the cause. And if he see the sentence of hys assistauntes to be vniuste, he oughte not to folowe it, but to reiecte it, accordyng to the authoritie that God hath gyuen hym: and he ought to put in vse that, whiche is written in the lawe to

¶ Howe men ought to have greater care for those matters that appertain to Religion: then for any others, and the reasons why.

¶ Hovve men ought to haue greater care for those matters that appertayne to Religion: then for any others, and the reasons vvhy.

D. Moreover, the case in matters of Religion is not like to that of other matters, or of other arts, sciences, occupations and estates. For when there is question in matters of Religion, we have not a matter in hand of a piece of money, or of a piece of land, or for an other man which toucheth not us at all. But a matter of the greatest importance, ⟨p. 42⟩that may be, and toucheth all men in general and in particular, so near, as nothing in the world doth so nearly touch them. If there were question, of a piece of an earthly inheritance, or else of our honour & fame, we would not so greatly put others in trust, but that we would put to our own hand: & would know in what sort the matter should pass. And further, if it were a matter that touched our life, we would not sleep the matter, but would be so much that more careful, we would leave no mean unsought for, that might stand us in stead. T. Experience teacheth it plainly. D. Now in this matter, whereof we speak, the question is of the greatest honour or dishonour that ever may happen unto us: here is the question of a marvellous great honour & glory, or else of an extreme shame & confusion, which we shall once receive, before the face of God, & before all men which ever have ben, are, or shall be, this question is of an eternal inheritance: to wit, of Paradise or else of hell, here is the question of our death, or of our life, not only temporal, but eternal, Wherefore I do greatly marvel of those that have so great trust in the sound faith of their Curates, Priests, Monks, Bishops and Prelates, which commit them wholly into their hands, both body and soul. T. There are no small number of those that do so.

D. MOreouer, the case in matters of Religion is not lyke to that of other matters, or of other artes, sciences, occupations and estates. For whē there is question in matters of Religion, we haue not a matter in hand of a péece of money, or of a péece of lande, or for an other man whiche toucheth not vs at all. But a matter of the greatest importance, ⟨p. 42⟩that may be, and toucheth all men in generall and in particular, so neare, as nothynge in the worlde doth so nearely touch them. Yf there were question, of a péece of an earthly inheritaunce, or els of our honor & fame, we would not so greatly put others in trust, but yt we wold put to our own hād: & would know in what sort ye matter should passe. And further, if it wer a matter yt touched our life, we would not slepe the matter, but would be so much yt more carefull, we would leaue no meane vnsought for, yt myght stand vs in stede. T. Experiēce teacheth it plainly. D. Nowe in this matter, wherof we speake, ye question is of ye greatest honor or dishonor yt euer may happē vnto vs: here is ye questiō of a maruelous great honor & glory, or els of an extreme shame & confusion, whiche we shall once receaue, before the face of God, & before al mē which euer haue ben, are, or shalbe, this questiō is of an eternall inheritaūce: to wit, of Paradise or els of hell, here is the questiō of our death, or of our life, not onely tēporal, but eternal, Wherfore I do gretly maruel of those yt haue so great trust in ye sond fayth of their Curates, Priestes, Monckes, Byshops and Prelates, whiche cōmitte thē wholly into their handes, both body and soule. T. There are no small nomber of those that do so.

¶ Of those men that make greater account of their purses, then of their consciences, and of the danger into the which they cast themselves, that commit such charge to false teachers, and they them selves to have no great regard to the same.

¶ Of those men that make greater accoumpt of their purses, then of their consciences, and of the daūger into the which they cast thēselues, that cōmit such charge to false teachers, and they them selues to haue no great regard to the same.

D. I Would gladly understand of those men, if they would in the like sort trust them with their purses, & never ask them any account, nor never have regard, to their government. T. I do not believe it. For there is no prince nor other, that committeth the charge of his affairs to others, but that sometime he will know, in what sort they are passed & done. D. Then their purse is dearer unto them, than is their conscience or their soul, ⟨p. 43⟩or else yt inheritance of the kingdom of heaven: for they put their trust in such, & commit the whole charge of their consciences, & souls to those, that they would hardly trust for a couple of crowns: they esteem very slenderly, yt price which our Lord Jesus Christ hath payed for them, which is much more precious ¹than all the gold & all the silver, that ever was in the world. T. They do trust, as I have already said, that these men shall answer for them. D. It is very true that they shall answer, but so much the worse for those for whom they shall answer: for so much as they shall not by means thereof, be acquitted of the debt: for if it must needs be shall, that they answer, for default of that debt which they owe to our great Lord, which shall not be paid unto him, according as their office doth require, it shall be them for that the same is lost. The Lord speaking of this matter, saith by his Prophet Ezekiel, that he ²will require at yt hands of the shepherd, the blood of the sheep which shall perish through his default, it followeth then, that the sheep shall be lost, whose blood the lord will require. When a murderer hath slain a man, & is taken upon the same, he must ³satisfy the justice with his own life: yet notwithstanding the pain, which he shall endure shall be small recompense, to him that is slain. Wherefore I do not think, that those men which make so small account of the life of their souls, would lose their bodily life, for such a price. T. I am of your opinion. D. If a man do us wrong, either in spoiling us of our worldly goods, or else in using any violence against our persons, and we endure the same patiently for the honour of God: this same shall be no loss unto us before God, but a great profit, for God hath promised, great reward to those that shall suffer wrongfully. In this behalf none shall sustain the loss, but he only that

for he hath hurt his soul and there is no hurt that can so hurt a man, as can that hurt. But in this matter whereof we do now speak, the soul is not only hurt, but slain: wherefore the loss can ⟨p. 44⟩never be recovered. And therefore I would wish that such as are of that opinion, should well consider that which Jesus Christ said, let them alone, for they are blind, and leaders of the blind: If the blind lead the blind, both shall fall into the dyke. He doth not say that the blind guide ¹shall alone fall into the dyke, but he also that shall be led by him: wherefore that counsel is best to be followed which Jesus Christ him self doth give in that behalf, in the same passage or text, he doth not say: Follow such leaders, and if they lead you wrong, they shall endure the punishment for you, •nd you shall go free: but he giveth expressed commandment to flee from them, declaring plainly in what peril they put them selves, that follow such guides.

for he hathe hurte hys soule and there is no hurte that can so hurte a man, as can that hurte. But in thys matter whereof we doo nowe speake, the soule is not onely hurte, but slayne: wherefore the losse can ⟨p. 44⟩neuer be recouered. And therefore I would wishe that such as are of that opinion, should well consider that whiche Iesus Christ sayd, let them alone, for they are blynd, and leaders of the blinde: If the blynde leade the blynde, both shall fall into the dyke. He doth not saye that the blynde guyde ¹shall alone fall into the dyke, but he also that shalbe led by hym: wherefore that councell is best to be folowed whiche Iesus Christe hym selfe doth gyue in that behalfe, in the same passage or texte, he doth not say: Folow such leaders, and if they lead you wronge, they shall endure the punishement for you, •nd you shall go free: but he gyueth expressed commaundement to flee from them, declaryng playnely in what perill they put them selues, that folow such guides.

¶ Of the care that every man ought to have, to know the way of salvation, and how they ought to beware of false Prophets and seducers of the people.

¶ Of the care that euerye man ought to haue, to knovve the vvay of saluation, and hovv they ought to bevvare of false Prophetes and seductors of the people.

T. Then we ought not to be so careless, but that we must enquire of that same way by the which we should pass, to the end that we might easily know, if that in stead of leading us in the right way, they should lead us wrong. D. It is very true: and also we ought not to be so rash and foolish, that we should suddenly take guides and conductors, without having any knowledge or testimony of them. For if we should but pass through a wood, or some other passage which were hard and difficile, we would not take a man at adventure to be our guide, of whom we could not assure us, least that in stead of guiding us the right way, he should bring us into the laps of thieves to cut our throats, as it happeneth oftentimes to many. T. Yet not withstanding, this way, which we must pass, is the most dangerous of all: for there needeth no great straying, to loose us all. D. Therefore it is more needful to take good heed in this matter, then in any matter else. And for this cause are we so often warned in the holy Scriptures, ⟨p. 45⟩not only by the Prophets and Apostles, but also by Jesus Christ our Lord, to take heed of false Prophets, which ¹come to us in sheep's clothing, and within are ravening Wolves. This admonition is not given unto us without cause. T. That is doubtless.

T. THen we ought not to be so carelesse, but that we must enquire of that same waye by the whiche we shoulde passe, to the ende that we mighte easely knowe, if that in stede of leadyng vs in the ryght waye, they should leade vs wronge. D. It is very true: and also we ought not to be so rashe and foolish, that we should sodenly take guydes and conductors, without hauyng any knowlege or testimony of them. For if we should but passe thorow a wood, or some other passage whiche were hard and difficill, we woulde not take a man at aduenture to be our guide, of whō we could not assure vs, least that in stede of guidyng vs the right waye, he should bryng vs into the lappes of theeues to cut our throates, as it happeneth oftentimes to many. T. Yet not withstandynge, thys way, which we must passe, is the moste daungerous of al: for there nedeth no greate straying, to loose vs all. D. Therfore it is more nedefull to take good hede in this matter, then in any matter els. And for this cause are we so often warned in the holy Scriptures, ⟨p. 45⟩