Christian Instruction and Sum of Doctrine Part 1, Dialogue 1 · Dialogue · Part 29 – Part 37
¶ Of thoſe that cloke their rebellion agaynſte the vvorde and vvill of God, vnderunder colour of obedience vvhichwhich they ovve to the lavves that theyr princes hauehave made agaynſte the ſame: & of ſuch as commit the charge of their conſciences to their curates and paſtours.
T. THere are yet others yt hauehave 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 onelyonly thoſe that hauehave 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 hauehave 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 vponupon 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: Iohn. 7.we 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 hauehave it ſeene to the worlde, that they hauehave 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 vntounto them by other princes better, to aduaunce them to honours & eſtates, then by their own. But I would gladly know whether they do make ſo great 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 vntounto them by Gods ordinaunce: Rom. 13. Math. 22.as 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 hauehave 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 hauehave this colour, & would rather hauehave tyrantes to their princes, which ſhoulde forbyd thē to heare the voyce of the Lord, then to hauehave good & Chriſtiā princes which ſhould compell thē to heare, ſerue, and honour God.
¶ Of thoſe vvhichwhich 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 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 onelyonly to God himſelfe, vntounto whom this ſeruice & the honour of ſuch thinges doth appertaine. And therfore S. Paule ſayth, that if he himſelf, yea if an Angell Galath. i.cōming frō heauen ſhoulde declare any other Goſpell then yt which he hath taught, which is ye true Goſpell of Chriſt, let ye ſame Angell be a curſed. If he make the very Angells ſubiecte to ye word of God, how much rather ſhould all men which are but mortall creatures be ſubiecte to the worde of God? For vntounto whom doth it belong to geue lawes, eyther to the prince or els to his ſubiectes? T. It is for the prince to geue lawes, & for the ſubiectes to receaue & obſerue ye ſame. D. Well then if religion hauehave none other regard, but to the honour & ſeruice of ye onelyonly God, and yt his pleaſure is that none ſhal hauehave power of ye ſoules & conſciences of men, but onelyonly he himſelf, and yt he hath as great authoritie ouer the greateſt Monarches, Emperours, Kings, princes & lordes, as he hath ouer the meaneſt of their ſubiectes, how great a preſumption ſhould this be of them: to dare take in hand to geue lawes to their ſoueraigne prince (I ſaye of thoſe yt are but his ſubiectes & vaſſalles) to cōmaund yt men ſhall ſerue him according to their appoyntment, & not to his? T. That were to be Lord & not ſubiecte, maiſter and not ſeruant. D. Would they them ſelues endure this at ye hands of ye greateſt of their ſubiectes? And yet is there no ſuche compariſon betwene God & them, as is betwene them & their ſubiectes. For they are mortall men as their ſubiectes are, they maye erre as other men may. And fall by the iuſte iudgementes of God, frō rule into ſeruitude & ſubiection, yea oftentimes into ye ſubiection of their own ſubiectes, as it hath oftētimes happened to many: 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 ſubiectes.
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 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 vntounto 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 Rom. 13. 1. Tim. 1. Deut. 1….he ſhould know how to gouerne both himſelf and the people cōmitted 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 ſubiectes ſhal do him that honour, which in no wyſe appertayneth vntounto him: but will in any wiſe hauehave that reſerued to God, vntounto whō onelyonly it is due. He thinketh that his ſubiectes can do to him no greater honour then to honour God, as they ought to do, for his honour dependeth vponupon the honour of God, and he can not miſſe to be wol honoured and faythfullye ſerued of his ſubiectes, if that both he and his ſubiects do truely & faithfully ſerue God. Wherfore his ſubiectes ſhoulde doe him the greateſt wronge, and the greateſt diſhonour that is poſſible to imagine, in geuing to him ye honour which is not due vntounto 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 idole, & a verye deuill: for that it is an honour which the deuill alwaye deſireth, to be eſtemed in the place of God. D. He hath alway ſhewed it euen from the beginning.
¶ Hovve thoſe men obeye the deuill, and not their princes, vvhichwhich obey any lavves, by the vvhichwhich it is forbidden men truely to ſerue God.
T. ANd if a mā ſhould finde any prince of that vnſpeakeable pryde, as there hauehave beene heretofore amongeſt the Emperours, Kinges, and Heathen princes, and as the 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: vntounto whome all theſe litle tyrantes are but ſubiectes and vaſſals, and as 2. Cori, 1. Iohn. 12 Ephe. 26it were of his litle clawes. And therfore, when ſubiectes are brought to this extremitie, they may lawfully vſe, not onelyonly the ſame that the Apoſtles did, who aunſwered in the like Act. 5.caſe, it is better to obey God then mā: but they may alledge alſo in their defence theſe words, it is better to obeye, God then the Deuell. For hee that obeyeth man agaynſte the commaundemente of Godde hee obeyeth deuill by whō he is poſſeſſed, and therfore ſhall inherito the inheritance with the deuil and with the tyraunts, of whom they did ſtande more in feare, then of God.
¶ Of the lavvfull lavves and ſtatutes of Chriſtian princes, and vvhat men ought to conſider in them.
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 onelyonly 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 Daniel. 3. 4. Eſ…r. …Emperours & Kynges, that hauehave made ſo good lawes, for the publiſhyng of ye knowledge of God, thorow out their whole Empires and dominiōs, and hauehave 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 hauehave ben renoumed in the nomber of Chriſtians, and hauehave after ſo great light of the Goſpell, letted & hindered the preaching of the knowledge of God and his will, in the aduauncemēt wherof the afore named hauehave trauayled.
¶ 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 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 hauehave 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 vntounto 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 could not endure them if they were honeſt, and would giuegive them faythfull councell, both for the honour of God, and the health both of theyr owne ſoules, and of theyr ſubiectes alſo, bycauſe they hauehave a deſire to obey God, and to ſet his people in Chriſtian libertie to ſerue hym, nor yet to reforme the Churche according to his worde, but rather to peruert the true religion, and to make it ſerue to their purpoſe, euen as Ieroboam did. They had rather to hauehave 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 hauehave 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 hauehave 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 hauehave the more mete matter, dayly to harden theyr hartes more & more, and more ſpedyly Eſay. 3. 29. Oſe. 5. 7.to haſten theyr deſtruction.
¶ 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 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 giuegive their ſentēce, accordyng to the reporte that thoſe men ſhal make, and to eſteme done and concluded, what ſoeuer they conclude. T. It ſemeth to me that their opiniō is not very euill. For who can better iudge of an art, or occupation, then the maſters therof? Wer it not a great preſumptiō for any man, to take vponupon him to iudge of that, whiche he neither vnderſtandeth nor knoweth? D. This that thou ſayeſt, is not all together voyde of apparance: but here muſt we take good hede, that no man be deceiued, for ſyth that here is the queſtion, whether that men of occupation, ſhall iudge of thinges appertaining to their occupation, thou muſt thē vnderſtand, that …p man can truly iudge of the Chriſtian doctrine, but ſuch as are true Chriſtians: for no man can vnderſtand the heauenly language, and the language of God, but onelyonly the children of God, and thoſe that are heauenly, and not earthly. Wherfore I do more eſteme, the iudgement of a ſimple laborer, being one of the elect of god, and regenerate by his holy ſpirite, then that of all the Popes, Byſhops, Prieſtes, Philoſophers and Doctours, whiche ſhalbe infidels or hipocrites, for ſuch are not of the occupatiō wherof we ſpeake. And as touching that whiche thou ſayeſt, that I do not alowe the councell or acte of a prince, if he take in hand to do any thyng of his owne head, in matter of Religion, without aſkyng at the mouth of the Lord, and takyng aduiſe & coū cell of him, by the helpe of thoſe, vntounto whom he hath gyuen ſpeciall charge to open, and make manifeſte his will vntounto men, and to declare his lawe vntounto them. 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 hauehave 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 Eſay. 1. 30. Oſe. 1.mouth, & that they hauehave weaued their cloth, but not by his ſpirite, he ſpeaketh to the ſame purpoſe by Malachie. The lyps of the Prieſte do kepe knowledge: men ſhall enquire of Mal…. i.the law at his mouth, for he is the aungel and meſſenger of the Lord of hoſtes.
¶ 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 ſemeth vntounto 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 vntounto hym. D. The thyng is not onelyonly 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 eueryevery man, and not onelyonly 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 vponupon 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 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 louelove of the ſame, he doth beſtow often tymes goodly and excellēt Num. 14. Iohn. 11. 18gifts, euē vponupon thoſe that are euil, to the end they ſhal ſerue in his Church, of the whiche he hath continually a ſingular care, we hauehave 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 louelove of him, whoſe perſō he doth repreſēt (as ſ. Iohn doth right wil giuegive vsus to vnderſtād) Iohn. xvGod to honor this holy miniſtery ordained in his law, hath made him to Prophecie: Althoughe he hauehave 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 onelyonly 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.
¶ Of the diſhonour that thoſe kynde of men doo vntounto 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 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 ſhould be a great diſhonor & reproch to thoſe that are Chriſtians, if they do not God and his Prophets ſo great honor at leaſt, as did the Pagans and Idolaters to the deuill and his Miniſters: thincking to honor God, and his ſeruauntes. And beſide this, yf ther were none other reaſon but onelyonly this: which is, to wit, that God hath willed that his Church ſhould be gouerned by the miniſterie of his word, which if it wer not, but only to obſerue the order, that God him ſelfe hath appointed: yet is it requiſ…te that all men, both great & ſmall, ſubmit thē to that holy miniſtery, & to yt order which god hath eſtabliſhed in ye ſame, as al the good kinges & princes of the people of God hauehave alwayes done, notwithſtandyng they hauehave ben maruelouſly endued with the giftes of God. Was ther euer prince, kyng, or Prophet, more excellēt then Dauid, whiche was both a king, and a Prophet? T. I thincke not. D. Yet notwtſtāding, whē he would gyue order for the building of the tēple, & for yt offices & miniſteries appartayning to yt ſeruice of God, he did take in hād nothing wtout the aduiſe of ye Prophetes of ye Lord, & namely of Nathā: by 2. Sam. 7 i. Chro. 17.whō he vnderſtode, that ye Lords wil was yt the tēple ſhould not builded by him, although he had determined, and purpoſed it, but by his ſonne Salomon. In like maner Moſes, Exod. 1….that great and excellent Prophete, did he contemne the counſell of Ieth…o, his father in law, whiche was of farre meaner eſtate then he?