{"collection":"philosophy-ethics","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_22151/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_22151","id":"gutenberg_22151","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/22151","summary":null,"tags":["Category: History - Early Modern (c. 1450-1750)","Category: Philosophy & Ethics","Category: Religion/Spirituality","Catholic Church -- Controversial literature -- Early works to 1800"],"text":"Produced by Louise Hope, Jordan and the Online Distributed\nProofreading Team at http://www.pgdp.net\n\n\n\n\n\n\n  [Transcriber's Note:\n\n  This text is intended for users whose text readers cannot use the\n  \"real\" (unicode/utf-8) version of the file.\n\n  In the original text, some vowels were written with an overline or\n  tilde representing a following nasal (m or n). Although some\n  combinations were more popular than others, there were no absolute\n  rules; it seems to have been done primarily to make lines come out\n  even. For this ASCII text they have been unpacked to their -m or -n\n  form without further notation.\n\n  Some paragraph breaks in the original book were ambiguous: text\n  ended at mid-line, but the following line was not indented. These\n  are shown as single blank lines. Unambiguous paragraph breaks are\n  shown with two blank lines. Sidenotes are shown in [[double\n  brackets]] without other identification.\n\n  Spelling, punctuation and capitalization are unchanged. All\n  virgules (\"slash\" /) are in the original. The printed book used\n  \"v\" initially, \"u\" later in the word; sidenotes used \"vv\" for \"w\".\n  Details about unusual spellings, printing errors and corrections are\n  given at the end of the text.\n\n  Latin words in the body text were in Roman type, shown here\n  with _lines_. A few words used unusual abbreviations, shown in\n  [single brackets]. Greek words have been transliterated and shown\n  between +marks+]\n\n\n\n\n  A Treatise of the\n  Cohabitacyon of the\n  faithfull with the\n  vnfaithfull.\n\n  Wherunto is added.\n\n  A Sermon made of the confessing of\n  Christe and his gospell / and of the\n  denyinge of the same.\n\n  Anno M.D.LV.\n\n\n\n  Apocal. 18.\n\n  Come awaye from her my poeple / that ye be\n    not partakers of her synnes / that ye\n      receyue not of her plagues.\n\n\n  In this furst treatise theys\n  thinges ar contayned.\n\n1. The question of Cohabitacion.\n\n2. Christians maye not be present at popishe masses and\nsupersticions.\n\n3. The masse is a prophanacion of the lordes supper.\n\n4. The dutie of princes is to mayntain pure Religion amonge ther\nsubiectes / and what inferior Rulars must do when they be\ncommaunded contrarie by their superiors.\n\n5. A confutacion of the reasons which ar made to proue the\nCohabitacion lawfull.\n\n6. How the Iues ar to be handeled of christians.\n\n7. The papistes ar heretikes.\n\n\n  Whether the dwellinge together\n  and familiar conuersacion of the\n  godly withe the godles / the faithfull withe the\n  faythles / the professor of Christes\n  gospell withe the papiste be\n  lawfull or no.\n\n  [[Reasons prouing that it is lawfull.]]\n\nThe reasons bi whiche many do persuade them selues / and others\nalso / that yt ys lawfull / for the faythfull to haue famylier\nconuersation / and to dwell together withe the vnfaythfull, are\ntheise.\n\n\n  [[1]]\n\nChriste Iesus dyd go vnto the feastes and dyners of publicans\nand synners / and was there accompanyed and famyliarlie\nconuersaunte with them. In lyke maner beinge bydden of the\nphariseis to dyners / he went.\n\n\n  [[2]]\n  [[1. Cor. 7.]]\n\nAlso S. Paule dothe byd / that the faythful whiche is ioyned in\nmariage withe the vnbeleuer sholde not be separated / yf the\nvnbeleuer will dwell withe the faythfull.\n\n\n  [[3]]\n  [[1. Cor. 10.]]\n\nAgaine he teacheth / if any of them whiche beleue not byd you to\na feaste / and if ye will go / what soeuer ys sett before you /\nthat eate / &c. In an other place he likwise sayethe:\n\n  [[1. Cor. 5.]]\n\nI wrote vnto you in an epistle / that ye sholde not companie\nwithe fornicatours. And I meant not at all of the fornicatours\nof this worlde / or of the couetous / or of extorsioners / or of\nthe Idolatrors / for then muste ye neades haue gone owt of the\nworlde. But nowe I haue written unto you / that ye companye not\ntogether. If any that is called a brother / be a fornicatour /\nor couetous / or a worshipper of Images / or a rayler / or a\ndrunkard / or an extorsioner / with him that ys suche / see that\nye eate not.\n\n\n  [[4]]\n  [[Genes. 12.]]\n\nAbraham beinge called to go owt of Chaldee / ys commaunded to\ntrauayle in those countries / in whiche the people were\naltogither vngodlye and wicked Idolatrours / that ys / in the\nlande of Canaan / and in Egypte.\n\n\n  [[5]]\n  [[Genes. 13.]]\n\nLot refused to continewe in the housholde / and familiar\ncompanie of Abraham / and did chose to dwell amonge the\nSodomytes.\n\n\n  [[6]]\n  [[4. Reg. 5.]]\n\nNaaman the Sirian / after that he was healed of his leprosie /\ndyd returne to his Idolatrous nation.\n\n\n  [[7]]\n  [[Marc. 5.]]\n\nChrist our Sauior dyd not reteyne with him all those whom he dyd\nheale / but commaunded some of them to returne vnto their own\nfamyliars / countrymen / and kinsfolkes (which yet were wicked /\nand infidels) among whom they sholde publishe and declare / what\nthe lorde hade done for them.\n\n\n  [[8]]\n\nThe Iues both by the ciuile and canon lawes ar not only permitted\nto lyue among the christians / but also to haue their synagoges:\nand tribute is taken of them.\n\n\n  [[9]]\n\nSome heretiques haue libertie giuen them by ciuile lawes / to\ndwell amonge the faithfull: for the lawes do not apoynte them\nall to be punished by deathe. We reade that the Nouations hade\ntheir Churches and congregations / permitted in Constantinople /\nin the tyme of Constantine the greate / and Theodosius / whiche\nwere moste godlie Emperours.\n\n\nThese are the reasons by whiche many do persuade them selues and\nothers / that yt ys lawfull for the godlie and faythful / to\ndwell together and to haue familiar conuersation withe the\nwicked and vnfaythfull /\n\n  [[The disposition of the Tretise.]]\n\nTo proue that their persuasions are false and vntrulie gathered\nof thes places / I muste propounde certayn diuisions: whiche\nbeinge done / I shall put forthe certayne propositions or\nsentences In the prouinge of which to be true / ye shall\nplaynlye perceyue howe these places alledged / are abused of\nthem to maynteyne their false opinion.\n\n\n  [[The furst Diuision]]\n\nFirste / I muste deuide betwene the estates and sortes of men:\nSome sortes of men / are Magistrates and rulers: some other be\nsubiectes and of the comen sorte of people.\n\n\n  [[The second Diuision]]\n\nThe second diuision shalbe of cohabitation or dwelling\ntogether / of which one kinde ye free / that ys / where men be\nnot compelled to communicate withe wicked superstitions / vngodly\nrites and Idolatries.\n\n\nAn other kinde of cohabitation / or dwellinge together there is\nwhich ys not free / and that ys where men are compelled to\ncommunicate withe wicked supersticions / to be presente at\nIdolatries / and so to defyle them selues.\n\n\n  [[The thred diuision.]]\n\nThe thirde diuision shalbe of the godlie and faithfull men them\nselues / whiche are thus familiarlie conuersaunte withe the\nvnbeleuers. Either they are learned stronge and able to confesse\nthe doctrine of truithe in religion / and to reproue and conuince\nthe false: orels they ar vnlearned / weake / and vnable to\nstande in the confession of the truithe / and reprouinge of\nvntruthe.\n\n\nThese three diuisions shall suffice. Nowe will I put forthe\ncerteyne sentencis and propositions.\n\nThe firste sentence and proposition / shalbe of those which in\nestate and condicyon are priuate men and subiectes: Of that\ncohabitation and dwellinge whiche ys free. And of those men which\nare learned and stronge: of all wich I make this proposition.\n\n\n  [[The furst proposition.]]\n\nPriuate men and subiectes / which ar learned and stronge /\ndwellinge in that place where they be free and not compelled to\ncommunicate withe wicked supersticions / they maye be\nfamyliarlie conuersaunte / dwell and liue together with the\nvnbeleuers This maye they do / but yet vnder certeyn conditions /\nand obseruinge certeyn rules.\n\n\n  [[1]]\n  [[Rules to bekept.]]\n\nOf which the firste ys this / that they do teache thos\nvnbeleuers with whom they do liue and are familiarlie\nconuersaunte / and do instructe them in the truithe / trulye\nteachinge them and earnestlie callinge them / vnto the knowledge\nof the truithe / and faythe in Christe. And this they muste not\nleaue of to do so longe as they be dwellinge and familiar with\nthem. To the end also that they maye do this the better / yt ys\nnot vnlawfull / but moste conuenient for them to shewe them\nselues frendlie / gentill / and louinge unto the vnbeleauers\nwithe whom they are familiarlie conuersaunte / and dwellinge / So\nthat theise maye perceyue that the faythfull do loue them: els ys\nyt to be feared that they shall do no good withe them. for that\ndoctrine ys moste redylie receyued of the hearer / which commeth\nfrom him / of whom the hearer ys persuaded / that he ys hys\nfrende / and that he louithe hym indeede.\n\n\n  [[2]]\n\nThe second thinge that the faythfull must take heede of / and\nRule which they must obserue ys this: That they do lyue an holy\nlyfe / and that amonge the vnbeleauers their conuersacion be so\ngodly / graue / comely / and agreing with their profession /\nthat in no wise they do gyue any offence through the wickednes\nof their lyfe: for yf by their lyfe the vnfaythfull shuld be\noffendid / then shuld their mynistery be vnprofitable to the\nvnbeleuers / for that by their euell doings they shuld\nouerthrowe what soeuer they labored to builde vpp in wordes.\n\n\n  [[3]]\n\nThe thred thinge that theise men must take heede of / and Rule\nwhich they must obserue is. That they do not communicate / with\nthe vnfaythfull in their supersticions and idolatries / nor iet\ndo so mutch as outwardly to seame to allowe them. Thys ys not to\nbe doone in ony wise / no not in hope therby to wynne the\nvnbeleauer from hys supersticion / and Idolatrie:\n\n  [[Ro. 3]]\n\nFor this Rule of the holy ghoste doth euer remain certain /\nEuell things ar not to be doone / that goode maye comme therof.\nThis vnchaungeable rule must not be broken.\n\n\n  [[4]]\n\nThe fourth and last thing that theise men must take heede of /\nand Rule which they must obserue is this. That they haue not\nther familiar conuersacion with the vnbeleuers for their own\ncause / as for their pleasure and recreacion / or for their gayn\nand profite / but only in respect of wynnynge them to the\ngospell of christe. Neither ys this conuersacion and companie /\ncontynually to be hadd and kept with the vngodly and\nvnbeleuers / but so long as ther is goode hoope of wynninge /\nand conuerting them to the gospell of christe. For yf the\nvnbeleauers shall shew themselues so obstinate in their euell /\nthat they giue iuste cause to despaire of ther amendement / then\nar they vtterly to be forsaken / and no conuersacion or companie\nis to be hadd with them / farther then the necessitie of lyfe\nenforcith either partie. As yff the vnbeleauers shuld be in such\nextreme necessitie / that they could not be releaued but at the\nhand of the faythfull: or yf theise shuld be in that\nnecessitie / that they could not otherwise obtain thinges\nnecessarie but of the vnfaithfull. Also in byinge and selling\nthinges necessarie for the lyfe / as garmentes / victuals / and\nsuch like: Agayn in such thinges as cyuile estates / and\ncondicions do require / as of princes and Rulars to demaunde\nlawfull defence / and to obey them in thinges lawfvll: to\nfathers / maried folke / masters / and such lyke / to do thos\nduties which ar appointed in godds worde. In theise thinges to\nvse the vnbeleauers / or to minister vnto them / ys not\nvnlawfull.\n\n\nThus and in thys manier / yt ys lawfull for a priuate man / which\nis lerned / and constant in godds truithe / being in that place\nwher no man ys compelled to be partaker of wicked\nsupersticions / to dwell together / and vse familiar\nconuersacion with the vnbeleuers and vnfaythfull / as theise\nnamed Rules and condicions / do appoint and suffer. And so haue\nye this proposicion declared and opened / The same ys confirmed /\nby the example of Christ our Sauiour. He dyd resorte to the\ndyners / and feastes / where scribes and pharisees / publicanes\nand synners were / to thys ende onlie / euen to teache them and\nto winne them vnto the Gospell. So saieth hierom.\n\n  [[Hiero in Matt. cap. 9.]]\n\nThe lorde dyd go vnto the feastes of synners / that he mighte\nhaue occasion to teache them and that he mighte gyue spirituall\nmeates to them which dyd bydde hym: and after speaking how\nchriste went ofte to feastes / Theare ys (saithe he) no other\nthinge reported / but what he dyd / and what he taughte there.\nThat bothe the humblenes of the lorde in goinge to synners / and\nthe power of hys doctrine in conuertinge the penitents / mighte\nbe declared.\n\n\nAfter the same maner / the prophetes in the olde tyme were\nconuersaunte with the Idolatrous people. So were the Apostles\nfamyliarlie conuersaunte with the vnbeleuinge Iues / and went\nalso emongest other vnbeleuing nations and men.\n\n  [[Act. 17.]]\n\nS. Paule when he came to Athens / dyd not thinke skorne so\nfamyliarlie to behaue him selfe that he went in to the temples\nof their Idolls / and verye curiouslie searched the corners of\nthe same / he dyd viewe their altars / the titles and\ninscriptions of ther altars / so that he founde owte that\ntitle / _Ignoto Deo_ which was an altar dedicated vnto the\nvnknowen God / wherof he dyd take occacion to make that same hys\nsermon in which he preached Christe vnto them euen as yt were\nowt of their own bokes.\n\n\nAnd thus / I thinke / that this our proposition / (which of yt\nowne selfe ys plaine and euident ynoughe) ys sufficientlie\nproued. Namelie thys / that a priuate man / learned / and\nconstaunte in the truithe / beinge in that place where no man ys\ncompelled to communicate with wicked supersticions / maye be\nfamiliarlie conuersante with the vnbeleuers / so longe as in hys\nconuersation he doth obserue and kepe / the conditions before\nmencioned.\n\n  [[Conuersation vuith men excommunicate.]]\n\nHere I thinke good to adde / as yt were by the waye of\nadmonicion / that kepinge these rules and conditions / yt ys\nlawfull for the godlie to be conuersaunte with them which be\nexcommunicate / euen to call them in to the waye of godlynes /\nand not to communicate with them in any euill or synne.\n\n  [[The secund proposition.]]\n\nNowe will I put forthe an other proposition or sentence / whiche\nshalbe of those persons whych be of a priuate estate and are\nsubiectes / of that cohabitacion which ys fre wher no man is\ncompelled to communicate with wicked supersticions / and of suche\nmen as be vnlearned in the knowledge of gods truithe / weake in\nfaythe / and therfor vnable to make a christian confession of\ntruithe. Thys collection agreeth with that which I gathered\nbefore / of which I made my former proposition / sauinge that\nwheras there / with the priuate estate and free dwellinge\n\n  [[Ignoraunnce in men is intollerable.]]\n\n/ I coupled men that were learned and stronge to confesse the\ntruithe / heare I do adde in the place of them / men vnlearned /\nvnable / and to weake to confesse the truithe. But herin thincke\nnot that I do alowe suche ignoraunce and vnablenes in men. Suche\nignoraunce in men is sharply to be reproued / for ther is none\nso veri an idiote / so simple and vnlearned amonge Christianes /\nbut he ys bounde in conscience to be able to rendre an accompte\nof hys faythe / and also to be somwhat able to teache and\ninstructe others / yea and to saye somwhat for the truthe / in\nall the principall poyntes of the christian faythe / which he\nmay do yf he be but meanlie instructed in the Catechisme. But\nbicause / partlie throughe the peruersnes of the ministers which\ndo not their office to instructe men / partlie throughe the\nnegligence of men which do not their dutie in seekinge to be\ninstructed / suche ignoraunce there is / I admytt therfore into\nthis my collection those ignoraunte / vnable / and weake men.\nAnd so I make this proposition. Those men which are of a priuate\nestate and condition / dwellinge or beinge in a place where they\nbe not compelled to communicate with wicked supersticions. And\nare them selues vnlearned and vnable to confesse and defende the\ntruithe / maye not vse famyliar conuersation with the\nvnbeleuers.\n\n\nThese men ar not in that condition that the learned be / of whom\nI dyd speake before / for they cannot teache the vnbeleuers /\nyea they be not able to defende the gospell of christe from the\nblasphemie of the vnbeleuers / neither can they deliuer them\nselues from suche false snares as the vnbeleauers shall laye for\nthem: Wherfor they must not haue familiar conuersacion with them /\nthrough which they shall thus throwe themselues into perill /\nand ieoperdie: Except that they can assure themselues of such\nstrenghth / that they shall not yealde vnto the wickednes of the\nvnbeleuers. Otherwise / if they shall happen to dwell togither\nin one place with the vnfaithfull: Lett them take goode heede\nthat they do lyue an holy lyfe amonge them: And for the rest /\nlet them so far as the necessitie of lyfe / and ciuile\nbusinesses and affaires shall suffer them / vtterly abstayn from\nthe companie of the vnbeleauers.\n\n\n  [[A question.]]\n\nBut heere risith a question: Whether that such a weake and\nvnlearned man / maye learn ony of the liberall artes / or\nphilosophie / of such a master as is an vnbeleauer.\n\n\nVnto which I answer: that forbicause to lern such artes of an\nvnfaithfull master is not of such necessitie as can not be\nauoided / therfor the man that ys weake in faithe must not lern\nthem of hym. Yt is a very daungerus thinge / to vse them which\nar vnbeleauers as Masters and teachers: for often tymes in the\nmyndes of the hearers ther arisith a gret admiracion and\nestimacion of the teacher / and it maye easilye com to pas at the\nlenghthe / that they shall thincke and Iudge that theise teachers\nar not deceyued in Religion / bicause they be of an exacte and\nperfect knowledge in these liberall sciences / and philosophie.\nThis (I saye) may happen of it that men ar wont to attribute\nmutch vnto their teachers. Yea that it may be so / I will proue\nby the contrarie. Origen by teaching the Mathematicalls / and\nsuch sciences / did bring many men to the knowledge of christe.\nFor furst he dyd begyn to reade among them such sciences with\nwhich they wer delighted / In which he being expert / dyd shew\nvnto his hearers suche connynge / that he dyd forthewith gett\namonge them great estimacion / and so the more easili drawe them\nvnto the doctrine of christe. Augustine likewise cam to\nMillaine / to heere Ambrose / bicause he was counted an\nexcellent Rhetorician. And so whilst he desirusly herd hym / at\nthe lenghth by hearinge he was tourned form the sect of the\nManichees / vnto the true catholiques. As therfor by lerning of\nthese sciences of godly teachers / the vnbeleauers haue beene\nconuerted vnto the faithe of christe / euen so / yea mutch more\neasilie it maye comme to pas / that they which ar weake and\nvnlearned / may vnder vnbeleauinge masters / be drawn from\nchriste to vngodlynes.\n\nWherefor seing that this can not be doone without great perill\nand daunger / that such a weakling shuld vse an vnfaithfull\nMaster / I thincke that he shuld abstayn alltogether from suche.\n\n\nSum do heere obiect and saye / that S. Paul to the Corinthians\ndoth appoint no such Rule condicion not exception / as I haue\nspoken of / vnto the weake and vnlearned: but he playnly saith.\n\n  [[1 Cor. 10.]]\n\nIf ony of them which beleaue not / do bidd you to a feaste / and\nyf ye will go / whatsoeuer ys sett before you that eate / &c. In\nwhich wordes he teachith / that it is lefte vnto our own will as\na fre thinge to go / or not to go. I answer / that ye must\nmarcke well thos wordes of Paule / (and yf ye will go.)\n\n  [[Hovv theise vvordes, and if ye vvill go, ar to be\n  vnderstonded.]]\n\nHe doth not grant vnto euery mans will thys libertie / and\nfredom / but vnto a goode and a right will he gyuith libertie to\ngo. For yf a man wold go thether to drincke droncken /\nglotonusly to fill the belly / or to gyue the tongue to filthie\nand vncomly talke / without doubt that man shuld syn / euen for\nthe wickednes of hys will / and for hys corrupt entent and\npurpose. Euen so / yf a man dowbted hys own strenghth /\nand dyd certaynly perceyue that he could not profite them that\nshuld be there / and yet wold go thether / vndowbtedly with a\nsafe conscience and with a goode will he could not take that\nthing in hande / for he can not direct hys doing to the glorie of\ngodd / as he ys commaunded to do. Wherefor though Paul expressely\ndoth not adde that rule / yt folowith not therfor / that yt is\nnot to be added: yea that yt ys to be added I will proue by\nother places of the Scripture. And to thend that we do not herin\ndepart from Paul / the same thing / and doctrine of will /\n\n  [[1. Cor. 7.]]\n\nhe teachith in the .7. chapter of the same epistle: wher he\nentreating of gyuyng or not gyuinge a virgine to mariage\nsaithe / That he doth well which keapith his virgin / and that\npurposith it surely in his harte / (addinge this condicion)\nhauing no neade / but that he poure ouer his own will: for if he\nshuld do otherwise then his daughter either wolde / or then her\nnecessitie required / then shuld he neither will / nor do well.\nThus to do a goode worcke / or to make an acte prefect / yt\nsufficithe not to take heede that it be not euell of nature / or\nrepugnant vnto gods worde / but vnto this ys also required /\nthat we do go about the same with an vpright and perfect mynde\nand will. S. Paul / therfor / doth not simply permitt this\ngoing / but with certayn circumstances. Which ar / to go with a\ngoode will to enstruct the vnfaythfull: Agayn to go with an\nassured purpose / not to be, and taste of such strenghthe / that\nhe shall not be ouerthrown. And thus this proposicion remaynith\ntrue / that the man whiche ys weak and vnlearned / must separate\nhimself from the company and famyliar conuersacion of the\nvnbeleauers / so mutch as cyuile and naturall businesses and\naffaires will suffer / and as the necessitie of lyfe shall\nrequire (as I saide before). Lykewise all houshold duties and\noffices appointed in gods worde must be obserued / els shall he\noffend / for as Paule saithe:\n\n  [[1. Timo. 5.]]\n\nHe that prouidith not for hys / and especially for them of hys\nown howshold / the same hath denied the faithe / and ys wors\nthen an Infidell. And to proue farther / that this vnlearned and\nweake man must abstayn from the familiar companie of the\nvnbeleauers / yea thoughe they be most deere vnto hym / that\nRule doth serue / which Christe our Sauiour gyuithe sayinge.\n\n  [[Matt. 5. 18.]]\n\nIf thy hande or fote offend the / and hinder the / cut yt of /\nand cast it from the / &c. If thyn eye offend the / plucke yt\nout / and caste yt from the. We ar not commaunded in this\nplace / to cut of the outward membres of our bodie / as Origen\n(yf it be true that sum do report of hyme) dyd vntruly thincke /\nbut as the sownd interpretours do write / thos frends and\nthinges / which ar most nighe and deere vnto vs / Theise ar they\nwhich must be cut of plucked out / and cast awaye from our\nfamiliaritie and companie / when they do plucke / and separate\nvs / from the true waye of saluacion / or be such a hinderaunce\nvnto vs as puttinge impedimentes and lettes in our waye / do\nhynder vs from walking in gods lawe. Chrisostom entreating this\nmatier / writithe.\n\n  [[In Ioan. hom. 15.]]\n\nIf the membre which ys misioined vnto the bodie must be cut of /\nar not then euell frends mutch nore to be cut of? And agayn / he\nsaith / If we do cut of that membre which ys rotten / and\nincurable from the bodie / for feare les yt shuld corrupt the\nother partes therof / (which we do not bicause we do neglect\nit / for who yet did euer hate his own fleshe, but to saue the\nrest) how mutch more is this to be done to them which ar euell\nioyned vnto us? Which yet we must not do as thoughe we did\ndespise them / but to prouide that our helthe and saluacion be not\nbrought in daunger by them, after that we do see that we can not\nprofite them at all. To this also belongith the lawe which\nchriste did giue:\n\n  [[Matth. 18.]]\n\nThat he which will not heere the brethern admonishing him / And\ndoth contemne the voice of the churche when it reprouith / and\ncorrectith hym: he is then to be estemed and taken as an\nethnicke / and a publicane.\n\n  [[1. Cor. 5.]]\n\nWhich thing Paule puttith in practise when he biddith / that the\nCorinthians shuld excommunicat the fornicator / les that a\nlitill leauen shuld soure the whole lumpe of dowe. To the same\npupose he usith the vearse of the poete Menander.\n\n  [[1. Cor. 15.]]\n\nEuell wordes do corrupt goode maniers. Ther Paul teachith that\nthe true doctrine of the Resurrection was greatly hindered\namonge the Corinthians / which wer but newly turned vnto\nchriste / bicause they dyd to lightly gyue eare to the vngodly\nargumentes and reasons of philosophers / or rather of\nheretiques / which did contend and stryue agaynst that doctrine.\nNo man can sufficiently consider / how the bewitching of wicked\ntales / and talkes / do shake and hurt the tender conscience and\nweake faithe / of the foeble and weake brother. Wherfor it is\nmost necessari and profitable to admonishe them which ar weake /\nthat they do abstayn / and withdrawe them selues / from the\nfelowshipp and familiar companye / of the vnbeleauers. The\nphisicions / do cowncell when a contagius disease hath enfected\nany nigh place / that thei which as yet ar sownd and not\nenfected / shuld not comme vnto them that be enfected alreadye\nand sicke / bicause that in the bodies of men / and the\ntemperatures / and disposicions of the same / ther is such a\ncommon passion and suffering / that the infection doth easily go\nfrom them that be infected / vnto the other. And though they\nwhich do not take heede and keape them selues from that\ninfection / do not presently feale the poyson and force therof /\nyeat inasmutch as by lytill and litill the infection / and\npoyson receyued doth growe / not long after they ar sure to\nfeale the force and strenghthe of it. Seing this is so / and\neich man maye worthily and godly take heede to auoide the\ndiseases of the bodie / mutch more diligent heede is to be taken\nof all men / that they do not from ony man or place gett vnto\nthemselues infecting vices of the minde. Our Nature / and\ndisposicion through our naturall and birthe syn is now so\ncorrupt / (as both the holy scripture doth warn vs / and infinite\nexamples of dayly experience do teache vs) that we neade not to\ndowt at all / but that we shall easily receyue the poison / and\ninfection of other mens synnes / if we do not fle farr from them:\nAnd as with no great labour they will cleaue vnto vs / so after\nthey be ons crept and roted vnto vs / then hardly and not without\ngreat payn and labor / will they be thrust out agayn.\n\n  [[In Ioemm. hom. 56.]]\n\nWherefor Chrisostom in the afore named place semith to say well.\nIf (saithe he speaking of the vnbeleauers and wicked) we coulde\nmake them better / and not hurt our selues / all thinges wer to\nbe doone: but when we can not profite them / bicause they be\nincurable / and such as will not be amended / and yet we hurt\nour selues / they ar vtterly to be cutt of. And to the end that\nhe might the more strongly confirme his saying / he alledgith\nthat sayinge of Paul:\n\n  [[1. Cor. 5.]]\n\nPut awaye the euell from among yowe. Which wordes of Paule ar\nnot to be vnderstonded of the synne / for the greke word is in\nthe masculyne gendre / +ton pone:ron+ / and therfor he meanith by\nit / the wicked man. The same wordes I will now sumwhat bend /\nvse / and turn / vnto the profite of you that be weake / and\nthus saye vnto yowe. Put awaye your own selues from the euell men\nthat ar emongst you: for seing ye ar but priuate men / and\nvnlearned / and therfor can not put away the euell from among\nyou / yet your selues ye may ridd / and conuey awaye from being\nemongst the wicked / and the euell men.\n\n\nMorouer it happeneth that whilest the weake and vnlearned do\nthus familiarly accompanie the vnbealeuers / They can not chose\nbut they must heare many subtill reasons and see many other\nthinges which do mutch make against the true religion that they\ndo profes: Which thinges when they se and be not able to\ndisproue and confute / They do it not: And so they ronne into two\nmischeifs. The furst is / That they ar as it wer witnesses of\nthe blasphemie / and of the reproche that the vnbeleauers do to\nthe truthe: the seconde / that they maie happ to haue summe\nstinge left sticking in their concience / with which they shalbe\nlonger / more greuusly and daungerusly tormented / then either\nthey thincke of or do feare. Let vs heere therfor the wise man\nwhich doth saye.\n\n  [[Eccles. 13.]]\n\nWho so touchithe pitche shalbe fyled ther with all / and he that\nis familiar with the proude / shall become lyke vnto hym: Take\nnot a burthen vppon the / aboue thy poure / neither ioyne thow\nthi self to hym that is more honorable / and ritche then\nthiself. These words of the wiseman / do for two causes belong\nto our purpos. Furst / bicause that they do teache / that other\nmens synnes ar lyke vnto pitche / which doth stycke vnto the\nfingars and garments of them that do touche it. Agayn / that\neich man shuld well trie and consider his own poure and\nstrenghth. Vppon which cowncell / I do gather two thinges.\nFurst / that the infirme and weake must not ioyn themselues in\nfamiliaritie with the wicked / for wickednes will then cleaue\nvnto them: Secondly that eich man must so well consider / and\niustly trie his own poure and strenghth / that he doth not\nouermatch himself.\n\n\nThe churche of godd in all ages hath felt by experience that\nmutch euell hathe happened through this familiar companie / and\nfelowshipp keapt betwene the weake in faithe and knowledge / and\nthe vnbeleauers. In the Primitiue churche forthwith after\nchristes ascension / because the Iues which wer conuerted vnto\nchriste did lyue a great while with thos gentils which hadd\nreceyued the gospel / ther begon a very Iuishnes. For the Iues\ndid enforce the ceremonies of Moses lawe / myngling them with\nthe doctryne of the gospell / through which they did infect\nmany congregacions of the christians so sore / that scarsely and\nhardely at lenghth could that euell be roted out: Yea that euell\nhath so preuailed / that euen vntill our tymes / in Spayn\nnamely / and in sum other places also / ther be many which do\nnot only holde still the ceremonies of Moses lawe with the\nprofession of christe / but they do thincke them to be necessarie\nvnto Saluacion. They emongst the Spaniards which be of this\nmynde / ar called Marrani. And vnto this daye the churche of\nIndia is enfected with the same vice. But let the examples of\nthe holy scripture / I praye you / teache vs euen the same. The\nIsraelites which wer captyues in Babilon / by the space of 70.\nyeares / when they hadd libertie gyuen them furst of Cyrus /\nthen of Darius / thos two most noble Kinges to return / they did\nnot all forthewith return / but a great number of them / such\nnamely as wer weaker in the lord then other / being delighted\nwith the commodities and pleasures of their houses / feildes and\ntraffique of merchandize / did abide still amonge the chaldees:\nWhich men how sharpely they wer reproued of Esdras / Nehemias /\nZacharias / and other prophetes / it dothe playnly appeare in\nthe scripture to them that liste to seake and knowe it. How the\nIsraelites wer infected throughe that conuersacion which they\nhadd with the Egiptians / it appearith playnly by this / that\nwhilest they wer in the desert / when as yet the wonderfull\nbenefites of godd wer euen before ther eyes / they did fall from\nthe lord their dilyuerer vnto Idolatrie / and vnto that kinde of\nIdolatrie / which they wer acquaynted withall in Egipte. Ther\nthey hadd seene howe the Egiptians worshipped an Oxe /\n\n  [[Exod. 23.]]\n\nthey therfor violently trauailed with Aaron when Moses was\nabsent / that he shuld make them a calf to worshipp: which when\nhe hadd doone / then began they ioyously to crye: Theise ar the\ngodds / O. Israell / which brought the out of the lande of\nEgypt. Agayn / when by the desert wild and barren places /\n\n  [[Numer. 25.]]\n\nthey wer comme to the coastes of the Moabites / and began to\nwaxe more familiar with them then became the poeple of godd /\nthrough that familiaritie they wer brought to this / that not\nonly they did committ most vile whordom with thos beastly women /\nbut also that they sacrificed vnto their most shamefull Idoll /\nBaalpeor / and suffred themselues to be coupled vnto his\nsacrifices. for which they suffred many miseries and calamities.\n\n  [[Math. 26.]]\n\nPeter likewise / when he camme into that wicked court of the\ncheif prest and was ther conuersant emongst thos damsels and\nvngodly seruantes / most miserablie did he denie and forsweare\nhis master christe our Sauiour: which his fault / after he\ndeparted from thence / he did bewaile with abundaunce of teares.\nBy these histories ye may playnly see / what happenith vnto the\nweake through that familiar conuersacion which they haue with\nthe vnfaithful.\n\n  [[Esaiae 6.]]\n\nEsaye the prophet / when he did se the lorde sitting vppon his\nseate of glorie / with his Angels about hym most purely\npublishing his prayse / though he semith not to thincke hymself\ngreatlye gyltie of ony notable cryme or fault / yet cryeth he\nout / O wo is me / &c. I dwell amonge a poeple that hath\nvncleane lyppes. This man of godd truly did thincke / that he\nhadd gotton no small corruption and infection / bicause he hadd\nlyued long with an vncleane poeple.\n\n\nThe histories of the heathen do teache vs the same thinge.\nAlexander that gret and mightie kinge of Macedonia / who by the\nforce of armes / and most notable victories / hadd subdued the\ngreatest parte of the whole worlde / Euen he hymself was\nouercomme with the maniers of the Persians.\n\nAnd vppon whom of right / as vppon a conquered poeple / he shuld\nhaue laied lawes / to haue brought them to that seuere kinde of\nlyfe which the Macedonians vsed / euen he as a man conquered and\nouercomme of ther maniers / suffered hymself to be so shamefully\nmisused / that he did take vnto hym their kinde of araye / their\nlowse delicacie / their pompe and pride / and set. furthe hymself\nto be worshipped of them as godd. And so being corrupted he did\nallow that fall from the maniers of the grecians / through which\nhe did sustayn great reproche amonge the wise / and mutche\nhatred amonge his souldiours / and that not vnworthilie. Besids\nthis / we must knowe / that if these men do without ony Rule or\ngodly end keape such companye / and be familiarly conuersant\nwith the vnbeleauers / except that in theise the fruite of their\nconuercion do quickly appeare / and of the other also it be by\nall meanes ernestly sought / both in the reprouing of their\nvnbeleif / and in alluring them to the truithe / It doth happen\nthat ther conuercion is hindred by such companie and\nfamiliaritie. For whilest the vnbeleuers do se that the\nfaithfull do lyue so frendly / and familiarly with them / they\ndo iudge forthewith that their supersticion / and vnbeleif / is\nnot so wicked a thinge / nor yet a thinge so to be abhorred and\ncondenned / as it is reported / yea thus maye they be brought to\nimagin / that they maye be saued though they do perseuere / and\ncontynue in their vnbeleif. For if it wer otherwise (shall they\nthincke) theise goode and godly men / wold not be thus familiar\nand frendly with vs.\n\n\nI do omitt to speake of this / that many other of the brethern\nther ar / which by the example of this conuersacion / do\npersuade themselues that they maye do euen the self same\nthinge / and so do beare with the wicked / and do wincke at\ntheir euell / bicause that they haue seen other men do so before\nthem And thus it commith to pas / that by the example of sum\nmen / this euell spreadith it self abroade so that in the end /\nour faith and Religion / is euen layed forth for the wicked and\nvngodly / to mocke / and contempn.\n\n\nOften tymes also that thing happenith / which we reade to haue\nhappened in Pauls tyme / amonge the Corinthians /\n\n  [[1. Cor. 10.]]\n\nthat the brethern by this conuersacion / ar brought to be\npartakers of the wickednesses / vile custumes / and Idolatries\nof the vnfaithfull: Which familiar conuersacion / dothe not only\ncouple them with the vnfaithfull / but it is a meane to make\nthem Idolatrours: for thauoiding of which / Paule cryeth out in\nthe same place:\n\n  [[1. Cor. 10.]]\n\nfle Idolatrie. I do likewise passe ouer with silence / that wher\nour weake and vnlearned brethern / do thus ioyne themselues in\nfamiliar conuersacion with the vnfaithfull / it can not be but\nbetwene them and the vnfaithfull / sumtyme ther will happen\ncommunicacion of Religion: And then though it happ so that\nthrough want of learninge / our weaklinges do not slyppe and\nfoile them selues / Yeat bicause they can not dissolue / and\nanswer vnto the arguments / and subtile reasons of the\naduersaries aptly / ther arisith then contentius stryfes betwen\nthem / and not only this / but euel speakings / reproches / and\nhatreds / which thinges ar so farr from edifying / that they do\naltogether hynder and lett it: furthermor in these conflictes it\nhappenith / that our weaklinges at lenghth are putt to silence /\nso that they neither speake to confes the truithe / nor to\nreproue that whiche is fals: Now consider heere what a libertie\nthese men do lose: which christian libertie is in free boldenes\nin speakinge / to reproue that which is fals / as to confes\ngodd / and his truithe. This libertie of free speaking and\nconfessing / no christen man ought so to gyue ouer / but that he\nin all his talke shuld and might vse it.\n\n\nBut in this companie of vnbeleauers / these weaklinges do not /\nyea darre not vse it / les they in ther sayings / shuld be\nsnatched vpp / and put to shame. Yet truly no men / nor ony\ncompanye of men shuld cause a christian to caste awaye this\nfredom and libertie.\n\n\n  [[2 Cor. 6.]]\n\nFor our purpose also makith that sayinge of S. Paul. Set your\nselues at large / for what felowshipp hath righteousnes with\nvnrighteousnes? Or what companie hathe light with darcknes? Or\nwhat concorde hath christe withe Beliall? Either what parte hath\nhe that beleauith / with an Infidell? Or how agreith the temple\nof godd / with Images? These wordes ar so playn that they neede\nnot to be expownded: In which / this conuersacion of which we\nnow do entreate / is most simplye / and playnly forbidden. The\nfigures and ceremonies of Moses lawe ar taken awaye / but yet\nthe thinge figured / which is as I might saye / the strenghth /\nthe pythe / and foundacion of them / doth remayn.\n\n  [[Numer. 15.]]\n\nWhich thinge being true / I maye then aske this question. The\nlorde commaunded that the Iues shuld make gardes in the\nquartiers of their garments / and to put vppon the garde /\na ribande of yelow silcke / &c. My question now is. Whi the\nlorde did commaunde / that the Iues shuld differ from the\ngentils / not in circumcision only / but euen in their garments\nalso? Euen for this cause verily / that they shuld be taught\neuen by their gardes also / that they wer gods peculiar people /\nand that they shulde separate themselues from the gentils / that\nthey shuld not be conuersaunt with them / neither shuld they\nioyne themselues in familiaritie withe them / farther then the\nnecessitie of either of the lyues did require. The Iuishe gardes\nwe do reiect / but this which is ment by the gardes we both do\nand must retayne. In many places the lorde commaunded the Iues\nalso that they shuld not return into Egypte / and that they\nshuld not aske healpe of the Egiptians / nor of the Assirians:\nWhich he did partly to this end / that through such familiaritie\nas then must haue beene betwene them and their healpers / the\nIsraelites shuld not be infected withe their vices. The booke of\nthe Iudges / doth playnly inough teache vs this will and\npleasure of godd.\n\n  [[Iudic. 2.]]\n\nFor the Israelites did synne greuusly in this / that they did\nput to tribute thos Idolatrus nacions / ouer whom the lorde hadd\ngyuen them uictorie / and did couenant with them / that they\nshuld dwell amonge them in peace / which thinge godd hadd diuers\ntymes expressly forbidden them to do / commaunding that they\nshuld vtterly destroye the inhabitantes of that lande: This he\ndid partli bicause / that through this they shuld not be brought\nby the Cananites / into the daunger of Idolatrie. Now the cause\nbeing such with these weake / and vnlearned men / of whom I now\ndo speake / they must likewise take goode heade to obserue that\nrule / which the lorde appointed vnto the Israelites. It\nappearith playnly / that this commandement of god was kept longe\ntyme amonge the Iues: for they did not vse ony familiaritie /\nnor keape companie withe the Samaritans which did not truly\nworshipe the lyuynge godd / no not in christes tyme /\n\n  [[Ioan. 4.]]\n\nas it appearith by the talke that he hadd with the woman at the\nwell. Morouer as the goode fathers in olde tyme / did esteme it\nas their singular ioye / when they might be familiarly\nconuersant with the godly / so how mutch they sorowed When they\ncould not be so conuersant with the people of godd / and in\ngodds house / Dauid is witnes: Who when he fledd from the face\nof Saul his persequtour / did mourn / and in the psalmes with\nmost heauie complaintes / doth lament / that he was compelled to\nbe conuersant amonge straungers / such as did not knowe the\nlyuyng godd / and to be as it wer an exile from godd / and his\npeople. So shuld the companie hadd with the vnfaithfull / be\nheauy and bitter to the faithfull.\n\n\n  [[Daniel 1.]]\n\n\nDaniell and his thre felows / might haue lyued / vppon the\nKinges table / and haue eaten most fyne and delicate meates /\nbut they did rather chose to lyue together with potage / and\nwater / and vtterly to forsake thos pleasures / and delicacies /\nthen they wold defile them selues with the meates of the\nvnbeleauers. Moses also / as it is writon in the epistle to the\nhebrues /\n\n  [[Hebr. 11.]]\n\nmight if he wold haue beene taken for the Sonne of Pharaos\ndaughter / and so to haue beene in greate hoope of obtaynynge\nthe kingdome of Egipte: but all this sett a parte / he did chose\nrather / forsaking all theise thinges / to go vnto his\nbrethern / which wer in miserable bondage / seruinge and\nlaboring in claye / and bricke: Which thing to do / as it was a\ngreate triall of his faithe / so the doinge of it doth commend /\nand sett furth his faithe / and shew what loue he hadd to be\nconuersant with the people of godd. They which do not folowe\nthese examples / do shew how litell they do regarde the glorie\nof godd / and the communion and felowship of sayntes / which they\nwill not gayne nor redeame with losse / no thoughe it be of\nneuer so litill: And in this preferring of their own gayne\nwelthe and commoditie / aboue the glorie of godd / and the\nfelowlie communion of the godlye / they do most wickedly.\n\n  [[1. Cor. 10.]]\n\nDo we (saithe Paule to the corinthians) prouoke the lorde? Ar we\nstronger then he? Theise weake brethern / which do not trie their\nown strenghth to fele their weaknes so / that they might seeke\nthe encreace of strenghth in them selues / but being weake\nindeede / both dare and do thus desperatlie committ themselues\nvnto this familiar conuersacion with the vnfaithfull / they do\ntempt godd / and do after a sort prouoke hym / as thoughe they\nwolde becomme stronger than he.\n\n\nMany more reasons might I bringe to proue this proposicion true.\nThat a priuate man / being in a place wher he is not compelled\nto communicate with the supersticions of the vnfaithfull / and is\nvnlearned vnable / and to weake to confesse the truithe / must\nnot ioyne in familiaritie / nor be familiarly dwelling and\nconuersant together with the vnfaithfull. But bicause I do\nsuppose that it is sufficiently proued by the reasons which I\nhaue alledged / I will now prepare myself to an other\nproposicion.\n\n\nThe thred proposicion shalbe / of Priuate men and subiectes /\nwhich ar lerned and stronge / and of them also which ar weake\nand vnlearned / of that dwelling which is not fre / wher as men\nar compelled by lawes / and Tyrannye to communicate and to be\npartakers with the wicked in their supersticions and Idolatries:\nAnd of theise I make this proposicion / and sentence.\n\n  [[The thred proposicion.]]\n\nPriuate men and subiectes be they learned or vnlearned / stronge\nor weake / which ar dwelling and abyding in that place wher men\nar compelled to communicate / and be partakers withe\nIdolatrors / and to be present at vnlawfull supersticions and\nIdolatries / defiling themselues with vncleane Religion / maye not\ndwell together nor be familiarly conuersaunt / they may not\nioyne in societie with suche Idolatrors: I saye / that this\ncohabitacion / and familiar dwelling together is vnlawfull /\nvngodlye / and not to be kept in ony wise: But in this case a\nfaithfull man must either flye / or dye for the truithe / that\nhe be not compelled to defile himself with Idolatrie. Ther is\ntruly but one truithe / and that same must be holden with a pure\nconscience / neither must it be forsaken for the pleasure of ony\nman.\n\n  [[1. Cor. 10.]]\n\nS. Paul saith to the Corinthians: flye ye Idolatrie. Then do men\nflye Idolatrie / when either they do depart from the place wher\nIdolatrie is committed / or when abiding still in the same\nplace / they do gyue their lyues and suffer deathe bicause they\nwill not committ Idolatrie nor allowe it with ther presence. Paul\ntherfor teachith by this sayinge / that in no wise the faithfull\nshuld come at the Idolatries of the vnfaithfull / but flye from\nthem: which sentence is so playn to the vnderstondinge of the\nmost symple / that it neadith no exposicion at all. The lawe and\nthe prophetes / the olde Testament and the newe / ar full of\nsuch sentences / and commaundementes / which do forbidd straunge\nworshippinge of godd and Idolatrie.\n\n  [[2. Mach. 7.]]\n\nCall to your mynde the historie of the Machabees / which I do\nnot recite as thoughe I wold gyue to that booke ony lyke\nautoritie with the Canonicall scriptures, but bicause the\nhistorie is rehersed not only ther / but also in Iosephus / and\nthe examples of them ar profitable for vs / therfor I do alledge\nthem. That godly Mother hadd rather haue the whole fruite of her\nbodie to be miserablie destroyed / then ons to taste of swynes\nfleshe.\n\n\n  [[Gen. 2.]]\n\nSwynes fleshe / and Adams apple / of their very nature ar not so\nto be abhorred / for eiche of them is a goode creature of godd.\nBut forsomutche as vnto them godd hathe ioyned his worde to\nforbid the tasting of them / therfor euen as Adam could not eate\nthe forbidden apple / so could not they eate swynes fleashe\nwithout committing of greate synne: which rather then they wolde\ndo / the poore babes offer themselues to the deathe / and the\ngodly mother doth most stronglye therto encorage them and most\nconstauntly abide the same herself.\n\n\nIn the church of christe ther haue beene innumerable martirs /\nas Eusebius / and others do write / which haue most constantly\nabidden deathe / bicause they wold not depart from the Religion\nof christe / nor file themselues with Idolatrie: They wold not\nput one grayne of franckinsence vppon the altars of the Idols /\nnor throwe one floure / nor ons bowe the knee before them / but\nsuffered rather deathe.\n\n  [[Matth. 10.]]\n  [[Luc. 12.]]\n\nThey hadd this alwais before ther eyes: Feare not hym that\nkillethe the bodie / &c. And that he speakith of killing the\nbodie / is likewise to be vnderstonded of taking awaye of goodes\nand ritches: But he is to be feared / which after that he hath\ntaken awaye bothe lyfe and goodes / can throwe the soule into\neuerlastinge fire / feare hym.\n\n\nS. Paule to persuade the Corinthians that they shuld abstayn\nfrom meates offered vnto Idols / vsith theise reasons:\n\n  [[1. Cor. 3.]]\n\nBicause they wer the Temple of godd. They wer the membres of\nchriste / and therfor they might not become the membres of an\nIdoll. Bicause they wer partakers of the lords table of which\nthey could not be partakers and of the table of Deuels also. And\nthe same thing that Paule said vnto the Corinthians / do I also\nsaye vnto these our brethern of whom I do entreate.\n\n\n  [[Daniel. 3.]]\n\nDaniel his thre felows did gyue themselues / to be thrown in to\nthe burnynge fornace / rather then they wold worshipp the kinges\ngolden Image. But theise thinges must now be applied vnto theise\nmost vnhappie Daies / in whiche / wher poperie rulith / the\ngodly which do dwel togither with the vngodlie / the professours\nof christes gospell / I meane / With the papistes / ar compelled\nto be at ther Masses / and most vile and filthie Idolatries and\nsupersticions: vnto them doth this proposicion reatche / and of\nthem therfor I do playnly affirme / and saye this /\n\n  [[It is not lawfull to be present at the popyshe Masse and\n  supersticions]]\n\nThat it is not lawfull for them to be present at the popishe\nMasses / at popishe superstitions and jdolatries. It is to well\nknowne / that many fondlye do flatter / and indeede deceyue them\nselues / imagining that it is lawfull for them to be present at\nthis popish pelf. Againste whom with all ther clokes I vse this\nsayinge of Paule / flye ye Idolatrie. But here they resiste and\nsaye / that this sayinge and suche other as before I haue\nalledged / are to be vnderstanded of the sacryfices done vnto\nIdoles / and false goddes / and not of such supersticions as are\nnowe growen and vsed in papistrie / As of masses / and such\nlike / for in the sacrifices of the gentils what so euer is\ndone / yt is done vnto Idolles / But here in the masse that\nwhiche ys done is done as a worshippe vnto god / for the name of\ngodd is caled on: It hathe the begynynge of Christes ordinaunce\nand institution, although that some nowghtie men abuse it:\nwherfore / seinge theis do thus differ from the other / theis\ncan not by these sentences / and like reason be forbidden to\nthem / as Idolatrie was to the Corinthians: This they saye. But\ntheis men shuld considre and wel vnderstande / that theris no\nowtwarde worcke wiche is to be estemed as a worshippe and\nseruice of godd / but only that which is apoynted and ordeyned\nby godds worde so to be / which ordinaunce in the worde if it\nwante / it is vtterlie nothinge ells but mans inuention what so\neuer it be: for worshippings of god and goddes seruice are they\nnot / but only when they haue godds worde to beare and warraunte\nthem. God can not be truly worshipped with out faithe, for if\nfaithe be not in the worshippe that is done vnto god / that\nworshippe the lorde dothe abhorre / as the Prophet Esaie dothe\nwitnes. Incense is an abhominable thinge vnto me / I maye not\nawaie with your newe moones. &c. I hate your holie dayes / &c.\nThus dothe god reiect the seruice apointed in his worde /\nbecause it was done without faithe. If the seruice and worshippe\nof God taughte in his worde maie be done with out faithe / and\ntherfore displease god / mutch moore these worshippinges which\nhaue not their ordinaunce in godds worde ar done withe out\nfaithe / therfor do displease godd: for faithe hathe no place at\nall where goddes worde is not: now these inuentions of men be\nthey neuer so glorious to the eye / they be not ordeyned in\ngodds worde / they can not therfor be doone in faythe / they can\nnot please god /\n\n  [[uuhat so euer is not of faith is synne. Ro. 14.]]\n\nyea god dothe abhorre them / and accompte them as an\nabhomination / because they be not so done / in faithe I meane\nIn faithe they be not done / because they are not taughte in\ngodds worde / for where ther is no worde of god there is no\nfaithe / and where no faithe is / there is no worshippe of\ngodd / but a filthie hypocrisie / and stinking abhomination.\nNowe let the papistes shewe that ther masse is a worshippe of\ngod / taughte in his worde / whiche we saie plainlie that they\ncan not do / let them do it therfore if they can / and when they\nhaue do yt / then will we saye with them: But vntill they haue\ndone it / their masse shall remaine a filthie and stinkinge\nabhomination before the lorde / and suche a thinge as the lorde\ndothe deteste and abhorre. If so be that we will do honour and\nworshippe vnto men / we are accustomed principallie to obserue\nwith what thing they are moste delighted / which thinge after\nthat we haue perceiued / we do it / and then do we thinke to\nhaue bestowed our labour wel when we haue done it: God is\ndelighted onlie with that seruice which he hathe set forthe in\nhis worde / wherfore he that will do godd acceptable seruice /\nmuste do that which his worde teachethe / and in suche wise as\nit techethe / els as the lorde by the Prophet Esaie sayeth / he\ndothe detest and abhorre their sacrifices.\n\n  [[Isay. 1.]]\n\nAnd to proue that the masse with all such popishe baggadge is\nverye Idolatrie / I neade not to bring mani reasons / for this\none thing dothe easelie teache it. There is no true god that\nwilbe worshipped with this popishe seruice: for the true liuinge\ngod hathe in his worde plainlie apointed the maner howe he wilbe\nworshipped / in wich word this masse / and their popishe pelf is\nnot taughte / but they ar cleane contrarie and repugnaunte vnto\nit: wherfore when the wicked papistes do their popish seruice\nvnto a god (they saye) it is plaine that they do not worshippe\nthat true lyuinge godd / whom the holy scripture teachith vs to\nknowe and worship / but sum such other godd as they haue fayned\nin their fantesie to be their god / such a one as is delighted\nwith these their seruices: But seinge that in verye dede there\nis no suche true god at all / as they do Imagine / the god then\nwhom they serue is but a newe god / fantasied and inuented in\ntheir owne myndes: wherfore by righte their god maye and must be\ncalled / an horribe Idoll / their masse likewise with all\npopishe seruice done vnto him / abhominable Idolatrie / And they\nwhich do such popishe seruice vile Idolatrors. But wher as they\nsaye that those thinges wich be done and spoken in the masse\nhadde their begynnynge of the ordinaunce of Christe, and that by\nthe wikednes of men they are corrupted: This sainge helpethe not\nat all / for in these thinges / it is not the begynnynge that is\nto be consydered only / or that can make them good onlie /\nseinge they are swarued from the truithe / but nowe their\nnature / and vse vs to be tried / whether they do agree with the\nverie worde of god or no.\n\n  [[numer. 21.]]\n\nwhat thinge hade a more pure begynynge euen by goddes\ncommaundement then the brasen serpent? It was erected god both\nwillinge and commandinge it. It was sett forthe with miracles /\nfor whosoeuer dyd beholde it he was deliuered from the bytinge\nof deathlie serpentes /\n\n  [[4 Reg. 18.]]\n\nBut this not withstondinge when men dyd worshippe the same\nserpent and offered incense vnto it / the godlie dyd so abhorre\nit / that Ezechias that most holy kynge not regardinge at all\nthe begynnynge of yt / dyd breake it in peces / and vtterlie\ndestroyed the worshippinge of yt / Therfore it is not sufficient\nto consider the begynnynge of a thinge / but howe the ordre and\nvse of yt dothe agree wyth the firste institution and\nordinaunce. This acte of Ezechias is praised in the scripture.\nAnd wolde to god that we hade now an Ezechias wich wold so\nhandle the masse. ffurthermoore our men wolde haue this thinge\nto be consydered in them / that thoughe they go to the masse /\nyet they haue no mynde to decline and departe frome god / but\nthat they worshipp hym ther: vnto this I answer / that the\nIsraelites when they dyd compell Aaron to make them a calfe to\nworshippe / they hade not indede that mynde that they wolde fall\nfrom the true lyuynge god / so that they wolde no more confesse\nthat he deliuered them out of Egypte / but this only was their\nmynde they wolde not reteyne that worship of the inuisible god\nwhich was deliuered them in worde / but they wolde worshippe the\ntrue God vnder some signe / and visible form and shape / whiche\nsholde represent vnto them the liuinge God their deliuerer: And\nthat shape or forme they moste desyred to haue / wich they hade\nseene the Egyptians vse to represente vnto them their god: They\nvsed the form or shape of an oxe / the very same forme wolde the\nIsraelytes nowe haue: And as the very heathen men mighte haue\nsayde that they worshipped the one only true liuinge god the\nAuthor and maker of all thinges / whose maiestie was shewed /\nfigured / and set forthe vnto them by those diuers signes / and\nformes / which they dyd worshippe: As that the signe of Minerua\ndyd set forthe his wisdom: the signe of Mars his mighte and\npower: the signe of Iupiter his Iustice and goodnes: So wolde\nthe Israelites haue their god and deliuerer set forthe vnto them\nin the shape of a Calfe / not that they mynded to turne awaye\nfrom him / or to denye him (as they thoughte) but because they\nwolde worshippe him as it pleased their fantesie. But we muste\nnot apoynte the manier and ordre of godds seruice after our\nmynde and iudgment / or as they commonlye saye / after the goode\nintent of men: for this doinge in the Israelites god did not\nlike / but for yt he punyshed them grevouslye: Nether dyd Moses\nalowe it / for he knewe that god wolde not so be worshipped.\nThis cloke therfore must haue no place in this matier. but we\nmuste see whether god will haue suche worshippe and seruice /\nwhether goddes worde teachethe yt / whether it be clothed with\nthe worde of truithe / which if it haue not / then dost thou not\nworship the true god with that worshippe which pleaseth him.\nIeroboam thought mutch after this sorte /\n\n  [[3. Reg. 12.]]\n\nfor his mynde was not to drawe the people awaye from the\nworshippe of the god Iehouah / but he feared les if they sholde\ncustomablie go to the temple at Hierusalem / the people wolde\nfall from his kingdom and ioyne themseues agayne to the house and\nstocke of Dauid: wherfore he sekinge his owne profite / sayde /\nthat it was not nedefull that they sholde go vp vnto the\ntemple / and to the Arke of the couenaunte when they wolde\nworship the true god: for the same god which was represented\nvnto them by the Arke of wodde and the temple / mighte euen aswell\nbe represented vnto them by these newe signes and golden calues:\nThere is no chaunge but euen of the forme and owtwarde shape: for\nas at Hierusalem by the Arke / so here by the calues the liuinge\ngod sholde be represented: And what makethe yt matter what the\nsigne be / so the worshippe be all oone: Therfore the same\nworshipp that ells they sholde do at Hierusalem / they mighte\nmore commodiusli do yt in bethel / and dan. So that he dothe\nnothynge ells / but establishe this owtwarde worke / in wich he\nwolde haue them worship the true god: but he hade no warraunte in\ngodds worde for it / and that beinge absent / ther is nothinge\nin his acte remayninge but mans worcke / supersticion / and\nIdolatrie: so is it iudged. And therfor none of his subiectes\nshuld haue herckned to hym. So now / when Tiraunts / Kinges /\nQueenes / Bisshopps / and such other as ar the soudiours of\nAntichriste / the Pope I meane / do compel and constrayn men\nvnto such vile and vngodly supersticions as the popishe brood\nhaue and do sett upp, althoughe they do pretend a goode well\nwilling mynde vnto their poeple and countrith (as thei saye) and\nthat all shalbe for their wealthe: And thoughe they do also\nsaye / that theise thinges ar of an auncient begynnynge and\ncontynuance: Yet indeed they ar but popishe Idolatrours / and to\nIdolatrie do they trayn men. Therfor their subiectes must not\nherken vnto them neither obey them herin / But do rather as\nS. Paule teachith.\n\n  [[Ephes. 5.]]\n\nHaue no felowshipp with their vnfruitfull works / but rather\nreproue them. He callith theim their worckes, for gods worckes\nthey can not be called / bicause they do differ / and swarue from\nhis worde: with them (saithe he) haue no felowshipp What then is\nto be doon in that case? We must (Paule saith) reproue theim.\nAnd that so oft as neede shall require / to reproue theim with\ngreate libertie and boldenes: So farr must we be from\ndissemblinge with them / that we must (he saithe) reproue them.\nIf thou be a preacher / preache against them: If thow be noone /\nyet speake against them / reproue them / and condemn them. But\nour men do saye / That it wer very perillus to do thus: for then\n(saye they) shall we be burned / or hanged / we shall loose our\ngoodes / londes / and promocions / I heare you well. And do yowe\non the other part consider this as well / that ther is not one\nof vs all which hath receiued christendome vnder such a\ncouuenaunt and condicion / that with it he shuld haue and holde\nin safetie his lyfe / his ritches / and dignities without\nperseqution: it is saide vnto vs / and in this case as a lawe\nlayed vppon vs all /\n\n  [[Math. 16.]]\n\nthat Except we do renownce and vtterly forsake all our thinges\nand take vpp our crosses and folow christe / we can not be his\ndisciples / and except we do lose our lyues we shall not saue\nthem.\n\nThis verily / this must we determyn with our selues / this must\nwe appoint our selues vnto / to do and abide this must we caste\nour acompt / To this euery christian must be so readie and\nbent / that he shuld not doubt / no not deliberate or take\naduise of this matier.\n\n  [[Ciprian.]]\n\nThat example of Cyprian is to be sett before our eyes: When he\nwas brought vnto the place wher he shuld suffer deathe / The\nmagistrate being very desirus indede to deliuer hym from\ndeathe / sayde vnto hym. Now I do gyue the space to deliberate\nand aduise thi self well / whether thow wilt thus Wrechedly\ndye / or obey / and be let go free. To whom this godly man\nanswered. In so holy a thinge / ther is no deliberacion or\naduise to be taken. This readines must euery christian haue in\nthis case to beare the crosse and to followe Christe as Christes\ndisciple. Trulye they whiche be not this wise mynded / but to\nsaue their lyues and goodes do defile them selues with masses /\nand wicked supersticions / art greuouslye punished for it euen\npresentlie:\n\n  [[a greuus punishement.]]\n\nfirste their owne conscience dothe miserably torment them.\nSecondlie the light of goddes truithe which was opened vnto\ntheir mynde is by lytell and lytell put owt. Then the loue of\nthe truithe and the hate of falshode waxeth colde in them.\nfourthly their mynde becommith nomore displeased or vnquieted\nfor the euill that they do / but they begynne to please them\nselues in this their euill and dissemblinge / yea and do go\naboute to persuade others vnto the same. Laste of all they begyn\nto hate them which do not harcken to their aduise and counsell /\nwhich is to do as they do / yea and they stirre vp againste them\nsharpe perseqution / for so moche as in them lyethe. This hathe\nbene the moste vnhappie ende of many. But this is not the end of\nall their miserie / as ye may well perceyue / if ye do consider\nwhat is appointed to be their perpetuall porcion / which shalbe\npayed them full truly in the laste daye. Let them therfore\nbeware of this bottomles pytt which feare to breake their\nneckes. But some there are which in this their dissemblinge are\nwonte to defende them selues after this sorte: we do not theis\nthinges (saye they) with our hartes / we do only thus behaue our\nselues in bodie / and in outward behauiour. To whom I do answer:\ngod he is the lorde of harte and bodie / as he requireth the\nworshippe of the harte / euen as iustlie and seuerlie dothe he\ncommaunde the owtwarde worshippe of the bodye: for these\nowtwarde doinges are a kinde of confession / and therfore as men\nowght to be sounde and vprighte in the beleif of harte / so\nowght they to be in owtwarde confessinge and expressinge of their\ngodlynes and religion. The doinges of men be as it were a tongue:\nThe tongue dothe confes the thinge that lyeth in the harte by\nwordes: so doinges do giue a confession therof in dede: As he\ntherfore which denyethe with tongue is a denyer of Christe / so\nhe that in owtwarde worckes and doinges denyeth Christ / is\niustlie called a deniar. Of whom Christe doth saye.\n\n  [[mat. 10.]]\n\nhe that denyeth me before men / him will I denye before my\nfather which is in heauen: wherfore as the tongue owghte not in\nthe confession of godlines and religion to differ from the\nmynde / so muste not the owtwarde doinges of the body disagree\nfrom the same. And vnto these men this also I saye / with\npaule /\n\n  [[Rom. 10.]]\n\nthat the belefe of the harte doth iustifie / but the mouthe and\nowtwarde doinges do make the confession vnto saluation / And\ntherfore Christe dothe saie /\n\n  [[mar. 8.]]\n\nhe that is ashamed of me before men / of him will I also be\nashamed before my father which is in heauen. Morouer I wold it\nwer well knowen vnto these men / that it is no true faythe which\ndoth not breake forthe in workinge that worke which dothe agree\nwith faithe. As is writen of Christe / who verylie soughte the\nglorye of his father / The zeale of thy house hathe eaten me /\nThis zeale dyd not lye in Christes brest only / but it brake\nforthe into wordes / as it apeareth by his sermons / and into\ndeedes also / as yt apeareth ther / wher he withe a whippe dyd\ndryue the byars and sellers owt of the temple:\n\nThis is a zeale / which only deseruyth the name of a christian\nzeale. And euen the same I saye of faythe. What zeale then / what\nfaithe / what studie or care for faithe is it / that these men\ndo bragge of / that they haue shutt vp so close in their brestes\nthat it breaketh not forthe into wordes and dedes? As This true\nchristian zeale / and their dissemblinge can not be together in\noone man / euen so true and lyuely faith can not lurcke in such\na dissemblinge breste. ffurthermore / there are two kindes of\nworshippe due vnto god / an inwarde / and an outwarde\nworshippe / The inwarde worshippe is of the mynde / that is when\nwe beleue goddes truithe / and do thinke of god true and worthye\nthinges / The owtwarde worshippe is of the bodye / which is\ndeclared by those owtwarde signes that do belonge to the true\nworshippe of god / In lyke maner there are two kindes of\nIdolatries / one is inwarde / which is the Idolatrie of the\nmynde / that is when a man dothe not thinke well / nor beleue\ntrulye on the true lyuing godd / but dothe fayne vnto him selfe\nthroughe false doctrine / either a straunge god in his owne\nmynde / or straunge worshippinge of god: An other is outwarde\nwich is Idolatrie of the bodie / and that is when we do bestowe\nthe worshippe wich is only due vnto god vppon creatures / And\nwhen we do owtwardlye worshippe god other wise then he wilbe\nworshipped.\n\nTruly Theise dissemblers do not giue to god this worshipp of\nmynde and bodie which is due vnto him / but the Idolatrie of\nmynd and bodie they do commytt / bothe because they owtwardlie\ndo ioyne with papistes in their Idolatrie / and because in their\nmynde they do persuade them selues that it is lawfull for them\nso to do. We thinke / (saye they) as you thinke / and in our\nhartes we do reteyne the truithe / and so our mynde is pure. But\nyour bodyes ye do giue ouer to the deuill and to Idolls.\n\n  [[1. Cor. 6.]]\n\nThy bodye / sayeth Paule / is a membre of Christe / why doest\nthow make yt the membre of an harlot? here they will saye\nagainste me / that Paule spake this of whordome / I graunte\nthat: But the prophettes do teache vs that the moste vile and\nhorrible whordome is Idolatrie. Hieremie / Ezechiel / and the\nother prophettes do speake so against the Iues and their\nChurche / that they name it to be euen like an harlot which\nhathe opened her legges vnd[er] euerye tree that hade any\nbowghes to Idolls and vngodlye Idolatries. Wherfore if thow maye\nnot make thy bodye the membre of an harlot, thow muste not make\nyt the membre of an Idoll. This collation betuene whordome and\nIdolatrie is playne and true / taughte by the prophettes and\nPaule. Morouer howe vayne this ther excuse is / that sayinge\ndothe sufficyentlie declare / in which the lorde pronounceth.\n\n  [[3. Reg. 19.]]\n\nI haue lefte me seuen thowsand in Israell / of which neuer man\nbowed his knees vnto baal / nor kissed hym with his mouthe. He\nsayeth not / which thinke well in their mynde / which do beleue\nwell / but he sheweth the signe of owtwarde worshippinge / that\nis to bowe the knee / and kisse. which doth teache that ther is\nrequired vnto the true worshipp of godd / not a pure mynde\nonly / but the owtwarde sygne / token / and doinge of\nworshippe / and seruice. The lorde our god is not content with\nhalfes / he will not part stakes with the dyuel.\n\n  [[Esay. 45.]]\n\nAll knees (saith the lorde) shall bowe vnto me. God will not\nparte so / that he shall haue the mynde / and the dyuell the\nbodye. All is myne / saythe the lorde / and I will haue all or\nnone / I will haue bothe the obedience of the harte and the\nbowinge of the knee: Which worship by these thy dissemblinges\nthou takest from god / and so thou dost robbe him of his honor /\nand bestowe it vpon Idolles / euen popishe masses. But thou\nsaiste / I despise the Masse / and all Idolatrous poperie in my\nharte: why then doest thou prostitute thy body vnto yt? My mynde\nys pure thou saiest: yee / but god will haue mynde and bodye\npure. If this thy reason and excuse were of any force / then\nmighte the Corinthians haue sayde to Paule / why doest thou so\nreproue vs? we also by the grace of god do knowe that there is\nno Idoll. A true opinion we kepe in our mynde of godd his\ntruithe / let god be content with that / and in the meane tyme\nour bodies shall serue for our commodyties.\n\n  [[1. Cor. 10.]]\n\nBut paule telleth them plainlye that they do communicate with\ndeuills. The meates offered to Idolls of their owne nature were\npure / yet when the corinthians do eate them with the Idolatrors\nin ther Idolatrie / then they become (saith paule) partakers of\nthe table of deuilles: when ye then be present at a Masse /\nwhich is an Impure thinge / and do ther as the papistes do /\nmutch more iustly is it sayed of you / that then ye ar partakers\nof thos deulishe dragges which ar in the Masse. Again our men do\nobiecte and saye: It is not we that haue corrupted theis\nthinges / we wolde be gladde to haue them pure and incorrupte:\nther impuritie must not be adscribed vnto vs. I answer: An other\nmans synne shall not indeede be imputed vnto the / for eche man\nshall beare his owne synne: but yet this thinge I do reproue in\nthe / that thou dost communicate with wickednes: This is thy\nsynne / here thou art defyled. and for this shalt thou be\niudged. Paule sayde vnto the corinthians:\n\n  [[1. Cor. 10.]]\n\nAr not they which do eate of the sacrifice / partakers of the\ntemple? what saye I then? that the Image is any thinge? or that\nit which is offered Images is any thinge? Naie. but this I\nsaie / that the thinges which the gentills do offer / they offer\nto deuels and not to god. I wolde not that ye sholde haue\nfellowshippe with the deuills: ye can not drincke of the cuppe\nof the lorde / and of the cuppe of Deuels / ye can not be\npartakers of the table of the lorde and of the table of deuels.\nThoughe corrupcion of meates offred vnto Idols is not to be\nimputed to all them that be partakres of them / (which wer not\nindeede corrupt of them selues (as I saide), but when they wer\noffred vnto Idols that made them corrupte) yeat the veraye\ncommunicating and eating of them with Idolatrors is a fault\niustly layed to their charge / from which they shuld haue keapte\nthemselues aswell for the honor that they do owe vnto godd / as\nfor the conscience which they ought to haue to edyfie other men.\nIf it wer not so / whi did paule thus rebuke the Corinthians?\nYea whi wolde not our holy martirs of the primitiue churche\ncommunicat and be partakers in the Sacrifices of the heathen? The\nmartirs might haue saide / we knowe that an Idoll is nothing /\nand to offer vp sence to them is but an owtward thing / we do it\nbut in bodie / our spret and harte is pure / and that we do /\nagainst our will we do it &c. They veryly did know no suche\nexcuse / but they considered that godd required this / that they\nshuld outwardly confes hym / and reproue / and fle from\nIdolatrie: And therfor aswell for their duties sake towarde\ngodd / as bicause they wold not offend the brethern by their\nexample / they did gyue their lyfe in the quarell without making\nony such blinde excuses.\n\nThese men do saye further that the Masse is not to be lickened\niustly vnto the Idolatrie of the heathen / for that was directly\nforbidden of godd / so is not the Masse / saye they: for thoughe\nit hathe sumwhat swarued aside / yeat is it the Institucion of\nchriste. But to the contrarie I do saye / that the Masse is so\nfarr swarued from the ordinaunce of christe / that it hathe\nnothing agreing with christis Institucion / yea and that it is\nmost directly repugnant vnto it / A very Idoll / wherin\nmassemungers do committe very vile Idolatrie. And this will I\nproue by diuers reasons. ffurst of all. The Supper of the\nLorde / as it was delyuered of christe shold be a publique and a\ncommon worcke and action: for Christe our Sauiour made it with\nhis Apostles. But nowe in the Masse / ther commithe forthe one\nsacrificing preste / disguised with straunge araye / and he doth\nall thinges alone / the rest stonde still loking / heeringe /\nand holding their peace. If paule did worthely and Iustly saye /\nwhen the Corinthians did not tarie and loke one for an other /\nthat they did not then eate the Lordes supper / then ther is not\nthe Lordes supper eaten / wher one tarieth not for an other so\nthat they maye eate all together: And how shall we then saye /\nthat the Masse is the Lordes supper / wher one only sacryficing\nprest doth eate and drincke vpp all alone? surly it can not be\nso called: for to be, and not to be the Lords supper / ar\ncontrarie / Paule saith / it is not the Lords supper / wherfor\ncall your Masse by what name ye will / the Lords supper it is\nnot / for paule is to be beleaued before all massinge\nmarchauntes.\n\nThey saye morouer that in their Masse / they do offer vpp the\nsonne of godd vnto the eternall father for the synnes of the\nquicke and the deade: And this they do call the principall point\nof their masse. But in the Laste Supper of the Lorde that\nScacrifice and oblacion was not made / but vppon the crosse / as\nthe scripture witnessith. And as for this their offerenge /\nffurst / paul doth denie it in most playn words in the epistle\nto the hebrues /\n\n  [[Heb. 9. 10.]]\n\nwher he sayeth that all oblacions for synne wer consummate and\nfinished / and all thinges made perfect by that one only\noblacion / which christe Iesus our Sauiour in his own parson\nmade of hymself vppon the crosse. The worde of godd teachithe /\nthat christe was but ons only to be sacrificed and offered /\nAnd that Sacrifice no more to be made: for if it wer often to\nbe made / then the furst was not perfect / But the furst was\nperfect / Therfor ther must be no repeating of it. The papistes\ndo saye / that they dayly offer christe for to take awaye\nsynne / and that this Sacrifice must be dayly repeted of them /\nThe scripture denieth this playnly: And thus ye do se that heere\nis a playne contradiction.\n\n\nAgain The supper of the Lorde was not instituted to the end that\nsuch a sacrifice for synne (as they fayne) shuld be made of it /\nbut that in the vse of it the communicantes shuld be put in\nmynde / and made partakers of that only propiciatorie sacrifice\nwhich christe offered ons only for all euer vppon the crosse.\nAnd therfor ther Masse / in which they wold worcke such\nmarueyles / and the Lordes supper ar vtterly vnlyke. But here\nthey will reply and saye.\n\n\nThe fathers do speake thus of this Sacrifice / We graunte\nindeede / that the fathers do often tymes speake so as thoughe\nthat the lorde wer offered in this administracion of the\nSacrament / or sacrificed: But they vsed this worde / Sacrifice,\nimproperly / for by that kinde of speaking they did\nonderstonde / the offringes of praise / and sacrifices of\nthanckes made and gyuen for christes sacrifice done vppon the\ncrosse / This they called to sacrifice. Our sacrificing prests\nar not content with this / for they will haue their own worcke\nto be an vnwonted worcke / belonging to them alone / which\nneither the scriptures / nor the fathers do teache: ffor to\noffer this Sacrifice of whiche the fathers do speake /\npartayneth not to the preist alone / but to the whole poeple\nthat stondith by / and doth communicate / And so it is a common\noblacion and sacrifice of all / not of the preiste more then of\nthe poeple / but this only that the preist both in wordes and\naction / doth go before the poeple.\n\n  [[de Ciuitate dei. lib. 10. cap. 6.]]\n\nAugustine doth saye / that the churche is offered in that\nofferinge which it doth offer. For all which do communicate /\nthey do offer them selues vnto godd / and do testifie that their\nwill is / to abide in christe.\n\nThe papistes do holde also that the breade is turned into the\nsubstaunce of christes bodie / and that ther remaynith nothing\nbut the qualitie and accidence of breade as whitenes / &c. for\nthe substaunce / saye they / is christes bodie. But the scripture\nsaith that christe in his laste supper did gyue breade vnto his\ndisciples /\n\n  [[1. Cor. 11.]]\n\nand paule callith it breade also / yeat in the Masse the\npapistes saye that it is otherwise.\n\nThe vse of the breade and wyne by christis institucion is only /\nthat the congregacion shuld eate and drincke therof in the\nremembrance of christe / But the papistes in their Masse do most\nshamefully abuse them both. For wheare as the worde of godd\nsaythe:\n\n  [[Deutron 6]]\n  [[math. 4.]]\n\nThow shalt worshipp the Lorde thy godd and hym only shalt thow\nserue / They in ther masse do lyfte vpp the breade and wyne /\nand euen in the rowme of godd they sett them furthe to be adored\nand worshipped of the poeple: now how farr this differrith from\nthe vse of christes supper eich man may se. Yea what can be more\nvile and filthie Idolatrie / then to adore and worshipp a peace\nof brede and cupp of wyne / as godd? Be not offended that I do\nvse theise bare names. I do confes / that whosoeuer acording to\nthe Lordes Institucion doth communicate with the congregacion and\ndothe eate the breade and drinke of the cupp of the Lorde /\nbeholding the deathe of christe with Lyuely faithe / the same\nman is in sprete and after his manier / made partaker of the body\nand bludd of the lorde. Contrari wise if thow do not vse the\nbreade and wyne acordinge to the ordinaunce of christe / but\ngase vppon them / then ar they nothinge els to the / but breade\nand wyne: But if in a popishe Masse / or in the popishe hanging /\nheauing / carying / or handelinge of them / thow do worshipp\nthem / then ar they vnto the a false Idoll / and thow indeede a\nfilthie Idolatror. If therfor thow wilt be partaker of the body\nand bludd of christe in the holy supper / then eate the breade\nand drincke the cupp as the lorde hathe instituted. Godd wold\nhaue the poeple in the vse of the holy Supper to ascend vppwarde\ninto heauen in mynde and affection / that they might ther cleaue\nfast vnto christe. And therfor the true ministers of the churche\ndo labour to the vttermost of their poure / thus to lifte vpp\nthe poeples mynde into heauen / that they shuld not seeke\nchriste in the worlde / that they shuld not thinck ony fleshly\nor earthely thinge of hym: Theise men clean contrarie in the\norder of their Sacrament and Masse do miserably detayn the\npoeple in the earthe / bynding and holding them to the visible\nsignes.\n\n\n  [[1. Cor. 14]]\n\nThe apostle commaundith that thinges shuld not be doone in the\ncongregacion in a straunge tongue / except ther wer an\nInterpretour / that the thing being vnderstonded of all / the\nhearers might saye / Amen / and that the edifyinge of them shuld\nbe sought. Now theise men in their masse do all in the Laten\ntongue / which is to the common poeple vnknown / and they do\ndefend this theyr doing euen against the worde of godd. But it\nis most certayn that christe our sauiour in his administration /\nand after him all his apostles and disciples which wer hebrues /\nvsed theyr vulgare hebrue tongue / the Grecians also their greke\ntonge. And euen vnto this daye the Sclauonians in their churches\nvse their vulgare and commen speache.\n\n\nThose wordes of our greate and singuler consolation / in wich\nthe partakinge of Christes bodye and bloude is promised / the\npapistes in their Masse speake secretlie / they whisper them so\nthat euen they which knowe the Latine tonge can neither heare them\nnor vnderstande them. And so do they rumble them vp to their\nowne selues as thoughe the people were vnworthie to heare them:\nBut christ in his super spake them openlie. And so the greke\nchurche and the Churche of India / do yet speake them with an\naudible voice And the auncient manier was / as Ambrose and\nAugustine among other of the fathers do testifie that the people\ndyd answer vnto those words. Amen. But as I suppose the papistes\ndo thus murmure and speake these words in secrete / bicause they\nwolde not haue their Lies knowen / for they do saye / Take ye\nand eate / and this so often as ye do / do yt in the remembraunce\nof me. But who taketh / or to whom do they giue? The wordes be\nspoken to the people: And yet they them selues do eate and drike\nvp all alone / and do distribute vnto no man ells. Is not this to\nmake a lie? To lie alwaies is taken to be an euill thinge / but\nbefore god to lie / is a moste shamles and wiked thinge: who\ndothe eate (o ye lyyng papistes) or who doth drinke wyth you? If\nye do distribute at any tyme to ony other ye do yt not when ye\nyour selues receyue / but ye chose for them an other time / yea\nand another kinde also / for to them ye do minister but the\nbreade onlye. Thus ye se that all theise thinges which these\nmassers do in their masse / ar contrarye to the institution of\nChriste. Ther masse then and Christes supper ar not lyke.\n\n\nThe papistes saye that by their Action (I meane ther handeling\nof ther breade and wyne) they do applie vnto others the profitt\nof Christs bloudie sacrifice and passion. Of a Sacrament they saye\nthat they make sacrifices to profit the quicke and the Deade.\nand this do they in ther masse. But the scripture teacheth / that\nthere is but one only propiciatorie sacrifice / able and\nauaylable to take awaie synnes / whiche Christe Iesus offered in\nhis owne fleshe vpon the Crosse. And that euerie man muste\napplie vnto him selfe by liuelie faythe the benefite of that\nsame sacrifice of christe / as the scripture teacheth likewise /\nthat eche man is iustified by his own faithe, and that eche man\nin his owne righteousnes or vnrighteousnes / doth liue / or die.\nIt teachithe also that christe did institute the sacrament only\nto this end that the congregacion shuld eate and drincke it in\nthe rememberaunce of that same his Sacrifice. And that eiche one\nin the drincking therof shuld apply vnto himself by faithe / the\nfruite of that Sacrifice. Now compare the doctrine of the\nscriptures and of the papistes in this pointe together / and\nthou shalt se that their Masse is contrarie to christes\nInstitucion. But as they haue / so still will they saye:\n\n\nThat aswell the liuing as the deade be helped by this their acte\napplied at their pleasure. If they wolde saie that thei profyt\nothers by praier / that were tollerable. But they go further and\nsaie / that ther verye massinge worcke it selfe / hathe so moche\nvertue / power and strenghthe in it / that it shall profit not\nonly all kyndes of men / but all such creatures and beastes for\nwhom they do say ther masse / bicause in it they do applye the\nbenefite of christes passion: but ye must vnderstond when they be\npayed for ther labor. This is an horrible error in no wise to be\nsuffered / for as I sayed / ther is but one only sacrifice\npropiciatorie to take awaye synne / which one sacrifice eiche\none of vs must applie vnto our selues by liuelie faythe / And\nthis applyinge faithe is the only gifte of god: But on this\ngrounde buylde they their purgatorie and mutch other such pelf /\nby which they do pycke mens purses. They saye ther Masses also\nin the honor of this / or of that saincte. And of what saintes?\nsuche verylie whose histories are not certaynlie knowen / and\nare of none authoritie / yea many of them are no better then\npoetes fables / of whom not vnworthelie we doubte whether they be\nsainctes or no: But be it that they were true sainctes / yet\nthis their doinge is moste contrarie to christes ordinance / for\nChriste did institute his supper to this ende that it sholde be\nvsed in the remembrance of his deathe and not of other mens /\nweare they neuer so holye.\n\n\nIn their masse they haue also diuers and sundrie rytes and\ncustoms / clothes / signes / gestures / tornes / remouinges / and\nblissinges / of and with the breade and wine / but christe vsed\nnone of all theis in his supper: And what they do meane by these\nthinges the poeple doth not knowe / neither can the priestes\nthem selues for the most part tell what is ment by them: for if\nye aske the meaninge of them / either can they saye nothinge at\nall / or if they do saie owghte / they do not saye all one\nthinge / but thinges that be moste contrarie / wherby a man maie\niudge that there is no truithe at all in their wordes. But here\nthey do saie. Thinkest thou that the foolishe vnlearned people\nin the olde Lawe dyd vnderstand all the legall ceremonies? no it\nwas not requisite / no more is yt nowe: To this I answer /\nAlthoughe that all the poeple dyd not knowe what was mente by\nthem in the olde lawe / It sufficed yet that they hade the worde\nof god for them / Nowe do yee shewe vnto vs the worde of god for\ntheise your signes and it shall suffice vs.\n\nAgayne the godly and lerned preistes could shew what was ment by\nthe rites and ceremonies of the lawe / and that by the word of\ngodd: but ye can do neyther of theis: for ye haue enuented theis\ntoyes in your own braynes: signes ye do call them but ye do not\nknow what thinges they do signifie. And therfor as in rites your\nMasse doth differ from christes supper / so when ye saye your\npleasure of your rites / ye ar not to be beleaued: for faith\nhath no place where goddes worde doth not shew it selfe. I saide\nthat massemungers in their masse do committ Idolatrie. Their\nbready god hanged vp in a pix / and their Images / vnto which\nthey turne them selues and do make their moste vncleane seruice\nand sacrifice do proue this true: Neither do they accompte it\nsufficient to behold theis their Idols when they saye their\nMasses / but also they so offer vnto them / they cense them /\nthey bowe the knee vnto them: let them nowe denye whilest they\nwill that they do not worship the breade / nor the Images / yet\nthis worship they do them / This kinde of worship (I saye) which\nis giuen customabilie vnto god alone / as the lawe of god\nteacheth. But seing they giue this vnto these Idols / are they\nnot Idolatrors? yes truly. And howe then dare ony christian be\npresent there / to vncouer the heade to bowe the kne to offer\nand do such like thinges with them?\n\n\nThey saye that ther Masse is christes Institution / And our men\n(of whom I now haue spoken) do saye that the Masse hath sum\naffinitie with christes institucion of the holy supper.\n\n\nBut I saye that the olde heathens myghte wyth more coloure of\ntruithe / excuse and defende their sacrifices by that maner /\nthen these men maye do their masse. ffor verylye the sacrifices\nof the heathen haue lesse departed from the maner which the\nfathers vsed in sacrificinge before the lawe giuen / which also\nthe lorde approued in the lawe / then these massers do frome the\nsupper which Christe / and the Apostle paule hathe prescribed.\nIn bothe their sacrifices was the inuocation of god / a Temple /\nan Aultar / slayne sacrifices / sacrificinge priestes / sleynge\nof beastes / sheddinge of bloude / salte / wine / oyle / mele /\nan holy feaste / holy garmentes / washinge / censinge / fyer /\nsinginge / prophecies / and suche other thinges / all which to\nrepeate it were to longe: let our Massers (if they can) shewe so\nmany thinges which Christe did in the holye supper: Which thinge\nif they can not do / then let them cease to boaste that their\nMasse is the institution of Christ and the Apostles / from which\nit differethe so farre that if the Apostles and fathers of the\nprimatyue churche were nowe here to beholde this masse / they\nsholde not knowe it to be the lords supper / but wolde surlie\nmarueyle at suche a monstruous mahometrie.\n\nI omytte also that in and with their Masse they haue many\nAnniuersaries yearemyndes / diriges done for the deade: But The\nLord did not institute ony of them. If they saye that Cyprian\nand others of the fathers do speake of suche Annyuersaries:\nI answer that those of which the fathers do make mencyon / were\nnothinge els but thanckfull remembraunces of the Martirs departed /\nin which they did gyue thancks to godd for them. They also in\ntheir Masses do call vppon the saintes and holy men departed /\nwhich is a thing most contrarie to true godlynes / and vtterly\nvnknown and vnpracticed in the administracion of the Lordes\nsupper.\n\nAnd to be shorte all their thinges which they do in their\nMasses / they do choppe and chaunge / they bye and sell and sett\nthem furthe to most vile and filthie gayne. Wherfor / my most\nLouing Brethern take ye diligent heede / les whilest ye pretend\nto worshipp godd in your going to Masses / and to entreate hym\nto be mercifull vnto yow / ye do not most mightyly kindle his\nwrathe against you by hearinge of theise Masses: which as ye\nplaynly do se / ar nothing els but a shamfull deuise sett vpp to\ndeface the deathe of christe / a pestilent practise fownde out\nto ouerthrowe the true vse of the Lordes supper / and an\nIdolatrie inuented to infect the poeple and to make them\nIdolatrors. whearby eich man may easily iudge / how great a\nsynne it is / to be partaker of a Masse.\n\n\nBut notwithstondinge all this which is spoken / yeat theise men\nwhiche thincke that they maye dissemble at the Masse / cease not\nto saye / That thoughe the Masse be not the Lords supper / but\nan Idolatrie / yet is not the presence at it so earnestly to be\nforbidden / seing that such thinges haue been graunted vnto the\nInfirmities of men: If a man do aske them wheare:\n\n  [[Naman.]]\n\nThey do bringe forth the Example of Naaman the Syrian / and by\nit they will neades haue it made Lawfull vnto them to\ncommunicate with wicked supersticions.\n\n  [[4. Reg. 5.]]\n\nfor he prayed Heliseus / saye they / that he might be suffred to\nkneele in the temple of Rymmon that Idoll / when the kinge did\nworshipp / and leane vppon his arme. whom the prophet answered /\ngoo in peace. And that / saye they / which was permitted vnto\nNaaman / whi do ye forbyd vnto vs? ffurst theise men shuld weye\nwith them selues / whether that we only haue redde this Example\nof Naaman / or not. So we thincke that the holy Apostles and\nMartirs of the olde churche which wer occupied nighte and daye\nin the holy scriptures / did not consider this acte and Example?\nTruly they wer not ignorant of the historie / yet did they neuer\nknowe this vnderstandinge of it: for if they did / whi then\nwolde they not folow this example / especially when they might\ntherby haue saued their lyues?\n\n\nBut these holy and godly learned men did see that thinge in this\nhistorie / which our men do not consider / namely this / that\nNaaman now newly conuerted to the faithe was a smoking flaxe which\nwas not to be putt out / a weake and shaken reade which was not\nto be brosed in peices / and that as yet he was very weake / for\nhe was not yet prepared and readye to denye and forsake hymself\nand all that was his for goddes sake. He thought that it might\ncomme to pas that he shuld together with the knowledge of the\nLyuing godd / easili holde and keape still his old place /\noffice / and dignitie / if he coulde happen to haue that / which\nhe desired of the prophet: And when he did well perceyue that\nthis was his infirmitie and synne / it trobled himso that\ntherfor he desired the prayers and helpe of Heliseus: he desired\nhym / that if he shuld happen to fall into this euill / yeat\nthat he might be fauored / that he mighte finde mercie / and that\nHeliseus wold praye that the Lorde wolde forgyue hym. Who doth\nat ony tyme aske forgyuenes for that which he accomptithe\nLawfull? forgyuenes is asked for synnes only / Naaman therfor\nacknowledged this his acte to be a synne: And if I so fall (quod\nhe) then praye the Lorde to forgyue me. This place therfor doth\nmake most against our men / and euen the same wayes which they\ngo about to excuse their facte / by the same it is most playnly\nproued to be synne. Let them aknowledge therfor in their doinge\nthat thinge / which Naaman the Sirian did. And let them begg the\nmercie of godd / and the prayers of godly men / that the same\nthing which they haue euell doone / and do / maye be pardoned\nthem. Neither did Eliseus / as our men do thincke / graunte\nNaaman licence or libertie to do so as he hadd sayde / but only\nhe saide vnto hym / goo in peace: which manier of speaking was a\nkind of takinge leaue vsed in that age. And as for any other\nthinge ther can none be gathered out of thos wordes / onles it\nbe this that he promised to do that which Naaman required: goo\nthy wayes (saithe he) I will do as thow desirest / I shall praye\nfor the. The prophet doth not reiect hym / if he shuld fall into\nthis euell. As we do not vtterly reiect nor shutt theise men from\ngrace which thus do fall: Yeat must we sharply reproue their\ndoinges that they may acknowledge their fault and synne / and\nvnfaynedly lament and repent the same. And we ought also hartily\nto praye that they may be raysed vpp agayn. They do obiect also\ncertayn wordes out of the Epistle of Ieremie / which is entitled\nBaruch. The wordes ar theise.\n\n  [[Bar. 6.]]\n\nNow shall ye see in Babilon godds of golde / of syluer / of\nwodde / and of stone / borne vppon mens shulders to caste out a\nfearefulnes before the heathen / But loke that ye do not as the\nother: be not afrayed let not the feare of them ouercome yowe.\nTherfor when ye do see the multitude of poeple worshipping them\nbehinde and before / saye yee in your hartes / O Lord / it is\nthow that oughtest only to be worshipped / Of theise wordes our\nmen do gather / that it is sufficient for them when they ar\npresent at Idolatries / Masses / and popishe supersticions / to\nsaye in ther harte / O Lord it is thow that oughtest only to be\nworshipped. In answer to these men: furst I saye / that this\nbooke entitle Baruch is none of the Canonicall scriptures: And\ntherfor no man is bownd to the doctrine of it. But admit the\nbooke wer of sufficient auctoritie / Then theise men must\nvnderstonde / that the prophet doth not gyue the Iues leaue to\ncomme vnto the temples of Idols / that ther they might be\npresent at vngodly Idolatrie / bowe ther knee / and so make vpp\nthe matier / with sayinge in their hart to the true and lyuyng\ngodd / O Lord / it is thow that oughtest only to be worshipped.\nBut he gyuith the Iues instruction against Images which wer\ncaried about / and Idolatries which wer vsed in those places wher\nthey were exiles: ffor the Maneir of the Babilonians was / not\nonly to haue Images in ther temples / but also to haue them sett\nabroode and caried openly vppon mens shulders. As it is not\nvnlike that the Image of Nabugodonosor, which beinge dedicated\nin the feilde of dura, was caried aboute the whole Region with\nMusicall Instrumentes and songes / at the sownde of which\nwhersoeuer the Image was seene / commaundement was gyuen vnto all\nmen that they shuld worshipp it: which Daniels felows wolde not\ndo. Of theise thinges I saye / that epistle entreatithe /\nplaynlye to warne the godly / that they shuld not adore / nor\nworshipp thos Idols thoughe that the heathenishe poeple did so\nbothe before them / and behind them / but when they did see this\nIdolatrie / detesting it / they shuld then saye / O lord / it is\nthou to whome worshipp doth only belonge: he saied not / bowe the\nknee with them / and saye in your hartes / o lord / it is thou\n&c. but when ye do see these Idols and Idolatrye / say so. These\nseyngs and suddayn meetings in the cytie streetes and fieldes /\ncould not be auoyded / and therfor the godly were to be\nenstructed and admonished / how they shuld behaue them selues in\nthat case.\n\n\nBut our men / as they are veraye bolde to abuse the scripture\nfor their purpose / go on further and aske / how it happened\nthat Daniel was not throwen into the fierie fornace with his\nfelowes?\n\n  [[Daniel. 3.]]\n\nseing lyke punishement was appointed vnto all men which did not\nworshippe. They will of necessitie haue it graunted them\ntherfor / that Daniel did dissemble / (as they now do) and that\ntherfor nothing was done vnto hym: And that thinge which Daniel\ndyd / they thincke that they maye do. I aunswer our men thus /\nthat they do not reason well to saye / He was not punished /\ntherfor he was ther and worshipped / they do out more in the\nconsequent / then is in the antecedent / and so to reason is to\nmake a subtill cauillacion / taking that to be a cause which is\nno cause. For there might be many other causes / wherfor Daniel\nwas not likewise punished: happilie the Image and he did not\nmeete together: or yf he did meete it / men did not mark what he\ndid: or els though men marcked that he did not worshipp / yet he\nwas not accused: or yf he were accused / yet through the\nsingular fauour which the King did beare vnto him he was\ndelyuered from punishment. It must not then forthewith folowe /\nthat Daniel for feare of death did present himself before that\nIdoll / and did dissemble his Religion / doing there as other\nIdolatrors did: this we must not iudge of Daniel /\n\n  [[Daniel. 6.]]\n\nseing in the lyke quarell / he was not afrayde to be thrown vnto\nthe lyons. Now seing there may be many other causes why he was\nnot caste into the fire with his felowes / why do these men\nchose vnto them selues this one cause? and that such a one / as\nis sclaunderous vnto that holy man / of which in the holy\nscriptures / there is not so much as a suspicion contayned. Yet\nthey do thinke that they do not vnaptly saye for themselues /\nand defend their cause / when they do alledge that out of the\nActes of the Apostles:\n\n  [[Actor. 21.]]\n\nwhere mencion is made howe that Paule / through the councell of\nthe Elders of the churche of Hierusalem / did take on hym a vowe\nwith other foure men / and did purifye hymself after the maner\nand custumme of the Iues. Yf (saye they) suche an Apostle dyd\ntake thys lybertye to vse in Iurie the ceremonies which were now\nabrogated / euen we also maye vse / and comme vnto the rites /\nand ceremonies now vsed in our countrithe. For the better\nvnderstonding of this matter we must first well consider what the\nsomme of Paules preachinge was:\n\n  [[Rom. 3.]]\n\nWe do suppose (saith he) that a man is iustified by faith /\nwithout the workes of the Lawe.\n\n  [[Gal. 3.]]\n\nAnd as many as are vnder the deedes of the Lawe are subiect to\nthe curs.\n\n  [[Abac. 2.]]\n\nAgayne the Iuste man shall lyue by his faithe.\n\n  [[Rom. 1.]]\n\nThis is the somme of Paules doctrine / wherby it doth appeare /\nthat Paule did not vtterly condenne the obseruing of the\nceremonies of the Law / but only when it was done with this\nminde / as thoughe that Iustification did not comme therby. And\nthe same his meaning he vtterith most playnly to the\nGalathians / where he saithe.\n\n  [[Gal. 5.]]\n\nAs many of ye as are circumcised / ye are fallen from the grace\nof Christe: for Christe shall not profite you at all: ye are\ngone quite from Christe / as many as are Iustified by the Lawe /\nAs yf he wold saye / These thinges of theyr owne nature do not\nalienate and separate vs from Christe / but only when they be\ndone with this mynde and purpose / to be Iustified by them: Take\nawaye this opinion / and this euell hurtefull purpose being\nremoued / then Paule commendeth these worckes / and all other\nciuyle ordinaunces commaunded / and appoynted to that Nacion: he\ncondenneth them not / but so farre as they wer iustly and not\nsupersticiously vsed / he did leaue them in theyr place /\n\n  [[Gal. 3.]]\n\nand did not hinder the obseruacion of them. As he dyd also\nwrite / that in the Lord / there was neither Iue nor gentill /\nneyther nonde nor fre.\n\n  [[Gal. 6.]]\n\nAnd that in Christe Iesus / neyther circumcision auaileth any\nthing at all / nor vncircumcision / but the obseruing of the\ncommaundements of God / or a new creature.\n\n  [[1. Cor. 7.]]\n\nAnd againe yf any be called being circumcised / let him not adde\nvncircumcision. If anye be called vncircumcised / let hym not be\ncircumcised. Let euery man abyde in the same estate / in which he\nis called. All these indifferent thinges / might somtyme be well\nobserued / somtyme be as well left vndone / as most serued for\nedifying in godd. Of which vse and obseruacion of them\n\n  [[1. Cor. 9.]]\n\nPaule doth speake / when of him self he saieth: I am made all\nvnto all men / that I might wynne manye: Vnto the Iues / I am\nmade as a Iue / to them which are without the lawe / as though I\nwere without a lawe. This sentence he hath also confirmed by\nexamples:\n\n  [[Actor. 16.]]\n\nFor when he was required to circumcise Timothie / because that\nthe custumme which was yet in force might be kept / he did it:\nBut when they wolde enforce him to the ouerthrowing of the\nchristian libertie / that he shulde likewise circumcise Titus /\n\n  [[Gal. 2.]]\n\nIn no wyse wolde he gyue place vnto them / no not for the space\nof one houre / and because (saith he) false brethren came in /\nto espie out / or to betray our libertie. S. Paule did obserue\nthese thinges then / when it might be done without an euell\nmynd / when no hurte shuld ensue of it: The cause and end why\nPaule did it / was to auoide the offendinge of the beleauing\nIues / les yf he did it not / they shuld therby be alienated and\nturned awaye from Christes gospell / which they had newly\nreceyued. But we must not compare these ceremonies of the old\nlawe with the Inuencions of men / they can not be iustly\ncompared with Massing: They were plainly taught in Goddes\nworde / but these masses and popishe Idolatries are thrust vnto\nvs by the subtiltie of the deuell / and craftye deceyuing of men.\nThey were thinges indifferent / and as such thinges might be well\nvsed. But these are thinges vtterly euell and can not be well\nvsed. They after Christes ascenscion into heauen wer not\nforbidden / and therfor might be obserued / so long as the\nTemple and common welth of Israel did continue and the citie was\nvndestroyed / and vntill the full reuelinge and preachinge of\nthe gospell was had / vntill by it the churche of Christe /\nwhich was to be gathered of the Iues and gentils / were well /\nand fully vnited and knitt together.\n\n  [[Aug. Epistol. 19. ad Hieron.]]\n\nNeyther wer those ceremonies / as Augustine saith / suddenly and\nwithout honor to be buried and throwen awaye. But these masses /\nand such popish supersticions / which are farsed full with\nIdolatrie / alwayes haue beene / are / and shalbe forbidden.\nThose thinges might therfor be keapt and obserued for a tyme /\nso that men did not vse them with that mynde (as I sayed) to be\niustified by them. Wherfor yf thow wilt consider the matier it\nself / that is / the nature of the acte / Paule can neither be\ntherin reprehended / nor yet can these dissemblige Massehaunters\nvse his well doinge as a defence for their euell doinge: but\nmuch les can this be done / yf thou wilt searche out the mynde /\ncouncell / and entent of Paules doinge. Bothe these thinges\nthese mayntayners of massehaunting do want. For furst they are\noccupied in a thing which is contrary / and repugnant to Godds\nworde / as it is already declared. Secondly / in thys their\ndissimulacion they do only seke themselues / for to thend that\nthey maye retayne their riches / dignitie / and estimacion by\nfalling to poperye they offend the weake and drawe them by their\nexample from Christe to Antichrist / wheras Paule did herin\nobserue thinges commaunded in Goddes worde / and then to this\nende only / les the beleauing Iues shuld fall backe from Christ /\nand that he might the more easily drawe others / which yet\nbeleaued not / to the gospell of Christe. Furthermore these men\ndo saye / that they by their dissimulacion will auoide offence.\nFor (saye they) yf we shuld so vtterly forsake the Masse as ye\nwolde haue vs / we shulde be taken as wicked men and euell doers /\nand so shall we geue great offence in out countrithes. I graunte\nthat these men do seke to auoyd offence / but what offence? euen\nthe offence of the world. They will not offend / but whom?\nTyrauntes / and such as ar the very limmes of antichrist. And why?\nles they shuld procure against themselues theyr wrath / poure /\nand tyrannie. But this is that offence / which Criste sayeth\nshuld not be auoided:\n\n  [[Mat. 15.]]\n\nLet them alone (saith he of the Phariseis) They are blinde and\nthe leaders of the blinde. Heere we must consider which be euell\noffences / and such as are to be auoyded indeed. Euen those I\nsay / which are an Impediment to the setting forth of the\ngospell / which do offend and hinder men / be they simple / or\nwicked / that they do not embrace pure doctryne / and turne vnto\nChriste. Now beholde / I pray the / by comming to the Masse /\nwhat offence thou doest gyue? The Idolatrous and supersticious\npeople / ar they not offended by this thy doing? Yeas verely.\nFor when they do se the haunte their masses / they say / these\ngospellers do comme to our masses / which they wold not do yf our\nmasses wer so euell as thei call them: wherfor we may perseuere\nand continue in our old purpose. And on the other parte / the\nweaker brethren / which are but newly turned / and not farr\nentered into the knowledge of Christ / when they do se these\nbetter lerned professors / enseyng bearers / and chief men in\nthe scole of Christ comme to the masse / they are taught to do\nthe lyke: and wher before they wer perswaded not to comme at\nmasses / now they thincke that they were then deceyued / and\nthat it is but a fonde precise scrupulositie so to abstayn from\nmasses: and it cometh to pas / that where they shuld go forwarde\nin the waye of truth / now they do go backe. Thus both the\nwicked and the godly / are offended by thy example: It is playne\ntherfor that vnder the cloked colour of auoyding of offence /\nthese men do fall into the very offence gyuing. They say morouer:\nIt is nedefull to condiscende vnto the weake: for there are many\nwhich are not persuaded that the masse is naught / and therfor\nare neyther ready to forsake their countrie / nor to dye in the\nquarell / whiche men yf they shulde perceyue that we did not\ncome to masse / they wold not gyue then any ear or credite vnto\nvs in the other matiers and chief pointes of religion: wherfore\nwe must gyue and yealde somwhat vnto their infirmitie / as Paule\ndoth teache the Romayns. This they saye.\n\n  [[Rom. 14.]]\n\nBut what will Paule / I praye you / that we shuld yealde to the\nweake? This verily / fyrst that we shuld not please our selues:\nAgayne / that we shuld not so lyue after our own mynde / that we\nshulde contemne their saluacion. We do graunte therfor that som\nthinge is to be gyuen vnto the infirmitie of the weake brother /\nbut euen with Paule / we will not suffer that to be done / but\nin thinges indifferent. But those thinges which of them selues ar\neuell and forbidden of Godd / must not be done in respect of any\nman.\n\n  [[Rom. 3.]]\n\nFor that same Rule doth stonde certayn which gyueth leaue to no\nman to do euell that goode maye comme theron. To abstayn / or not\nto abstayn from meates / was then a thing indifferent. In such\nthinges they which be stronger must beare with the Infirmitie of\nthe weaker: but meate eating and Massehauntinge are not lyke /\nfor this is no thing indifferent / but manifestly euell / as it\nis sufficiently proued / and therfor it is not to be done in\nrespect of bearing with any man that is weake. But are the weake\nalwayes to be borne with all in thinges indifferent? no truly /\nwe must not alwayes yealde to the weake but only whylest they be\ntaughte: And when they do vnderstonde the thing that is taught\nthem / and yet do wauer and doubt of a wilful scrupulositie /\ntheir infirmitie is no longer to be norished nor born with all:\nFor we must not so beare with them / that out libertie shal be\nin subiection to their frowardnes / nor that therby we do hurte\nothers by our example.\n\n\nAgayn they obiect and saye: Yf we shuld do as ye wold haue vs to\ndo / then must we eyther flye out of our countrithe / or els\nforthwith shall we suffer death and so the congregations shalbe\nleft vtterly desolate / ther shall be none lefte to teache and\nnorishe those afflicted membres which shall remayne in our\nchurche: Better it is / that by our bearing and dissemblinge /\nther do remayne yet sum leight / then that by doing as ye wold\nhaue vs all together shuld be putt out.\n\n  [[1. Cor. 15.]]\n\nIf sum do remayne ther / it wil brust forthe at lengthe / and a\nlitill leauen will soure the whole lumpe of dowe. &c. Truly for\nall this goodly clooke / it is easily perceyued that through\nthis dissembling the edifying of the churche is hindered and not\nfurthered. These men pretende with Athlas to beare vp heauen withe\ntheir shulders / but they do ouerthrow altogether: Godd doth se\nmore then we / in the thinges which shall happen to the churche:\nWe must obeye hym in seruyng hym and his churche with the\nconfession of truthe. The issue / and succes / let vs committ vnto\nhym to whom the churche doth belonge: And let vs do that\nwherunto we ar called. The churche shall be destroyed then / thow\nsayest: Let God care for that / he will well prouide for that /\nlet vs not doubt. Wel maye theise men be answered / as the lorde\nanswered Peter / when he called hym / sayinge:\n\n  [[Ioan. 21.]]\n\nfolowe me: Peter made a staye at it and asked hym what Iohn\nshuld do. If I will (saith Christ) haue hym to tarye / what is\nthat to the? do thow folowe me. So if thow aske in this case /\nwhat shall then be done with the churche? I aunswer / what is\nthat to the? Do thow the thinge wher vnto thow art called.\nBesids this often tymes the doctrine of the gospell is more sett\nfurth / and better receyued / when it is mayntayned by deathe /\nand fleinge / then when by words only it is propownded and\ntaught: for then men are taught by deedes / as before they wer\nby wordes: Haste thow confessed the gospell in wordes? This then\nremayneth for the to do: die / or flye for the gospell so shalt\nthou confesse the same indede. And Let vs not feare the desolation\nof the churche / for wher one of our brethern dyeth / or flyeth\nfor the doctrine / in his rowm shall rise vp a great sorte. But\nif we stand and continue in dissemblinge / then is the light of\nthe truithe put owt / nether is there any confession made indede.\n\n\nThey bringe in also the examples of Zacharie / Iohn the\nBaptist / the virgin Marie / and Ioseph / which in the corupted\nand infected tymes when they lyued dyd comme vnto the seruice of\nGod in the Temple of the Iues / The same thing maye be permitted\nto them (they thincke) and that yt is as lawfull for them to\npartake and vse the ceremonies in the popish churche be they\nneuer so corrupt. True it is that ther were many wicked\ndoctrines and euill opinions at that tyme emongest the scribes\nand pharisees. But yet the estate of them was far otherwise / then\nit is in our tyme: They hade corrupted the doctrine of the law\nand of iustification. They were couetous / That thing which they\ndyd / Was done with out fayth / and therfor abhominable before\nGod / yet the rite and maner of sacrificing apointed by Goddes\nlawe was not chaunged / for the same beastes were offered which\nthe lawe dyd commaunde / the same daies were obserued / and\nceremonies / and therfore it was lawfull to vse them inasmoche as\nthey hade the worde of Godd for them. And eiche man that so vsed\nthem receyued according to the measure of his faithe. For the\ncorrupte doctrines / sentences and manieres of the priestes /\nBishoppes and scribes / dyd not hurte at all the prophettes and\ngodlie men which wer them selues cleare from them / of a contrarie\nmynde to them / in all thinges thinking according to Godds\nworde / yea dyd also reproue and sharplie rebuke those thinges:\nwhich thing Augustine dothe witnesse as he is allegded. 23. q.\n4. ca. Recedite. and in many other places there. Let our\nsacrificinge priestes do the same vnto vs at this daie. Let them\ncelebrate the lordes supper and vse other ceremonies / so as by\nGodds worde they be apointed / then we will not draw backe at\nall / but vse them / thoughe they them selues thincke corruptlie /\nand liue more wickedlie / we shall bewaile / we shall\nadmonishe / we shall reproue / we shall accuse them / and they\nshall beare their owne synne. Their synne shall not hurte vs /\nnether will we absteyne frome the sacramentes for their\nnowghtines / but vse them. In which doinge we shall not communicate\nwith their wickednes / for we shall vse the rite and ceremonie\nas the lorde commaunded / and instituted. And this thing ment\nChrist when he saide.\n\n  [[Matth. 23.]]\n\nThe scribes and pharisees do syt in Moses chaire / what they byd\nyow do / that do / but as they do / see that ye do not. So\nChriste commaunded the leper whom he hade clensed to go vnto the\npriest.\n\n  [[Luc. 2.]]\n\nThe blessed virgin likwise she might well after the birthe of\nour sauiour Christ offer the payre of Turtles or too yonge\npigeons / because it was so commaunded in the lawe. By this\nexample our men can not heare masse / because it is a thinge\ncontrary to godds worde: But let these papists giue vnto vs the\nsacramentes / as Christe dyd institute them / and we shall vse\nthem / and yet neuerthelesse reproue their wickednes. Nowe our\nmen beinge thus at all pointes answered / and ouercommed / do\nflye to this atlenghth. Thoughe saye they it be a synne to go to\nMasse and suche popishe pelfe yet it is but a light synne / and\nnot se seuerely to be reproued. What (say they) we do many\nthinges which we shuld not fo. but God forgyuithe them. &c. To\nthe last I aunswer: The goodnes of Godd which doth forgyue\nsynnes vnto them that be truly penitent / doth not diminishe at\nall the gretnes of the synne. Wherfor I will aunswer only / to\nthat they saye / that it is but a light synne. Which thinge\nwhilest they do saye / they do not thincke this with\nthemselues / that all synnes haue their proper wieght and\nburthen. For doinges and the nature of thinges done ar not to be\nconsidered simplie of themselues, but they ar to be weyed by\ngodds worde and laws / by which they ar forbidden: By it / wicked\nactes and the doinge of them ar to be iudged: And seing that the\npoure of the lawe and worde of god is all one in all\ncommaundmentes / by it / the weighte / burthen and greatnes of\nsynne committed / is to be weyed considered and iudged.\n\n  [[Iacob. 2.]]\n\nS. Iames therfor in this cause doth saye. He that hathe obserued\nthe whole lawe / and dothe offend in one / is made giltye of\nall. Which sayinge truly is harde and sharpe / but most true /\nand teachith all men that they shuld not extenuate synne. But\nthis place of Iames / is not to be vnderstonded / as thoughe that\nall synnes wer equall and like.\n\n  [[August. Epist. 29. ad Hiero.]]\n\nThat doth Augustine truly and playnly denye: He saith that the\nStoickes do go about to proue it / when they saye / that all\nvertues are conioyned and knitt together / so that he which hathe\none of them hath all / and he that wantith one wantith all. For\nwisdome (saye they) is not fearefull / nott intemperate / nut\nvniuste / therfor it hath ioyned with it the vertues which be\ncontrarie vnto these vices: And likewise iustice / strenghthe /\ntemperaunce and other vertues are not vnwise / but are ioyned\nwith wisdome / wheruppon they do conclude / that all vertues are\nconioyned and knitt together. Theise thinges / saith Augustine /\n\n  [[Iaco. 3.]]\n\ndo not agre with the holy scriptures / which do witnes.\n\n  [[1. Ioan. 1.]]\n\nThat in many thinges we do all offend / and If we saye that we\nhaue no synne / we do deceyue our selues and ther is no truithe\nin vs. Wherfor seing that we synne in many thinges / and in\nsynnynge we can not haue that vertue which is contrarie to that\nsynne which we do committ / and yet it may be that he which\nfallith in one synne / many be constaunt in other vertues / the\nopinion of theis philosophers is fals. As for example: Be it /\nthat one be of an hastye nature / or do exceade measure in\neatinge / and yet he gyuith euery man his own / and will gyue\nhis life in Godds cause: though this man be fearce / and\nintemperate / yet is he called a iust man / and a stronge man.\nS. Augustine doth also putt awaye the similitude of the\nstoicks / whiche is. That the man doth die in the waters / if\nthey be but half a handfull ouer, his heade / aswell as he ouer\nwhos heade they are / ten / or twentie cubites. This is no apte\nsimilitude / saith he / therfor let vs take an other more fitte\nfor our purpose / of light namely and darcknes. Certaynly when\none is in darcknes / the more he dothe departe and go out of it\nand drawith nighe vnto light / he begynnith the better to see\nsumwhat / and so though that yet he be compassed with darcknes /\nyet is he sumwhat partaker of the lighte. But he that wull knowe\nmore of this matier / let hym reade that Epistle of Augustyne:\nWher he prouith playnly / that all synnes ar not like / as the\nStoicks did thincke: Now to return to our place / which we did\nrehearce. He that offendith in one / is giltie of all. Ther is\nno obseruacion of Godds Lawe to be receued with an exception /\nas thoughe we might chose one parte of it to obserue / and\nseparate or sett asyde the other parte at our will and pleasure\nto neglecte it. The commaundementes of the lawe ar conioyned of\nthe lorde and knitt together / and so gyuen vnto vs: We must not\nnow disseuer / and separate them as we lust / but without\nexception we must obserue the whole lawe. We must consider and\nloke vppon the Auctoritie of the lawe gyuer / which is Godd / It\nis of force aswel in one commaundement / as in the rest. This\ndoth Iames seame to meane / when he saith:\n\n  [[Iacob. 2.]]\n\nHe that hath sayde / Thow shalt not committ adulterie / the same\nhath sayde / Thow shalt not kill. As if he shuld saye / he is no\nles contraried in any one of theise commaundementes / then in an\nother. And therfor (to adde this by the waye) let them wel\nconsider what they do which do profes to receyue the gospell /\nand yet they do refuse ecclesiasticall disciplyne: Wheras the\nlorde / which hath reuealede and opened the gospell vnto vs by\nChriste / doth appoint discipline to be a parte therof. Theise\nmen do synne against the whole lawe. The papistes do also synne\nherin / which do preache their parted righteousnes / as\nmeritorius of congruitie. But to returne / this is also\nmanifest / that he that synnith in one / is therfore giltie in\nall / for that as now by lust and tentacion / he is caried into\nsum one transgression / and so dothe synne / euen in like manier\nshuld he offend in an other euill / if he wer assaulted in the\nsame sorte / and whith that same violence of tentacion. And\nAugustine in the place before alledged. doth saye. That therfore\nhe is made giltie of all / bicause he synneth against charitie /\nvppon which the obseruacion of the whole lawe is grownded. To be\nshort therfor / when we do thus fall into synne / we must not\nlightly tryfle it of and excuse it / sayinge that it is but\nlight / and small: for synne is not to be considered of the\nmatier / and manier of the action only / but of the force\npoure / and dignitie of Godds worde which doth forbidd it. And\nyet les I shuld seeme to be to rigorus and strayte in this\nmatier of massehauntinge / let ther be hadd a consideracion / or\ndifference of the matier / and doinge.\n\nAnd truly I can not see / how this kinde of synne and doinge can\nbe iudged to be light / or small / seing that it is a\ntransgression committed against the furst table of the lawe / in\nwhich the worship due vntto Godd is commaunded which worshipp\nbeing sownde and safe in a man other vices and synnes ar the more\neasily corrected: And agayn this being corrupted / all other\nactes are most vnacceptable vnto Godd. Whordom by Godds lawe is\nto be punyshed by deathe / yet is it a synne but against the\n.ii. table. And what shal we thincke then of spirituall\nwhordome? how seuerely doth Godd iudge it? how sharply ought it\nto be punished? If therfor thow dost consider the commandement\nwhich thou breakest / it is of God: If the matier / it is\naganist the furst table and therfore thys synne is the more\nheynus and weightie. Besids this / our men do counte this Masse\nhauntinge a fault to be either contemned / or not so depely to\nbe considered in theim bicause they do not synne with mynde will\nand affection / but as it wer compelled and of necessite. But I\naske them / what manier a violence and compulsion this is\nthroughe which that necessite commithe of which they make their\nexcuse? Truly they can not saye that it is ony other / then\nbicause they wolde not ronne into the daunger of the losse of\ntheir Goodes / their estimacion and lyfe.\n\n  [[Aristote. Ethi. lib. 3.]]\n\nThis is then no absolute necessite but such a one as risith of\nther own corrupt affection and will, wich prouith that their\naction is voluntarie. As Aristotle in his Ethicks doth saye of\nthe losse which shippmen do suffer in a tempest / which do cast\nout of their ship al their Goodes when they be in daunger of\nshipp wracke: They seame truly to be compelled to do it / and\nyet willingly they do it / and therfor they are sayed .To do.\nbicause that withe deliberacion and aduise / they do determin /\nboth with iudgement and will / rather to abide the losse of their\ngoddes / then of their lyfe. Which thinge as the mariners do\nwisely determyne / so our men do folishly / which for the loue\nthat they beare to their lyfe / bodie and goodes do not chose to\nabide the losse of them all / in refusing to come to these\ndetestable masses / to gayn therby lyfe / and saluacion euer\nlastinge. And so do they committ doble synne. Furst they synne\nwillingly. Then they do prefer earthly thinges before heauenly /\noutward thinges before inward / the bodie before the soule /\ntheir Goodes before God: Which is not done but of such / as ar\nthe very children of the world. Of affection verily / though they\ndo saye nay / they do that which they do / but of that\ninordinate affection which they do beare to their riches.\nWherfor this is no iust excuse which they make. For as well\nmight the Corinthians / euen by the very same reason / haue\nsayde to Paule. If we do comme vnto these feastes wher the\nmeates offered vnto Idols are eaten / we do it not with that\nmynde as thoughe we allowed such sacrifices / but we ar\ncompelled therunto / for if we shuld auoide theise solemne\nfeastes / we shuld be taken as sedicius men / euell citizens /\nvncourteous / we shuld loose our frends / and most profitable\nhealp and defence / Yea and paraduenture our goodes and\ncountrith, Paule hearith noone of all these thinges / but doth\nsharply reproue them / as in the furst epistle which he wrote\nvnto them it doth appeare.\n\n  [[Exod. 32.]]\n\nAaron also by the same reason might haue excused the making of\nthe golden calf / and sayed / I did it not with my mynde / I was\ncompelled / and if I hadd not folowed the mynde of the poeple /\nthey wold haue stoned me. &c. But Moses / who did well perceyue\nthat this was not of an absolute necessite / but did rise of\nsuch a corrupt grownd and matier as neither righteousnes doth\nsuffer to be receyued / neither Godd doth admitt / he condemnith\nthe act / and doth sharply reproue Aaron for it. Thise men ought\nalso to thincke this: That the masse is as it wer the signe and\nsure marke / the pleadg / and seale / by which the papists do\nknowe who be theirs / from others. For whether a man gyuith\nalmos / whether he prayeth / whether he lyueth a chaste lyfe /\nand so forth / they passe not at all: This only they do\nregarde / whether he hearith Masses: which thing if they perceyue\nthat he doth / for the which they thinke that man to be ther own /\nand on the other parte / to abhorr the Masse and not to heare\nit / is euen the begynninge of fallinge from ther kyngdom / and\nfrom Antichriste. Wherfor we may call Massehearinge / The\npublique profession of poperie / the badge of the most vile and\nfilthie Idolatrie which is vsed in our age. In this therfor / in\nwhich papistes put so mutch confidence / that they make therof\nthe very marcke wherby the godly are known from their men / no\nChristian must dissemble. For if he do / then doth he publiquely\nprofesse hymself to be a papist / which is euen to denie\nChristes gospell: And this to do / is so greate a synne / as no\nman can extenuate by ony blind cloke or reason. But thow wilt\nsaye: Ther be greate daungers / of which I am in present\nieoperdie / and I shall also sett mi self forthe to other most\nheauy daungiers / except I be partaker and do communicate with\npapists in the Masse / and such popishe Idolatrie. I grant that\nther are daungers / such is theyr Tyrannie. But remember thou /\nThat Godd hath forseene all theise daungers before / and also\nhath shewed that they shuld comme / of which though he wer not\nignorante / yet did not his wisdom chaunge his lawe to haue them\nauoyded: He commaunded / and doth / that Idolatrie shall not be\ncommitted but that men shuld flye from it / which commaundement he\nwyll haue kept what soeuer perill dothe comme theron. Wherfor let\nvs cast our care vppon hym which hath gyuen vs this\ncommaundement / for he which doth know righte well / that theise\neuels are ioyned with the obseruinge of his commaundementes / he\nwill care for them which for rightuisnes shalbe persequuted.\nTruly the violence / and nature of persequution and daungiers is\nnot such / that it can chaunge Godds lawe: neither that he will\nhaue his lawes chaunged for them. Let persequutions be howsoeuer\nthey be / yet Godds lawe remaynith vnmoueable. Let vs not seeke\nthen to deuide and part ourselues / and our seruice / betwen\nGodd and the deuell / as thoughe we wold gyue our mynde and\naffection vnto Godd: and in poperie and supersticious Idolatries\nto gyue our bodyes doinges / and outward actions vnto the deuell.\n\n  [[1. Cor. 6.]]\n\nOur mynde is Godds seate / our bodie is his Temple.\n\n  [[Mat. 22.]]\n\nGyue therfore to Godd / that which belongith vnto hym. Thincke\nwhat thow lust of doing and dissemblinge for thy commoditie:\nYeat this Rule / and certayn Canon of the holy ghost must now\neither rule the /\n\n  [[Roma. 3.]]\n\nor herafter in Godds iudgement confownde the. Euell thinges are\nnot to be done that Goode shuld come theron.\n\n\nNow seing that we haue sufficiently spoken of priuate men and\nsubiectes / in and through all the partes and membres of our\ndistictions and diuisions / it remaynithe that we shuld entreate\nof Princes: for so at the begynning we ordered our diuision.\n\n\n  [[Of Rulers and Princes.]]\n\nOf Rulers and princes / I make this diuision / Some there are\nwhich be chiefe princes / suche as do not depend and hange on\nother / of whom the Ciuilians do saie / that they haue a mere\nRule. Other are vnder Rulars and such as be of lesse authoritie\nthen they / which do depende and hange on the higher princes /\neither by the right (as they saie) of fee / or ells because they\nare their officers / and mynisters / that is to saye (as they be\ncommonlye termed) their deputies / lieutenauntes and executours\nof their office. I will firste speake of the higher / absolute /\nand mere Rulers: And of them\n\n  [[A question]]\n\nI will both aske and answere this question: Whether it be lawfull\nfor them to suffer and permite in their dominions the free and\nfamiliar conuersation and dwellinge togither of the vnfaithfull\nwith the faith full:\n\n  [[The answer]]\n\nI thinke that it is lawfull / but yet so that they muste take\nhede of certeyn thinges / and obserue ans kepe certeyn Rules and\nconditions.\n\n\nThe firste is / that they do not enforce nor compell their\nfaithfull subiectes to ioyne with the vnbeleauers in their\nassembles / nor in such vnholy kyndes of worshipp of Godd as are\ncontrary to Godds worde: for then shold they not be Godds\nministers / as they are taughte to be in the epistle to the\nRomains /\n\n  [[Rom. 13.]]\n\nbut rather the ministers of the deuill / of Antichriste / and of\ntheir furie. Then sholde they be a feare vnto them that do\nwell / and not to them that do euill / neither sholde they\npromote the worke of God / but the tyranye of Antichriste.\n\n\nThe seconde is / they muste not graunte nor suffer / the\nvnfaithfull to vse their supersticions and wicked Idolatries\nwhich are contrarie vnto Godds worde. For it is not sufficient /\nthat they do not compell the godly to wicked supersticion and\nIdolatrie / but also they muste forbidde the same to the wicked\nIdolatrours: For not doinge of this Salomon is greatlie accused:\n\n  [[3. Reg. 11.]]\n\nIndeed he did not compelle the Iues to worshipp Idolles / but\nyet did he permit and suffer his wyues and concubines, wich were\nstraungiers, to haue their Chapells amonge the Iues / in which\nthey worshipped Astaroth / Chamos and such idolls / For which\ncause the lorde was so angrie wyth him / that as he suffered his\ntrue worshippe to be parted and diuided / as he suffered seruice\nto be done partlie to God and partlie to Idolles. Euen so was his\nkingdom diuided / parte of it came vnto his sonne / and parte to\nIeroboam the sonne of Nabat. And agayn for doing of this / Achaz /\nand other wicked kinges wer reproued of the prophetes. Magistrates\nare apointed to be the defenders / and executours of the first\ntable of the lawe as well as of the seconde: with what obseruation\nthen of iustice can a magistrate graunte or suffer Idolatrie to be\nvsed? It is writon that he hathe the sworde to punishe euill\nthinges and vices. If it be his part to punishe theues / and not\nto permitt them / the same must he do to Idolatrours. Or ells we\nmust saie that Idolatrie is no such synne and vice as theft is /\nor that with other vices it is not to be punished. And that\ntheis princes maye do this the better / they muste them selues\ntake hede that they be cleare from these Idolatries and\nsupersticions. Augustine writing againste the donatistes dothe in\nmanye places notablie intreate and handle this sentence of the\npsalme.\n\n  [[Psal. 2.]]\n\nAnd nowe ye kinges be wise be warned ye that iudge the earthe.\nSerue the lorde wyth feare. &c. It is reason and semyng faithe he\nthat kinges sholde serue the lorde / neither is it spoken of\nkinges in respecte that they are men / for so are they bounde to\nobserue commen lawes euen as other men are / but as kinges they be\nadmonished to vse their power giuen them of God / and their sword\nto defende the catholike truithe / and to represse the wicked\nwhich do oppugne the church and truithe of Christ: wherfore it is\nnot lawfull for princes to graunt vnto the wicked and vnbeleuers\ntheir euill and vngodlie Godds seruice and Idolatries / but they\nmuste maynteyn to their power / those holy rites and ordinaunces\nof godds seruice which do agree with the worde of God / and\nforbid those which are contrarie to yt. I do not saie that they\nmust be to curius in ceremonies / as many are / which wolde that\nin any wise all rites and ceremonies sholde be throughli and in all\nplaces of oone sorte / and manier: But this theis princes shold\nprouide / that the ceremonies vsed in ther churches sholde not\nbe contrarie to godds worde / yea and that they sholde most\nneerely agre therwith / and shuld make for godly edyfyinge and\ndecent and comelye ordre in the churche: But of their liknes / and\nthat in all places the rites / and ceremonies shold be of one\nforme / I do not thinke it a thing worthie the labor. For what\nmatter maketh it if some men do receyue the sacrament stonding /\nother sittinge / other kneling. And if in some places whilest\nthe bretheren do communicat / a place of the scripture be redd /\nor some psalmes be song of the people / or other songes of\nthankes geuing. Nether is it any great matter / when a corps is\ncaried to the buriall / whether that men do followe the hearce\nholding their peace / or singing of psalmes / or suche other\nthinges as maye edifie them that do stande by. These thinges are\nto be lefte so free that in the churches suche maie be vsed / as\nshall seme most meete for the edyfyinge of the people. Yea I\nsuppose that this varietye and chaunge in rytes / and\nceremonies / dothe not a lytell profyte and helpe to bring in a\ntrue opinion of ceremonies / and to haue it kepte also: that is /\nthat men shuld beleue that all those ceremonies which the holie\nscripure doth not apoint / are not necessarie vnto saluacion /\nbut maye be chaunged accordinge to the estate of tyme / and as\nshall serue for edifying / as they shall think Godd which haue in\ntheir hand the orderinge the churche. That moste worthie commen\nwealthe of the venetians / which haue vnder their dominions /\nmany Cities and places in Grece / they do in eche of them permit\nand suffer the rytes / and ceremonies / bothe of the Greke\nchurche / and of the Latin churche / for those wise men do\nthincke / that the dyuersytie in outward ceremonies which are\nnot taught in Godds worde is not hurtefull. I do not alledg this\nto allowe all such ceremonies as they do permitt in thos\nplaces / but only to shew that they thincke it not a matter of\nnecessite to haue all one forme of ceremonies: The verie same\nthinge before them did Augustine iudge as in his epistles to\nIanuarius / and Cassulanus it dothe apeare.\n\n\nThe thirde thinge is / that the princes and rulers which do\nsuffer these vnfaithfull men to dwell in their dominions sholde\nprouide that they mighte be taughte the truithe: and in this\nbehalfe they muste not neglect them: for as the princes do\ndeclare their gentilnes in suffering them to dwell in their\ndominions so this their pacience muste be directed to the glorie\nof God: And howe can that be soughte in theis vnbeleauers / if\nthey be suffered to abyde in their noughtie opinion without\nteachinge: Surely by thys meanes in processe of tyme they be\nmade no whit the better / but a greate deale worse then they\nwere before.\n\n\nThe fourth is / that these princes take Godd hede / that by this\ndwellinge and conuersation which they do graunte vnto the\nvnfaithfull / they do not infecte the poeple committed to their\ncure and chardge with their scabbe of vnbelefe and errour.\nCharytie is to be shewed vnto straungiers indede / but yet not\nso that they muste hurte the poeple among whom they lyue. And\nthis shal the princes remedie very wel / if that they do not\nalways beare with the corrupt blindnes of the vnbeleauers /\nbut after sufficient teachinge do compell them to embrace true\nreligion. I say that when they haue prouided that these\nvnfaithfull haue bene taught a good whyle and truly instructed /\nthey must then enforce and compell them vnto those holye and\npure rytes and worshippinges of Godd which are commaunded in the\nscriptures: for princes and rulers must not alwayes / nor yet to\nlonge suffer theyr cytyzens and subiectes / to lyue without\nexercise of godlynes and vertue. The ende of policall\ngouernemente is / that the subiecte both sholde lyue in\nfelycytie / and also in the practyse of godlynes / because that\ngodlines and the true worshipp of God is the chefest of all\nvertues.\n\n\nBut some man will obiecte against me / and say / yf so be that\nthe vnfaithfull be not yet persuaded / they shall then embrace\ntruthe against theyr conscience / which thinge yf the prince\ncompell them to do / then he compelleth them to synne. Here must\nwe make a difference betwene the thinge that of it selfe is\nsynne / and that which is so by chaunce / by some fortune / or\nsome other thinge that happeneth / per accidens, as the\nLogicians do saye: for when the Magistrate / in the matter which\nnow we haue in hand / dothe propounde vnto these his subiectes /\nthe thing that is right / goode / iuste / and commaunded of God /\nprouidinge to haue them taughte therin / and they will not be\ntaughte / yf then he enforceth them owtwardlye to vse none other\norder in religion then is commaunded of Godd / and to forsake\nall other / he doth that which is iuste and appertayninge to his\noffice. But that synne is entermingled in this matter / truly it\nis not throughe the faulte of the prince / but it is of the\nvnbeleif of these men / of whiche the prince can not be iustly\naccused / when he hath diligently done his part / that they shold\nbe well instructed. Morouer them which do obiecte this consider\n/ that by the same reason that they accuse these princes we may\naccuse God: for he doth propounde his lawe / which is moste\nperfyte to be obserued of all men. Shuld men saye? we are weake\n/ our nature is corrupte and infected / neither can we do these\nthinges as thou dost commaunde them / And why dost thou then\nenforce this lawe vpon vs? If we do contrarie to that which thou\ndoest commaunde / verely we synne / and yf we go not about to do\nit we synne / we shall synne also yf we go aboute to do that\nwhich thou commaundest / for we want of perfection / neyther do\nwe obey as we sholde do: wherfore do what we will / we shall not\nauoyde synne: vnto this the Lorde wolde aunswer. The thinges\nthat I do propounde to be obserued of you are iuste and perfect\n/ no man can accuse them of wickednes / But in that ye are weake\nand do fall / and faile in fulfilling of my lawe / the faulte\nmuste not be layed vnto me / for it is of your own malice and\ncorruption / and not through my faulte / for the which I maye not\nwithdrawe my holy commaundements / Yet thus I haue prouided helpe\nfor you / Beleue in my only dearly beloued sonne / and loke\nwhat so euer ye wante / wherin soeuer ye do fayle / and not\nfulfyll my commaundementes / it shall not be imputed / nor laid\nto your chardge vnto euerlasyinge deathe: yea your endeuoyrs and\nyour doinges / although they be not fully perfect and absolute /\nyet will I accepte them well / they shall please me / and I will\nallowe them. Euen so shall the good prince and Magistrate saye:\nThe thinges which are conteyned in Goddes worde / suche thinges\nas are comlye and do edifie / do I require of you / yf your\nmynde and conscience do go agaynst them / ye can not impute it\nvnto me / I haue laboured and done my parte that ye sholde not\nbe ignoraunt / and miserablie perish in ignoraunce. I haue caused\nyou to be sufficiently instructed / and nowe will I procede\nexhorting / admonishinge / and demaundinge of you obedience in\nthese thinges: do you reade the holye scriptures / heare the\nteachers and pastours / and pray the Lorde to open the eyes of\nyour harte and mynde. Thus in aunswering to this obiection I shew\nwhat a goode prince in this case may and must do. That thinge\nalso is not to be passed ouer of which Augustyne maketh mencion\n/ that he hymselfe was somtyme of this opinion / that nothing\nsholde be violentlye done agaynst heretiques / but that they\nshold only be taughte / But his mynde altered after that he was\nadmonished by some wyse Bishoppes / howe certeyn cities / which\nsomtyme were altogether corrupted with the errour of the\nDonatistes / were compelled by the violence of the lawes of good\nEmperours to receyue the catholike faith / and these at length\nwere so syncerelie tourned vnto the truthe / that they dyd gyue\nto God moste hartye thanckes for that violent enforcement /\nsayinge that nowe thoughe they might safelye / yet by no meanes\nwolde they retorne any more to suche pernicious and hurtfull\nopinions. The prince therfore / after that he hath gyuen them\nsufficient instruction / yf he shall enforce these men vnto the\nembracing of such rites and ceremonies as are good and godlye\nindede / he shall do no hurte at all but muche good. I do meane\nthat this sholde be practysed only vpon suche as be cityzens /\nand naturall borne subiectes / or suche as beinge straungers\nborne / do as denizens dwell in theyr domininions / and so by\npriuiledge haue the benefite of theyr countrithe: Otherwyse yf\nthey be but straungiers which do passe through their countrithe /\nor such as do come either to bye or to sell marchaundize / there\nis no suche violence to be shewed towardes them. And yet this\nthing they must take heade of euen in them / that they do not\nseduce their people and subiectes which are of a good iudgement /\nthat they do not infect them with vice and errour. The\nIsraelites / as I thincke / ar in this pointe to be folowed.\nThey did admitt no straunger to be as a Iue / or proselyte /\nneyther did they gyue vnto any the libertie of their countrith /\nexcept he did fyrst circumcise himself / admitt Moses lawe / did\ncommunicate / and became partaker with them in theyr Sacrifices /\nsubmitting himself to their discipline: Which thinge / seing it\nwas well and diligently obserued of them / why shuld not our\nprinces do euen the same? That they shuld suffer no Citezen /\nnor subiect / eyther naturall / or straunger born / but that they\nshuld compell and enforce hym / to receyue such religion / and\nobserue such rites and ceremonies / agreing with Godds worde /\nas they by common autoritie haue establyshed. Now will I speake\nof those princes and Rulers / which ar vnder these chief Rulers.\nWhome I do deuide into two sortes. Eyther they are such as haue\nIurisdiction / poure / and auctoritie / which commeth to them by\ndiscent from theyr Auncetours / or els committed vnto them of\nEmperours / Kinges / and common welthes: Eyther els they haue no\nIurisdiction nor Rule ouer others / neyther by discent from\ntheyr auncetours / nor by commission from other higher princes /\nbut only are taken and estemed as men of worshipp / for the\nauncientnes of their house and blud / or for their riches. This\nlast sorte do not differ at all in a maner from priuate men / of\nwhom I haue spoken before / for these are mere subiectes as they\nare. Therfor (I do suppose) that the former Rules / appointed\nvnto priuate men and subiectes are to be committed vnto them / to\nbe obserued of them / in such maner as I haue before declared.\nBut of this other sorte of Princes and Rulers / of which some by\nright of inheritaunce / some by vertue of office committed vnto\nthem / are Rulars and gouernours of countrithes / cities and\nplaces. Of these I do saye and pronounce this / That in matters\nwhich do belong to Godd and true Religion / they ought to do no\nother things / but those / which I haue already shewed that the\nmuste do / which are meere / absolute / and the hygher princes\nand Rulars. For it is not lawfull for them / no not at the\ncommaundement of theyr hygher Princes and Lordes / to compell\nthose subiectes ouer whom they haue rule / to recyue wicked\nReligion and supersticion / neyther to permitt the vnfaithfull\nin the places where they do beare Rule / to haue theyr vngodly\nIdolatries and supersticions. This must thei not do / no thoughe\nthey were (I saye) therunto commaunded by theyr hygher princes\nand Lordes / of whom / and vnder whome / they haue theyr\nauctoritie. But yf thou wilt saye / that they must obey theyr\nhygher poures / I will graunt that / but (as the sayinge is)\n_vs[que] ad Aras_, that is vntill they do come to matters of\nReligion / and vntill they do commaunde in Religion thinges\ncontrarie to Goddes worde and truthe. For when they shall\ncommaunde that which is against Godd / and is hurtefull to the\nconscience of man / these magistrates must not obey them. For\nthese vnder Rulars are called into a parte of the cure and\ncharge of the goode gouernemente of the countrie / by the force\nof theyr dignitie and office:\n\nThey must not therfor putt those thinges in execution / whiche\nare agaynst Godd / and are hurtefull to theur countrye: Yea they\nought both to persuade by reason / and to defende by poure the\ncontrary.\n\nThe Lacedemonians / when they whiche hadd ouercomme them / did\ndemaunde of them such thinges as were against the ciuile lawes\nand libertie of their citie / They answered / If ye do commaunde\nvs to do thinges which ar more weightie and greuous then death /\nwe wyll rather dye then do them: Thus ought these vnder Rulars\nanswer theyr higher Lordes / when they do commaunde them to do\nthinges which are to the defacing of Godds glorie and truth / and\nto the wounding and vnquieting of the consciences of the\nsubiectes / whiche thinges are more weyghtie and greuous then\ndeath indeede. In Cyuile thinges they may gyue place to the\nvniust commaundementes and decrees of theyr hygher Lordes / but\nthat ought they not to do in the cause of Godd / and pure\nReligion. The Machabees at such tyme as the Iues were vnder the\nrule of the Macedonians (Antiochus / Demetrius / and Alexander /\nI meane) which princes did leade the people awaye from the true\nworship of God / and from the seruice taught in hys worde /\nwolde not obeye them. But that house and tribe of the prestes\ncalled _Asmonei_, whiche in dignitie were nexte vnto the house\nand stocke of the Kinges / and bare the chief Rule nexte vnto\nit / les that the true worshippe of Godd commaunded and taught\nin the lawe / and which hadd bene retayned and vsed in theyr\ncountrye / shulde be thus leafte and forsaken / they did Rebell\nagainst thos kinges as the hostorie doth witnes. But if this\nhistorie for the insufficiencie of the auctoritie of the bocke\n(which yet is a true historie / as Iosephus also doth witnes)\nwill not suffice to proue this matier: Then let vs consider what\nIoiada the bishopp did in the dayes of Athalia:\n\n  [[4. Reg. 11.]]\n\nShe hadd by violence obtayned the kingdomme / and so was she the\nsupreame ordinarie poure: But yet he sturred vpp a commotion\nagaynst her / And he brought the Sonne of Asa / Kinge Ioas /\nI meane (who was saued by hym from her bluddy sworde) into the\nkingdome: For he knew that by Goddes worde the kingdome was\ngyuen to the house of Iuda / He perceyued also that she went\nabout to haue all good Religion / and true godlynes / vtterly\nouerthrowen. Therfor as she had vniustly shedd innocent bludd /\neuen so he most iustlye commaunded that she shuld be slayne.\n\n  [[4. Reg. 18.]]\n\nKinge Ezechias also / was in subiection to the King of the\nAssyrians / for Achaz his father hadd submitted hym selfe vnto\nhym / and did not only paye hym tribute / but also for his\npleasure did chaunge Godds Religion: for when he wente to Damasco\nto meete this Kinge / he commaunded that an altar shuld be made\nat Hierusalem / after the patrone and fashion of that which he\nhadd seene at Damasco. This Kinge Achaz his sonne / godly\nEzechias / perceyuinge that these thinges whiche his father hadd\ndone / were repugnant and contrarye vnto Godds worde / hurtefull\nalso to the consciences of his subiects / he (I say) did fall\naway from the Kinge of the Assyrians / which yet was now his\nsuperior and hygher poure. Indeede he soughte fyrst to pacifie\nhym with gyftes / which thing when he coulde not do / then to\nthe vttermost of hys poure he dyd defende hym self / and his\npeople agaynst hym. Neuertheles in this matter sedicion muste be\nauoyded so much as may be / and these princes must not vnder the\ncolour and cloke of Religion / seeke theyr own gayne and honor:\nbut here only let them resiste / that nothing be done contrary to\nGodds worde / and not for those thinges which are done to hinder\ntheyr ambicion. Of this corrupt affection yf thei be cleare /\nand only for Religions sake do resiste the wicked proceadinges\nof theyr hygher princes and Lordes / let them not thincke that\nthey do herin anye vnrighteousnes at all. But yf one will\nobiecte and saye: Thys maye not be / for all men are commaunded\nto obeye the hygher poures. I answer /\n\n  [[Rom. 13.]]\n\nIt is true indeede that the holy scriptures do commaunde / that\neuerye soule shulde obeye the hygher poures / but so farr as by\nGodds word it is lawfull to obey / and no further. For the holy\nscriptures do likewyse say / that the Rular is not any feare to\nthem that doth good / but to them that do euell. Wherfor seying\nthese princes / in this case by theyr endeuour and laboure / do\npromote that which is goode / they do well and not euell: and so\nought they for this doinge to be without fear of the hygher\npoure / because that herin they do not resiste agaynst them /\nwith that Resistaunce which is forbidden. Wilt thou (saith he)\nbe without feare of the poure? do well then / and so shalt thou\nbe praysed of the same: If these princes and rulars do defende\ngodlynes and religion / they do good / then by the iudgement of\nGoddes worde they are without feare of the poure / and do\ndeserue prayse of theyr hygher poures and lords. But yf thou do\neuell (saith Paule) then feare the poure / for he beareth not\nthe sworde for nought / but is the minister of Godd to take\nvengeaunce on them which do euell. Thus doth this place arme the\nmyndes and consciences of these inferior princes of whom I\nspeake / that they shulde note feare theyr hygher poures / when\nfor the defence of Goddes religion / they do resiste and not\nobeye theyr wicked commaundementes. Yf any will now thus saye\nagaynst me. He that hath the kinglye and supreame auctoritie /\nvnto whom by othe I do owe obedience / commaundeth these\nthinges / and therfore I must obey. I answer that thou arte not\nbound herin to keape any such othe or promis. For when he\ncommaundeth those thinges whiche are agaynste God / he dothe not\nthe office of Goddes minister / to him then therin thou dost owe\nneyther faith nor obedience. Agayne yf thou wilt aske / By what\nrighte may these vnder rulars and inferiour magistrates / thus\nsett them selues agaynst the hygher princes / which haue the\nverye supreame right and poure to defende pure and godlye\nReligion / and the true faithe. I aunswere. That the electours\nof the Empire / and the Princes of Germanie / and the fre\ncityes / do it by the Imperiall poure and righte / whiche is\ncommitted vnto them: And that the Magistrates and Rulars whiche\nare in kingdoms / they do and darre do it / by the Kinglye poure\nand right lykewyse committed vnto them. For Emperours and\nKinges / and such hygher poures / haue therfor chosen and taked\nthese vnder Rulars and officers / as it were into a parte of\ntheyr Rule / to be theyr helpers / in administringe and ordering\ntheyr businesses and charge / to the ende that Iustice might\nflorishe so muche the more. And euen so from the begynninge\npoure and Rule was gyuen vnto these / that they shulde rule the\ncommon wealthe / for that part therof / whiche was committed\nvnto them / iustlye / vprightlye / and godlye. Wherof the\nEmprour in the Code doth saye / that yf he shulde commaunde anye\nthinge agaynste righte / he wolde not that any suche decree of\nhis shulde auayle in iudgementes. The very same thinge is to be\nsayde / where a kinge or suche which do retayne the supreame\nauctoritie / do commaunde or determyne anye thynge againste\nright. Not vnworthy is Traianus the Emperour therfore\ncommended / who when he delyuered the sworde to a Rular in his\nEmpire / sayde: If I do commaunde Iuste thinges / vse this for\nme / but yf I do require vniust things / vse it against me. But\non the contrary part / Gregorie the great / Byshopp of Rome /\ncan not in this behalfe be praysed / but dispraysed / and\naccused: Who seinge that the lawe whiche Mauritius the Emperour\nhad made was vniuste / which was / That no man entangled with\nthe matters of the common wealth / or which was appointed to the\nwarrs / might be made a priest or a monck / he wrote to the\nEmperour / That after that he hadd seene hys lawe / he was\nwonderfullye afrayed and astonied / And therfor he desireth hym\nto diminshe somwhat of the rigour of the lawe or els to chaunge\nit altogether: But yet he added / That as touchinge hymself /\nafter that he hath now done his office in admonishing hym / now\nfor the obedience which he doth owe vnto him / he wolde publishe\nhis lawe / as he hadd commaunded. Thys acte surely can not / but\nbe reproued in this Busshopp. Agayn here thou wilt happily saye.\nWhat yf the hygher Prince wil not allowe me to do myne office /\nor doth reuoke this parte of myne office? Truly no man can take\nthat from thyne office / which God hath commaunded the to do in\nit. No man can discharge the of that dutye / wherewith God\nchargeth the in thyne office / do thou the dutye that longeth to\nit. Many there are which do thincke / that when this dealinge\nand doinge of the inferior magistrate agaynste the hygher Rulars\nis thus straitly required / That Godds Religion is not to be\npromoted after this manier by them / but rather / that they do\nsufficientlye the thinge which belongeth vnto them / yf they do\nforsake theyr office / and gyue ouer their Rule and auctoritie.\nSo do not I thincke / Thy dignitie and office is not so lightly\nto be gyuen ouer. Thou dost gyue ouer thyne office / because\nthou wilt not strayne thy self therin to promote the glorie of\nGodd: And this is to depart and fall from thy vocacion: which\nthou oughtest not to do / especially when thou dost playnly see /\nthat thy roume and place / shalbe bestowed vpon those / which ar\nwicked and both do / and will oppresse the kingdom of God. These\nmen must abyde therfor in theyr offices / so long as they be not\nputt out of them by the higher poures / and strongly must they\ndefend the glorie of God in them.\n\n\nNow when I on this maner do entreate of these thinges / I do not\nmake or shewe an easye waye to sturre vp sedicions. But this\nonlye I do seke / and care for /\n\n  [[Matt. 22.]]\n\nThat those thinges which do belonge vnto Godd / shuld be gyuen\nvnto Godd: and those thinges which are belonging vnto Cesar /\nshulde be gyuen vnto Cesar. If the worldly substaunce and ritches\nof men were required and asked by the hygher poures / I wold\ncouncell to gyue them. But in those thinges which do belonge vnto\nthe worshipp of Godd / I say / that thei must not yealde to the\nwicked requestes of theyr hygher Rulars and lordes: here is no\nplace to be gyuen to them / but in our owne ciuile matters we\nmust yealde / yf to yealde in them be not agaynst Goddes lawe.\n\n  [[3. Reg 21.]]\n\nIn which case Naboth is to be excused / which wolde not graunte\nhys vyneyard to the Kinge: He dyd it not of couetousnes / or of\nto great a desyre which he dyd beare to the thinges of the\nworld / but because he dyd knowe that in gyuing awaye of his\nvineyarde so / Goddes lawe shulde be broken / by which he hadd\nappointed / that the feeldes and possessions amonge the people\nof Israell /\n\n  [[Num. 33.]]\n\nshuld remayn in theyr tribes and kindreds / as they were iustly\ndistributed at the beginning. This lawe of God wolde Kinge Achab\nhaue broken / and therto required he the consent of Naboth /\nwhich he with a good and a safe conscience could not do / and\ntherfor wold not. But halas / sorow it is to behold / how that\nthere are many Dukes / Earles / and such princes / from whome yf\nan Emperour or a Kinge wold take their dominions / landes /\nlordshipps and inheritaunce / they wold leaue nothing vndone /\nyea they wold do all that they could do / to defend their own /\nand do resiste their vnrighteous doinge: But when the kingdom of\nGod is assaulted by tyrauntes, and the gospell and bequest of\nthe bludd of Christe taken violently and wretchedly away from\nthem / and from the children of Godd which are committed to theyr\ntuition and defence / they will do nothing at all. Yea when they\nare required of theyr hygher poures / as ministers of theyr\nfurie / to destroye and ouerthrow the gospell / then they\nneyther sturre nor speake anye thing at all / but do as they are\nbidden. In theyr own cause they can fight / and rebell / but in\nGoddes cause / they are as it were no princes nor Rulers. Wherby\nwe can not thincke any other thing of them / then this / That\nthey do not at the hart esteme the gospell of Christe.\n\n\n  [[A confutation of the places alledged.]]\n\nNowe this is remayning / that I sholde answer vnto those reasons\nwhich were put forthe at the begynning to proue that the\ndwelling together of the faithfull with the vnfaithfull is\nlawfull / and confute them. Firste / the example of Christ is\nset against vs / which dyd eate and drinke familiarlye with\nscribes / pharisees / publicanes / and synners. We muste\nremembre that Christe was not only stronge / but the chiefe\nheade of all them shich be stronge. He coulde so profyte them\nwhich were euell / that theyr euill shuld not hurte him / and\ntherfore might vse familiaritie with the wicked. Euen so there\nis no cause to the contrarie / but that they whiche be learned\nand constante in the truthe / suche as can profit the\nvnfaithfull by their conuersation and familiar being with them /\nand not be hurt by it them selues (as we haue admonished before)\nmay be conuersaunt with the vnbeleauers and wicked.\n\n\nThe seconde place is /\n\n  [[1. Cor. 7.]]\n\nPaule wolde not that the faithfull maried vnto an vnbeleuer\nsholde departe / yf the vnbeleuer will dwell together with the\nother. This I do also acknowledge / as befor I haue said: for\nvnto them / al necessary businesses / especially those which are\nordeyned of God / are to be done. And yet in that place which is\nhere alledged / Paule is not so to be vnderstanded without\nexception / as these men do iudge: for yf the vnbeleuing maried\nparson / shold continually moue the faithfull to Idolatrie / or\nsholde not cease to blaspheme Christ / and prouoke the other to\ncommit like blasphemie / so long as thei did liue together / this\nioynt life in mariadge were not to be continued: for this were\nnot to dwell together / but to conspire together against Christ:\nPaule therfor speaketh of suche cohabitacion as is laufull\nwithout suche soliciting or mouinge to euell and blasphemye.\n\n\nAn other sentence of Paule is broughte which he writeth to the\nCorinthians /\n\n  [[1. Cor. 5.]]\n\nwhere he teacheth that all couetous parsons / euill speakers /\ndronckardes / whoremungars / and such lyke are not to be\nauoided / for then sholde they haue gone out of the worlde.\n\nBut he wold / that we sholde kepe our selues from them / which\nbeing called brethren / are infected with these vices. As\nconcerninge this place / we must consider the mynde and purpose\nof Paule. Firste he dyd perceyue that for the necessitie of lyfe\nit coulde not be that the faithfull shulde auoyde the companie\nof all which at that tyme were vnbeleuers / for the greater part\nof men at that ceason was without Christ / and they beinge\nauoided of our men / coulde not therby haue bene made the\nbetter / But into them which before were bretheren / bothe sorowe\nand shame was dryuen / when they dyd see that they wer now\nshonned of the godlye / to whome as they were before righte\ndeare / so with them they were familiar. And by this meanes the\nchurch was not euill reported / neither for clokinge of euill\namong themselues / nor for to seuere separatinge themselues from\nthem which were not yet conuerted: seing that they lyued with\nthe vnbeleuers / partly for the necessitie of lyfe / partlye to\nturne them to the gospell of Christ: wherfore this sentence doth\nmake nothing at all agaynst those thinges which we haue alreadye\nspoken.\n\n\nMoche lesse maketh that for them which they do bringe in /\n\n  [[Gene. 12.]]\n\nthat Abraham did becomme a straungier among the heathen and\nIdolatours: first that which Abraham dyd / euen by the callinge\nand commaundmente of God he dyd it. Againe he was of suche\nknowledge and constancie in the truithe that he coulde be\nconuersaunte whith the vnbeleauers with out hurtinge of him\nselfe / and wyth moche profyting of them. For he caryed aboute\nwith him the name of god and his holy and true worship / whither\nso euer he went. And the very same thing / maie we answer of Lot.\n\n\n  [[5]]\n  [[Gene. 13.]]\n\nFor if Lot went to Sodome / with a Good mynde to teache them true\nfaithe and godlie life / he owght not to be accused therfore /\nfor it was well done / yea it was the prouidence of God towards\nthe Sodomyts / that they mighte be better taughte / and ernestly\ncaled vnto repentance. So dothe God admonishe before he\ndestroieth. So Abraham was sent amonge the Cananites. On this\nsorte to go amonge the wicked / and vnbeleuers is lawfull and\nlaudable. But if Lot went to Sodom only because the pleasaunte\ncommodytie of the place pleased him / he dyd not wel. Neither\nindede dyd his going thither happen luckelie / for he was led\nawaye captiue / so that he was in nede to be rescued again by\nAbraham.\n\n  [[Gene. 14.]]\n\nAnd likewise when God burned the Cytie / he was compelled euen\nagainst his will to forsake it.\n\n\nOf Naaman I shall not nede to speake nowe /\n\n  [[6]]\n\nfor of him I haue spoken inough before.\n\n  [[7]]\n\nI suppose lykewise that the cause is open and plaine inoughe /\nwherfore manye of them which were healed of Christe were sent\nfrom him to their own countrie / and kindred / to publishe and\ndeclare and amonge them / what hade happened vnto them. This nowe\nremayneth / that I sholde peculiarlie speake of the Iues / and\nheretikes. For these too kindes of men do in all places this daye\nliue amonge / and do dwell togither wyth the Christians.\n\n\n  [[Of the Iues]]\n\nAs concerninge the Iues / there be certayn reasons why they are\nto be borne withall and suffered. Of which Augustine / amonge\nothers / doth make mencion in many places. Furste / they aboue\nall other sortes and nations of men hadde the promise made vnto\nthem. Neither are they all yet vtterly to be despayred of / for\nthe roote remaynethe into the which they maye be ingrafted\nagayne / and nowe and then some of them / thoughe not many in\nNombre / do come vnto Christe. Paule saithe to the Romains /\n\n  [[Rom. 11.]]\n\nthat partly blindnes is happened is Israel / as if he wolde\nsaie / not vpon all / not for euer. And afterwarde he saieth /\nwhen the fulnes of the gentyles ys comme / then all Israell\nshalbe saued: vnto that ende therfore the lorde saueth / and\npreseruith them vnto this daye. And that thou sholdest not\nthincke that this place is to be vnderstanded allegorically of\nthe spirituall Israel / Paule teacheth it as a mysterie / and\ndothe recite the prophecie of Esaie /\n\n  [[Esa. 59.]]\n\nin which it is sayd: That then all the iniquite of Iacob shal be\ntaken awaie. Besids this they are called ennemies / but yet\nbeloued for the fathers.\n\n  [[Quest. Euang. lib. 2. quest. 33.]]\n\nAnd Augustine expoundinge the historie of the prodigall sonne /\nsaieth / that he dothe represent the gentiles /\n\n  [[Luc 15.]]\n\nfor as he went into a farre countrie / so the gentyles dyd\ndeparte so farre frome God / that they worshipped Idolls as by a\npublike order and custome commenlye receyued: But the elder\nsonne / by whom the people of the Iues is signified / went not\nfarre awaie / but was in the felde / not in his fathers house\nverylie / which is the church / but in the fielde / for the Iues\nare occupied / and conuersaunte aboute the letter of the\nscriptures / they vnderstande them whith an earthly and fleshy\nmynde: And therfore it is sayde / that he was in the felde: At\nthe begynning he wente not into the house / but at the last he\nshall entre / and be called also:\n\n  [[Lib. de fide rerum inuisib. cap. 6.]]\n\nAnd alwaies Augustine bringith this sentence to persuade men to\nsuffer the Iues / which is writen in the 58. psal.\n\n  [[Psal. 59]]\n\nas he nombred the Psalmes. Sley them not / lest my poeple do\nforget / but scater them abroade. &c. The sonne of God praieth\nthe father / that the Iues mighte not be vtterlie slayne and\ndestroyed but scatered abroad throughe the worlde. Other\ncountries and nacyons / being subdued of the Romaynes receyued\ntheir lawes and rytes / and so became Romains / but the Iues\nalthough that they also were ouercomme of the Romaines / yet\nwere they neuer made Romains / neither in ordinaunces / lawes / nor\nreligion. They do kepe their own lawe (so farre as they can) euen\nvnto this daye: They wander aboute dispersed and scattered\nabrode / neither do they forget the lawe of Godd / the haue it /\nnot to obserue it indeede / but only they do reade yt / and they\ndo also reteyne certeyn signes / as Circumcision and other\nordinaunces / by which they are knowen from others. But they offer\nno sacrifices / for to sacrifice was lawfull only at Hierusalem.\nAnd thus it semeth that the lorde hathe sett vppon them a\nsigne / as he dyd vppon Cain / which slewe his brother Abell.\n\n\nNeither is this their dispersion amonge all the nacions of the\nworlde vnprofitable for vs. They are braunches broken of / and we\nare grafted in their place / which thinge whilest we do\nbeholde / we must acknowledg the iustice of God towards them /\nand his grace towards vs: And we muste take hede / that we be\nnot lykwise cutt of through vnbelefe / for the which they were\nbroken awaie. Ther is another commoditie besydes this that\ncommith of this their dispersion which is / that they do kepe our\nbokes / the holy byble I do meane. These they do carye aboute\nwith them / they reade them / and thoughe they beleue not /\nbecause they are blinded / yet do they confesse that these\nwrytinges are true. And so though they be our enemies in their\nmynde / yet the bokes which they haue and do reuerence / are our\nwitnesses. wherfore I can not maruayle ynoughe at those men which\ndo persequute and hate the tonge of the Hebrewes / and the\nHebrewe bibels / and do burne them / when as Augustine in his\nboke / _De doctrina Christiana_, dothe bidde /\n\n  [[Lib. 2. ca. 11.]]\n\nthat we sholde go to the truithe of the Hebrue tonge / if we do\ndoubte in any place of our translations. The selfe same thinge\ndothe Hierome teache in manye places. But they saie that these\nbokes are corrupted of the Iues. Heare I thinke good to answer\nwith Hierome. Either saithe he they dyd this before the comminge\nof Christe / and the preachinge of the Apostles / or after: if\nbefore / it is maruell that when Christ / the Apostles / and\nPaule / dyd reproue moste shanfull faultes in the Iues / that\nthey wolde haue kepte in silence so greate and haynous a\nsacriledge as this: surelie if it hade bene so / they wolde haue\nreproued yt. But if it was done after Christes ascension / they\nwolde then chieflie haue corrupted those places which do make\nmencion of Christ / and those which Christe / and his Apostiles\ndid alledge. But those remayne safe and vncorrupte / the same\nsense and meaninge of them is in their bible in which they were\nrecyted of Christe / and his Apostles (for aboute the wordes\nthey were not so curious) wherfore it is not lyke / that they\nhaue corrupted any other places at all in the holy bokes of the\nscripture. Yea if a man dothe iustly beholde them / he shall see\nthat they haue many moo testimonies and sentences for vs / more\nplaine / I saye / then our commen translation hathe / as in the\n.2. Psal. kisse the sonne / where ours hathe / laie holde of\nknowledg. In like maner the whole .53. of Esaie / which dothe\nmoste plainlie prophecie of Christ / remaynith vncorrupt. The\nbokes therfore are not corrupted. Yea they coulde not haue\ncorrupted those bokes thoughe they wolde / but it shuld be\neasyly espied: for ther be of them many moste awncient in wryten\nhande / which haue bene kepte moste diligentlie of Christians.\nBut let vs retourne to the profyt that Augustine speaketh of.\nMany mighte thinke / that those thinges which are spoken of the\nolde people were vayne and fayned / and likwise those thinges\nwhich we do tell owte of the prophettes / excepte they dyd see\nthe Iues themselues yet liuinge / and remayninge / with their\nbokes / which do beare witnesse to the thinges that we do\nspeake: wherfore though the Iues be blinded in mynde / and in\nharte are our enemyes / yet euen them and their bokes we haue\nmoste plaine witnesses of out faithe. Aske then of the prophettes\nwhom Christ dothe alledge / they graunte them to be true. Aske\nthem of the vnderstandinge of them / in yt they are ignoraunte /\nbecause they are blinded. And amonge all other witnessinges /\nthat witnesse which is gyuen of a mans enemie is of greatest\nweight / and makith most for him: Of suche witnesses truly the\nlorde hathe prouided good stoore for his churche. For we haue\nnot only the bokes of the Hebrues to make for vs / but also the\nverses or rydles of the Sibylles / which were of an heathen\npoeple. It is not to be thought / that our elders fayned thos\nverses: for Sibylles bokes were euen commune / in all mens\nhands / in the tyme of Eusebius the bishoppe of Cesarea / of\nLactantius / and of Augustine. All which do vse / and alledg\nthem. But if they hade alledged false and counterfett verses /\nthe heathen men which then excelled in knowledge / and were very\nmany also in numbre / they wolde haue reproued theym as vayn men\nand lyars. If then men wyll gyue this vnto the verses of the\nSibylles that they be vncorrupte / moche more is it to be giuen\nto the bokes of the Hebrues. Thus hath it pleased the lorde to\ndefende and arme his churche / yea euen with the testimonies of\nhis aduersaires. Wherfor let the Iues be suffred amonge the\nChristians / both for the promis which they haue of the saluacion\nto comme to their stocke / and also for the commodities which\nthey do carie with them / such as I haue rehearsed. And for this\ncause / they be not only by lawes suffered / but also they haue\ntheir Synagoges graunted vnto them: As in the Nouellis\nConstitutionibus of Iustinian / and in the Decrees / it doth\nappere: But this is permitted vnder such condicion that they\nshuld not haue moo Synagoges then they hadd before / nor\ngreater: Yet maye they repaire them that fall into decaye: This\nwas graunted to them / bicause that in their congregacions / ther\nis no impiete / nor wickednes committed: They do but reade only\nthe bookes of the holy scripture / and do publiquely praye. In\nwhich thinge yet the Magistrates and Bushopps / do euell / which\ndo not diligently serche / take heede / and prouide / that they\ndo nothinge els in their congregations indeede / then that I\nhaue spoken of: for they shuld by al meanes take heede / that in\ntheir publique and common prayers / exhortations and readinges\nthey do not speake euell of Christe our lorde and Godd. Which\nthynge seing they do not / both the Magistrates and the Bushopps\nare in greate fault. Vnto Turcks this ought not to be graunted /\nthat they shuld gather them selues together in congregations to\ndo their Godd seruice / bicause that in the same they reade\nneither the old Testament / nor the newe / but only their own\nblasphemus and filthie Alcorane. Morouer the Iues shuld be\nforbidden the practise of their exchaunges / and their vsuries.\nFor not without mutch dishonesti and shame / do they afflicte\nmany poore Christians therwith. But Christian Princes and Rulars\ndo take tributes / and gret taxes for these gaynes of vsurie and\nshamefull couetusnes of the Iues / so farr ar they from\nforbidding them these wicked practises. Agayne Christian princes\ndo not prouide to haue the Iues which do dwell vnder their\ndominions taught in Goddes truithe: which indeede is an euill\nnegligence in them: for truly they ought to compell the Iues to\ncomme vnto the godly sermons of the Christians / and that often\ntymes. Els if they be left in this point neglected / they do\nwaxe dayly wors and wors / and lytill yea no hope at all is ther\nto be hadd of their conuercion. Theise princes are likewise\nbownd to take heade that the Iues do not corrupt the Christians /\nwhich ar vnder their Rule / that they do not seduce them and\nbringe them into Iuishnes. Neither shuld the weaker sort of\nChristians haue ony familiaritie with them / but only such\nChristians as be learned / and constant in the truithe. And that\nfor such causes / as I haue alledged before. Last of all it is\nmeete and conuenient / that they shuld be known from the\nChristians by their araye / or som suche outwarde signe / les\nony man at vnwares shuld be conuersaunt with them / as though\nthey wer Christians. And thus mutch of the Iues shall suffice.\nNow will I entreate of Heretikes.\n\n\nThis worde Haeresis, is deriued of the Greke worde / +hairein+,\nwhich signifieth to chose / to pick / or to cull out. For\nheretikes do chose out / vnto themselues sum doctrine which is\ncontrarye to the holy scriptures / and do obstinatly defend the\nsame. Vnto this euell they are brought / either bicause they do\nnot know the holy scripture / either bicause that though they do\nknowe them yet they do contemne and despise them either els\nbicause they do applye themselues to get sum honor or riches by\nthis meane. Wherfor Augustine saith.\n\n  [[Lib. de vtilit. creden.]]\n\nHe is an heretike which either enuentith / or folowith fals and\nnew opinions for ony worldly commoditie / and cheifly to gett\nhimself glorie and autorite. But of Heresie I will make this\ndefinicion.\n\n  [[Vvhat heresie is.]]\n\nHeresie / is a choise and obstinate defence / of certeyn\ndoctrynes which are contrary vntto Godds worde / springinge /\neither of the ignoraunce / or of the contempt of the holy\nscriptures / to gett therby aduauntag / or honors. There are\nfoure kyndes of causes in this definicion. The formall cause\nis / chosinge and defending of picked doctrynes. The materiall\nparte or cause is picked doctryns contrary to Godds worde. For\nhe that beleauith no doctryne at all / is godles / and not an\nHeretike. The cause efficient by which they are moued to Heresie\nis / ignoraunce and contempt of the holy scripture / and lust or\ncouetus desire. The end whi men fall to Heresie is / to obtayne\nhonors / and riches: For they do abhorre the Crosse which\nfolowith the preachinge of the gospell / and as Paule saith /\n\n  [[Phil. 3.]]\n\nTheyr belly / is their god. Augustine hath also this diuision.\n\n  [[Quest. in Matth. quest. 11.]]\n\nEuell catholiques are they / which do lyue otherwise then they\nsaie that they do beleaue. Schismatiques are they / which for\ndiuersitie in opinion do diuide and separat the church / for\n+schizein+, is to deuide. Heretikes are they / which perseuere /\nand continue in that schisme.\n\n  [[Lib. 2. contra Cresco. cap. 7.]]\n\nBut in an other place he saith. That Heresie / doth differ from\nschisme. For a Schisme / is a stryfe which risith vppon\ndiuersitie of sentences. Neither can a dyuiding or a schisme be /\nonles they which do make it do thinke and holde contrarie\nthinges. But Heresie is / an inueterat schisme.\n\n  [[1. Cor. 11.]]\n\nSaint Paule obseruith no such diuersitie / for he vsith theise\ntoo wordes for one thinge. Nowe that ye se what Heresie is /\nconsider well wether that the papistes be heretikes / or no?\nThey themselues do stoutly saye that they be none. Yea and sum\nother ther are / which dare affirme / that the papistes do\ndiffer from vs only in certayn abuses of ceremonies / and not in\nthe doctrine of faith. But how farr theise men do err from the\ntruithe / it shall forthwithe appeare. For I will playnly\nproue / that the papists are Heretikes / and do mayntayne\nHeresie againste certayn principall doctrines of our faithe.\n\n\n  [[1]]\n  [[The Papistes are heretiques.]]\n\nFurst in the Article of Iustification / the papistes do picke out\nvnto themselues this doctrine: That a man is not iustified by\nfaithe only / but by goode worcks also. which doctrine is\ncontrary to the holy scriptures. Paule teachith thus.\n\n  [[Rom. 3.]]\n\nWe holde that a man is Iustified by faithe / without the deedes\nof the Lawe. Agayn he saith.\n\n  [[Gal. 2.]]\n\nWe do knowe that a man is not Iustified by the deedes of the\nlawe / but by the faithe of Iesu Christe. And Peter / whom Paule\ndid then withstond / did not speake agaynst this doctrine. Of the\nIues / also he writith thus.\n\n  [[Rom. 10.]]\n\nFor being ignorant of Gods righteousnes / and goinge about to\nestablishe their own righteousnes / they were not obedient to the\nrighteousnes of God. In which place he settith theise two\nrighteousnesses / the one / against the other / the righteousnes\nof faith / against the righteousnes of worckes / so that the one\nexcludith the other. The same thinge he doth where speaking of\nIustification he saith.\n\n  [[Rom. 11.]]\n\nIf it be of grace / then is it not of worcks / if it be of\nworcks / then is it no more grace. To the Philippians he playnly\nsaith /\n\n  [[Phil. 3.]]\n\nthat the worcks which are wrought before Regeneracion / can not\niustifie / for he doth counte them to be but losse and dunge /\nwhich truly he wold not haue done / if they hadd such poure and\nvertue / that they could iustifie. This is most playne / that\nmen before regeneracion are euell / and then must this sentence of\nChristes stonde true.\n\n  [[Mat. 7.]]\n\nAn euell tree can not bringe forth goode fruite. For how can it\nbe / that they wich are deade as concerning righteousne / can of\nthem selues go ony thinge forward vnto their new birhte:\n\n  [[Ephes. 2.]]\n\nAnd we all wer such / euen deade throughe synne / and the\nchildren of wrathe. The Epistle writon to the Hebrues doth\nwitnes /\n\n  [[Hebre. 11.]]\n\nThat without faith it is impossible to please God: And to the\nRomayns Paule saith.\n\n  [[Rom. 14.]]\n\nThat what soeuer is not of faith is Synne. This is the doctrine\nof the scripture concerning this matier. The papistes (as I\nsayde) so teache cleane contrarie doctrine / and do obstinatly\ndefend it / notwithstonding that they be admonished of their error\nby the holy scriptures / by the aunciente fathers / as Hierom /\nAugustin / and others / by the godly Councels / as Africanum /\nMileuitanum / Arausicanum / And now also being admonished therof\nby vs / yet will they not leaue their errour: Wherfor by the\nformer definition of Heresie / they are proued heretikes.\n\n\nAn other doctryne also they do hold which is this. That the\nworcks which men do after regeneracion / are meritorius of their\nown worthines vnto euerlasting lyfe / And that they do fulfill\nthe lawe of God. Yea they be not content to saye this only / but\nthey adde. That men can do more goode worcks then the lawe of\nGodd requirirth. For (saye they) to lyue a syngle lyfe / to\npreache the gospell frely / men are not commaunded by ony expres\ncommaundement of Godd. This they do teache / and obstinatly\ndefend. But we do lern out of the holy scriptures / that\n\n  [[Rom. 8.]]\n\nThe afflictions of this lyfe / are not worthie of the glorie /\nwhich shalbe shewed vppon vs. He speakith heare of the best kind\nof worcks / euen of sufferinge martyrdom. Besides this eiche man\ndothe fele him selfe bounde betwene / and giltie of the breaking\nof theis two comaundementes.\n\n  [[Deut. 5.]]\n\nThou shalt loue the lorde thy God whith all thy harte / with all\nthy soule / and with all they mighte: lykewise of the same other\ncommaundemente.\n\n  [[Exod. 20.]]\n\nThou shalte not luste / Ther is none among mortall men / that dyd\neuer fulfill those commaundementes. For the prophet saythe:\n\n  [[Esa. 64.]]\n\nthat our rightuousnesses / are as the clothe stayned withe the\nfloures of a woman. And Christe wolde haue vs all / yea euen the\nblessed virgin / and the Apostles themselues to praye /\n\n  [[Mat. 6.]]\n\nforgyue vs our trespasses.\n\n  [[Iacob. 3.]]\n\nIames addeth / in many thinges we all do synne.\n\n  [[Ioan. 1.]]\n\nIohn saythe. And if we saie we haue no synne / we do deceyue our\nselues.\n\n  [[2]]\n\nThis do we learne in the holie scripture / of our continuall\nsynnynge: they teache not then that we can do any thing more\nthen we sholde. But here the papistes do seke startinge hooles /\nand saie that they which liue a sole life / they which do preach\nthe gospell frelie / do more then the law commaundeth / as I\nsayde: But this is not true / for they which haue the powre to\nliue a sole and chaste lyfe / and do know that in this kinde of\nlyfe they shall more paynfully and profitably labor in the\npreachinge of the gospell of Christe then otherwise. They are\nbownde to take it on them and to lyue in it. For if they do yt\nnot / it is certeyne that they loue not God with all their\nharte / bycause they sholde then leaue vndone somewhat that they\nmighte do / to the glorie of his name / and wolde not. Like is\nto be saide of them / which mighte preache the gospell frelye /\nand do se that it shalbe for the increase of the kingdom of\nGodd / and do it not. Wherfore seinge the papistes do bothe\nthincke and teache otherwise in this matier then the holie\nscripture dothe teache / and do defend their errour with an\nobstinate mynde they are heretikes.\n\n\n  [[3]]\n\nThey do chose vnto them selues also an other doctrine / which\nis / that they which be regenerat / muste alwaies doubte of\ntheir saluation. But Christ / the Apostles / and the whole\nscripture / do teache cleane contrarie /\n\n  [[Ioan. 6.]]\n\nhe that beleuithe in me (saith Christe) hathe euerlasting life.\nIf he hath it / howe can he doubte of yt then?\n\n  [[Act. 10.]]\n\nAnd it is writen in the Actes. To him giue all the Prophetes\nwitnesse / that all they which beleue throughe his name / shall\nreceyue remission of synnes.\n\n  [[Rom. 8.]]\n\nAnd to the Romains / whom he hath called / them also be\niustified / whom he iustified / them he also glorified: But here\nthe papistes haue this shifte / A man muste not doubte of Gods\npromises (they saye) but he muste doubte of the infirmitie of\nhis fleshe / that he can not do those thinges which are to be\ndone / to obtayne the promises of Godd.\n\n  [[Rom. 4.]]\n\nButt we be admonished by Abrahams example / that we sholde not in\nbeholding of our imbecyllitie / fainte in faith / nor fall from\nbeleauinge certainly the truithe of the promises: he considered\nnot the barren wombe of Sara / nor his own old and effoebled\nbodie / he stackered not at the promise of God through\nvnbelefe / but became stronge in faithe / and dyd giue glory vnto\nGod / knowinge that he was sufficientlie able to performe those\nthinges which he promised. &c.\n\n  [[Rom. 4.]]\n\nTherfor by faithe is the enheritaunce gyuen that it might come of\ngrace / that the promise mighte be certaine and sure: for if the\ncertayntie of saluacion did hange on our merytes and worthines of\nour worckes / it should alwaies stumble / and be in daungier of\nouerthrowe. Thus the papistes do spoile men of healthfull hope /\nand make men doubt / if not despaire / which is not to be done:\nfor that nature of hope maie not be inuerted which Paule\nteacheth\n\n  [[Rom. 5.]]\n\nto be suche / that it dothe not make a man ashamed: if then we\ndo certaynlye hope and loke for life euerlastinge / we shall not\nbe deceyued: and seing it is the holye ghoste that bearithe\nwitnes vnto our spret /\n\n  [[Rom. 8.]]\n\nthat we are the children of Godd / surly his witnes we may not\nreiect / without committing gret offence.\n\n  [[Exod. 20.]]\n\nI am sayth Godd / The lorde thy Godd / this will he haue them\nthat be his to beleaue:\n\n  [[Roma. 5.]]\n\nAnd whosoeuer beleauith this / hath the quiet peace of a\niustified conscience / and knowith hymself to be in safetie / for\nGodd is his iustifier / and who shall condenne hym / whom Godd\ndoth iustifie.\n\n  [[Roma. 8.]]\n\nAgainst al theise manifest testimonies of the holy scriptures /\ntheise men do teache their contrary doctrine / and do obstinatly\ndefend it / wherfor they are heretiques.\n\n\nMoreouer they do teache that euery man must satisfice for hys\nsynnes in this lyfe / which if he do not / then must he go to\npurgatorie: And that by the poure of the Keyes committed vnto\nthem / they can turn the euerlastinge punishment in to a\ntemporall.\n\n  [[Psal. 32.]]\n\nIf therfor satisfaction be not made whilest a man is in this\nlyfe / he shall do it / when he is goone out this lyfe. But\nagainst this / the holy scriptures do teach.\n\n  [[Rom. 4.]]\n\nBlessed are they whose vnrighteousnesses are forgyen / and whos\nsynnes are couered. What blessednes / I praye you shuld this\nbe / if they which be reconciled vnto Godd / shuld be bownde to\nsustayne such paynes and punishmentes. When a Synner doth repent\n(saith Godd by the prophet)\n\n  [[Ezech. 18.]]\n\nThe synnes that he hath done / shall not be thought vppon. But\nGodd will thincke vppon them / if it be true that either a man\nmust satisfice / or go to pugatorie / if Godd wil so sharply\npunishe them by such paynes as they saye are in purgatorie. It\nis writon in the reuelacion.\n\n  [[Apoc. 14.]]\n\nBlessed are the deade which do dye in the lorde / euen so saieth\nthe spret / that they rest from their labours. They which do dye\nin the lorde / that is the beleauers / how do they rest from\ntheir labours / if it be so that they must yeat be vexed in\npurgatorie? Christe our Sauiour when he did forgyue synnes\nsayed.\n\n  [[Luc. 7.]]\n\nThy faithe hath made the safe: go thy wayes / synne no more.\n\n  [[Ioan. 5.]]\n  [[Luc. 23.]]\n\nTo the theif he saied. This daye thow shalt be with me in\nparadise.\n\n  [[Phil. 1.]]\n\nPaule desired to be loosed / and to be with Christ. How\nchauncith it that there is no mencion made of purgatorie? In the\nold lawe / ther wer sacrifices ordeigned / for princes /\nprests / for the Nazarites / for the lepars / for gelousie / for\nthe synne of ignoraunce / and many such lyke. How happened it\nthat ther was no sacrifice appointed for the dead? The church\ntruly (as we also do graunte) hath keyes committed vnto it. And\ntheise are / the preachinge of the gospell /\n\n  [[Mar. 16.]]\n\nthat is the forgyuenes of synnes to them which do beleaue in\nChriste / and the threateninge of condemnacion / through which\nheauen is shutt againste the vnbeleauers. One key is the\npromis / an other key is faith / by theise two keys heauen is\nopened to the penitent. Theise keyes Christ did delyure when he\nsayed: goo in to the whol world / and preach the gospell to euery\ncreature / he that beleaueth and is baptised / shalbe saued.\nThose ministers do occupie these keyes which do preach the\ngospell. But here is no mencion made of altering of Goddes\niudgements / nor of turninge of punishmentes. Christe our\nsauiour / by that one sacrifice of his bodye / ones offered for\nall euer / did worcke perfect saluacion / and made a perfect and\nconsummate ende of sacrificing for synne: where then is their\nenuented satisfaction for synne? Yea who doth not see / that this\ntheyr doctryne doth withdrawe from Christ / the fulness of that\nhis satisfaction with which he satisficed for vs? when they do\nsaye that it is not sufficient / except we do adde ours also.\nAnd this theyr wicked errour they go about to colour / because\nthe olde fathers vsed often times this worde / satisfaction. But\nthey will not see / that the fathers ment therby / to satisfice\nthe churche / when they were receyued publiquely to\nrepentaunce / and not to satisfice to Godd. Except thow wilt\nsaye that to satisfice is nothing els / but when one doth make\nhimself approued vnto an other man. For euen so are we saide to\nsatisfice to Godd / when as after our conuercion and turning to\nhis grace / we do lyue godly for his pleasure / to aproue our\nselues vnto hym / as his children. Thus satisfactions / are\nsignes of the forgyuenes of synnes and of true repentaunce. But\n(as I sayde) theise men do both thincke / and teache otherwyse /\nand do defende obstinatly theyr error / they will not be\nsatisficed by the word of God / wherfor they are heretikes.\n\n\nThey do teache furthermore / that it is lawfull in the\ncongregacion to do the holy seruice / in a tongue that is not\nvnderstonded. And this they do indeede / and defende theyr\nmisdoinge / neither being admonished will they amende it.\n\n  [[1. Cor. 14]]\n\nPaule doth forbidde the christians the vse of those tongues in\nthe congregacions / which euen by miracle were bestowed vpon\nthem / except they did interpretate and expounde that which they\nshuld speake in them. And all Paules reasons are grounded vpon\nthe edifying of the congregacion / whiche aboue all thinges we\nought to seeke in the holy meetinges and congregacions. But there\nshalbe no edificacion at all / when that thing which is spoken /\nis not vnderstonded of the people. Paule saith. My brethren yf I\ndo come vnto you speaking with tongues / what shall I profite\nyou / excepte I speake to you / eyther by reuelacion / or by\nknowledge / or by prophecying / or by doctryne. But these\nsacrificers / lyke men that can do mutch more then Paule / they\ndo come with a straunge tong / which the congregacion\nvnderstondeth not / and yet neuertheles they bragge that they do\nmuche profite the congregacion. Paule will rather speake fyue\nwordes / to the enformacion of others / then ten thousand wordes\nwith tongues: Our sacrificers cleane contrary / will rather\nspeake a thousand / yea an infinite number of wordes in a\nstraunge tongue / then a very feawe / the meaning of which maye\nbe vnderstonded. Paule proueth his sentence and minde / euen by\nthinges that haue no lyfe / as by a trompe / and harp / and les\nwe shulde be one to an other as barbarus / and aliauntes / but\nthis is of no force / nor auctoritie with the papistes. For our\npurpose we haue the example of Godd himself / which dyd speake\nvnto the Iuishe people in their naturall tongue. The greke\nchurche did receyue the doctryne of the gospel of the Apostles\n(whiche were Hebrues) in their naturall greke tongue. And as\nfrom the beginninge the Hebrues in theyr congregacions haue vsed\ntheir naturall Hebrue tongue / so haue the Grecians their greke\ntongue / and so at the begynning the latin churche vsed their\nnaturall latine tongue also: Only these heretiques (the papistes\nI meane) are delighted with a straunge tongue.\n\n  [[In nouel. Constitu]]\n\nIustiniane the Emprour determineth / that all thinges shulde be\nspoken openlye and plainlye in the Temples / that they mighte\nbothe be hearde and vnderstonded / But this the papistes regarde\nnot. Wherfor seing they can not / nor will not / be moued from\nthis their opinion / which is so absurde and repugnant to the\nholye scriptures / to the order of the catholique churche / to\nthe lawes of the Emproure / without all doubt they are\nheretiques.\n\n\nThey do teache that the sacrament of the Lordes body and bludd /\nshuld be ministred in one kinde only / when it is gyuen to the\npeople. It is most manifest and playne / that Christe our\nSauiour did otherwyse institute it / euen to be mynistred in\nbothe kindes to all communicauntes. These sacrificers therfore\nin taking awaye of the cupp from the people they do committ most\nshamefull sacriledge. We bring in agaynst them the Institucion\nof Christe: But that can they not abyde to heare of. Yeat les\nthey shulde seame to saye nothing / They saye / That the Lord\ndid delyuer it in bothe kindes vnto prestes onlye / that is to\nhis Apostles. And yet when they themselues do mynister it vnto\nprestes whiche do not saye Masse / they do gyue but the one\nkinde only. But they haue nothinge to aunswer vnto Paule\n\n  [[1. Cor. 11.]]\n\n(who writinge to the hole churche of the Corinthians / which\nwere not prestes only (as the papistes call them) but a\ncongregacion bothe of men and women) dothe delyuer the holy\nsupper vnto them in bothe kindes / as he receyued it of the\nLorde / heere haue they nothing to saye. And vnto this madnes\nsome of these masters do come at lenghth / That they saye that\nthe holy communion is not to be called the Lordes supper / for\nwher is it (saye they) called the supper of the Lorde?\n\n  [[Dotor VVeston.]]\n\nForsothe Paule / the scoler of the holy ghost / calleth it so.\n1. Cor. 11. Yea they aske farther / where the scripture\nteacheth / that this holy sacrament shulde be gyuen vnto women /\n\n  [[Lyberall to Women]]\n\nas thoughe they wolde be counted of fauour and of their\nliberalitie / to gyue a communion vnto women /\n\n  [[1. Cor. 11.]]\n\nand not because Godd in his worde hath appointed the sacrament of\nhys bodye and blud to be delyuered vnto women as well as to men.\nIn the holy scripture it is writen / Let a man proue hym selfe.\nIn this worde man is man and woman comprehended. No saith a\nDoctor the greke worde is / +ane:r+ which signifieth the mankinde\nonly:\n\n  [[Maister Latymers answer therfor is true.]]\n\nThys Doctor lyeth lowdly / for the greke worde / in that place\nis +anthro:pos+ / which signifieth bothe man and woman. The\nscriptures also do teache /\n\n  [[1 Cor. 10.]]\n\nthat the holy communion doth partayne vnto all them / which ar\none breade / and one cupp: wherfor except they wyll exclude\nwomen out of the bodye of Christ / and shew that they be not of\nthe churche of Christe / how shall / or can this papist /\ndepryue them of the holy communion? Especially seinge it is\nplaynly taught / that in Christe there is neyther man / nor\nwoman / neyther bonde / nor fre / but all are one in Christe.\n\n  [[Gal. 3.]]\n\nBut to returne to their sacriledge / in which thei do take away\none parte of the sacrament. Of this thefte the institution of\nthe Lorde / the Epistle of Paule / the custome and manier of the\nprimatiue churche / which was to mynister this holy supper in\nboth kindes / dothe accuse them / which dyd continue euen vntill\nthe tyme of Thomas Aquinas / and vnto this daye it continueth in\nall the Easte church / wherfore seing tht in this thinge also\nthey are so obstinate / they can be none otherwyse estemed but\nas heretykes.\n\n\nThey haue also another most pernicious and hurtefull doctryne /\nof the calling vpon the dead sainctes / and worshippe / and\nadoration / to be gyuen to theyr Images.\n\n  [[Deut. 6.]]\n\nThe holy scripture sayth / Thou shalt worshipp the Lorde thy\nGod / and hym onlye shalte thou serue. But they denye that they\ndo worshippe the Images: They maye denye it in wordes / but in\ntheyr dedes they do testifie cleane contrarye. They fall downe\nbefore them / they praye to them / thei crie and call on them /\nthey cense them / they light vp candels before them / what do\nthey more to God hym selfe? They leaue no peculiar thinge vnto\nChriste / to aske of him / which they do not aske of some\nsaincte / They do gyue titles / and names vnto the sainctes /\nespeciallie to the blessed virgin Marie / which do belonge vnto\nChriste alone. Thou quene (saye they) of mercie / our aduocate /\nour lyfe / our sweetnes / and our hope. Certaynlie these thinges\ndo belonge to Christe onlye / vnto him therfore alone shoulde\nthei leaue these thinges vntouched / and withowt diminution.\nI speake not this / as though I dyd not thinke / that the moste\nholie virgin were worthy of singular praises / But euen she her\nselfe will not be made equall with Christe. They do furthermore\ncrie owt of all corners at all their altars vnto their\nsainctes / as thoughe they were present euerie where. But this\npresence belongithe to god onlie / neither is it communicated to\nany creature.\n\n  [[Acto. 4.]]\n\nAgain it is writen in the holye scripture: That ther is none\nother name vnder heauen / but the name of Christe onlye / wherin\nwe muste be saued.\n\n  [[1. Ioan. 2.]]\n\nAnd Iohn doth saie: If we synne / we haue an aduocate wyth the\nfather / Iesus Christe the rightuous / and he is the\npropiciation for our synnes. But theis heretikes make many\naduocates. Esaie confessith and saieth.\n\n  [[Esa. 63.]]\n\nAbraham hathe not knowen vs / And Israel hathe forgotten vs. And\ntherfore (saith he) these are not to be called vpon / we must\nnot truste in them / but in God onlye / and that vnto him wee\nmuste flye. We are commaunded also in moste plain wordes / that\nwhat so euer we aske / we sholde aske it in the name of Iesus\nChriste /\n\n  [[Ioan. 16.]]\n\nand not in the name of other sainctes / as theise men do. But\ncontrary to this true doctryne they do stifflie maynteyne their\nwicked error / therfor are they verylye heretikes. Here I do\nlet passe their masse / in which they make their mishapen Godd\nof breade / throughe their art of transubstantiation. They sett\nvpp their sacrifice for the quicke and deade / the verie\nabhomination and God Maozim: which thinges they do defende wyth\nmoste peruerse obstinacie. But howe contrarie they are to the\nworde of Godd is not nowe again to be repeted / seinge that a\nlytell before / in this matter I haue sayde sufficientlie. But if\nI wolde spende more tyme here / I mighte reherce many other\ndoctrines of the papistes in which they do shanfully swarue from\nthe truithe of Godds worde. And of their errours they will not\nchaung any thing at all which prouith them to be obstinate\nheretikes. But this that I haue writon is inough / and inough\nagaine to proue that thei are heritikes. Now let them saie that\nwe dissent but in ceremonies. But I saie that we dissent in\ndoctrines. Let the papistes saie that we shold not haue departed\nfrom them / but I saie / they shoulde not then haue departed from\nthe truithe. Augustine wolde not graunte vnto Cresconius /\n\n  [[Aduersus Crescon. lib. 21.]]\n\nthat the controuersie betwene the Catholikes and the\ndonatistes / was a lighte and small contention / and schisme:\nBut he saieth that they defended an heresie / and that moste\nhorrible / euen this that they did rebaptize. And yet baptisme\nreiterated dothe nomore differ from the worde of God / then\nthese errours of the papistes / which I haue repeted.\n\n\nWherfore Christian princes / whilest they do suffer them in\ntheir dominions / they owghte no otherwise to suffer them / then\nvpon suche condicyons as are aboue rehersed. That is / that they\ndo compell no man to partake their wicked Idolatries. That they\ndo not permitt them to haue their rites and supersticious\nceremonies. That they take hede / that they do not corrupte\nothers which do beleaue truly / and be of good iudgemente. And\nlast of al / after that they haue bene competentlie taughte / to\nenforce them outwardly to embrace sownde / and holye rites / and\nceremonies agreinge with Godds worde. Thou wilte saie happelie /\nif it shoulde be so / their condition sholde be more miserable\nthen the condicion of the Iewes / and Turckes / whom we do not\ncompell to receyue our Religion. I graunte / but yet this sholde\nbe iustlie done. And that for theis causes. Firste bycause the\nIewes are not Citizens in our common welthes / but receyued\nvnder this condicion / that it is lawfull for them to vse their\nowne lawes / so longe as they will: wherfore if they do not\nbehaue themselues well / or they do not please vs / they be\nturned awaie and caste owte / as often tymes they haue beene\nhandeled. And not without iuste cause / when their conuersation\nhathe beene hurtfull. But these papistes are our citizens /\ntherfore they must be otherwise handeled / and seinge they do\nconfesse Christe / they are to be enforced to his pure and true\nreligion. Again the Iues can not do so moche hurte as these\nIebuzites maie / for all men / for the moste parte / do shonne\nand deteste the Iue / But these are subtile sorcerers / which\nvnder the cloke of the name of Christ / and ciuile\nfamiliaritie / maye deceyue many: furthermore there is a promise\nof the saluation of the Iues / to be shewed in the latter age /\nThe lyke peculiar promise of papistes ther is not. And yet I do\nnot speake this / as though I dyd condemne the counsell of many\ngood princes / which haue cast the Iues owt of their countrye /\nfor good iuste and laufull causes. Their acte I do allowe. But\nto returne vnto theise heretiques the papistes / we are bounde\nto praie for them / and seinge they do dwell amonge vs / we\nmuste obserue the aforenamed rules / In vsinge or not vsinge\nfamiliaritie / and being conuersaunte with them / which I dyd\ngiue / of being conuersaunt with the vnfaithfull and wicked / in\nwhich sorte I do place them. And if any of them do returne to\nthe truith / and will embrace the true Religion of Christ / they\nare not to be rebaptized. For though a Christian ought not to\ndemaunde baptisme in the popishe churche / yet the baptisme\nwhich they haue hetherto vsed we acknowledge it to be such that\nit is not to be reiterated of them whom they do baptise.\nAugustine writinge of baptisme /\n\n  [[Contra donat. lib. 5. cap. 23.]]\n\nagainste the donatistes / sayeth that when they retorne / the\nhandes only are to be layde on them: and that les is sholde\napeare / that they were before without fault. Also that the\nholye ghost maye by praier be begged to comme vpon them / whose\nsingular gifte the vnitie of the true churche is. This ceremonie\ntrulye is laudable / but yet seinge it is not appointed to this\npurpose in the holye scripture / it maie be omitted: because we\ndo se that the cheifest vse of it (as the apostles vsed it) was\nin the institution of the ministers of the churche. Suche of\nthem as haue bene byshopps / and elders / maie be receyued into\ntheir degrees / and offices / if they do returne vnto the\ntruithe: but this must be done / so as shall seme moste\nprofitable to the flocke / and churche of the lorde. If they\nhaue suche giftes as maie serue for the edyfying of the\nchurche / And if by their ministerie / the truithe of the\ngospell and the saluation of the people which was committed vnto\nthem maye be propmoted more then by the ministerie of other /\nand aptelie / and as profitable. They maie be restored to their\nplace / and degree. The order of which matter is lefte vnto the\niudgement of the churche of God. But if they remayne obstinate\nin their euill / and do continue peruerters of the godlye\ndoinges of the magistrates / and pestilent corruptors of the\npeople: Then the magistrates maie / and owghte to vse the sworde\nagainste them: for he bearith the sworde to take vengeaunce on\nthem that do euill / and therto is he minister of God.\n\n       *       *       *       *       *\n           *       *       *       *\n       *       *       *       *       *\n\n  A Sermon of the true confessinge\n  of Christe / and the truithe of the gospell:\n  and of the foule denyinge of the same / made\n  in the conuocacion of the clergie at Zurich\n  the 28. daye of Ianuarie in the\n  yeare of the lorde\n  1555.\n\nBy H.B.\n\n\nOur lorde Iesus Christ hath forsayed that ther shuld be\npersequutions / and cheifly in the later tymes / through which\nsum shuld be despolied of their goodes / sum also thrown out of\ntheir dwellinges / and other shuld be shut vpp in prison / agayn\nthat other shuld be fried in the fire and put to other\npunishmentes / and executed with infamus deathes / And that for\nthe lord Christe himself / and for the doctrine / and confession\nof the truith of the gospell. The same lord did then also\nforsaye / that not a few shuld fall from the truithe known. All\nwhich thinges truly we haue herd and seene fulfilled / not in\nthis tyme only / but in tymes long passed. For ther are sum\nwhich at this daye do openly / and that without shame / curs and\nbydd adew to the truith of the gospell / which with demas do\nembrace this present worlde. There are other / and not afew /\nwhich do themselues also denie the truith known / and yet wyll\nnot be accompted to be forsakers of it. Thy do stayne themselues\nwith dyuers glosses and colours that they might not be known of\nthe godly and more simple sorte of men. One faynith that he doth\nnot go out of Egipt and Babilon / bicause he may wynne many vnto\nChriste: when as in the meane tyume he doth both withdrawe\nhimself from Christ / and doth confirme manye that be weaker men\nin the filthes of babilon so that they do not at ony tyme\nthincke ernestly of true repentaunce. Other do fantisie that\nther is no neade openly to confes religion / but that the inward\nbeleif of the hart doth suffice: And if it be of vrgent necessite\nto confes ony thinge openly / yet that the confession sufficith\nwhich is made amonge the brithern which are well known and\ncompanions in Religion: Neither that the confession amonge the\naduersaires is straitly required / which shall put them in\ndaunger of lyfe. And therfore thou shalt finde sum men of\nexercise which can conningly dispute of papisticall ceremonies\nand make meruailus interpretacions of theim / laboring by all\nmeanes to proue that the godly by the partaking of them neither\nare defiled / nor yet that the religion of the gospell is denied.\nThus wittye and subtill doth that trembling feare / and gret\ndesire of this world make them. Truly when the tyme serued that\nthey might lyue without daunger in rest and quiet at ease / they\nthen wold neuer haue thought / no not so mutch as dreamed ony of\nthis matier / Yea of theis thinges they wold haue ben loth but\neuen to haue spoken / as thinges playne contrary to simplicitie /\nand true religion. But now when the lord hath sent amonge them\nthe fire of persequution or rather of probation / and they do se\nthat either they must flye out of their countrie / or that they\nmust put ther lyfe in extreme ieoperdie / and yet haue no will\nto leaue either ease or their riches / or to committ themselues\nto daungers / they turn themselues into all formes / and craftyly\ncreping backe by clokinge and dissemblinge they do seeke wayes /\nby which they may slypp awaie out of the conflict. Which when it\nhappenith as they wold haue it / then without all doubt / ther\nlyues / their substaunce / and goode estimacion do vtterly\nperishe. For this cause I thincke that I can not entreate a more\nprofitable mater and more meete and necessarie for this our\nworld /\n\n  [[The argument and matter.]]\n\nthen of the true confessing of Christe and the truithe of the\ngospell / and of the foule denyinge of the same. This matier\ntruly is copius / and most ample / wherthrough I doubt nothing at\nall but sum of you be all redy made afraide with the largenes of\nit / which do consider the end of the sermon by the begynning /\nand of the mater it self: But I will at this present touche but\ncertayn pointes of this matier hauing consideracion of the tyme /\nand especially of you / reuerend fathers and beloued Brethern in\nChrist. The lord gyue me grace bomitting thinges not necessarie /\nto prosequute only all thos thinges which be necessarie. Thos\nshameles men / which affirme (without doubt against their own\nconscience)\n\n  [[The cloke of them that deny true religion.]]\n\nthat ther is no neade at all of the outward and daungerus\nconfession among the aduersaries of the religion of the\ngospell / they do wrast the ordinaunces of Godd to make a cloke\nfor their malice. And they saye / that Godd will not haue holy\nmariages broken / or that the honor due vnto parents shuld be\nvndoone / that Godd will not haue the gouernment of polities or\nhowsholds disturbed / and to be short that he will not haue a\nmans death and destruction. For what encrease shall happen to\nthe glorie of God by the vnrecouerable miserie of me and my\nhoushold? what profyt shuld come of my chaynes / or of my\npouertie vnto my neighburr? And who is it that knowith not that\nall thinges which we do are to be referred to the glorie of\nGodd / and to the profit of our neighburr? Yea and if I be\nburned / or cast into exile for the confession of the gospell /\ndo I not take miself awaie from myne by deathe / before my tyme?\nDo I not throw all myn with me into extreme pouertie and\nbeggerie? And then after all by goodes be loste I am compelled to\nbe burdenus vnto others. The towardlynes of my Sonnes shalbe\nbrought in daunger. The chastitie or my wyfe and doughters\nshalbe brought into hazarde. For they being pressed with most\nhard necessitie shall learne by euell artes to gett necessaries\nfor their lyfe. And who will thincke that Godd doth allowe theise\nthinges? who doth so mutche commend the faith of mariage / the\ngodly bringing vp of children / and an howshold wel ordered /\nthat Paule his apostle fearith not to saye,\n\n  [[1. Timo. 5.]]\n\nThat if ony prouide not for his and specially for theim of his\nhoushold / the same hathe denied the faith / and is worse than an\ninfidell. Wherfor les I shuld be constrayned to confession / and\nso denie the faithe / I retayne faith in my harte / and by\nholding my peace I do dissemble for a tyme / I do not vtterly\ndenye nor throw awaye all Religion. All theise thinges (I say)\nthey do most wickedly wraste against their naturall and godlye\nsense / to defend their desires / and to retayne their wordly\ncommodities.\n\n\n  [[Confession is necessarie]]\n\nBut against all theis we do sett the sentence of our lord and\nSauiour Iesus Christe / which is neither darcke nor doutfull /\nthat by it all the subtilties of theise mene maye at ones be\nconfuted / and vanishe awaye. In the gospell of Mathewe he\nconfirming the mynds of his disciples against the thretts and\nterrors of this wicked world / among other thinges /\n\n  [[Matth. 10.]]\n\nAre not (sayth he) two lytle sparowes solde for a farthinge. And\none of them shall not lyghte on the grownd withe out your\nfather: yea euen all the heares of your heade are nombred. feare\nye not therfor: ye are if more value then many sparowes. Euery\none therfor that shall knowledge me before men hym wyll I\nknowledge also before my father which is in heauen. But\nwhosoeuer shall denye me before men / hym wyll I also denye\nbefore my father which is in heauen: the same lord in the\ngospell of Marcke /\n\n  [[Marc. 8.]]\n\nWhosoeuer (saythe he) shall lose hys lyfe for my sake and the\ngospell He same shall saue it. For what shall it profyte a man /\nif he wynne al the worlde and lose his owne soule? or what shall\na man gyue to redeme hys soule wythall agayn? Whosoeuer therfor\nshalbe ashamed of me and of my wordes / in this aduowtrus and\nsynfull generation: of hym also shall the sonne of man be ashamed\nwhen he commith in the glorie of his father withe the holy\nangels. Theis wordes of the lorde are playne / and spoken without\nony darcknes. The lord requirith of eiche one of vs that symple\nand open confession which we make before men / and that such men\nas are synnars and adulterars / the emenies / I saye / of Godd /\nand of all true religion. for such men do the prophets also call\nfornicatours and adulterars. He requirith / I saye / that we\nshuld confes hym and his worde / That is / that we shuld simply\nconfes that he is Christ / and that we shuld not denye ony thing\nof his worde either by out wordes or deedes.\n\n  [[Examples of true confession, Mat. 16.]]\n\nWe read that Peter did confes Christ the lorde sincerely and\nwith a true confession when he answered vnto the lorde / which\nasked and sayed. But whom saye ye that I am / he answered. Thow\nart Christe the sonne of the lyuinge Godd.\n\n  [[Ioan. 6.]]\n\nAgayn when many did fall from the lorde for that sermon in which\nhe declared in the Synagoge of the Capernaites / that he only\nwas the foade of lyfe / and for that cause the lorde saide to\nhis disciples: Wyll ye also go awaye? Peter answered / and\nconfessing the lorde with a notable confession he said / lorde to\nwhom shall we go? Thow hast the wordes of eternal lyfe / And we\nbeleue and are sure / that thow art Christe the sonne of the\nlyuinge Godd. Such like confession absolute and true doth the\nblessed apostle and Euangelist Iohn commend vnto vs sayinge.\n\n  [[1. Ioan. 4.]]\n\nDearly beloued / beleue not euery sprit / but proue the\nsprites / whether they are of Godd or not. For many false\nprophetes are gone out into the worlde. Hereby shall ye know the\nspirite of Godd: Euery sprite that confessith that Iesu Christe\nis comme in the flesh / is of Godd. And euery sprite which\nconfessith not that Iesu Christe is come in the fleshe is not of\nGodd. And this is that spirite of Antichriste / of whome ye haue\nherde / howe that he shuld comme and euen now alreadi is he in\nthe worlde. Furthermor this true and catholike confession / doth\nso attribute all out whole lyfe and saluacion vnto the lorde\nChriste / that it doeth take the same from al other meanes and\nthinges with which mans doctrine hathe ony part: wherfor it is\nnot sufficient only to haue confirmed the part affirmatiue (as\nthey call it) except thow do also expres the negatiue / and dost\nso ascribe vnto Christe our lorde all the thinges of our lyfe\nand saluacion / that all men may vnderstond that thow dost clyme\nto him al the partes of our saluacion / and that thow dost not\ngyue ony part therof to ony other. For we do fynd that the lord\nIesus did teache such a confession / and that his apostles made\nthe lyke. For when the lorde in the gospell of Iohn speaking\nplainly inough hadd sayed.\n\n  [[Ioan. 10.]]\n\nI am the dore / by me if any man entre in / he shall be safe and\nshall go in and oute / and finde pasture. A thefe commith not but\nfor to steale / kyll / and to destroye: I am come that they\nmight haue lyfe / and that they might haue it more abundantly:\nI am the goode shepeherd / a goode shepeherd gyueth his lyfe for\nthe shepe. Yet was he not content with theis though thy be most\nplayne wordes / but he ioyned also a Negatiue / with a most\npitthie asseueracion / saying: Verely verely I saye vnto yowe he\nthat enterith not in by the dore into the shepefolde / but\nclymbeth vp some other waye / the same is a theife and a\nmurtherer. He likewise saith playnly in the same chapter /\nA goode shepeherd goeth before his shepe / and the shepe folowe\nhym bicause they knowe his voice. Yea forthewith he addith this\nalso / A straunger will they not folowe / but wil flie from him /\nfor they know not the voice of straungers. Agayn in an other\nplace /\n\n  [[Ioan. 14.]]\n\nI am the waye (saithe he) the truthe and the lyfe: Yet he not\nbeing content wyth this so playn a doctryne doth adde agayne the\nexclusyue and saithe / No man commith to the father but by me.\nWherfor Peter thought it not inoughe that he sayde in that full\nsenate of Hierusalem / That Christe is that Rocke which doth by\nhis dethe and resurrection establishe and preserue the\nbeleauers /\n\n  [[Act. 4.]]\n\nonles moreouer he had Vindicated to Christ alone all thinges\nthat concerne saluacion / and taken the same awaye from others /\nsaying. Neither is there saluacion in ony other: For among men\nvnder heauen ther is gyuen none other name wherin we must be\nsaued. After which manier likewise saint Paul doth proue that\n\n  [[Roma. 3.]]\n\nfaith in Christ through grace doth iustifie / neither doth he\nsaye this only /\n\n  [[Ephe. 2.]]\n\nbut he doth also remoue all that which might seeme to gyue\niustice vnto men / the lawe I meane and worckes / sayinge. We\nknowe that a man is not iustified by the dedes of the lawe /\n\n  [[Gala. 2.]]\n\nbut by the faith of Iesus Christe. And we haue beleued on Iesus\nChrist that we might be iustified by the faythe of Christe / and\nnot by the dedes of the lawe / bicause that by the dedes of the\nlawe no fleshe shalbe iustified. And in an other place the same\nPaule: Behold (saith he) I Paul saye vnto yowe /\n\n  [[Gala 5.]]\n\nthat if ye be circumcised / Christe shall profite yow nothing at\nall. I testifie agayn to euery man which is circumcised / that\nhe is bownd to keape the whole lawe. Christe is become but in\nvayn to yowe / as many of yow as are iustified by the lawe are\nfallen from grace / we loke for and hope in the spirite to be\niustified thorow faithe. Theis cleare examples of Christ and the\napostles / and doctrine of the sincere and sounde confession of\nChriste do suffice to yow reuerend and godly hearers. Out of\nwhich we do gather / that their confessions are neither full /\nnor sincere / which do confes that indeede Christe is thier\nsaluacion and rightuisnes / their preist and sacrifice / their\naduocate and mediator /\n\n  [[Imperfaite confessions.]]\n\nyet so that it notwithstonding they do gyue the very same / and\ncommunicate them to synneful men / to thinges also and meanes\nwhich are in no place instituted nor approued of Godd. And no\nles corrupt is their confession also / which do confes wyth the\nmouthe that Godd alone is to be adored and worshipped / that\nChriste is the only preiste and true aduocate with the father /\nbut yet in their deedes they do denye that same confession of\ntheir mouthe / bowinge their knees to Images / worshippinge\ncreatures / callinge vppon their patrons and fayned saynts of\nheauen.\n\n  [[The hole doctryne of Christe is to be confessed.]]\n\nBut the Apostles did not only confes Christe himself / but also\nall Christes doctrine / all Christes wordes / the whole gospell\n(I saye) of saluacion: of which Christe is the only Marcke. And\ntherfor when the preistes and senators of Hierusalem did forbidd\nthe apostles that they shuld nomore preache the gospell / they\nanswered hartily and playnly: whether it be right in the sight of\nGodd to herken vnto yow more then vnto Godd / iudge ye.\n\n  [[Act. 4.]]\n\nFor we can not but speke that which we haue seene and herde. And\nwhen they were shutt vp in prison for free preching of the\ngospell / and wer in daunger of their lyues / they are delyuered\nof the angell / of whom by the commaundement of Godd they do\nheare.\n\n  [[Act. 5.]]\n\nGo and stande and speake in the temple to the poeple all the\nwordes of this lyfe. Therfor all thos thinges which are contayned\nin the holy gospell / and holy scriptures / must be confessed of\nthem which are faithfull indeede: for all thos are the wordds of\nGodd / and the wordds of saluacion / And all thos do sauer of\nChriste and do bringe vnto Christe.\n\n  [[Ioan. 1.]]\n\nIn whom only it hath pleased God the father that all fulnes\nshuld dwell / in whom (as Paule doth witnes)\n\n  [[Colos. 1. 2.]]\n\nwe are made perfite so that we want nothinge / as agayn the\nlorde himself doth testifie:\n\n  [[Ioan. 4. 5. 7.]]\n\nhe that eateth or drincketh me shall not be hungry or thrustie\nfor euer / but he shall haue in hym self the healthefull waters\nof euerlastinge lyfe. Yf we do knowe / beleaue / and vnderstonde\ntheise thinges let vs gyue glorie to our only Sauiour Christe /\nand not gyue it awaye vnto other / But let vs frely confes hym\nonly / and alone / in mouth / and deedes / to be our saluacion\niustice sanctificacion absolution or rather perfection / the\npeace of our soules / and lyfe euerlasting. But the lord doth\nsett denying against confessinge. Ther are diuers kinds of\ndenyinge / which beinge but lightly rehersed it shall again\nappeare what is the sowndness and simplicitie of confessinge.\nFurst Christe and Godds worde is denyed / when our redeamer\nChriste / and the worde of lyfe is openly blasphemed in playne\nwordes / when he is not acknowledged to be the only Sauiour / and\nwhen the due dignitie and auctoritie of the scriptures is not\nadscribed vnto them. Then by silence also is Christe and\nChristes worde denyed / namely when vppon occasion offered we do\nnot deffende the glorie of the name of Godd and of the truythe\nknown againste the ennemis of Godd and sclaunderers of the worde\nof Godd.\n\n  [[A. Neuter.]]\n\nFor in this case it is lawfull for no man to be a / neuter / as\nthey call it. In the most auncient lawes of Solon which were at\nAthens grauen in postes of woode / the which also ons made by\nhym the Athenienses ordeygned vnder great religion and punishment\nthat they shuld contynue for euer: one lawe Aristotle doth\nreport to be writon in this sence. That if throughe discorde the\npoeple shuld be deuided into too partes / and eich partie shuld\ntake armour / then he which did not ioyne himself to the one\npartie / but slipp asyde separated from the common euell of the\ncytie / he shall lose howse / countrithe / and goodes / and be\nan exile and a banished man. Mutch les is it lawfull for them\nwhich haue professed the name of Christe / and are signed with\nholy baptisme / in that fierce fight betwene Christe and\nAntichriste to slippe a syde / and to ioyne himself vnto neither\npartye. That same newtralitie doth seame truly to be wisdom to\nmany children of this worlde / but indeede it is folyshnes / yea\nit is a very denying of Christ / by which they do exclude\nthemselues out of that heauenly countrithe / they spoile\nthemselues of all spirituall riches / and make themselues exiles\nand banished men.\n\n  [[Math. 26.]]\n\nFor Christe and his truithe is denyed either by dissemblinge: as\nwhen Peter was charged by the mayde that he was one of the number\nof the disciples / and he answered I wote not what thow sayest.\nHe knew verily what she sayed / but being bewitched with a\ncertayne feare / he fayned that he knewe not the thing which he\ndid know very well. Euen so truly at this daye many do saye that\nthey are more simple then that they can vnderstond the\ndissension in religion and gyue answer of all controuersies: But\nthey do vnderstond so mutch as sufficith: yet for the ieoperdies\nwhich be at hand / or for sum vayne feare / they do fayne that\nthey do not vnderstonde. Neither wer it necessarie for euery one\nto answer to all darcke or hard thinges / which thing they which\nare well exercised can not do / it sufficith to confesse thos\nthinges which be open and playne. Ther is also a coloured\ndenyinge when we playyng the foxes with foxes do confes verely\nsumwhat of our religion / yetwe do so enwrapp it with such\ndarcke wordes and doutfull sentences / that vnto them which are\nmost subtill and conning in quidities / it shall not playnly\nappeare what we do thincke. But the confession shuld be simple /\nand playne.\n\n  [[Glorie is to be gyuen to Godd.]]\n\nIn making of it Godd / and not Man were to be considered. Man\nmaye be deceyued / but no man can deceyue Godd. And also we are\ncommaunde to render vnto God his glorie franckly before men. But\nI do not see how thow haste glorified Godd before men / when\nthow dost so temper thy confession that it sumwhat sauerith\nindeede of the truithe of the gospell / and yet they which be\nsuperstitius shall not see their supersticions vtterly\nreiecrted / nor their errors condemned by thy confession / but\nmaye iudge that thou dost yet holde on their syde. Agayn many do\nconfes Christe in wordes and his gospell frely / and openly\ninoughe / but euen they themselues do forthwith defile and\nouerthrow this Christian and gospellike confession with\nvngospellike deedes. I do speake nothing heere of thos synnes\nand wickednesses by which they do vnhallow the doctrine of our\nSauiour / but of thos supersticius ceremonies and wicked\ncongregacions with which they do communicate / by which communion\nor partakinge indeede they do denye that which they did confes\nbefore. For he which doth confes by mouthe that they which do\ndepart out of this lyfe in true faithe do not (throughe the\nmediacion of Christe) comme into Iudgment / but do strayte waye\npasse from the bodily deathe vnto lyfe euerlasting / euen as the\ndoctrine of the gospell doth enstruct vs / and we do playnly\nconfes in the articles of the apostles Crede / this namely that\nwe do beleaue the forgyuenes of synnes / the rising again of the\nfleshe / and lyfe euerlasting: And yet so sone as ony of their\nelders or familiars do depart out of this worlde / they go\nstrait to sacrificing prestes / and do demande of them churche\nassemblees / supplicacions / dirges / weake myndes / trentalles /\nto be short / yearemynds / and prayers and sacrifices expiatorie\nfor the deade / to whom he doth ioyne hymself / and doth obserue\nthos rites / hath he not playnly denyed in deede that which he\nhadd confessed in worde? He that doth confes that Christe was\nons only offered for the synnes of the whole world / and that he\nis not therfore to be offerred any moore / And that the holy\nSupper is a remembraunce of this only and euerlasting sacrifice /\nand not the sacrifice it self / and yet neuertheles doth go vnto\nther gods seruice / which do stoutly asseuere that they do offer\nvp Christ in substaunce for the synnes of the lyuing and the\ndeade: doth he not by going to and communicatinge with this\nseruice / denye that which by speaking and professing he hadd\nconfessed? Theis truly are wayes of denyinge / which they do not\nfully vnderstonde which are almost persuaded / that Religion is\nbut a playe / and as it were a slipper fitte for euery foote.\nTheis men do knowe how to rule all religions vnder a certayn\ncolour of holy concord / but indeede for earthly commoditie /\nthat among whom soeuer they do lyue like vnto a Cameleon they do\ntake vnto themselues their coloure and ceremonies / being mutch\nmore changeable than Protheus / of whom it is but folly to\nbeleaue / that they do passe for ony religion at all. But let vs\npasse ouer theise vnstable changelinges / and establishe our\nmynds / that they be not lewse nor waueringe / but being knytte\nvpp and confirmed in the lorde / they maye haue sum suretie and\nstablenes of the sure and stable worde of Godde / which we may\nboth in mowthe and deedes confes / and in which we may finally\nreste. That maruailus and heauenly and therwith thonderinge\nprophet Helias /\n\n  [[3. Reg. 18.]]\n\nhowe longe (saithe he) halte ye betwene two opinions. If the\nlorde be Godde folowe hym: but if Baal be he / then go after\nhym. Euen so truly our lorde hymself doth saye in the gospell /\nthat no man can serue two masters. Let vs therfor forsake all\nother Godds and religions / and cleaue only to our Godde / which\nis the father of our lorde Iesus Christ / and let vs sticke\nfaste in the only Christen religion / which is delyuered vnto vs\nin the holy scriptures. For it is euerlasting and most certayne.\n\n  [[It sufficith not to confes Christe amonge the brethern.\n  Mat. 10.]]\n\nBut if it be sufficient to confes Christe and his gospell amonge\nour felows and brethern in religion / wherto I praye you will\ntheis our men refer thos wordes which do go before this place of\nconfession in the gospell? Behold I send you forthe as shepe\namonge wolues. &c. They shall delyuer yow vp to the cowncelles\nand shall scourge yow for me. &c. But when they delyuer yow vpp\ntake ye no thought how or what ye shall answer: for it shalbe\ngyuen yow / euen in that same houre / whal ye shall speake. &c.\nFeare ye not them which kyll the bodye / but are not able to kyll\nthe soule. He which doth denye that all theis sayinges must be\nvnderstond of persequutors / he saithe that darcknes is lighte.\nYea and in Marc he doth playnly saye.\n\n  [[Marc. 8.]]\n\nWhosoeuer therfor shalbe ashamed of me and of my wordes in this\naduoutrus and synefull generacion / of hym also shall the sonne\nof man be ashamed. He requirith therfor a confession of the\ntruithe not only in the companye of the godly / but also in the\ncompanye of the vngodly and persequutours / howsoeuer it be\nioyned with the ieoperdie of lyfe and of all the substaunce. The\nlord speaking in the boke of the reuelacion with the church of\npergamos /\n\n  [[Apocal. 2.]]\n\nI knowe (saith he) where thow dwellest / euen where Sathans seate\nis / and thow keapest my name / and haste not denyed my faythe:\nAnd in thos dayes in which Antipas was a faythfull witnes of\nmyn / which was slayne amonge yow where Sathan dwellithe. In which\nwordes truly the confession made in persequution is allowed /\nmade I saye in that place / wher Sathan did beare rule / wher\neuen very then Antypas thaty notable Martir of Christe was slayn\nfor confessinge of religion. Otherwise when all thinges are\nquiet it is not so harde a thing to confes the name of Godde.\nFor if so be that the lord will not haue vs be in ieoperdie of\nbodie goodes and lyfe / if it seme to be euill and a synne for a\nman / as it wer to procure deathe to hymself by the confessinge\nof truithe / wherfor dothe the lorde (I praye yow) exhorte thos\nhis disciples / that they shuld not feare them which do kill the\nbodie / and can not kill the soule? Whi doth he by playne wordes\nsaye / as it wer prouoking vs to martirdome?\n\n  [[Marc. 8.]]\n\nWhosoeuer will folow me / let hym forsake hymselfe / and take vp\nhis crosse / and folowe me. For whosoeuer will saue his lyfe\nshal lose it. But whosoeuer shall lose his lyfe for my sake /\nand the gospelles the same shall saue it. He addith forthwithe\nwordes which do make for the contempt of thos thinges / for\nwhich theis men do thincke that in religion silence maye be kept\nand dissimulacion vsed / sainge. What shall it profite a man / yf\nhe wynne al the worlde / and lose his owne sowle. Therwith also\ndoth he adde through what thinge we do lose our soules / that is\nthrough Shame. For he saithe. Whosoeuer therfor shalbe ashamed\nof me and of my wordes / in this aduowtrus and synefull\ngeneracion / of hym also shall the sonne of man be ashamed when\nhe commithe in the glorie of his father withe the holy Angelles.\nTherfor Paule that chosen vesell of Christe / and a most\nfaithfull teacher of the churche / who gyueth euell councell to\nno man / neither leadith he ony man from the true waye / it is\n(saith he) a true sayinge:\n\n  [[2. Tim. 2.]]\n\nfor if we be deade with hym / we shall also lyue with hym: if we\nbe pacient / we shal also raigne with hym. If we denye hym / he\nshall also denye vs. The same Paul to the Hebrues /\n\n  [[Heb. 10.]]\n\nCall to rememberaunce (saithe he) the dayes that are passed / in\nthe which after ye hadd receyued light / ye endured a great\nfighte of aduersities / partely while all men wondered and gased\nay yowe for the shame and tribulacion that was done vnto yow /\npartely while ye became companions of them which so passed theyr\ntyme. For ye became partakers also of the afflictions which\nhappened thorow my bondes / and toke in worthe the spoyling of\nyour goodes / and that with gladnes / Knowing in your selues /\nhow that ye haue in heauen a better and an enduring substaunce.\nCaste not awaye therfor your confidence / which hath a greate\nrecompense of rewarde. For ye haue neade of pacience / that\nafter ye haue doone the will of God / ye might receyue the\npromise. For yet a very litill while / and he that shall comme /\nwill comme / and wyll not tarye. But the iuste shall lyue by\nfaithe. And if he withdrawe hymself my soule shall haue no\npleasure in hym. It is not we that withdrawe ourselues vnto\ndamnacion / but we partayne vnto fayth / to the wynning of the\nsoule. This truly is a sownde and wholsome doctrine / to cleaue\nfaste vnto this / is to pleas Godd / and to glorifie hym / adde\nalso to promote the saluacion of the brethern.\n\n  [[The deathe and persequution of the sainctes doth glorifie\n  Godd.]]\n\nTherfor whils theise men do replie / what shuld come to the\nencrease of glorie of Godd / or what commoditie shuld comme to\nChriste of thos my labors and daungers which I shuld sustayne\nfor religion? wittingly and willingly they do disproue the\ndoctrine of the apostle / which doth playnly witnes / not in\ntheis places only which we haue alledged / but in many others\nalso / that both Godd is glorified by our sufferinges and\ncalamities which we do sustayne for religions sake / and also\nthat the weake brethern are therby edified / of whom it is\ncertayne that by dissemblinge and denyinge of Religion they be\noffended / confirmed in ther errours / and indeede destroyed.\nFor that most excellent prophete Dauid /\n\n  [[Psal. 116.]]\n\nRighte deere (saithe he) in the fighte of the lorde / is the\ndathe of his sainctes. And sainct Peter saith Dearly beloued /\n\n  [[1. Pet. 4.]]\n\nmaruayle not that ye are proued by fyre / which thynge is to\ntrye yow as though sum straunge thinge happened vnto yow / but\nreioyce / in as mutch as ye are partakers of Christes passions /\nthat when his glorie appearith / ye maye be mery and gladd. If\nye be rayled vpon / for the name of Christe / happie are ye /\nfor the glorie and the sprite of Godd restith vpon you. On ther\nparte he is euill spoken of / but on your parte he is\nglorified / and so furthe. And sainct Paule dothe pronounce that\nit is a most greuus synne of ony man do offend the weake by his\neuell example. Thy brother doth perish (saithe he) for whom\nChriste died. When ye synne so against the brethern / and wounde\nthier weake conscience / ye synne againste Christ. Again we are\nsaied in the scriptures to haue saued hym whom we haue by sounde\ndoctrine and our goode example / either reteyned in the waye of\nthe lorde / or haue brought hym backe that went astraye. But if a\ngreater regarde vs to be had of wife / children and houshold then\nof pure religion / so that for that regard / religion seeme\neither to be dissembled or denyed: Yf it be euill for religions\nsake to dissente from them that be of kindred and alliannce /\nyea and for religion to depart from a lawfull wyfe / and in\nsum / for faithe to disagree with all frendes and familiars /\nshall we saye that the lorde did teach euill / which sayed in\nthe gospell?\n\n  [[Mat. 10.]]\n\nThincke not that I am come to sende peace vnto the earthe.\nI came not to send paeace but a swearde. For I am come to sett a\nman at variance against his father / and the doughter against\nher mother / and the doughter in lawe against her mother in\nlawe. And a mannes foes shalbe they that are of his own\nhousholde. For from hence forthe ther shalbe fyue in one howse\ndeuyded / thre against two / and two against thre.\n\n  [[Luc. 12.]]\n\nThe father shalbe deuided against the sonne / and the sonne\nagainst the father. This not spoken as though that dissension in\nitself did pleas Godd the autor of all peace / but bicause he\nwill haue that peace which stondithe vppon euell and wicked\nthinges broken / and haue vs all conioyned in that which is holy\nand goode. And therfore we do not allowe when mariages\nfrendshippes and leagues are broken without necessitie / and\nvnder an vntrue pretence of religion. Agayn we do dissalowe thos\nwhich are kept againste the commaundement of Godd with playne\nhurte of true religion / and open denyinge of the faithe. All\npersons must bende themselues to peace and concorde so far as\nthey maye / with retayninge of sowndnes in religion: But when it\ncan not be retayned / let none thincke that to keape peace with\nthem he must committ Idolatrie.\n\n  [[1. Cor. 7.]]\n\nAnd therfor the Apostle of Christ saith: If any brother haue a\nwyfe / whiche beleauith not / if she be content to dwell with\nhym / let hym not putt her awaye. &c. But if the vnbeleauinge do\ndeparte let hym depart. A brother or a Syster is not in\nsubiection to such. But Godd hathe called vs in peace. Euen so\ntruly it is an vnnatural thinge not to norishe the children / or\nto neglect the aged parentes / or to forsake frendes and\nfamiliars. Godds worde doth euery wheare commaunde that we shuld\ndo reuerence and dutie to them to whom by the lawe of Godd / and\nman / we owe it. In which sense we do willingly admitte that\nsayinge of the Apostle. That he which doth not prouide for them\nwhich be of his howshold / both denieth the faith / and is wors\nthen an infidele. We do acknowledg that they are deuels and not\nmen whosoeuer they be / which do wickedly disturbe wel ordered\npolicies / and howsholdes. But yet in all theis we do also\nacknowledge this / and we se it taughte in the whole scripture as\nfor an vndoubted truithe / that the lord Godd is better then all\ntheise / that the couenant and bonde of religion doth excede all\nother bondes in the world. And that the lord doth both so will\nand commaunde / that we shuld esteame him aboue all thinges / and\nloue hym aboue al thinges / and that when he speakith we all\nshuld holde our peace / that there we shuld not thincke at all\nof coloured expositions and excuses / but only of symple and\nplayne obedience / such / as we reade that Abraham shewed vnto\nGodd / whom Godd\n\n  [[Gen. 12.]]\n  [[Heb. 11.]]\n  [[Gen. 22.]]\n  [[Heb. 11.]]\n\ncommaunding hym / did go out of his countrie into a straunge\nlande / and when he did not refuse to sacrifice vnto the lorde\nhis only Sonne / withough suspicion of crueltie. Truly in the\nhold gospell the lord dothe saye.\n\n  [[Luc. 14.]]\n\nIf a man come to me / and hate not his father / and mother / and\nwyfe / and children / and brethern / and systers / yea and his\nown lyfe also / he can not be my disciple. And whosoeuer doth\nnot beare his crosse and comme after me / can not be my\ndisciple. They truly which haue beene content to beare this ioke\nof the lords / haue neither lost themselues / yea thoughe they\nhaue beene slayne of persequatours / nor yet their familie /\nwhich they dyd leaue in trobles and penurie of thinges. For by\nteachinge of experience and witnessing of histories / we haue\nlerned / that Godd by such miracles as haue beene done at the\ngraues of martirs hathe witnessed / that they which wer killed /\nwer not loste but saued, that they wer not deade but lyuing.\nFurthermore we can not say nay but that Godd hathe blessed the\nfamilies of such slayne martirs / and that he hath moued the\nhartes of goode men which haue receyued thos abiects and\nmiserable persons into their custodie / so that they wanted\nnothinge. Besids this the godly do knowe that in this world they\nmust honger / and that they must be exercised with diuers\naduersities / that they may be made like vnto the image of\nChrist who was himself in all pointes tempted for vs /\n\n  [[Heb. 4.]]\n\nlyke as we are / but yet without synne. But now this remaynith\nas yet to be discussed / which theis men do take as for an\noracle / and most euident truithe.\n\n  [[Wether it sufficith to kepe faith in the harte, and not\n  confesse it with mouthe.]]\n\nThat it is sufficient if a man do keape the true faithe in his\nharte / and that ther is no farther neade of outward\nconfession / through which thow shuldest be drowned in the deape\nof afflictions. Yf it doth suffice to beleaue in harte / and the\nconfession with the mowthe seme not necessarie / wherfor I praye\nyou Hath the lorde sayed? Euery one which confessithe me before\nMen. &c. Beholde he saythe before Men. But faith which stickith\nstill in the harte is not brought forth before men. Yea it is\nnot to be called a confession / when faith doth lurcke in the\nhart. For Confession doth properly bringe forth that which dyd\nlye hidden wythin. The Apostle therfor taking from vs all doubt\nin this controuersie.\n\n  [[Rom. 10.]]\n\nThe worde (sayth he) is nyghe the / euen in thy mouthe / and in\nthy harte. This same is the worde of faythe / whiche we preache.\nFor if thow knowledg with thy mouth that Iesus is the lorde /\nand beleaue in thy harte that God raysed hym vpp from deathe\nthow shalt be safe. For to beleaue with the harte iustifieth /\nand to knowledge with the mowthe maketh a man safe. what canst\nthow desire to be more playnly and euidently spoken in this\nmatier? Thow dost clearely heare that thow takest awaye\nsaluacion if thow dost cut of the confession of the mouthe from\nthe beleif of the hart. Yea and the beleif of the harte is that\nnature that it can not lye hydd / but must of necessite breake\nforth to be confessed with the mouthe. Yf the confession of the\nmouthe neadith not / neyther then shall ther neade ony\npreachinge of the truithe. But the Apostles / bushopps and\nfaithfull martirs of Christ / when they preached euen amonge the\nwicked / haue most bitterly condemned Idolatrie / and all\ndoctrine and worshipp which doth not agre with the holy\ngospell / and affirmed that the gospell only dothe teache the\ntrue worshipp of Godd. By that confession of mouthe they did\nglorifie Godd / they did disanull Iudaisme and paganisme / and\ndid erecte many holy congregracions throughe the worlde / which\nby holdinge their peace and keapinge the true faith within their\nharte they shuld neuer haue edified. Wherof euery man seith that\nthe confession of the mouthe is allwayes necessarie / and that\nit is required of euery one of vs. The notable examples also of\nthe excellent seruauntes of Godd contayned in the scriptures do\nteache the same.\n\n  [[1. Reg. 19.]]\n\nThat same gret prophet of Godd Helias was ones of that mynde\nthat he only of all the true worshippers of Godd was lefte alyue\nvppon the earthe. But he hearith euen of the lord hymself / which\nsayeth / I haue lefte me seuen thousand in Israel / of which\nneuer man bowed his knee vnto Baal nor Kyssed hym with his\nmouthe. Heere is nothinge spoken of the secret faithe of the\nharte / but of the outward fruites of true faithe. For theis wer\noutward thinges / to bowe the knees vnto Baal / and to kisse his\nImage with their mouth. It is saied that they did not theis\nthinges / and therfor are they taken for true and veray\nworshippers of Godd. The lorde / if he hadd thoughte that which\ntheise our men do thincke / he might haue made mencion of the\nfaithe of the harte without the outward confession / especially\nseing thos tymes wer so daungerous that Helias himself did flie\ninto the wildernes. But the lord doth praise in his faithfull\nthe outwarde confession / which was made in worcke / rather then\nin wordes. Wherfor we must shew forthe the faith of the harte\nboth by deedes and wordes / after the exeample of theise seuen\nthowsande confessors whom God doth praise. We must not goo vnto\nvnholy assemblees / we must not bowe our knees nor vncouer our\nheades before Idolls / we must not kisse thos thinges / which\nare contrarie to the gospell.\n\n\n  [[Dan. 3.]]\n\nYf ony other in the whole world / thos the princes (of whom\nmencion is made in Daniell) might haue coloured ther Idolatrie /\nbut they chose rather to submitt themselues to cruel\npunishment / then to bowe their knee before that Image which the\nkinge did sett vpp to be worshipped. Their men of ours wold haue\nsayed. It shalbe better to kepe faithe in the harte for the\nprofitinge of many / then rashly to poore it furthe to the hurte\nof an infinite number. For so longe as we are safe / the\nmiserable captiues shall receyue gret and many benefites: Yea\nand also we priuely may promote the truithe in the princes\ncourte. But by this same vnceasonable confession / confusion of\nall thinges shall euen at ons ouerwhelme all theise thinges. And\nwith out doubt they wold haue added that the Image which the\nkyng hadd sett vp was not altogether to be deputed among prophane\nthinges / forbicause that the true God had shewed the kinge a\nvision or an Image / which did conteyn great misteries of the\nkingdome of Godd / after the forme of which Image /\nNabugodonozor hadd caused this Image to be made and graued /\nwhich Image the faithfull for the cause might beholde and\nreuerence as the worke of Godd. But thos valieant / and glorious\nMartirs do make mention of no suche thinge /\n\n  [[Dan. 3.]]\n\nand though they did knowe the kinges mynd well inough in this\nmatier / yet they do playnly saye to the kinge. Be this known\nvnto the (o kynge) that we wil not serue they goddes / nor do\nreuerence vnto that Image which thow hast sett vpp. Neither did\nthey only vse this libertie of speache before the kyng / but\nwillingly they offered ther bodies to all daungers / yea euen to\nmost fearfull fires.\n\n  [[Dan. 6.]]\n\nDaniel also did not thincke that Godd was religiusly inough\nworshipped and serued with the inwarde faithe of the harte /\nexcept he had added the outward confession also. For when thos\nhethen princes did laye snares for hym / of which he was not\nignorant / and therfor might peaceably haue prayed to the lorde\nwithin his walles at home / yet wold he not dissemble in this\nmatier. For what doth the scripture saye? This / that when\nDaniel perceyued what the kinge hadd commaunded / he wente into\nhis howse / and the windows of his wall towardes Hierusalen stode\nopen. There kneled he down vpon his knees thre times a daye / he\nmade his petition and praised his Godd / and so opened he his\nconfession to Godd. This same most holy prophet of Godd mighte\nseme to be beside hymself thus willingly to procure euill to\nhymself / and as it wer without neade to prouoke the enemies of\nReligion against hym: but the scripture doth not settfurth vnto\nvs ony error / no vnconsideratnes or rashe boldnes in this\nmatier / but doth teache vs playnly to yelde vnto Godd\nconfession in deedes and in wordes. Vnto theis examples of the\nholy scripture we will now adde other thinges which do agre with\nthem (for thos thinges which do diagre from the scriptures we\npasse litill or nothing at all / what autoritie so euer they\nhaue amonge men)\n\n  [[Ecclesiast. hist. lib. 6. cap. 28.]]\n\nThis we will do out of the Ecclesiasticall historie. Eusebius\nentreating of such things as Origen did / makith mencion that\nOrigen did mightily oppugn a new heresie which did springe vpp\nin his tyme / it was called the heresie of Helchesaites / and at\nlenghth he did happily extinguishe it. He shewith that they among\nmany other things did holde this heresie / that if a man did\ndenie in persequution he synned not at all / forbicause that he\nwhich is stable and confirmed in his harte / although he doth\ndenie with the mouthe for necessitie / yet as touching the harte\nhe abidith in faithe. By which wordes truly euery man may\nperceyue that the same pestilent errour is brought agayn as it\nwer out of hell / in our age / and se that he ought cheifly to\nbeware of it as of an heresie condemned. The same Eusebius in\nthe viij. booke doth sett furth notable examples of many martirs\nof Christe which did frely confes the truith / out of whom I\nwill recite vnto your godlynes theise few thinges / wich without\ndoubt will be acceptable vnto all. They whos mynd (saithe he)\nwas more readie and their faithe more stronge / suffered\ntorments. Sum wer beaten with whippes / other were tormented with\niron houes / sum other wer burned with fierye plates / of whom\nmany indeed being weried did gyue ouer. But other did abide\npaciently euen to the end. Sum of the persequutours them selues\nverely / as thoughe they hadd vsed pitie / did bringe many of\nour men to the wicked sacrifices / and made a noise as though\nthay hadd sacrificed / when indeede they hadd not sacrificed. Of\nsum other when they hadd not so mutch as come nighe the vncleane\nsacrifices / they did crye out / that they had already\nsacrificed and did now depart. Which wer only faultie (I praye\nyou marcke theise wordes) in this / that they did with silence\nbeare the fault which was obiected against them. Sum being taken\nvpp half alyue were thrown awaye as thoughe they hadd beene\ndeade. Sum beinge drawn out by the feate / were accompted amonge\nthem which hadd sacrificed. Other cryed out that they were\nChristians / and dyd glorie in the confessinge of that\nhealthfull name. Many also with a greater confidence did\ntestifie that they neither hadd / neither wold sacrifice euer.\nWhos mouthes and eyes the tormentours did forthewith beate / to\ncause them to holde ther peace / and they wer with violence\nthrust forthe as though they hadd done the thinge. For so the\nenemies of godlynes did mutch esteame it / if at least wise they\ndid but seeme to bring to pas that which they wolde. Many other\nthinges like vnto this / might I add / partly out of the\nTripartita historia / partly out of Eutropius. But theis are\nsufficient: And theis do plainly and euidently inough proue /\nthat the lord doth require of true Christians / a true and playne\nconfession of the mouthe / yea euen in the gretest daungers and\nfuries of the persequutors and therfor that theise tenderlinges\ndo most manifestly err / which do thincke otherwise / only to\nsaue their filthie paunche.\n\n\n  [[Of ceremonies.]]\n\nIt remaynith now right Reuerend fathers / and most deare\nbrethern in Christe that I shuld breifly touche also theis mens\nreasoninges of popishe Ceremonies / which I said at the\nbegynning they do wittyly handle to persuade themselues / and\nothers / that no man by the partakinge of them doth either\ndefile himself / or by it denie the religion of the gospell. And\nsurly it is well known that the name of Ceremonies not being\nnarowly weyed / hath bewitched the eyes of many / not only in\nthis but in other controuersies of religion. It is therfor to be\nknown that Ceremonies are nothinge els but holy rites. And of\nCeremonies sum are called diuine which are instituted (I saye)\nof Godd himself / sum other are called humayne / such as are\ninuented by mans will.\n\n  [[Diuine ceremonies.]]\n\nBut of the dyuine or ceremonies of God / sum belonged to the\nolde poeple / of which the writinges of the prophetes and\napostles do beare witnes that they wer abrogate in Christe. Sum\ndo belonge to the new poeple that is to Christians / which were\ndelyuered vnto them of Christe by the Apostles / and thos truly\nvery fewe / as of holy assemblees / of sacramentes / and certayn\necclesiasticall obseruacions / which are declared in the writinges\nof the Apostles.\n\n  [[Humaine ceremonies.]]\n\nOf ceremonies enuented by man ther is almost neither measure nor\nend. For they wer enuented and established at dyuerse tymes / and\nthat by diuers and sundry autors / and they were so delyuered\nand instituted of them / that they do not only not consent with\nthe holy scriptures but they be contrary to them / insomutch that\nthey do deface and corrupt the ordinaunces which Godd hath\ninstituted / and do put them out of place. Of this kinde is that\nchurche deckinge and dressinge / in which Images haue the cheif\nplace. Of the same sorte also is Massinge / straunge apparell /\nsynging / and feastes appointed to saintes which be in heauen /\nand other innumerable of this sorte. All which truly the\npapistes do adorne with the title of ceremonies / which when the\nsimple and such as haue litill knowledge do heare / they do\nImagine sum holy thinge as thoughe that all theis thinges were\nsent down out of heauen from the lord Godd hymself to be kept.\nBut heere we do admonishe men that they must stey sumwhat / and\nmust sumwhat more diligently make difference betwene\nceremonies / and must more narowly loke / whether that theis\nceremonies (of which we do contend) be of Godd or of man. Euery\nman knowith that none in defiled by such ceremonies as are of\nGodd. And he which denieth that a man is defiled by humayn\nceremonies / he seith nothing at all. For though I do not again\nvrge that which I saied euen nowe / that thos humayn ceremonies\nare contrary to Goddes worde / and do defile Godds ordinaunces /\ncorrupt them and hyde them / can that be obscure or vnknown to\nony man which our lord Iesus Christe doth playnly with expressed\nwordes bringe out of Esaye?\n\n  [[Mat. 15.]]\n\nThey do serue me in vaine / teachinge the doctrines and\npreceptes of men.\n\n  [[Tit. 1.]]\n\nAgain that which Paule doth affirme that they be commaundements\nof men that tourn awaye the truthe? And that the holy Martir of\nChriste propownced?\n\n  [[Cypriani epist. lib. 1. epist. 8.]]\n\nIt is adulterus / it is wicked / it is sacrilegus / whatsoeuer\nis instituted by mans furie to violate the ordinance of Godd.\nAnd for this cause the godly will not call theis ordinances ony\nlonger / ceremonies / simply / but rather mans institutions / and\nsupersticions / which are reiected and forbidden of Godd.\nWherfor howsoeuer theis men do beautifully set furth and adorn\ntheise thinges / yet shall they neuer bringe this to passe /\nthat the goddly will beleaue that it is lawful for them to\ncommunicate with supersticions / and such institucions as are\nforbidden of God: Neither will the godly beleaue but that theis\nthinges are forbidden / except the papistes shall proue by playne\ntestimonies of the scripture that they are so instituted of Godd\nas they do vse them. Which thinge when it can not be proued of\nthem / nor yet at all of ony other of the papistes / sum of our\nfalse gospellers do turn them selues hither / that they saye that\nPaule also did vse forbidden ceremonies /\n\n  [[Paul circumcised Timothee.]]\n\nand that the prophetes of Godd did reproue the sacrifices /\nwhich they neuertheles did partake without synne. And if we do\ngraunte them this altogether / how can they (I praye yow) helpe\nor sett furth their cause? We reade that Paule vsed ceremonies\ninstituted of Godd / circumcision and sacrifices / but theis men\ndo contend for ceremonies instituted by men. Paul did ons\ncircumcise his Timothie /\n\n  [[Actu. 16. 18. 21.]]\n\nand did ons ore twis take on him a vowe / and that for certayn\nand weightie causes. But theise men couet to waxe old in their\nsupersticions / and haue no lawfull causes to do so / except\nthow wilt call that lawfull which commith of the affections of the\nfleshe. Without doubt Paule wold not haue one ore two of his\nactes to be sett against his whole doctrine. But whi do they not\nrather folow Paule in that /\n\n  [[Gal. 2.]]\n\nwhen he refused to circumcise Titus? seing like causes are\nministred vnto them by thos which go about to spoile them of\ntheir libertie / and bring them into bondage.\n\n  [[Hovv the prophetes reproued Sacrifices and vver also\n  partakers of them.]]\n\nWe do saye that ther were two sortes of the Sacrifices among the\nold poeple of Israel. Sum of them are redd to be instituted of\nGodd / which the poeple sum tyme abused / or els did not vse\nthem with true faithe / which thing the prophetes did reproue /\nand not the Sacrifices themselues / of which they did partake\nreligiusly and without synne: Euen as we reade that Paule did\nworthely partake the supper of the lorde / although he doth\nreproue the abuse of the supper in the Corinthinians. Other\nsacrifices ther were enuented by man / such were the sacrifices\nof Baal / and of Ieroboam / and thos which were done in the\nhilles. Theis truly the prophetes did reproue / but it is not\nredde that they did communicate with the same. This example\ntherfor is of force against them which will excuse themselues by\nthe example of the prophetes / in that they do partake such\nsacrifices as are instituted of man.\n\n\n  [[Hovv sum do thincke that they may be at Masses, and hovv thei\n  vnderstond the masse.]]\n\nForthewith then they saye / what is it to me though papistes do\nabuse the Masse? In their abuse I do call to mynd the true vse /\nand I comme vnto it with an other mynde and vnderstondinge then\nthey do saye it. For when I see the breade and cupp / I do not\nthincke vppon the transubstanciation which the pope hath fayned /\nbut on the sacrament of Christe. And therfor when I am at masse\nI do not regarde what ceremonies be ther / ore what the minister\nis / but I do remember the very institution of Christe and I do\nspitiually receyue that / wich he doth saye that he doth\ncorporally offer and receyue / for the lyuinge and the deade.\nand seinge I know that the vertue of the sacrament is not of les\nforce for the varietie of ceremonies / ore the vnworthines of\nthe ministers / I do suppose that I / which do well vse an euell\nthinge / am neither defiled / nor yet that by this my spirituall\ncommunicating I do denie the gospell. By theise wordes a man wold\niudge theis men to be madd / except he do consider that it is\nnot they which do thus speake / but feare / and desire / which\nare affections playnly most trobled. They do simply acknowledge\nthat papistes do abuse the supper of the lorde / but yet (they\nsaye) that they themselues do wel vse their abuse / forbicause\nthey do come enstructed with an other meaninge then the papistes\ndo it / not to heare a popishe masse which the papistes saye /\nbut to receyue the supper of the lorde / the self same which\nthey in their masse do thincke abhominable. I do not know whether\nther can be ony greter absurditie spoken. Thow maiste saye that\ntheis men haue learned an arte which hetherto no man coulde\nattayne / to robb a naked man of clothes / to wringe water out\nof a pumeise stone / and to bidde a man to get fishe in the\naire / that is / at a table wher no meate is sett furth at all /\nto fare delicatly and to be filled. But go to / let them frely\nprofes before them with whom they do thus communicate / that they\nbe of that mynd which they speake of / that is / that in cumminge\nto Masse they will not comme to Masse / but that in it they will\nvnderstond and consider breade / yea and that they will sett\nbefore their myndes the supper of the lorde / that they wil not\nconfes the popishe transubstantiation / but that they do here in\nacknowledge Christes Sacrament / and that they do well receyue\nthat spiritually in the Masse / which the prest doth offer / and\nreceyue bodily for the lyuing and the deade / which thinge he\nbeleauith not. Will not all they forthewithe crye out / that\nther holy Masse is vnhalowed / and that they which thinke so are\nheretikes / and that they which do communicate with them are\nexcommunicated? Truly they wold so behaue themselues / that\neuery man might vnderstond / that ther is a grete difference\nbetwene the Masse and the supper of the lorde / and that they do\nembrace the Masse / but the supper of the lord they do all wayes\nhate and reiect. With such a kinde of men yet do theis men\ncommunicate / which wold thincke it a hurtefull and damnable\nthinge / if they shuld admitte vnto their diuine seruice / the\ncompanions of the religion of the gospell with their faithe. For\nthey do take the approuinge of their doctrine / to be the\ncondemnynge of the religion of the gospell: And they do take the\ncommunion in the Masse to be a certayn confession and\napprobation of their religion. Who is it then which doth not\nse / that theis men do receyue no part of the lordes supper at\nall in the masse / but also that by comminge to the masse they\ndo deny the supper of the lorde and the whole faithe of the\ngospell? Theis men saye that they passe nothing what the\nceremonies be / what the ministers / for that the vertue of the\nSacrament is not the wors for them. But the cheif question heer is\nnot of the worthines of the ceremonies or ministers / but of the\ntrue vse and institucion of the supper of the lorde / and\nwhither that the Masse as it is this daye vsed (I do not now\nspeake ony thinge at all of that which was vsed aboue a thowsand\nyeares passed) wer so instituted of Christe / and be indeede the\nvery supper of the lorde? Yf the Masse be that misticall supper\nof the lorde / it must needes be allowed of the lorde / and thow\n(if so be thow dost come to it in faithe) canst not but receyue\ntherof the foode of lyfe / forsomutch as the vnworthnes of the\nmynister doth not hinder the. But if the Masse be not the supper\nof the lorde / if the supper of the lord be defaced corrupted\nand troden vnder fote by the Masse / truly thow shalt receyue no\nfruite therof / but shalt rather purchase to thy self greate\ngilte of synne / for that the gaye glosse of the ceremonies or\nony worthines of the ministers shall not helpe the at all. Euen\nIeroboam himself wold haue beene counted to haue sacrificed to\nthe Godd of Israel: but yet bicause he did not sacrifice after\nthe same manier which God had commaunded / but rather after that\nsorte which he himself hadd inuented amd instituted / godd did\nnot accept his sacrifices / and thos did synne against godd and\nagainst true religion / yea and against the lawfull Sacrifices of\ngodd / as many as did communicate with the sacrifices of Ieroboam.\nFor both that Ieroboam synned / and that he did leade Israel to\nsynne / the scripture doth repeate very ofte / to beate in to the\nheade of the whole worlde / that simple obedience doth pleas the\nlorde / in which we keape his ordinaunces after that manier only\nwhich he hath instituted / addynge nothinge / dyminishing\nnothing / and chaunging nothing in them.\n\n\nI will not now reason how that the Masse doth agre nothing at\nall with the lordes supper / for this is euen to the eyes of all\nmen often tymes shewed in many bookes of most lerned and godly\nseruantes of Godd. Yea euen children which are but instructed in\nthe principles of faith / do know that Christe did institute a\ncomon partaking / ore communion / in which all the faithfull which\nare one bodie in Christe are knitt together into one bodie / and\nthat the Masse is a dissipacion of vnitie and a priuate deuowring\nof one lurching sacrificer. They knowe that Christ commaunded:\nTake / eate / diuide it amonge you / and drincke ye all of this.\nAnd that the Masse doth sett furth theis thinges to be gazed\nvppon / to be worshipped / to be caried about / and to be shutt\nvpp / to be handeled and also receyued of preistes only: They\nknow that Christe sayd: Do this in the rememberaunce of me. And\nthat the priestes do saye Masse in the rememberaunce of sayntes /\nthat they do sacrifice for the synnes of the quicke and the\ndeade / and to be short that they do say masse for euery\nthinge / for filthie lucres sake.\n\n\nTher were in the tyme of the Apostles certayn witty disputars\nwhich reasoned that it was lawful for Christians to eate meates\noffered vnto Idols. Meates offered to Idolls / were sacrifices\nvsed in the temples of Idolls / to be offered vnto Idols.\nTherfor thos faithfull men did contend / that it was lauful\nindifferently to communicate with the holy seruice of the\nChristians / and also to sytte down in the Idols feaste. They\ndid add plausible expositions / that an Idoll was nothinge /\nbycause Godd was not represented by the Idoll / that ther is but\none Godd / the same our true and euerlastinge Godd: Wherof it\nfolowed that the Idoll was nothinge / that is to say a thinge of\nno valure or a very vanitie / that it could hurt no bodie / and\nthat the very meate offered vnto the Idoll was a thinge of\nnothinge / that it did defile no man. But Paule with many wordes\ndoth confute that folery. 1. Cor. cap. 8. 9. and 10. In this\ntenth chapter amonge other thinges he gatherith of the nature of\nthe supper of the lord that a man maye not bothe be partaker of\nthe supper of the lorde and of the table of Idols / and saith:\nYe can not drincke of the cup of the lorde / and of the cup of\ndeuils. Ye can not be partakers of the lordes table / and of the\ntable of deuiles. Either do we prouoke the lorde? Are we stronger\nthen he? Also the Apostles of Christe and elders of the churche\nof Hierusalem in that same greate and notable councell of\nHierusalem / which of all that euer were was most holy and of\nmost auctoritie / did playnly forbidd the Gentils / which were\nconuerted to Christe / thos meates offered to Idols. Yea and the\nlord Iesus hymself in the boke of the Reuelacion doth greuusly\naccuse and condemne them which do eate meate offered vnto Idols.\nThis may ye se in the epistles of the churche of Pergamos and\nThiatira.\n\n  [[Apocal. 2.]]\n\nIn the furst he saithe: But I haue a few thinges againste the /\nbicause thow hast there them that maintaine the doctrine of\nBalaam which taughte in balacke to put occacion of synne before\nthe children of Israel / that they shuld eate of meates dedicate\nvnto Idolls and committ fornication / and so furth. I thincke\nhere neadith not many wordes to shew wherfor I haue alledged\nthies sayinges of meates offered vnto Idolls: for all the godly\ndo plainly see / that by like reason all diuine seruice that is\nvnholy / or contrary to Godds worde / with what colour so euer\nthey be stayned / are forbidden and condemned. They see that all\nsuch expositions are put awaye / by which theise fearefull men /\nand such as do loue the worlde and worldly pompe to mutch / do\nleade themselues away from the right tracke / that they shuld not\nsincerely confes Christe.\n\n\n  [[The Conclusion and adhortation to fre confession.]]\n\nAll they which be godly do both see and perceyue that they which\ndo desire to lyue euerlastingly haue neade to make a simple\ncleare and playne confession / they see that Christes name must\nbe confessed / and that no man must communicate with\nAntichriste / how great so euer daungers do hange ouer them /\nand how gret so euer the aduauntages be which are offered vnto\nthem. They see that they must treade down the feare and desire\nof the fleshe. The most holy Apostle of Christe writith of\nMoses.\n\n  [[Heb. 11.]]\n\nBy faith Moses when he was greate / refused to be called the\nsonne of Pharaos daughter / and chose rather to suffer\naduersitie with the people of Godd / then to enioye the\npleasures of synne for a ceason / and esteamed the rebuke of\nChrist greater riches / then the treasures of Egypt. For he hadd\nrespect vnto the rewarde. Whos example (most goodely indeede)\nthat we may folowe / we must alwais haue before our eyes and (as\nI iudge) we must neuer lett slypp out of our myndes thos most\nholy most true and healthefull wordes of our lord Christe /\nwhich I see neade often tymes to be repeated and inculcate:\n\n  [[Mat. 10.]]\n\nEuery one that shall knowledge me before men / hym wyll I\nknowledge also before my father which is in heauen. But\nwhosoeuer shall denie me before men / hym will I also denie\nbefore my father which is in heauen.\n\n  [[Luc. 9.]]\n\nFor who so is ashamed of me and my wordes / of hym shall the\nsonne of man be ashamed when he commith in his maiestie / and in\nthe maiestie of his father / and of the holy Aungels. And\ntherfor ther are in all places of the scripture most large\npromises sett furthe to them which do fely confes Christe / and\ndeny Antichriste with a goode corage. Iohn in the boke of the\nReuelacion /\n\n  [[Apocal. 6.]]\n\nI sawe (saithe he) the sowles of them which wer filled for the\nname of Iesu and the word of God. And wher as in this furst\nplace he hadd writon / them which wer filled / he added.\n\n  [[Apoc. 13. 19. 20.]]\n\nAnd as many as worshipped not the image of the beast / nor did\ntake the marcke in their foreheade / or in their hande / all\nwhich / whom he did se in the very same place / he couplith\ntogether and saythe. And they lyued and reigned with Christe. He\nsaith that they lyued and reigned with Christe / not only they\nwhich were filled / but they which abiding in the constauntnes\nand confession of true faithe / did not worshipp the image of\nthe beaste / nor receyued ony markes of it. The blessed Apostle\nPaule doth proue that we do receyue more in the rewarde of\nsufferinge / then it is that we do heere suffer in the affliction\nit self /\n\n  [[Rom. 8.]]\n\nsaying: for I suppose that the afflictions of this lyfe / are not\nworthie of the glorie which shal be shewed vpon vs. Who is it then\nthat will not labor with all his poure to come vnto so greate an\nexcellencie / that he may become the frend of Godd / and\nforthwith ioye with Christ? that after famin and banishement or\ntormentes and punishementes / which are but earthely / he may\nattayn vnto heauenly rewardes? Yf it be a glorius thinge for\nworldly souldiours to returne in to ther countrie triumphing after\nthey haue vanquished their enemie / how mutch more worthi a thing\nis it for vs / after our fleshe the world and deuell beinge\nouercomme / to go again with triumphe into paradise? And to offer\nvnto Godd a gifte most acceptable / faith incorrupte / the sownd\nvertue of mynd / and sincere confession of faithe / a notable\npraise of deuotion. To comme in his companye when he commith to\ntake vengeaunce of his enemies / To stond by his syde when he\nshall sytte down to iudge / to be made the felow heire of\nChriste / to be made equall with the angels / to reioyce in the\npossession of the heauenly kingdom with the patriarches / with\nthapostles / with the prophetes / and all confessours and\nmartirs. What persequution can vanquishe theis thoughtes / which\nare not uain / but of force / and of poure / in the holy ghoste?\nwhat tormentes can ouercome them? The mynd ons grownded in theis\ngodly meditacions doth endure stronge and stable / and that mynd\nabydeth immutable against all the terrors of the deuell / and\nthe threttes of the world / and of Antichriste / that mynd I say\nwhich the certayn and sure faith of thinges to come doth\nstrenghthen. The eyes be shutt vpp in theis persequutions of the\nearthe / but heauen is open. Antichriste threatneth / but the\nlord Christe defendith. The world is taken from him that is\nkilled / but paradise is gyuen to him being therunto restored.\nTemporall lyfe is taken awaye / but the euerlastinge lyfe is\nrepayred. What a dignitie (o brethern) is it / how great a\nsafetie / for a man to depart myrily from hens / to depart so\nthrough oppressions and trobles? It is a glorius thinge to shutt\nvpp the eyes in a moment / with which men and the world wer\nseene / and forthewith to open the same to se Godd and Christe.\nBut that we maye behold theis thinges in mynde and thought /\nthat we may (I saye) night and daye meditate theis thinges / and\nsincely confes the holy name of Christ / and escape and treade\ndown all thinges which are contrary to pure confession / we must\ndiligentlly praye vnto that same our heauenly father through\nIesus Christe our lorde.\n\n       *       *       *       *       *\n           *       *       *       *\n       *       *       *       *       *\n\nErrors and Inconsistencies\n\nFrequent Variant Spellings:\n  lenghth, poeple, satisficed; pix (pyx)\nSpacing in terms such as \"whatsoeuer\", \"whosoeuer\" is variable\n\nErrors involving overline/tilde are shown here in {braces}.\n\nCorrected Errors:\n  3 to maynteyne their false opinion [falfe]\n  4.v Rule which they must obserue is this [obseru{n}e]\n  \"  conuerting them to the gospell of christe [the{m} gospell]\n  22.v As is writen of Christe [it writen]\n  27 that thinges shuld not be doone [not not]\n  31 whearby eich man may easily iudge [indge]\n  34.v They were thinges indifferent\n    [_body text has \"thin-\" with \"ges\" only in catchword_]\n  38.v But let these papists giue [ginue]\n  41.v for the which they thinke that man to be ther own [whith]\n    [_spelling \"whith\" is a variant of \"with\" in this text_]\n  57 +hairein+ [+aireim+, printed without breathing]\n  58.v and do obstinatly defend it [a{n}nd]\n  60.v [Sidenote: Luc. 23.] [Lnc.]\n  67 and beloued Brethern in Christ [in in]\n  72 depart out of this lyfe in true faithe do not\n    [faithe-do _at line break_]\n\nUnchanged Text, with possible correction in brackets:\n  8 or to make an acte prefect [perfect]\n  13 our weaklinges do not slyppe and foile them selues [soile]\n  15.v and be partakers withe Idolatrors [Idolators]\n  24.v thos deulishe dragges which ar in the Masse [drugges]\n  37 it wil brust forthe at lengthe [burst]\n    [_spelling \"length(e)\" is also unusual for this text_]\n  40.v it is aganist the furst table [against]\n  62.v [Sidenote: Dotor VVeston.] [Doctor]\n\nPre-existing Corrections:\n  In most cases it is impossible to tell whether these corrections\n  were made by the printer or by a later reader. Unless otherwise noted,\n  text in brackets represents conjectural words or letters, blacked out.\n\n  9.v The phisicions / do cowncell [that] when a contagius disease\n  17.v the begynynge of Christes ordinaunce and institution,\n    [_comma may be hand-written_]\n  38 vse the rite and ceremonie as the lord[r]e commaunded\n  38.v wicked actes and the do[y]inge of them\n  45 the corrupt blindnes of the vnbel[ea]uers\n    [_letter \"e\" printed above \"a\"_]\n  54 [Psal. 59]\n    [_printed text reads \"95.\" with initial \"9\" crossed out and\n    following \"9\" added by hand, overwriting period_]\n  55 Augustine speaketh of. Many might[h]e\n  59 to [to] the glorie of his name\n  66.v By H.B.\n    [_name \"Henry Bullinger\" hand-written, possibly by librarian_]\n  75.v to keape peace with them [wit] he must\n  80.v ther is [[is]] almost neither measure nor end.\n    [_two-letter word could be \"is\", but there is no dot_]\n\nReconstructions and printing problems:\n  Unless otherwise noted, text in brackets is reconstructed from\n  visible parts of letters. Single letters are invisible.\n\n  3 [Sidenote: The furst Diui[s]ion]\n  9.v our naturall and [birthe] syn\n  12 thincke hymself greatlye gyltie of ony notable [cryme] or fault\n  12 being corrupted he did [allow]\n    [_word fits visible text, but is spelled \"allowe\" elsewhere_]\n  32 when they ar present at Idolatries /\n    [_page ends at mid-line, with sentence continued on next page_]\n  48.v for his plea[s]ure did chaunge Godds Religion\n  62.v [Sidenote: Lyberall [t]o Women]\n  79 if a man did denie in persequut[ion he] synned not\n\nPage numbering\n  The printed book numbered folios (leaves); the back (left, verso)\n  side of each page was blank.\n  13: misprinted as 15\n  22-32: misprinted in sequence as 23-33, with correct 33 duplicated\n  27: misprinted as 82 (for \"28\" in incorrect sequence)\n  53: misprinted as 93\n\nMisplaced u/v:\n  The printed book ordinarily used \"v\" initially, \"u\" later in the\n  word. Sidenotes used \"vv\" for \"w\". Exceptions are listed:\n\n   2.v But nowe I haue written unto you\n   4   frendlie / gentill / and louinge unto the vnbeleauers\n   5   and to obey them in thinges lawfvll\n   5.v [Sidenote: Conuersation vuith men excommunicate.]\n   9   euell ioyned vnto us?\n   \"   To the same pupose he usith the vearse of the poete Menander.\n  14   the lorde hadd gyuen them uictorie\n  20.v as the popishe brood haue and do sett upp,\n  86   which are not uain","title":"A treatise of the cohabitacyon of the faithfull with the vnfaithfull.: Whereunto is added. A sermon made of the confessing of Christe and his gospell, and of the denyinge of the same.","tradition":"philosophy-ethics","translated_text":null,"word_count":51261}