22. The fourth Chapter. Of Idolatrie, forbidden by the first Command

The fourth Chapter. Of Idolatrie, forbidden by the first Commandement.

¹ THe word Idolatrie is a Gréeke word, and a compound of ⟨…⟩ and ⟨…⟩, and is nothing else, but The worshipping of idols. And ⟨…⟩ is deriued of this word ⟨…⟩, which signifieth, ² A forme, or (as if ye did saie) A shape. But an idoll (as we now speake of) is euerie forme or figure, which men haue inuented vnto themselues, to resemble and expresse God. And as there be found out sundrie and manifold matters of these formes; so be there also diuers kinds of idols. Wherevpon, if the matter be stones, wood, or metall, whereby God is outwardlie counterfeited, to the intent he should be there worshipped; those be grosse and most manifold idols. There may be vsed also a spirituall matter, which then happeneth, when those formes and images are nothing else, but conceits of the hart and mind; which men doo frame to themselues to represent GOD himselfe; not as the scripture declareth him, but according to their owne opinion and rashnesse. Wherefore, according to the properties of the matter, ³ an idoll is diuided into two kinds; the one is outward or visible, and hath recourse to the outward senses of men; but the other is inward, that is, wrought in the inward parts of the mind. There be also two parts of religious worshipping. The one is inward, whereby we beléeue in God himselfe, trust in him, giue him thanks, submit our selues and all that we haue vnto him, and deuoutlie call vpon him in our praiers: in these actions (no doubt) consisteth the inward worshipping. But the other part hath outward tokens, wherein we giue a testimonie of this mind of ours, by prostrating the bodie, and bowing the knée, by vncouering the head, by speaking, and by exercising rites and ceremonies by God appointed. And this is an outward worshipping or adoration.

2 But we must note, ⁴ that such outward kind of signes of bowing the bodie, or knées, and such other like, are doone also vnto creatures: I meane vnto princes and kings, which in earth doo represent vnto men the authoritie of God, and doo supplie his place in the administration of things. And verelie, then they are nothing else to be estéemed, but certeine sure testimonies, whereby, as manie as are subiects, doo trulie and from the hart confesse, that they in the name of God will be subiect and obedient vnto such powers, so farre as pietie and the word of God shall permit. But we must beware, lest in our inward iudgement we attribute more vnto them than is méet; or expect more of them than their power and might is able to performe: for otherwise we should not scape idolatrie. Wherefore, if anie, by bowing himselfe to his prince, would signifie that he can not erre; and that it is lawfull for him to doo whatsoeuer him listeth, to command anie thing whatsoeuer his pleasure is: doubtlesse such a one should be counted an idolater, and should commit the crime aswell inwardlie as outwardlie.

And whether the Popes hirelings doo vse this trade, we may héereby easilie gather; ⁵ in that they so cast themselues at his féet, to testifie, that they will be subiect vnto him; as to the onelie vicar of Christ vpon earth, as to the vniuersall bishop of the church, as to him that can not erre in decrées of doctrines concerning faith; and finallie, as to whom onelie it is lawfull, as he list himselfe, to determine of religion and christian discipline. ⁶ Let this then be euerie where a sure and firme rule; that these outward submissions of the bodie doo then apperteine to idolatrie, when they shall be testimonies, that the mind attributeth more vnto the creature than is méet; or which are onelie proper vnto God. For they be not referred vnto God himselfe, or to the obedience of his commandements; but to vaine formes and similitudes, which we our selues haue imagined to our selues, and conceiued in our mind.

3 Héereby we may also gather, ⁷ that the inuocations of saints, which are vsed by the Papists, are idolatrous. For they attribute vnto saints, those things which belong onelie vnto God; namelie, that they being absent, heare our praiers; or that they can be present at one time, either euerie where, or else in manie places at once: thereby to be able to succour those, which call vpon their names in diuerse parts of the world. Augustine in his epistle to Dardanus, ⁸ durst not thus affirme, no not of the soule of Christ; to wit, that it might at one time be in manie places. Wherfore, that which Christ spake vnto the théefe; ⁹ This daie shalt thou be with me in paradise, the same he expoundeth should be vnderstood as touching his diuine nature: séeing the bodie of Christ should the same daie be in the sepulchre, and his soule in hell: neither could that soule be both in hell and in paradise all at one time. ¹⁰ Basilius De spiritu sancto, and also Didymus would not grant this vnto the angels, that they may be in diuers places at one time; affirming, that that thing ought onelie to be granted to the sole nature of God. But they, which call vpon saints, beléeue that they heare them, and that they are present with them: which (without doubt) is to attribute more vnto them than the power and course of a nature created can suffer.

4 But here they trifle, and saie, that they doo not so thinke; but that God himselfe, which heareth their praiers, dooth open vnto the saints what is required of them. But thus I answer; They deceiue as well themselues, as others: for they knowe not, whether God will shew vnto the saints their petitions; wherefore the praiers, which they powre out, cannot be grounded vpon faith, which ought to be sure and vndoubted. They bring also a feigned lie of the glasse (as they call it) of the diuine essence, ¹¹ wherein the saints behold all things: but their feigned deuise hath no ground at all in the holie scriptures. Ouer this, séeing they will néeds haue it so: admit it were so, as they feigne it to be; yet must they be compelled to grant, that the same their glasse hath not a naturall, but a voluntarie representation; so as there is onelie so much séene of the saints, as God will haue to be knowne. For else, without all exception, the saints should behold all things therein. Which is both false, and manifestlie repugnant to the holie scriptures: for; ¹² Of that daie (saith the Lord) the verie angels shall not knowe, which neuerthelesse doo behold the face of the father, which is in heauen. Moreouer; the Papists doo not after this maner call vpon saints: for by this reckoning they should thus saie; Cause, O God, that this or that saint may knowe those things, which I require of him; and that he may be with me, and grant me that which I desire. But they deale far otherwise; O holie Peter (saie they) O holie Paule, praie for me; bring this or that thing to passe for me. So as they thinke, that the saints doo altogither heare and vnderstand their praiers: which if they thought not, then were their dooings vtterlie foolish.

¹³ 5 They declare also by their titles and additions, which they ascribe vnto the blessed virgin, vnto the crosse, and other creatures, how far more woorthie they estéeme and repute of them than their condition can beare. Neither are they afraid, to set vp lights, wax candles, and lamps, to cense, and doo other things vnto them; which the Ethniks, and also the Iewes in the old lawe were woont to performe vnto God alone. What shall I saie more? Doo they not build vp altars vnto the images of saints? But to whom altars are built, those are confirmed by a sure testimonie to be gods. ¹⁴ Augustine in his tenth Tome, and sixt sermon, writeth thus; It is an altar, which testifieth that to be counted for god, ¹⁵ to whom it is erected. For the altar dooth testifie, that they; namelie, the Ethniks haue a god, and doo take that image for a god. What should an altar doo there, if that were not taken for a god? Let no man tell me it is not a power diuine, it is not a god. But I would to God they knew this so well as all we knowe it. But what they account of it, for what purpose they haue it, about what they be there occupied; that altar dooth testifie.

6 Howbeit our aduersaries saie; We therfore doo these things, bicause we haue tried by experience, that they doo please God: for there he worketh miracles. Indéed I knowe, that God hath sometime doone miracles by saints, euen by such as were dead: for the bones of Elizaeus, ¹⁶ by the touching of them, restored a dead man to life. ¹⁷ And the same Elizaeus vsed the cloke of Elias to diuide the waters of the riuers, that he might make the more expedition in his iournie. But GOD dooth therefore worke these things sometimes, that the doctrine of the prophets and apostles, which was the verie word of God, might be confirmed. And yet the scripture declareth not, that there was anie inuocation, either of Elias, or of Elizaeus, when those miracles were doone. But séeing the Papists doo not, by these their inuocations, séeke the confirmation of the euangelicall doctrine, but rather are busilie occupied to establish their superstitions; those miracles, which they boast of, must rather be referred to the diuell, than to God.

For satan séeketh nothing more, than to lead men awaie from the sincere seruice of GOD. This doubtlesse he attempted by the inchanters of Pharao: ¹⁸ and that such things must somtimes happen vnto vs by Antichrist, Paule hath faithfullie admonished the Thessalonians. ¹⁹ But thou wilt saie, that the diuell hath no power to doo these things, vnlesse God will, and giue licence. I grant it. And why he will so haue it, there be two causes set foorth in the scriptures; whereof, the one is gathered out of Deuteronomie; ²⁰ namelie, to trie vs, to the end it may plainlie appéere, in what estimation we haue his word; and whether, by such illusions, we will suffer our selues to be drawne from him. The second cause is, to punish the vnbeléeuers: for so Paule teacheth vs vnto the Thessalonians; ²¹ Bicause (saith he) they haue not receiued the loue of the truth, therefore they are deliuered vp to be beguiled with strong illusions, and diuelish miracles.

7 But we méet with two places in the scriptures, which must be examined, wherby our doctrine now in hand may be the more confirmed. The first is in the Acts of the apostles, ²² the tenth chapter, touching Cornelius the Centurion; to whom when Peter came, ²³ he threw himselfe at his féet: but Peter would not suffer it; yea rather he reprooued him, and said; Doo not so, rise vp, I also am a man. It is read likewise in the Apocalypse, that Iohn prostrated himselfe before the angel: but he admonished him, that he should not so doo; ²⁴ I am (saith he) thy fellowe seruant. ²⁵ These two places might thus be vnderstood; that Peter and the angel condemned these actions, as in a maner idolatrous: as though the Centurion and Iohn should attribute anie diuine nature, the one to Peter, and the other to the angel, and should giue them more honour than was due vnto creatures. But it séemeth, that this must not easily be beléeued as touching anie of both these. The scripture testifieth with the Centurion, that he did feare and worship God. How can we then thinke, that he could be brought to beléeue, that Peter was a god; or that he would attribute diuine honours vnto a creature? And it is verie likelie, that Iohn, which was either an apostle, or else (as some will haue it) a notable Diuine, did put no difference betwéene an angel and God.

But if so be that neither of these would worship the creature, in stéed of the Creator; it may séeme to remaine, that it is not lawfull to giue vnto creatures this kind of outward reuerence. Wherefore we shall séeme, not to haue said well before, in affirming, that these things may be doone to princes and kings. Vnto this I answer, that there must be a difference obserued betwéene ciuill and worldlie honour, and a diuine or religious worshipping; as we haue before declared. Further, we must vnderstand, that these two men, Cornelius (I meane) and Iohn, intended not by this their worshipping, to transfer the honour of GOD vnto creatures. Howbeit, it may easilie be, that they fell into an vnmeasurable shew of reuerence, and so somewhat offended in excesse.

8 But as touching kings and princes, we are in much lesse danger of offending, than towards angels, or ministers of Christ: for they, insomuch as they execute the spirituall function, the honour, which is giuen vnto them, draweth nigher vnto religious worship. Wherefore, in those places, either the bowing of the knée, or of the bodie, are not of themselues to be condemned; but in respect that they be doone for religion sake. Moderate honours therefore must be vsed, especiallie when they be doone for religion. And thus much shall be sufficient for this time concerning this matter. But let vs remember that, which we haue admonished before, that this also dooth belong vnto idolatrie; ²⁶ when as we worship the true God by other means and rites than he hath willed and prescribed vnto vs. For if we otherwise doo, we shall worship an idoll, according to that second forme before described, by feigning to our selues in our mind or hart anie god, which is delighted with the worship inuented by men: and such a god is there none. Wherefore we shall not honour and worship the true God, but an idoll, the which in our mind we haue fansied. And verelie to this effect we ought to vnderstand Paule, where he saith in the first epistle to the Corinthians; ²⁷ We knowe that an idoll is nothing in the world. Paule teacheth not, that an idoll is nothing, as touching the shape and outward forme: for no man douteth, but that the idols themselues haue place either in the outward matter, or else inwardlie in our minds. By an idoll then he ment, not the verie signe, but the thing wherevnto the same hath relation. And he vnderstood, that the thing it selfe, which is signified in the idols, is nothing at all: séeing there is no where a god, which is either represented, or delighted with such images.

VVhether it be lawfull for Christians to dwell among Infidels.

9 Séeing the Israelites fell, ²⁸ bicause they dwelt togither among the vnbeléeuing nations; and rather exacted tributes of them, than according to the commandement of God, wéeded them out: I thinke it good to intreate, whether it be lawfull for godlie men to dwell and haue conuersation with the vngodlie. And surelie there be manie reasons, wherby the same might séeme to be indifferent. The first is, ²⁹ bicause Christ did not shun the feasts of the Publicans, Pharisies, and sinners. Secondlie, Paule in the first epistle to the Corinthians admitteth not, that the beléeuing wife should depart from hir vnbeléeuing husband, if so be that he be content to liue and dwell togither with hir. Moreouer, ³⁰ the same apostle writeth, that If anie infidell bid you to a feast, and ye be willing to go, then eate such things as are set before you. By these his words therefore, he maketh it frée. Furthermore, the same apostle in the same epistle saith, ³¹ that he warned the Corinthians, that they shuld auoid whooremongers, raueners, and euill speakers, and such like: but not all (saith he,) for so must ye go out of the world; but if anie be called a brother, &c. Wherefore it is not forbidden vs to auoid the fellowship of all the vngodlie. ³² Besides this, Abraham was called out of Chaldaea, and was commanded to dwell as a stranger among nations, which were strange from true religion: ³³ and so he dwelt in the land of Chanaan, and in Aegypt, which places were fraught with idolatries. ³⁴ Yea and Lot separated himself from the conuersation and houshold of Abraham his kinsman, & went to dwell at Sodom. Also Naaman the Syrian, ³⁵ returned to the idolaters his countrimen. In like maner, Christ did not retaine all those with him, which he had healed from diseases, ³⁶ but sometime he sent them home againe, that they might shew there what was doone vnto them. ³⁷ Finallie, by ciuill lawes certeine heretiks haue had places appointed vnto them: as the Nouatians in the citie of Constantinople. And it is granted at this daie to the Iewes, to haue euerie where libertie to dwell among Christians.

10 Now this question as it is weightie, so hath it also verie manie difficulties. ³⁸ Wherefore it séemeth that we shuld first make a distinction what may be lawfull vnto magistrates, or what vnto priuate men. ³⁹ Then must we vnderstand, that the conuersation with infidels is of two sorts; one is, whereby men are compelled vnto idolatrous and vnpure worshippings; and an other is whereby they remaine at libertie. ⁴⁰ Moreouer, it must be considered, that they which dwell togither with the vngodlie, be sometimes, as concerning religion, skilfull and constant; and sometimes both weake and also vnlearned. It séemeth good therefore, ⁴¹ that we declare (as touching priuate men,) that if they be learned, and haue stedfastnesse ioined with learning, so they be not compelled to co~municate with vngodlie ceremonies, may lawfullie haue their conuersation with infidels: yet so, as there be vsed certeine cautions. ⁴² The first caution is, that they doo it with this mind, to instruct those which be strangers from godlines, and to induce them to true religion. And therefore, while they be conuersant among them, they must not cease, but euer busie themselues about those things, for the which they dwell in those places. And that their instruction and doctrine may be fruitfull, it is a singular point of wisdome, that they be familiar, gentle, and courteous toward those whom they meane to win vnto Christ. For vnlesse they fullie persuade themselues, that they are beloued and greatlie estéemed of those, which teach and admonish them; the thing well purposed shall but vnhappilie procéed.

⁴³ Furthermore, there must be héed taken, that they liue godlie, iustlie, and honestlie: for if so be that the infidels should be offended at their behauiour, their ministerie would vtterlie become vnprofitable: for so much as it nothing auaileth to build that with one hand, which thou destroiest with the other. Moreouer, ⁴⁴ this must especiallie be regarded, that vnder the cloke of courtesie and friendship, they mingle not themselues with vngodlie vsages: no not although they were persuaded, that by such meanes they could with more ease allure them vnto Christ. For the rule of the apostle ought to remaine inuiolate; ⁴⁵ that Euill things must not be committed, that good things may come therof. Let them also beware, that they séeke not their owne commoditie, while they be conuersant with them. For some there be, which although they make a pretence to haue the Gospell published abroad, yet in verie déed, doo hunt after their owne pleasures, gaine, or aduantages. Wherefore, if it be past hope of the saluation of these infidels (which thing neuerthelesse can sildome iustlie happen) we must no longer deale with them; but so far, as either their necessitie or ours dooth require. That is, if peraduenture they should be verie sore sicke, and could not otherwise be holpen than by our trauell: or else, if we our selues should not be able to get such things as be necessarie for our sustentation, by anie other meanes than among them. Also it may be lawfull to be in the companie of them, so much as naturall and ciuill courtesies require; or if they shall be our princes, parents, our wiues, our maisters, and such like.

11 There remaineth, ⁴⁶ that we confirme this doctrine, either by testimonies, or by examples of the holie scriptures. So indéed Christ did, which for this cause kept companie with Publicans, sinners, Pharisies, and Scribes; that he might instruct them concerning saluation, and conuert them from sinnes vnto godlinesse and vertues. ⁴⁷ Wherefore Ierom vpon the sixt chapter of Matthew hath this saieng; ⁴⁸ Christ indéed went to the feasts of sinners, but to the end he might haue an occasion of teaching, and to recompense their inuitings with spirituall bankets. Neither is there anie mention made there, but of such things as Christ himselfe either spake or did; or else what was the power of his doctrine? &c. The verie same waie did the prophets in old time vse, when they were conuersant with idolatrous people. Nor otherwise did the apostles, when they were sent by Christ to be conuersant among the Ethniks. Neither did Paule, when he came to Athens, ⁴⁹ disdaine to haunt vp and down those idoll temples, and there verie diligentlie and exactlie to vew the titles and inscriptions of the altars. By meanes whereof, he found that inscription, Ignoto Deo, that is, Vnto the vnknowen God; and therof he gathered matter for an excellent sermon, which he there made; that he might after a sort reprooue the Atheniens out of their owne proper tables. These things I thinke are sufficient to confirme the doctrine before alledged. But before I remooue from this matter, I thought good thus much to aduertise; namelie, that these cautions being vsed, it is lawfull for godlie men to be conuersant with them, which be excommunicate; namelie, to call them into the right waie, so that they be not partakers with them in the offense, or haue dealing with them for affection sake.

⁵⁰ 12 But let vs procéed, and declare what is to be thought touching men which be weake and vnlearned. They, although they be not compelled to pollute themselues with idolatrous customs, yet ought they not to dwell togither with infidels. For seing they be vnlearned, they haue no pretence of teaching: for if they should go about to instruct others, they might easilie, thorough their vnskilfulnesse, cause the doctrine of Christ to be had in derision. ⁵¹ And surelie the ignorance of such men is sharplie to be reprooued: forsomuch as among christians there is none found so vnlearned, but he is bound to be able to yeld an account of his faith, and in some sort to instruct strangers. And doubtlesse, they shall be all able to doo that, if they would suffer themselues to be euen meanlie informed in the Catechisme. Neuertheles, such as are infected with this ignorance, ought to separate themselues from the familiar conuersation of infidels; so far as the néed of the bodie and other ineuitable necessities will suffer. But what shall we saie of schoole-maisters? They be oftentimes enimies vnto pietie; who neuerthelesse are appointed to that end, that they should teach good arts and philosophie. ⁵² I saie that it is dangerous to vse such: for oftentimes they instill peruerse things into the minds of the hearers.

And séeing the scholers are accustomed to haue a maruelous opinion of a learned schoole-maister, it commeth easilie to passe afterward, that they begin to haue them, and that highlie in admiration; and so finding them eloquent, pregnant in liberall sciences, and well traueled in philosophie, they can hardlie persuade themselues, that such doo erre, or be miserablie deceiued in true religion. For on the contrarie part we sée, ⁵³ that Origin Adamantius (being, besides the religion of Christ wherein he was instructed, woonderfullie indued with good arts and philosophie) in teaching heathen arts, brought verie manie of his hearers vnto Christ. We know also, that Augustine when he willinglie gaue eare vnto Ambrose for his eloquence sake, of a Manichie became a Catholike: so it may oftentimes happen (and that more easilie, in so much as we be more inclined to euill than to good) that they which are weake and vnlearned in religion, may in vngodlinesse ouermuch increase vnder vngodlie schoolemaisters. And vndoutedlie, by this means fell Iulianus the Apostata from Christ, in vsing Libanius, Iamblicus, and Maximus, for his schoole-maisters. Wherefore, forsomuch as such teachers cannot be had without great perill; my iudgement is, that we shuld altogither leaue them.

13 Thou wilt peraduenture saie, that the apostle Paule, in his first epistle to the Corinthians, hath not deliuered these cautions or exceptions concerning the weake and vnlearned, ⁵⁴ séeing he writeth absolutelie; If anie that is an infidell shall call you, and you will go, &c. By these words he séemeth to affirme, that the matter is wholie committed to our owne disposition. I replie that the apostle permitteth not this to the libertie of euerie mans will; but onelie to such a will, as is well and rightlie instructed. For if a man go vnto those feasts to be droonke, to pamper his bellie, or to gorge, & solace himselfe with filthie talke; without doubt, he should not be excused by the permission of Paule, but ought to be earnestlie reprooued for his wanton will and naughtie purpose. Likewise, if a man being conuersant with an infidell, should doubt of his owne constancie, and should perceiue that he could nothing profit them which be in his companie; vndoubtedlie, that man cannot go thither with a sound conscience, or with a iust will. But if he doo go, he cannot direct that which he doth, to the glorie of God, as he is commanded. Therefore, although Paule hath not in the same place by expresse words put this caution alledged; yet it followeth not thereby, that the same is not to be giuen, séeing as well by strength of reason it is manifest, as also by manie other places of the holie scriptures prooued, that it is not lawfull.

And to hold me to this apostle, he saith in the seuenth chapter of the same epistle, ⁵⁵ that He dooth well, which surelie purposeth in his hart that he will keepe his virgin. Howbeit, he addeth this condition; So that he haue no need, and haue power ouer his owne will. For if he should otherwise determine than his daughter either would or had néed, then out of doubt he should not doo well. Whereby it appéereth, ⁵⁶ that to the goodnes and vprightnes of the worke it selfe, it is not inough to foresée that the worke it selfe, in respect of the nature thereof be not euill, or repugnant to the word of God: but this moreouer is required, that we take the same in hand with a right, sincere, and sound intention. Wherefore, euerie one that is vnskilfull and weake, ought to separate himselfe from the fellowship and familiaritie of the vnfaithfull; so farre as ciuill and naturall necessitie will permit. For, séeing he perceiueth, that thereby will come some danger vpon his soule, he can not with a good mind and sound intent be conuersant with them. Howbeit, he may shew such duties, as are commanded by the lawe of God; lest he be guiltie of the sentence of Paule, ⁵⁷ where he saith; He that hath not a care of his owne, and especiallie of his familie, hath renounced his faith, and is woorse than an infidell. Yea, and the same apostle hath commanded, ⁵⁸ that Seruants should of necessitie obeie their masters.

14 Now there resteth, that we shew reasons out of the holie scriptures for the disallowing of this conuersation. First, our Sauiour doubted not to saie in Matthew, ⁵⁹ the fift, and the 18. chapters; ⁶⁰ If thy hand, foot, or eie, offend, or hinder thee, cut it off, and cast it from thee. The which words notwithstanding, as the sounder sort of interpretors haue shewed, he spake not concerning the members of the bodie; but ment them by such as be our familiar acquaintance, and most nigh of kindred. They all are to be separated from our companie, although they séeme to bring vs profit and commoditie, when either they seuer vs from God (who is our eternall saluation) or put lets and hinder⟨…⟩nces, whereby we be withdrawen from him. Chrysostome intreating in a maner of this argument, ⁶¹ in the 56. homilie vpon Iohn, saith; If we cut off a corrupt member from the bodie, least it should corrupt other parts of the same, (which vndoubtedlie we doo not, bicause we despise that member; for Who euer hated his owne flesh? ) How much rather should we doo the same in those, which be wickedlie ioined vnto vs; not despising of them, but prouiding that our saluation be not hazarded by them, when as we sée, that we be not anie thing able to profit them? Wherefore in this case there ariseth no profit by desiring and mainteining of familiaritie and concord. To this also tendeth the lawe of Christ, which he gaue in the 18. chapter of Matthew; ⁶² that They which be in a maner past all hope of saluation, and doo not heare their brethren iustlie admonishing them, yea and which despise the voice of the church correcting them; let them be accounted as Ethniks and Publicanes. ⁶³ Which thing Paule also taught, who in the first to the Corinthians, the sixt chapter, commanded the incestuous person to be excommunicated; least a little leuen might pollute the whole dough of the saints.

⁶⁴ 15 Moreouer, the same apostle taught, and that in the same epistle, the 15. chapter, out of a verse of Menander the poet, that Good maners be corrupted by naughtie communication. And thereby he shewed, that the right faith of the resurrection was sore impaired among the Corinthians, which were new come vnto Christ: and that by reason they were ouer readie to giue eare vnto the arguments and prophane reasons of philosophers, or rather heretikes. ⁶⁵ No man can sufficientlie conceiue, how the words of inchantment doo corrupt the tender faith of the weake. Wherefore the Corinthians were profitablie & seasonablie warned, & with them all other weake in faith are warned to refraine the conuersation of infidels. ⁶⁶ The physicians also doo counsell, that when a contagious disease infecteth either a familie, or a néere neighborhood, they while they be yet in helth, should not comd to the sicke. For in the bodies & complexions of men, there is a certeine like affection, whereby a contagion issueth easilie from them which be sicke, vnto others that be whole and sound: the poison whereof, although it be not presentlie felt of them which were not warie of themselues, yet within a while after it infecteth deadlie. Wherefore, séeing we be willed to take such héed of the diseases of the bodie; much more we ought to preuent the vices of the mind, that we drawe them not vnto vs.

16 Moreouer, our nature is so framed, ⁶⁷ by reason of naturall or originall sinne, as we be subiect on euerie side to corruption; as both the holie scriptures, and manie experiences doo dailie teach vs: so as there is no doubt, but that we shall easilie drinke of the poison of other mens sinnes, if we doo not verie diligentlie auoid the same. And those sinnes, as they doo without anie labour cleaue vnto vs before we be aware; so, being once conceiued, they can not be plucked from vs, but with verie great paines. ⁶⁸ Wherefore Chrysostome in his 56. homilie vpon Iohn, the which I cited a little before, séemeth wiselie to saie; If we could make them the better, and not hurt our selues (he speaketh héere of infidels) we should doo all things. But séeing we be not able to further them, bicause they be past amendment, and that we may gréeuouslie hurt our selues; they are vtterlie to be cut off. Further, to confirme his saieng the more stronglie, he bringeth in that which Paule in his first epistle to the Corinthians and 5. chapter, writeth; ⁶⁹ Take awaie euill fro~ among you. Which words of the apostle cannot certeinlie be vnderstood of sinne: for the Gréeke word is ⟨…⟩, that is, Euill; by which kind of spéech a wicked man is ment.

Wherefore I shall not erre at all, if I somewhat bend the apostles words vnto the commoditie of them which be weake, saieng; Depart ye from among them that be wicked. For if when ye be weake and vnskilfull, you be among them you must as well heare as sée verie manie things against godlinesse and religion, which you professe. But those things, séeing you be neither able to refell nor reprooue, ye shall séeme to be cited as witnesses of blasphemies and reproches against the truth. And perhaps a sting will remaine in your minds, wherwith ye shall be disquieted in conscience longer than yée thinke for. Let vs giue care to the Wise man, which rightlie and faithfullie admonisheth vs; He that toucheth pitch, shall be defiled therewith; and he that hath fellowship with a proud man, ⁷⁰ will become like vnto him. Take no greater burthen vpon thee, than thou art able to beare; nor ioine not thy selfe with one that is mightier than thee: Ecclesiasticus the 13. chapter. These things doo two maner of waies apperteine to the matter present. ⁷¹ First, in that the vices of other men are likened vnto pitch, the which sticketh wonderfull fast to the fingers and garments of them which touch it. Secondlie, we be faithfullie admonished, that we should haue a consideration of our owne proper strength.

17 Let (I beséech you) the examples of the holie scripture teach vs. ⁷² The Israelites were seuentie yéeres captiues in Babylon, and were so infected with the conuersation of the vnbeléeuing nations, as when leaue was afterward giuen them, first by Cyrus, then by Darius, most mightie kings to returne home; manie of them would not returne, but being delighted with the commoditie of houses, lands, and trade of merchandize, they remained still among the Chaldaeans, Medes, and Persians: so great was the loue, godlinesse, and studie of religion cooled among them. Indéed they were reprooued by Esdras, Nehemias, and Zacharie; but they were little the better thereby. And how much the Hebrues were corrupted through the long conuersation, ⁷³ which they had with the Aegyptians, the things which by & by they committed in the wildernes, doo manifestlie declare. For when as yet they had before their eies, the singular benefits of God towards them, they departed from him vnto idolatrie. And bicause in Aegypt they had séene an oxe superstitiouslie worshipped, they prouoked Aaron to make them a calfe to worship: which being giuen vnto them, with great reioising they began to crie; These be thy gods, ô Israel, ⁷⁴ which brought thee out of Aegypt. Moreouer, trauelling through the wildernesse, when they came to the borders of the Moabites, and accompanied with that nation more familiarlie than became them; they were brought to this point, that they did not onelie with the shamelesse harlots of Moab abhominablie commit fornication; but also offered sacrifice vnto that most fowle idoll Baal-Peor, and suffered themselues to be trained vp in the most vnpure seruices thereof.

⁷⁵ Peter a chéefe apostle, when he had entered into the wicked hall of the high priest, and there had béene in the companie of the maidens and vngodlie seruants, did forsweare his maister Iesus Christ our sauior: which fault afterward, being departed from thence, he most bitterlie lamented. ⁷⁶ When Esaie beheld God sitting in the temple like a iudge, and angels standing about him, which most purelie celebrated praises vnto him, although he séemed not to himselfe to be guiltie of his owne fault, yet he cried out; Wo is me that I dwell amidst a people of vncleane lips! For (no doubt) that man of God felt, that he had gotten no small infection, by reason he had dwelt so long with an vncleane people. ⁷⁷ Alexander of Macedonia, which by wars and notable victories had subdued to himselfe a great part of the world, became so delicate and effeminate by the maners of the Persians, whom he should haue drawne to his owne maners and qualities; as he himselfe tooke of their garments, deintinesse, hautinesse, and pride: so far was he from bringing them to the ordinances of the Macedonians, that he incurred great hatred of his owne soldiers. Nor is this to be passed ouer, that the long conuersation of the godlie with the infidels (vnlesse the fruit of their conuersion be manifest, and be by all meanes indeuoured) dooth bréed a let or hinderance to their saluation. For when they perceiue that our men liue so familiarlie with them, they thinke not that their superstitions and idolatries, wherewith they be corrupted, can be so verie euill, or much to be detested. And peraduenture they be come to that passe, that perseuering in these points, they distrust not, but that they may hope to obteine saluation. For vnlesse it were so, they could not persuade themselues that our men would dissemble it.

Besides these things, there be verie manie of our men, that by the example of this mingled conuersation, thinke, that they also may doo the same, which they sée others doo: whereby it commeth to passe, that by the déed or example of some, euill hath a larger scope, and our faith and godlinesse is counted but a iest among the infidels and Papists. And oftentimes it chanceth (which we knowe happened in the time of Paule as we haue in the first to the Corinthians) that they which otherwise were faithfull, ⁷⁸ doo through this conuersation, communicate with vngodlinesse, and with polluted customs. For by ouermuch familiaritie with the infidels, there is a step made by little and little to followe their superstition and idolatrie. Wherefore the apostle did not proclame without a cause; ⁷⁹ Flie from idolatrie. I will not saie also, it is vnpossible, but that among our men, being weake, & without learning and knowledge, and being conuersant among the infidels, sometimes spéech of religion may happen, wherein they slip not: yet when they cannot ouerthrowe the sophisticall and craftie subtill arguments of the aduersaries, ⟨…⟩ ⟨…⟩ there ariseth manie times bralling and strife, and from that they fall into hatred, cursing, and reproches, which haue no edification, but rather hinder it: so farre is it off from stepping forward vnto the same. To this purpose serueth that which Paule wrote in the second epistle to the Corinthians; ⁸⁰ Drawe not the yoke with the vnbeleeuers. What fellowship hath righteousnesse with vnrighteousnesse? Or what participation is there betweene light and darknesse? What agreement betweene Christ and Belial? Or what part hath the faithfull with the vnbeleeuer? Or how agreeth the temple of God with idols? These words are so manifest, as they néed no interpretation. Neither must they be vnderstood onelie for contracting of matrimonies, séeing they are extended largelie and generallie, and apperteine to all kind of conuersation, which for our own sake we haue with the vngodlie.

18 I knowe verelie, that the shadowes of the old lawe are now remooued from vs by the benefit of Christ: ⁸¹ yet neuerthelesse, we are not to doubt, but that those things abide, whereof the people of God was by them at that time admonished. Wherefore, I demand what God ment when he commanded the Iewes to sowe borders to their garments which they ware. This surelie was the mening, ⁸² that they being taught by that signe, should perceiue themselues to be seuered from the Ethniks: neither that it was lawfull for them to ioine themselues with them; but so much as necessitie constrained. GOD more than once forbad them, that they should not returne into Aegypt, ⁸³ nor yet desire the aid of strange nations: for he would haue cut off from his people, ⁸⁴ all occasions of superstitions and idolatrie. ⁸⁵ Yea and the historie of the Iudges testifieth, that the Israelits gréeuouslie sinned, bicause they brought those idolatrous nations vnder tribute, and had made a league with them, and dwelled togither in the same cities & countrie with them. And surelie, to what euill it turned them, the historie it selfe doth shew: for they brought not the Chanaanits vnto the true worshipping of God, but they themselues rather forsaking their God, became idolaters togither with them. I speake not how the conuersation betwéene the Hebrues and Samaritans was so hatefull, euen vntill the comming of Christ; that the sillie Samaritan woman, ⁸⁶ of whom Iohn maketh mention, said vnto Christ, that the Iewes vsed no familiaritie with the Samaritans. Besides this, it is not verie conuenient for christians, to take awaie from themselues the boldnes and libertie of the frée talking of Christ: which they must doo of necessitie, if they dwell among infidels. For if in liuing familiarlie among the vnfaithfull, they should conferre of Christ; either they should be scorned, or not tollerated.

Vndoubtedlie, the holie fathers of old time, both sorrowed and moorned, when they were driuen by anie necessitie to dwell from the people of God. Whereof Dauid is a witnes, who sighed when he was (by reason of the vniust violence of Saule ) forced to liue among the desert places. And it appéereth in the Psalms, ⁸⁷ with how gréeuous lamentation he complained, that he was compelled to haue conuersation among such as were strangers and enimies vnto God. ⁸⁸ Daniel, with his fellowes, might haue enioied the pleasure of the kings table and delicate fare; but he refused those plesures and commodities, least he should contaminate himselfe with the delicate meats of the Ethniks, and with the vnpure bankets of the vnbeléeuers. ⁸⁹ Moses also (as it is written in the 9. chapter to the Hebrues) when he might haue béene reputed the sonne of Pharaos daughter, and thereby attaine to great honors, contemned all this, and went vnto his brethren, which were pressed with miserable seruitude in working of claie and bricks. They which followe not these examples, surelie declare themselues to haue but small hart to the glorie of God, and that they will not redéeme the same with anie losse of theirs be it neuer so small. Doo we (saith Paule vnto the Corinthians the first epistle) prouoke God? ⁹⁰ Or be we stronger than he? Wherefore they which be weake and vnlearned, whilest they be so hardie to haue conuersation among the infidels; without controuersie they tempt God, and in a maner prouoke him, as though they would be stronger than he. Surelie, there might be manie other reasons gathered to this purpose; but those which I haue brought, thall suffice at this time.

19 Now let vs come to those, which do so dwell among the infidels, ⁹¹ as they are enforced to be present at their vnlawfull rites; whether they be learned or vnlearned, constant or wauering. What they be in this case, it is no matter now: for I take them one with another. I saie, that to none of them such an habitation or acquaintance is to be borne withall, but either they must flie fro~ thence, or rather suffer death, than to commit idolatrie. Paule (as we haue mentioned before) said; Flie from idolatrie. The lawe & the prophets, the old & new testament, are full of edicts, ⁹² commandements, lawes, admonitions, and rebukes; whereby strange worship is forbidden. Daniels fellowes chose rather to be cast into the fornace, ⁹³ than to worship the image set vp by a most mightie king. Machabaea the mother, ⁹⁴ with hir children, would rather be martyred, than eat of swines flesh against the lawe of GOD. There be infinite martyrs reckoned vp, which most constantlie suffered death, bicause they would not forsake their professed religion, hauing alwaies this before their eies; Feare you not them which can kill the bodies, ⁹⁵ &c. Paule in his first epistle to the Corinthians affirmeth the same; Bicause we be the temple of God, the members of Christ, ⁹⁶ and partakers of the Lords table; vnto whom nothing may be common with the table of diuels.

20 All these things are to be applied vnto our times; forsomuch as in the Papasie, the godlie dwelling with the vngodlie, be compelled to be present at their Masses, and their polluted sacrifices, which is in no wise lawfull for them. But some take these probations of me now alledged, to be vnderstood concerning the sacrifices doone vnto idols, and not touching superstitions which are now growne into vse in the Papasie. But they ought to consider with themselues, that there is no outward worke to be accounted for the worship of GOD; vnlesse by the word of God it be ordained. Which if it be not, it can be nothing else but an inuention of man; for we cannot without faith worship God: and faith can haue no place, if the word of God be withdrawne. Wherefore, in humane actions, be they neuer so gorgeous, vnlesse GOD by his word allow them, ther can be no worship of him. Surelie, if we be minded to honour men, we are first accustomed to marke wherwithall they be delighted: and this being knowne vnto vs, then we thinke we haue bestowed our labour verie well, when we haue doon those things wherein they are wont to take delight and pleasure. Whie then deale we not in like sort with God, that we may serue him with that worship, which he by his scriptures hath allowed?

⁹⁷ We doo heare in Esaie, that he was rather wearied with oblations, sacrifices, incense, and burnt offerings, which without faith were brought to the temple, than that he reioised at them. He abhorreth and detesteth these kinds of sacrifices, as the prophets haue taught vs. But if so be that those things were spoken concerning the sacrifies, which had the word of God, & that onlie bicause they were doone without faith; what are we then to thinke of mans inuentions, and fained worshippings, which séeing they be destitute of the word of God, they cannot be doone with faith? We may verelie saie, that they apperteine vnto idolatrie. And this may sufficientlie be gathered héereby, bicause there is no true God, that will be worshipped with those things. Wherefore it resteth, ⁹⁸ that the vngodlie, while they adioine such rites vnto their holie seruices, doo worship, not the true God, but him whom they haue fained to themselues to delight in the same. And for so much as in the whole cause of things, there is no such God, they worship an idoll of their owne fansie, and therefore iustlie and worthilie may be called idolaters.

21 But they saie, that those things, which be doone and said in the Masse, had their beginning from the institution of Christ; although they were afterward corrupted by mans default. Surelie that auaileth them nothing, forsomuch as in these matters we may not haue a regard or consideration to their beginning, but to their nature and forme: and there must be diligent héed taken, whether they agrée with the word of God. ⁹⁹ The brasen serpent had his beginning by the commandement of God, and it was also commended by miracles. For the Israelits, by looking vpon it, were deliuered from the venemous biting; yet neuerthelesse, when the Iewes did worship it, and offered incense to it, the godlie men did so detest it, as the most holie king Ezechias brake it in péeces, ¹⁰⁰ and vtterlie put awaie the worshipping thereof. Wherefore the beginning must not be regarded, but the vse must be considered; and whether it be agréeable to the first institution. The Hebrues, when they compelled Aaron to make them a calfe to worship, were not minded to fall from the true God Iehouah; séeing they confessed him to be their guide out of the land of Aegypt. Onlie this was their intent, to worship him vnder some signe or visible forme: and they chose that forme, wherein they had séene the Aegyptians worship their GOD.

So the Ethniks testified, ¹⁰¹ that they worshipped one God, the chéefe author of all things, whom they fashioned to themselues in diuers and sundrie shapes. For in Pallas, they said was signified his wisdome; in Mars, his strength and power; and in Iupiter, his iustice and goodnesse. Wherefore rites and ceremonies are not to be estéemed, according to the counsell and will of men. ¹⁰² No otherwise must we thinke to haue happened of Ieroboam the sonne of Nabat; for he professed, that he would not leade the people from worshiping of the true God: but bicause he stood in feare of his kingdome, and sawe, that it might soone come to passe, that if his people should often go to the temple of Ierusalem, they would fall from him, & returne to the familie of Dauid: he said therefore, ¹⁰³ that to worship the true God, they néeded neither the temple of Ierusalem nor yet the arke of the couenant. Forsomuch as the same God Iehouah, as he was represented to the Iewes in the wodden arke, and temple of Salomon; in like maner might he be expressed in the signes of golden calues; so as the worshiping, which they should performe at Ierusalem, they might commodiouslie celebrate to Iehouah in Bethel and Dan. No other thing therfore did this man, but that he obtruded an outward worke, which he inuented altogither without the word of GOD, as if it had béene a worship of God: but this word being wanting, all that he did was méere superstition and idolatrie. Tyrants therfore and princes, when they compell men to corrupted customs, although they professe they doo it vpon a good intent, (as they terme it) and howsoeuer they pretend some certeine beginning of anciencie, are not to be hard. ¹⁰⁴ Paule in this maner admonisheth the Ephesians; Haue no fellowship with their vnfruitfull woorks, but reprooue them. He called them their works; for they could not be called the works of God, in so much as they disagrée verie much from his word.

¹⁰⁵ 22 But what is then to be done, when they are thrust vpon vs? We ought to reproue them, and with great libertie (when néed requireth) to reprehend them. But that is dangerous (saie they) we shall loose our goods and dignities; we shall be put to death. I grant that. But none of vs hath vpon this condition receiued christianitie, that his life, goods, and dignities should remaine safe vnto himselfe. Yea Christ hath by expresse words testified vnto euerie one of vs; Except you renounce all that ye haue, ¹⁰⁶ and take vp your crosse, and followe me, ye cannot be my disciples. And vnlesse you loose your soules, ye can not possesse them. After this sort must we frame our selues. ¹⁰⁷ Cyprian (as Augustine reporteth) when he was led to execution, the president being desirous that he might escape, said vnto him; Now I giue thée space to deliberat, to choose which thou wilt, whether thou wilt be thus miserablie executed, or obeie, and so be dismissed. The man of God answered; In a thing so holie, deliberation hath no place. They which are not affected with this mind, but are ouer carefull, least their life and goods should perish; such doo easilie defile themselues with Masses & vnpure superstitions: and for the same cause suffer most gréeuous punishments. First trulie their conscience dooth miserablie wrest them; secondlie, the light of the truth, which before was kindled in their minds, is by little and little extinguished. Further, they excéedinglie delight themselues oftentimes in that dissimulation; so farre off are they from repentance thereof. Yea, and they go about to persuade the same vnto others; and those which will not obeie their admonitions, they begin to hate. And lastlie, as much as in them lieth, they stirre vp against them the wrath, forces, and power of tyrants and worldlie potentates. Such a most vnhappie end of manie of them my selfe haue séene.

23 But while they dissemble on this sort, thus they vse to defend themselues; We doo not this (saie they) from the hart, ¹⁰⁸ we onelie behaue our selues so in bodie and outward gesture. But whie consider they not, that outward actions be a certeine shew of confession? And as it is not lawfull for the toong to disagrée with the hart, in profession of faith & religion; so whatsoeuer is outwardlie doone in diuine ceremonies, ought to agrée with the same profession. Adde thervnto this saieng of Paule; ¹⁰⁹ With the hart we beleeue vnto righteousnes, and with the mouth is confession made vnto saluation. ¹¹⁰ Christ also said; Whosoeuer shall be ashamed of me before men, I will also be ashamed of him before my Father. Furthermore, I would haue these men to knowe, that the same is no perfect and true faith, which breaketh not out into actions agréeable vnto it. Moreouer, our Sauiour, who most earnestlie sought the glorie of his Father, after he had purged the temple of buiers and sellers, said; ¹¹¹ The zeale of thy house hath eaten me vp. But these fellowes shew foorth no following of that godlinesse and faith, which they crake that they haue inclosed vp in their hart. Neither doo they remember, that euen as the inward worshipping of GOD, is found to be that, whereby we rightlie and reuerentlie iudge of him; so the outward worshipping of him, is that, wherein we honor him aright, and as he hath prescribed. ¹¹² And that idolatrie likewise is of two sorts: for one is, whereby in our hart we faine by euill opinion, such a god as we list our selues: an other is, whereby we transferre the outward worship, not onelie vnto creatures and idols, but also we pollute the same with our owne lies and inuentions.

We retaine in our hart (saie they) the right opinion. Grant it be so, but yet the bodie is abandoned to idols, and to the diuell. But Paule sheweth, that Your bodie is the member of Christ, ¹¹³ whie doo you then take it, and giue it vnto an harlot? But they affirme, that Paule wrote that touching fornication. I knowe that. But the prophets in the meane time teach vs, that idolatrie is the fowlest fornication of all other: for Ieremie, Ezechiel, and other holie prophets, ¹¹⁴ so inuesh against the Iewes and their church, as they resemble the same to an harlot, which vnder euerie gréene trée, hath laid open hir selfe vnto idols, and prophane worshippings. Furthermore, how vaine this excuse of theirs is, that diuine oracle sufficientlie declareth: ¹¹⁵ wherin God thus answered Elias the prophet; I haue left vnto me seuen thousand persons, which haue not bowed their knee vnto Baal. He said not; Which haue rightlie iudged in their harts, and which haue beleeued vprightlie in their minds: but contrariwise mentioneth a signe of outward worshipping; namelie, of bowing the knée. And he that hath made the whole man, is not content with the halfe of him: neither will he haue his creature parted with the diuell. ¹¹⁶ To me (saith he) to me alone shall euerie knee bow. Moreouer, if this their reason had béene of anie value, the Corinthians also might thereby haue excused their dooing: for they might haue said vnto Paule; Whie art thou so vehement against vs? We our selues also knowe, that an idoll is nothing, we in our harts kéepe the right opinion. Therewith let God be content; it is lawfull for vs in the meane time with the bodie and outward presence to serue our owne commoditie.

24 Yet further they saie; We pollute not these things at all, but rather we would haue them to be vncorrupt and perfect. Wherefore, what sinne soeuer is here committed, it ought not to be ascribed vnto vs. I answer, that truth indéed it is, that another mans sin is imputed to no man; but yet, whilest ye are present at prophane rites, this blame is ascribed & rightlie imputed vnto you, in that you communicate with another mans vngodlinesse. The apostle, in the first to the Corinthians said; ¹¹⁷ Doo ye not knowe, that they which eate of the sacrifice, are made also partakers of the temple? What saie I then, that the image is anie thing? Or that which is offered vnto idols is anie thing? Naie, but this I saie, that the things, which the Gentils offer, they offer vnto diuels: but I would not that ye shuld be partakers of diuels. Ye cannot drinke of the cup of the Lord, and of the cup of diuels. Ye cannot be partakers of the table of the Lord, and of the table of diuels. ¹¹⁸ &c. So as, although the corruption of the sacrifices be not to be imputed to the communicants; yet the communicating it selfe, from which they ought to haue kept themselues, maketh them blame-woorthie. And vnlesse the matter were so, why would not the holie martyrs communicate with the rites of the Ethniks? Wherefore did Paule so rebuke the Corinthians? But here againe they replie and saie; that The Masse is not to be compared to the idolatries of the Ethniks: for howsoeuer it hath somewhat straied from the institution of Christ, yet must it not be accounted a prophane and idolatrous thing. But I affirme it to be so much peruerted, as in a maner it agréeth nothing at all with the institution of Christ; yea it is altogither contrarie vnto it: which is verie easie for me to prooue.

25 ¹¹⁹ First of all, The supper of the Lord, as it was instituted by Christ, was a common or publike worke. But now commeth foorth the sacrificer, apparelled in monstruous vestiments, and doth all things alone. Others are onlie present to sée and heare. Wherefore, if Paule iustlie and vpon good cause said to the Corinthians, ¹²⁰which tarried not one for another, that they were not now to eate the Lords supper; how can they woorthilie call the papisticall Masse by the name of the Lords supper, where onelie one sacrificer dooth eate and drinke? Surelie by no meanes. They may rather giue anie name vnto it, than the supper of the Lord. Besides this, they saie, that they offer the sonne of God vnto the eternall father. And that is expresselie denied in the epistle to the Hebrues: ¹²¹ for it teacheth, that all things were finished by the onelie oblation of Christ; which being perfect, we may not renew it. They will, that Christ be offered vp euerie daie: the word of God affirmeth, that he was to be offered vp but once.

I grant indéed that the fathers sometime so spake, as if the bodie and bloud of Christ, are to be offered or sacrificed in the celebration of the sacraments. ¹²² But they not seldome interpreted themselues, that those oblations or sacrifices were onelie giuings of thanks, or else a memorie and figure of that oblation & sacrifice, which Christ made, when he died vpon the crosse. Moreouer, they affirme, that the bread and wine is conuerted into the substance of the bodie and bloud of Christ, when as the holie scriptures doo teach far otherwise. Ouer this, when they lift vp the bread and wine, they set foorth the verie creatures of GOD to be worshipped in the stead of God. For what is more shamefull, than religiouslie to worship a péece of bread, and a cup of wine? It is true indéed, that they be made partakers of the bodie and bloud of the Lord; namelie, in hart and mind, which with a sincere faith doo eate and drinke the elements of the Eucharist, and in such sort, as God hath instituted the same. But if a man onelie behold and worship them, they are vnto him nothing but a péece of bread, and a cup of wine. Further, the ministers of the church, when as their dutie is to studie with all their power, to rauish the minds of the people vnto heauen; to the intent they should not séeke for Christ in the world, and that they should not receiue anie carnall or earthlie thing in the holie supper, doo miserablie attend the visible signes.

The apostle in the first to the Corinthians giueth charge, ¹²³ that in holie assemblies they should not vse a strange toong; bicause that all men might answer, Amen: and bicause the edifieng of the hearers is aboue all things to be sought for. But in the Masse all things be doone in Latine. And those words, which should bring great consolation vnto the standers by, when as to them the participation of the bodie and bloud of the Lord is promised, they doo speake them so softlie, yea they mutter them so darklie, that albeit a man knowe the Latine; yet is he not able to vnderstand them. They therfore whisper them so softlie, as though the members of Christ were vnwoorthie to heare them: when as neuerthelesse the Lord himselfe spake them openlie. And the Gréeke church, euen to this daie, ¹²⁴ pronounceth them with a lowd voice. Yea and in times past it was a custome receiued (as Ambrose and Augustine among others testifie) that vnto those words the people answered, ^{125 126} Amen. But in my iudgement these men doo therefore mumble vp those words; bicause they be warie, least their lies should be perceiued. For there they saie; ¹²⁷ Take ye and eat: and also; As often as ye shall doo these things, ye shall doo them in remembrance of me: when as neuertheles they haue appointed to eat and drinke it alone. And doubtlesse manie other things speake they secretlie and openlie in the Masse, as though manie did communicate, or should communicate, when as the sacrificer meaneth to doo the same alone by himselfe. Indéed a lie is shamefull alwaies, but then most shamefull of all, when it is committed in holie things, and before the Lord.

26 But what shall we speake of their applications? They protest, that they may at their owne pleasure applie to the quicke and dead, those sacrifices which they make. ¹²⁸ But the scripture testifieth, that euerie man is iustified by his owne faith: and that all persons in their owne righteousnesse or vnrighteousnes, shall either die or liue. But they saie otherwise; namelie, that they be able to helpe with their Masses both quicke and dead. If they would attribute this vnto praiers; ¹²⁹ to wit, that they would teach it to be lawfull for them by their praiers to helpe the necessitie of others, they might haue béene borne with: but when they affirme, that the worke it selfe; namelie, of the Masse, hath such vertue and strength in it, as it may be a helpe to all kind of men: that may not in anie wise be doon. Adde also, that Masses be manie times celebrated to the honor of some saints: which thing vndoubtedlie is most strange from the truth. For Christ instituted his supper, to the end it should be a remembrance of his owne death, and not a commemoration of other saints. I speake not how it commonlie commeth to passe, that there is nothing found certeine of those saints, whom there they worship. ¹³⁰ The liues of them are obscure; and oftentimes full of fables, and fainings of poets. Also, therin are placed certeine, yea verie manie strange rites, ridiculous signs, and garments not vsed: the signification of which things are vtterlie vnknowen, not onelie to the standers by; but euen the sacrificers them selues, if they should be demanded what the matter meant, could not tell what answer to make. Wherfore, either they answer nothing at all, or else, if they would faine saie somewhat, they alledge not the same things, but diuerslie disagrée one from another. Whereby thou maist easilie gather, that there is no truth in their words. So as faith hath no place in those things, which they doo in their Masse; séeing it hath place there onelie, where Gods word offereth it selfe to vs.

27 And that they cannot cleare themselues, ¹³¹ but that they offend in the crime of idolatrie; the images testifie, wherevnto they turning themselues, doo celebrate their most vnpure seruices. For in their Masses they are not satisfied by looking vpon images, but they cense them, & knéele before them; and finallie, doo vnto them all maner of honor, which should be shewed vnto God alone. And bicause (as I haue declared before) they dare affirme, that the Masse hath (I knowe not what) affinitie, with the institution of Christ, it shall not be from the purpose, and it may easilie be doone (if we consider the tokens) to shew that the old Ethniks may with much better probabilitie excuse and plead for their sacrifices, than these men may defend their Masses. For the sacrifices of nations did lesse differ from the maner of sacrificing which the fathers had before the lawe, and which God allowed in his lawe, than these doo differ in their Masse from that supper which Christ appointed, and the euangelists, and Paule the apostle taught. There, on both sides was inuocation of God, a temple, an altar, sacrifices, priests, killing, sheding of bloud, salt, wine, oile, meale, a holie banket, religious garments, washings, fumigations, continuall fire, singing, oracles, and such like, which would be too long to rehearse.

Let the popish sacrificers shew vs, if they can, in their Masse, as manie things that can agrée with those, which Christ did in his holie supper. But if so be they cannot, let them then thinke, that their Masse doth no more agrée with the celebration of the Lords supper, than the rites of the idolaters accorded with the legall sacrifices. Let them cease therefore fro~ dandling that little daughter of theirs, and say no more that it ought to be taken for the institution of Christ, and of his apostles. I will speake little of the yéerelie obits, and funerals of the dead, which be so often frequented: whereof God gaue no commandement. By it they establish purgatorie, whereof the holie scriptures haue made no mention. Furthermore, this is most of all from pietie, that in their Masse they powre out their praiers vnto saints alreadie departed out of this life. Finallie, all the things, wherwith they there busie themselues, they make a market of; yea, they sell them, they bargaine and set them out to most shamefull gaine. Wherfore we had néed to take verie great héed, least while we doo desire to worship God, and haue him mercifull vnto vs, we by hearing of Masses prouoke him not excéedinglie vnto wrath.

28 The superstitious sort procéed, and by the example of Naaman the Syrian would prooue, that it is permitted them to be present at most corrupt Masses. ¹³² Naaman praied Elizaeus the prophet, that if he bowed his knée in the temple of the idoll, when the king, who leaned his hand on his shoulder should so doo, he would earnestlie craue of God mercie & forgiuenes for him. To whom Elizaeus onelie answered; Go in peace. These fellowes ought to consider with themselues, whether they onelie and alone haue read and séene the discourse of this historie: I thinke not. ¹³³ For the holie martyrs in the old church were studious daie and night in the holie scriptures: so as these examples were not hidden from them. And what cause was there then, that they would not followe such an example, and that with the losse of their life? Those ancient champions, and pillers of our faith, sawe no doubt that which our aduersaries make no account of among themselues; namelie, that the same Naaman, which is obiected against vs, was newlie conuerted vnto the true God, and was yet a nouice: who also was not yet prouided to renounce both his substance and himselfe also; but after a sort desired to retaine his old place and dignitie about the king. The which if he should obteine, ¹³⁴ he sawe that it might easilie be, that he should fall into that sinne which he declared vnto the holie prophet. But when he had verie well vnderstood, that it was not agréeable to true godlines, he required praiers and intercession of the true God: whereby he falling through weaknes, might haue his fault forgiuen him. Otherwise there is none, which néed to aske pardon of that which he thinketh lawfull for him to doo. We make intercessions for sinnes, and not for things permitted vs. Wherefore this place maketh much against our aduersaries. And that the same is sinne, it is manifestlie prooued by this historie: but this doo they earnestlie indeuor to excuse. I would to God they would diligentlie marke in that action, that which there Naaman felt. And if they shall fall, as he feared to fall, let them not cloke it with a vaine defense, but let them craue the mercie of God, and the praiers of godlie men; whereby, that which they haue doone amisse, may be fréelie forgiuen them. Neither did Elizaeus, (as they persuade themselues) giue Naaman the Syrian, ¹³⁵ libertie to go vnto the idols: onelie he said; Go in peace, which also was an accustomed kind of salutation in those daies. Neither is it lawfull to gather anie other thing by those words, than that the prophet promised to doo that which was desired of him; namelie, to praie vnto God for the saluation of that man. First, to strengthen him, that he should not fall; secondlie, that if he sinned, his fault might be forgiuen him.

¹³⁶ 29 Also they vse to obiect certeine words out of the epistle of the prophet Ieremie, the which is written at the end of a little booke intituled, Baruch. The words be these; In Babylon you see gods of gold and siluer, borne vpon mens shoulders, forcing a feare out of the heathen; beware that ye followe not the Gentiles, when ye shall see a heape of people worshipping as well before as behind. But saie in your harts; O Lord it is thou onelie that ought to be worshipped. By these words doo our Nicodemites thinke it to be sufficient, that they which be present at idolatrous worshippings, doo saie in their harts; O Lord, it is thou onlie that ought to be worshipped. But they should more attentiuelie ponder, that the prophet, if he were a prophet, that spake those words (which I therfore speake, bicause the little booke of Baruch is not canonicall, ¹³⁷ nor found in the Hebrue) gaue not the Iewes libertie to go into the temples of the idols, & so to be present at prophane and idolatrous rites, that they should then talke secretlie within themselues vnto the true God. But he speaketh of those images, which were caried about the citie: for that was the maner among the Babylonians, as the historie of Daniel declareth, which testifieth, that the image of Nabuchad-nezar was openlie carried about in great pompe, with instruments of musicke, and with songs: at the hearing wherof, all men were commanded to worship the image that they beheld; which the companions of Daniel would not doo. Of those images (I saie) it is written in that epistle. And the godlie are faithfullie admonished, that they should not worship or adore those things, which the Ethniks did both behind and before them. Naie rather, in detestation of their wicked worship, let them saie at the leastwise in their hart; O Lord, it is thou onelie, which ought to be worshipped. These same méetings happening by chance in the citie, could not be auoided. The godlie therefore were to be admonished, how they should behaue themselues in such méetings.

30 But these men being shamelesse, doo procéed forward importunatlie, and demand; how chance Daniel was not cast into the burning fornace with his fellowes, when as like punishment was prouided for all, which would not worship the image of Nabuchad-nezar? ¹³⁸ Wherfore these men imagine, that Daniel made a shew, as though he did worship it: and for that cause the Chaldaeans medled not with him. And they saie also, that they may lawfullie doo that which they thinke this holie prophet of God did. They consider not, that they fall into a false kind of reason, which commonlie is called Non causa vt causa; which is, when that which is not a cause, is put for a cause. ¹³⁹ For there might be verie manie other causes, whie Daniel was not then punished. Peraduenture he met not the image, which was carried about; or if at anie time he met it, the Chaldaeans marked not what ⟨…⟩ ⟨…⟩ he did; or else, being apprehended and kept, was not accused, bicause the king bare him incredible good will. ¹⁴⁰ But we must not beléeue, that the man for feare of punishment or death, would dissemble the worshipping of the image, against the lawe, and against pietie; sith it is afterward declared, that for godlinesse sake he was throwne among the lions. Séeing now there were manie causes to let, that he was not deliuered to be burnt in the flames of fire with his fellowes; whie doo these men then laie hold onelie of one cause, and that such a cause, as was vnworthie and full of reproch for such a holie man; bicause in the holie scriptures there is not so much as a suspicion once offred vs in anie respect of such a matter?

31 They thinke with themselues, that they speake handsomlie to the purpose; and that they cunninglie defend their dooing: when they allege that which is written in the Acts of the apostles, ¹⁴¹ the 21, chapter, where it is declared, that Paule, by the counsell of the elders of the church of Ierusalem, tooke vpon him a vow, and foure other men with him, and purified themselues after the maner of the Iewes. If the apostle of God (saie they) would vse the ceremonies of the lawe alreadie abolished; we also may be suffered sometimes to admit rites & ceremonies, so long time receiued, and to be present at them. But to make this matter more plaine, we must vnderstand, that this was the effect of Pauls preching; ¹⁴² We thinke that a man is iustified by faith without works. ¹⁴³ As manie as be vnder the law be vnder the cursse. The iust man shall liue by his faith. Wherefore the apostle in that first time of preaching the Gospell, condemned not the ceremonies & lawes apperteining to the Hebrues, vnlesse they were retained with such a faith and mind, as if iustification should come by them. And this doctrine of his, hath he verie manifestlie set foorth in his epistle to the Galathians, where he saith; ¹⁴⁴ Ye which be circumcised, haue fallen both from Christ, and from grace: for Christ is made of none effect vnto you, if yee should be iustified by the lawe. As though he would saie; These things of Moses doo not alienate you from Christ, except ye exercise them with this mind and purpose, that thereby ye might be iustified. Take awaie this opinion, and the apostle commended good works.

And as for ciuill and accustomed ordinances, so they were iust, and not idolatrous; he suffered still in their owne place. Neither did he let, but that the legall ceremonies might still be vsed. ¹⁴⁵ Wherefore he writeth: In the Lord there is neither Iew nor Greeke, neither bond nor free man: and that circumcision also, and vncircumcision are nothing, but onlie the obseruing of the commandements of God, and a new creature, Againe; He that is circumcised, let him not desire to haue vncircumcision: if thou be called in vncircumcision, be not then circumcised. Let euerie man abide in that wherin he is called. And that such things, ¹⁴⁶ as were ciuill and indifferent, might sometime be obserued, and sometime discontinued, as best should serue for edification, he declareth by that which he spake of himselfe; I am made all things to all men, that I might win some. To the Iewes I am made a Iew, and to those which are without a lawe, I am as without a lawe. Neither did he anie lesse confirme his saieng by examples, than by doctrine: for when he was required to circumcise Timothie according to the maner [of circumcision] he granted vnto it. ¹⁴⁷ But when they would haue compelled him for the ouerthrowing of christian libertie, ¹⁴⁸ to circumcise Titus likewise, he iudged that it was not to giue place, no not for one houre; For (saith he) false brethren are priuilie crept in among vs, to search out our libertie. He obserued therefore the ceremonies of Moses, when the same might be doone without ill purpose and hurt of the church: and by this means auoided the offense of the Iews, least they should be alienated from the christian religion, which they had receiued.

Neither ought the Nicodemites to compare the ceremonies of the old lawe with the inuentions of men. ¹⁴⁹ For those ceremonies were brought in by the word of God, but these were thrust into the church by the subtiltie of the diuell and deceitfull men. They were not forbidden by and by after the ascension of Christ into heauen, but might be so long obserued as the temple and publike weale of Israel remained, and vntill the Gospell of the sonne of God were reuealed and preached, & vntill the church were well conioined both of Iewes and Gentiles. Neither was it méet (as Augustine godlie and learnedlie writeth vnto Ierom ) that those ceremonies of the ancient synagog should straitwaie without honor be reiected: ¹⁵⁰ but idolatrous and superstitious things haue alwaies béene, are, and shalbe forbidden. Now then it was lawfull to obserue them for a time, so that from them true righteousnesse were not looked for. Wherfore Paule the apostle (albeit thou shouldst looke vpon the actions themselues, which he by the lawe obserued) cannot be iustlie reprehended; and much lesse can be blamed, when thou shalt thoroughlie perceiue his mind, purpose, and (as they terme it) his intent. But to the fauorers of the Masse, ¹⁵¹ both these things be wanting. First, they defend that which is contrarie vnto the word of God, and (as I haue declared) is woonderfullie against it. Moreouer, by meanes of that their dissimulation, they trauell onelie for themselues; namelie, to kéepe their riches, degrée, place, dignitie, estimation: wheras Paule sometime kept the legall ceremonies, onlie bicause the Iewes should not start backe from Christ; and to the end he might the better and more easilie allure them vnto the Gospell.

¹⁵² 32 They obiect also, that by their dissimulation they would auoid offenses. For they saie; If we shall vtterlie be enimies vnto the Masse, we shalbe accompted wicked and vngodlie men, and in our owne countries we shall procure great offense. I beléeue indéed that these men doo auoid offenses; to wit, offenses of the world; that they would not be anie offense vnto tyrants, and antichrists: as who saith, they would not prouoke their weapons, anger, and rage against them. But these be not the offenses which Christ taught to be auoided, when he saith of the Scribes & Pharises; ¹⁵³ Let them alone, they are blind, and leaders of the blind. What offenses then be dissallowed? ¹⁵⁴ Euen those verelie, which hinder the spreading abroad of the Gospell of the sonne of God, which staie men from comming to the pure doctrine, and call them backe which alreadie beléeue in the religion of Christ. Now let them consider (I praie you) whether by their dissimulation, they offend not the superstitious and idolaters. Yes vndoubtedlie: for they saie with themselues; Behold, these men that knowe the truth of the Gospell, doo come to our Masses. Sure, if they were so verie wicked, as they are said to be, these men would also abhorre them. Wherefore they being confirmed by the example of them, doo verie oftentimes determine to stand firme in their purpose.

¹⁵⁵ Yea, and the weaker brethren newlie conuerted vnto the Gospell, perceiuing this learneder sort, as ring-leaders to dissemble, dare also doo the like, & suspect themselues to haue béen deceiued: & they which ought to haue gone profitablie forward in religion, doo go backward. But we ought (saie they) to beare with the weake ones, and sometimes to frame our selues vnto them. For there be manie which are not yet persuaded that the Masse is euill: and they perceiuing vs not to come vnto the same, would not giue eare vnto other points of religion. Wherefore somewhat must be doone for their weakenes sake: as Paule in his epistle to the Romans faithfullie gaue aduise. ¹⁵⁶ We grant, that somewhat must be consented to for their sakes, that be so weake: howbeit, with Paule we may not abide the same to be doon otherwise, ¹⁵⁷ than in things indifferent. But things which of themselues be euill, and forbidden by God; we counsell that they be not doone for anie mans sake. For this is a most firme and sure rule (as I haue often before said) that No man is permitted to doo euill things, that thereby good may ensue. Yea, we must not alwaies beare with the weake ones in those indifferent things, except in the meane time, while they may be the better & more perfectlie taught. But when they once vnderstand the thing, and yet neuertheles sticke fast in their opinion, their weakenesse is not to be nourished. Moreouer, we must not so much beare with them, as by our example we should hurt other, and also manie members of Christ.

33 Againe, they obiect vnto vs; ¹⁵⁸ If wée should so doo, as you would haue vs, either we must escape awaie, or else strait waie be put to death. Which things if they should happen, our churches would be vtterlie forsaken: there would be none to teach vs anie more. I answer; That also doth euerie one of vs sée, and (which is more to be reckoned of) it is not hidden from God himselfe, whom yet co~manding, we must obeie. Let vs commit the end vnto him, vnto whom the church belongeth: he no doubt will verie well & in good time prouide for his spouse. Christ said to Peter, when he called him, and he prolonged, and demanded what should become of Iohn; If I will that he tarie till I come, ¹⁵⁹ what is that to thee? Followe thou me. We be taught therefore to followe the word of God, whither so euer it call vs; and let vs commit the care of other things (which séeme to hinder vs) to him that calleth vs. Furthermore, this is not to be ouerpassed, that that doctrine oftentimes is more woorth, and doth greater edifie, which is sealed by flieng awaie, and by death; than that which is onelie set foorth by words. Let vs not be afraid, though one of vs fall or flie: but let vs hope, that God in his place will raise vp manie more. But if we continue, and that our dissembling indure long; the light of the truth, and fire of charitie, which is kindled in our harts, will by little and little be extinguished.

34 They alledge examples of the prophets, ¹⁶⁰ of Zacharie, of Iohn Baptist, of Marie the virgin, and of Ioseph, who in those corrupt and vnpure times came vnto the publike seruice, and vnto the temple of the Iewes; and therefore thinke that it is permitted vnto them to doo the like. But they ought to consider with themselues, that in that age there were manie pernicious doctrines, & euill opinions among the Scribes and Pharisies. Howbeit, the custome of sacrificing was changed: for as yet the same sort of beasts and oblations were offred, which the lawe commanded; the same daies and ceremonies were obserued. Wherefore it was lawfull for holie men to vse them, for so much as they had the word of God ioined with them. But as for the corrupt opinions, conceits, and maners of certeine priests, bishops, and Scribes, they were no let vnto holie men; especiallie, séeing they were pure and cleane from them, and both iudged and liued in all things according to the word of God. But the corruptions & faults of doctrine, ¹⁶¹ when oportunitie serued, they did reprehend & sharplie reprooue. This doth Augustine testifie, as it is in the 23. cause, qu. 1. cap. Recedite, & in certeine other chapters, which be there read.

Let the papists doo so in these daies with vs, let them so set foorth the Lords supper, and other rites, as they be appointed by the word of God; and we will not refuse to vse them: so that they compell vs not to the confession of wicked opinions, and preach not heresies vnto vs, but deliuer to vs the pure and vncorrupt word of God. But and if so be they themselues thinke euill, if they liue shamefullie; we will be sorie for them, we will admonish, rebuke, and blame them, and (if we may) we will driue them from the holie administration: and when they be past amendment, we will depriue them of their office, although we abstaine not from the sacraments. This no doubt was the will of the Lord, when he said; ¹⁶² The Scribes and Phariseis sit on the chaire of Moses, and what they saie, doo ye; but what they doo, doo ye not. It was lawfull therefore for the blessed virgin, after she was deliuered of our sauior, to offer a paire of turtle dooues, or two yoong pigeons; bicause it was so commanded in the lawe. Wherefore, let them shew vnto vs, that their Masse by them corrupted, is commanded by the word of God, and not forbidden: and then we will not contend with them about that matter.

35 Last of all, being confuted in these obiections, they be brought to that passe, as they saie; Although it be sinne to be present at Masse, yet it is but a light offense, and should not by vs be so seuerelie reprooued. ¹⁶³ But when they saie thus, why doo they not remember, that all sinnes haue their weight, not of the nature it selfe of works prohibited, but of the word of God and the lawe, whereby they were forbidden? Hereby sinnes doo procure all their burthen and weight. ¹⁶⁴ Whervnto Iames the apostle had respect, when he saith in his second chapter; He that shall obserue the whole lawe, and offendeth in one thing, is guiltie of all. ¹⁶⁵ Neither doo I speake, as though I would haue all sinnes by all meanes alike: for this, Augustine, in his nine and twentie epistle to Ierom aptlie and manifestlie denieth. Indéed he confesseth, that the philosophers went about to prooue it, when they affirme, that all vertues are so knit togither; that he which hath one vertue, hath all; and he which dooth want one, dooth want them all. For wisedome is not fearefull, neither vntemperate, nor yet vniust: wherefore it hath all the other vertues with it. And againe, iustice, fortitude, temperance, and the other vertues be not without wisedome; and therefore they be knit all togither. These things (saie they) doo not agrée with the holie scriptures: for there it is written; In manie things we sinne all. And if we saie we haue no sinne, ¹⁶⁶ we deceiue our selues, and there is no truth in vs. Séeing then we sinne in manie things, doubtlesse in sinning we cannot haue vertue, which is opposite vnto the sinne, which we commit.

And neuerthelesse it often chanceth, ¹⁶⁷ that he which falleth in one thing, may be constant in other things. Peraduenture he which is angrie, or that eateth and drinketh excessiuelie, yet yéeldeth to euerie man his owne, & is readie with a good courage to giue his life for God: and therefore, notwithstanding he be somewhat testie or vntemperate, he may for all that be called iust, bountifull, and valiant. Moreouer, the same father confuteth the similitude of the Stoiks, ¹⁶⁸ wherein they saie; that He is as well drowned in water, aboue whose head the water is but one hand bredth, as he ouer whom it floweth ten or twentie cubits. The similitude (saith he) is not aptlie brought: but we must bring in another more fit to the purpose; namelie, a similitude of light and darknesse. Vndoubtedlie, while a man departeth from darknes, and commeth néerer the light, he beginneth then somewhat to sée: so that it commeth to passe, that although he be couered with darknes, yet for all that, after a sort he is somwhat partaker of the light. But he that is desirous to vnderstand more hereof, let him peruse the same 29. epistle. And these things haue I to this end brought, to confirme, that all sinnes are not equall; as the Stoiks iudged.

36 Now let vs returne to the place of Iames, which I cited; He that offendeth in one, is therfore guiltie of all: ¹⁶⁹ bicause the obseruation of the lawe is not to be admitted with an exception, as if we might choose anie certeine part thereof to be kept, and laie aside and neglect another part for a time, as we will and list our selues. God hath ioined togither the commandements of the lawe, and it is not our part to separate the same at our pleasure. We must consider the authoritie of God the lawe-giuer, which ought to take place as well in one; as in all. This interpretation Iames himselfe séemeth to confirme, when he saith; He that said, ¹⁷⁰ Thou shalt not commit adulterie, the same saith, Thou shalt not kill. As though he would saie; God is as much resisted in breaking one of these commandements, as in another. But it may be prooued also, by an other reason, that he which sinneth in one, is guiltie of all. For euen as we being driuen by temptation, lust, or other occasion, are stirred vp to some certeine transgression of the lawe: euen so, if the same or like motion should vrge vs to anie other transgression, we should as well breke the one as the other. Also Augustine, ¹⁷¹ in the place now alledged, teacheth, that the saieng of Iames is true for another cause: for sinne, which is committed, is contrarie vnto charitie, whereon the obseruation of the whole lawe dependeth. Brieflie, to this end haue I rehersed all these things; to declare that sinnes, which be committed, are not in that respect to be diminished and extenuated, bicause they be counted light: forsomuch as the transgressions of the lawe are not to be estéemed onelie by the weight and woorthinesse of their actions, but rather by the strength of Gods word, and authoritie of the lawe of God, who hath forbidden to sinne. But least I should séeme ouer-rough, I am content to haue some consideration euen of the act, wherein the sinne is committed. ¹⁷² And surelie, as concerning this, I cannot sée how it can be accounted a light fault, to sinne against the sacraments; when as that kind of sinne perteineth to the first table, wherein (without all controuersie) is intreated of the worshipping of God. Which worship alone being kept inuiolate, other things be easilie corrected: and contrariewise, the same being corrupted or abused, all other things whatsoeuer we doo, become most vnacceptable vnto God.

37 Further, they thinke that the crime, wherof we intreate, may therefore be extenuated; bicause they affirme themselues to erre, not wilfullie, but by compulsion onlie. Of whom if thou demand, what maner of compulsion that is, which they pretend; they cannot vndoubtedlie giue anie other answer, but bicause they would not incur the losse of their goods, their fame, and their life. Yet these things make not, but that the action is voluntarie: ¹⁷³ euen (as Aristotle taught in his Ethiks) as when passengers in danger, ¹⁷⁴ that throwe their goods into the sea, to auoid the perill of shipwracke, are said commonlie to be compelled, when as they neuerthelesse doo throwe them in willinglie. (For they take deliberation, and iudge it better to suffer losse of goods than of life.) And as they in that worke doo wiselie, so doo our men for the loue of life and bodie, and couetousnesse of the goods of this world, vnwiselie choose the losse of eternall life; when with wicked dissimulation they repaire vnto detestable Masses. Wherefore, the excuse, which they bring, cannot be receiued as iust. The Corinthians also might by this reason haue defended themselues, ¹⁷⁵ when they were reprooued by Paule; If we go vnto the feasts dedicated vnto idols, we go not thither of our owne affection, as though we would allow such sacrifices; but by iust reason we be compelled to go thither. For if we should flie such feasts, we should be accounted seditious, euill citizens, and without humanitie: we should loose pleasant fréendships, and profitable fauours; yea and peraduenture possessions and countrie too.

If they had said these things to Paule, would he haue giuen care vnto them? No trulie: for he was not ignorant, but that they might haue said so: and yet neuerthelesse (as it is written in his epistle) he vehementlie and most sharpelie reprooued them. Aaron also (if these mens iudgements were true) might iustlie and rightfullie haue defended himselfe for making a molten calfe vnto the Israelits: for he might haue said; ¹⁷⁶ I did it not from my hart, but I was compelled so to doo, bicause the people would haue stoned me, if I had not obeied them. So indéed he made answer. But Moses, which knew right well that the same necessitie or compulsion was not iust, but came of a naughtie condition or ground, which neither iustice would haue suffered him to haue enterprised, nor God would by anie means haue admitted; therefore Moses did sharpelie reprooue him. Moreouer, ¹⁷⁷ these men must assure themselues, that Masse is a pledge, an earnest penie, a token, and a signe, whereby Papists knowe their companions from others. For whether a man giue almes or no, whether he praie or praie not, liue chastlie or vnpurelie, and such other like, they lightlie regard; but whether they heare Masse or no, that is it which they haue respect vnto: and if they perceiue he doo, they account him straitwaie for one of their owne. And againe, to detest Masse, and not to heare it, they take it for a certeine token of falling awaie from Antichrist.

Wherefore we may well call Masse a publike profession of poperie. ¹⁷⁸ With what colour therefore, or with what countenance may so great a crime be extenuated? They be gréeuous euils (saie they) which hang ouer vs, and we put our selues in most great dangers, vnlesse we communicate with the Papists in hearing of Masses. I grant it: but let vs remember, that God both foresawe all these things, and also forshewed that they would come to passe: who neuertheles would not therfore suffer his lawes to be changed. Wherfore, as touching these euents, let vs cast the care vpon him, who hath commanded these things, and is not ignorant that these euils are ioined with the obseruing of his commandements. ¹⁷⁹ So as the nature and force of troubles and dangers is not such, as they can abrogate the lawes of God. Those doo abide, and euerlastinglie shall abide: and therefore let vs not couet to haue them new made for our dangers and calamities. But there is good and wholesome counsell giuen vnto men, that they should not part that which they haue, betwéene God and the diuell; so as they should giue their hart and affection vnto God, and grant their bodie and outward parts vnto the diuell.

38 Forsomuch as by the parts of the distinctions before put, we haue spoken sufficientlie as concerning the dwelling togither of priuate men with infidels: now remaineth to treat of princes and magistrates; ¹⁸⁰ and they are either principall, as they which depend of no other, nor haue superiour powers aboue them: or else they be inferiour officers, which lawfullie & of right are subiect vnto superiour potentates, as it were by fealtie; or for bicause they are their deputies, or ministers, that is, officials, or vicars, as commonlie they be called. Let vs first therefore speake of such as be absolute and méere higher powers, searching whether they in their dominions may suffer the faithfull to be conuersant with infidels. I thinke it be lawfull, so that there be certeine conditions or cautions put. For when as the Romane Empire receiued christianitie, euerie one which liued vnder the same Empire did not straitwaie beléeue; who yet were suffered to liue and dwell peaceablie. Yea, in the time of Ambrose, Symmachus, who was a stranger from Christ, was so hardie to craue of the emperors, that the rites of the Ethniks might be restored: which was not granted vnto him. And now, when as kingdoms and dominions haue admitted the preaching of the Gospell, there be still manie suffered, which are woonderfullie affected toward the Pope, and his wickednesse; bicause they cannot, without great perturbation of the state, be separated from them which are of the Gospell. So that the princes are forced to suffer such conuersation.

Neither is that to be ascribed a fault in them, if that they depart not from these iust cautions. The first whereof is, ¹⁸¹ that they constraine not the faithfull to anie vngodlie worshippings; for then should they not execute the office of the ministers of God, but rather of the diuell, and of antichrist: they should be a terror to good works, and not vnto euill: neither should they set forward the worke of God, but the tyrannie of Sathan. ¹⁸² Secondlie, let them beware, that they permit not vnto the infidels, wicked rites, and vngodlie ceremonies, in their dominions. Of this crime was Salomon guiltie: not that he compelled the Iewes to worship idols, ¹⁸³ but bicause to his wiues and concubines, which were strangers, he permitted temples in Iurie, wherein they might worship Astaroth, and Chamos, and other strange gods. But how gréeuouslie God was offended with him, the holie historie declareth. He was iustlie punished by the lawe of like for like: ¹⁸⁴ that euen as he had made diuision of the seruice of God, giuing part therof vnto God, and part vnto idols, so was his kingdome diuided, wherof a part was granted vnto his sonne, and a part was giuen to Ieroboam the sonne of Nebat. And his fault spred abroad vnto his posteritie: for Achas, Manasses, and manie other vngodlie kings, had wicked & detestable worshippings at Ierusalem; for the which they were by the prophets gréeuouslie and sharplie reprooued. And vndoubtedlie, a magistrate cannot but be blamed, when he worshippeth idolatrie, séeing he beareth the sword to reuenge wicked acts. Wherefore we must determine, ¹⁸⁵ either that idolatrie is no sinne; or else, that it ought to be punished by the magistrate, as well as other sinnes be.

39 Augustine manie times dooth verie well intreate of that place of Dauid; ¹⁸⁶ Be wise now therefore, ô ye kings, be learned ye that be iudges of the earth, serue the Lord in feare, &c. It is méete (saith he) that euen kings doo serue the Lord. Neither speaketh Dauid of them, ¹⁸⁷ in that respect, that they be men: for so are they bound, as well as others, to obserue common lawes. In that therefore that they be kings, (surelie) they be warned to vse the power and swoord giuen them by God, to defend the veritie of the true faith, and to represse the vngodlie, that the Catholike truth and church of God, so farre as their dominions extend, be not assailed. So that it is not lawfull for princes to grant vnpure worshippings vnto the vngodlie: naie rather, it is their part speciallie, to be earnest in setting foorth of sound doctrine, ceremonies, and rites, which agrée with the word of God. And yet neuerthelesse (to speake thereof by the waie) I thinke not, that we should too much contend, that rites and ceremonies may be all alike, and obserued euerie where after one maner. But this must be regarded, that they be not repugnant vnto the word of God; but that they approch therevnto as nigh as is possible, that they tend as much as may be to edifieng, and to the promoting of decencie and order. ¹⁸⁸ For otherwise it maketh no matter, whether we receiue the sacrament of the Lords supper standing, or sitting, or knéeling; so that the institution of the Lord be kept, and occasion of superstition be cut off. Neither is it anie matter, when the brethren be communicating, whether one certeine place of the holie scripture be recited, or whether psalmes and thankes-giuing be soong of the people.

Yea, and I thinke that this varietie of rites, ¹⁸⁹ dooth not a little further to the obteining of a true opinion concerning ceremonies; namelie, that all men may vnderstand, that those ceremonies, which are not set foorth in the holie scriptures, are not necessarie to saluation, but may be changed for edification sake, as time shall serue. And Augustine to Ianuarius and Cassulanus was of this opinion. ¹⁹⁰ The third condition or caution that must be regarded, is, ¹⁹¹ that princes take héed, that those infidels, whom they suffer in their dominions, be continuallie with diligence instructed; and not neglect them (as commonlie the maner is) in things perteining vnto godlinesse. Otherwise we are not to looke, that the patience, wherwith the prince suffereth them, can set foorth the glorie of God; if they may be suffered continuallie, without teaching to abide in their vngodlie opinion: for in processe of time they become not the better on whit, but a great deale the worse. ¹⁹² Furthermore, princes must beware, that those sort infect not the people committed to their charge, with the corruption of infidelitie and errors, by meanes of the mutuall conuersation betwéene them. ¹⁹³ And finallie, when they be well instructed and taught, they must compell them to the sound and pure worshipping, which the holie scripture hath appointed. For the magistrate may not suffer his subiects to liue without the exercises of godlines: ¹⁹⁴ for the end of ciuill gouernment is, that the citizens should liue vertuouslie and happilie. And who séeth not, that godlines and worshipping of God is of all other vertues the principall?

40 But some man perhaps will saie; that If the prince should compell those vnto the right vsing of the sacraments, which are not yet persuaded of the truth, he should driue them headlong vnto sinne; so farre is he from furthering of their saluation. For there they shall doo against their conscience, and whatsoeuer they doo in such wise, ¹⁹⁵ is sinne, as the apostle testifieth. And héere I thinke it good to make a distinction, betwéene that which is of, or by it selfe; and that which is by aduenture and by hap, or (as they speake in the schooles) that commeth by accident. The magistrate in this matter, which we haue now in hand, setteth foorth to his subiects, that which is right, good, and iust: but whereas sinne is committed in the meane time, that happeneth nothing at all by his default, but rather by the incredulitie and misbeliefe of them; whereof he is not to be accused, when he hath diligentlie laboured to haue his subiects well instructed. ¹⁹⁶ Neither are the Papists (which at this daie be suffered by christian magistrates) ignorant, that we ought to haue in vse the sacraments instituted by the Lord. So as they can not iustlie complaine of their magistrates, if they would haue them to be vprightlie and in due order ministred vnto them. Besides, they which obiect these things vnto vs, must note diligentlie, that by the same waie we may cauill against God: for he hath set foorth vnto men his lawe (which is most perfect) to be kept of them. Shall we then saie vnto him; We be weake, corrupt, vicious of nature, and not able to performe thy commandements, as thou hast willed vs: and so, whether we doo against that which thou hast commanded, or performe that which thou hast willed, we shall euer sinne, bicause we shall faile; neither can we obeie as we should doo: wherefore, whatsoeuer we doo, we shall not auoid sinne. Thus whosoeuer shall contumeliouslie speake against God, will not he of good right answer him againe? The things which I haue declared vnto you to be kept, be iust and right: but in that ye be weake and feeble, it ought not to be imputed vnto my default; for I haue especiallie holpen your weaknesse, hauing giuen mine onelie sonne vnto death for your sakes. If ye will beléeue in him onelie, whatsoeuer ye shall not accomplish in performing my precepts, it shall not be imputed to you to euerlasting death. So may a good prince answer; I require of you those things which are conteined in the word of God, and the things which are decent, and doo edifie; now if your opinion or conscience be against it, that must not be ascribed vnto me, which haue diligentlie imploied my trauell, that ye might not be ignorant of the truth, and miserablie perish. For I haue verie carefullie studied, that ye might be taught and instructed in the truth; and so will I still procéed in exhorting, admonishing, and commanding you, that ye read the holie scriptures, and that ye praie vnto God to open the eies of your mind. These things if the prince shall saie, I sée not by what right, or by what reason he may be reprooued.

41 And I thinke it not méet to be omitted, ¹⁹⁷ which Augustine said, that he was once of the opinion, that nothing should be doone to heretiks by compulsion; but they to be instructed by admonitions and doctrine. But he confesseth, that he was warned by certeine bishops of more experience, which shewed him of certeine cities, which before were in a maner vtterlie destroied by the error of the Donatists, and were by violence and lawes of emperors compelled to come vnto the catholike church: which cities being thus at the length sincerelie conuerted vnto the truth, rendred thanks vnto God; neither would they, if by anie meanes they might, returne vnto such pernicious opinions. Wherefore the godlie prince shall nothing at all hurt such men; naie rather, he shall profit them verie much, if (when instruction hath béen giuen) he compell them to receiue the sacraments dulie, as they be deliuered by the word of God. But this I would haue to be vnderstood concerning his owne subiects, his natiue countriemen and denizens, which inioie the right of the citie or prouince. Otherwise I doo not thinke, that he ought to vse anie violence towards strangers that passe to and fro, and which occupie the trade of merchandize, either inward or outward. And yet I iudge also, that he must take diligent héed touching these, least they infect the people with wicked doctrine. So as I suppose, that the steppes of the Israelites are to be followed; who made none a Iew or a Proselyte, neither infranchised anie among their nation, ¹⁹⁸ vnlesse they had béene first circumcised, receiued the lawe of Moses, and communicated with their sacrifices. Which thing being so diligentlie obserued by them, there is no cause whie our princes should not doo the like vnto anie; namelie, to suffer no citizen of theirs either natiue or stranger borne; but that they might compell or constraine him vnto the ceremonies and seruices consonant or agréeing to the word of God.

42 But now let vs procéed, and speake of those lords or magistrates, which are subiect vnto the power of superiours. ¹⁹⁹ These séeme on this maner to be diuided: some to haue iurisdiction, either proper, or by inheritance; or else committed vnto them by emperours, kings, and publike weales. Or else they be without iurisdiction, and are reputed noble men onelie for the nobilitie of their bloud, or by reason of notable riches gotten togither. And surelie, séeing this latter sort differ in a maner nothing at all from priuate men, we must (in my opinion) so iudge of them, as of those other priuate persons, of whom I haue before spoken. But the first, which be rulers of prouinces, cities, and places, either by inheritance, or by office committed vnto them; they ought not otherwise to doo in the thing (whereof we now discourse) than we haue before prescribed for those, which are méere and absolute magistrates. For by the commandement of the superiour princes, it is not lawfull for them to compell the subiects, whom they gouerne, vnto vngodlie religion: neither to permit the same to those infidels, which inhabit their territories. But if thou shalt saie; We must obeie the higher powers: I grant it, but yet Vsque ad aras, that is, So far as religion shall permit.

²⁰⁰ When they, which ouercame the Lacedaemonians, commanded such things as were against their lawes and institutions: they said; If ye shall command vs things more harder than death, we will rather die. Then, such kind of magistrates must in all other things be subiect to the superiour power: but in those things, which are against the word of God, they must not in anie wise followe their mind. ²⁰¹ What time as the Macedonians, Antiochus, Demetrius, and Alexander, withdrew the Iewes, which then liued vnder them, from the true worshipping of God; the Machabeis would not be obedient vnto them. And whereas that house of priesthood was chéefe, next vnto the kings familie; it reuolted from those kings, least that the sincere and ancient religion should be destroied. And here, in alledging of these things, I count not the bookes of the Machabeis to be such, as that I iudge from thence should be taken firme arguments of doctrine; but bicause I reckon that historie to be true, as the which is not onlie conteined in those bookes, but also hath béene written by other authours.

43 I will also adde the act of king Ezechias, ²⁰² as it is written in the second booke of Kings, the 18. chapter. For (as it is written in the 16. chapter of the same booke) Achas had yéelded himselfe vnto the king of Assyria, to whom he did not onelie paie tribute, but for his sake he changed the worshipping of the true God. For he going to méet the king at Damascus, commanded an altar to be made at Ierusalem, according to the paterne of that, which he had séene at Damascus; and he followed the seruice and religion, which the Assyrians vsed. But Ezechias his sonne (being verie godlie) perceiuing that those things, which his father had doone, were repugnant to the word of God, fell vtterlie from the king of the Assyrians, who then ruled ouer him, as a superiour power. But first he assaied to pacifie him with gifts and monie; but when he sawe that would take no place, he then defended himselfe, and his people, against him with all his power. Neuerthelesse, ²⁰³ in these things so much as is possible we must auoid seditions, and most warilie prouide, that vnder the pretence of religion, princes séeke not their owne. These things if they obserue, and resist their superiour magistrates onelie for godlinesse sake; let them not mistrust, that they commit anie iniustice. Moreouer, the holie scriptures command, ²⁰⁴ that Euerie soule should be subiect to the higher powers. But that must be vnderstood; as much as shall be lawfull by the word of GOD. For in the same scriptures it is written, that the magistrate is a terror, not vnto good works, but vnto euill. So as, if the inferiours promote not euill things, but good, ²⁰⁵ they doo not then resist their powers. Wilt thou not feare the higher power (saith the apostle?) Doo good, and for that thou shalt be praised.

Then, if they defend godlinesse, they shall deserue rather praise than blame: but if thou doo euill, feare the superiour power, for he beareth not the sword in vaine; for he is the minister of God, & a reuenger vnto anger, against him that dooth euill. All these sentences doo confirme the minds of the inferiour powers, that they should be nothing afraid of the superiour power, when they in defense of religion obeie him not. Howbeit, if thou wilt saie; By what lawe doo inferiour princes resist either emperours, or kings, or Common-weales, when as they defend the sincere religion and true faith? I answer; By the lawe of the emperour, or by the lawe of the king, or by the lawe of the Common-weale: for they be chosen of emperours, of kings, and of Common-weales, as supporters to gouerne, whereby iustice may more and more flourish. To the end therefore that they should rightlie, iustlie, and godlie gouerne the Common-wele, according to the charge committed vnto them, they were appointed: wherefore they doo according to their duetie, when in cause of religion they withstand the superior power. Neither can that superior power iustlie complaine, if in this case, ²⁰⁶ the inferior power fall from it. The emperor testifieth in the Code, that his mind is not, that anie of his decrées should take place in iudgements against right; but that they should be made frustrate, if happilie they be perceiued to varie from iustice. Wherevpon Traian is not without cause commended, who deliuering the sword and the girdle vnto the gouernor, said; If I rule iustlie, ²⁰⁷ vse it on my side; but if I rule vniustlie, vse it against me.

44 Gregorie the bishop of Rome cannot be excused, who perceiuing that the lawe made by Mauricius was vniust, (for he had decréed that none, which was encombred with affaires of the Common-weale, or appointed to the warres, should be made a clarke or monke) wrote indéed to the emperor, that when he had séene his lawe, he was woonderfullie afraid; and therefore desired him either to remit somewhat of the rigor thereof, or else vtterlie to alter it. Howbeit, he added; Now that he had doone his dutie in admonishing him, (according to the obedience and seruice which he ought vnto him) he would publish the lawe at Rome, as he was commanded. ²⁰⁸ Doubtlesse this act of Gregorie cannot but be reprooued; bicause he ought not to haue obeied the superior power, in that thing, which he iudged to be vniust and wicked. When we write of these things in this maner, we doo not open anie waie at all vnto seditions; but onelie our care is, that those things may be giuen to God, which are due vnto God, and vnto Caesar the things which be due vnto Caesar. If the higher power would require either the goods or things of this world, for the vse of the publike weale, my counsell is, that they should be giuen; but not when those things be required, to be ouerthrown and subuerted, which haue respect to the worship of God. And by this means surelie, we may excuse iust Naboth, ²⁰⁹ which would not grant to the king his vineyard: for he did not that of couetousnes and pride; but bicause he sawe the lawe of God thereby to be violated, whereby it was ordeined, that lands and possessions, among the people of Israel, should remaine distributed by iust diuision. This lawe of God the king went about to violate, and to the performance thereof he sought the consent of that man, which he with a good conscience could not haue doone. ²¹⁰

Some thinke, that when the superior powers go about to constraine their inferiors to do wicked things, it were good and méet that they which exercise the inferior office, should resigne and depart from their office; but I thinke not so. For this were to fall from his vocation, which he ought not to doo; especiallie, when we sée that his surrender must be made to the vngodlie, which either resist, or oppresse the kingdome of God. I iudge therefore, that they ought to continue, vntill by force they be deposed by the superiour powers; that they, through abiding may couragiouslie defend the glorie of God. But alas, we sée verie manie dukes, earles and princes, which if the king or emperor would take from them their dominions, they would not leaue a stone vnmooued to defend and kéepe their own. There would they with all their force resist their higher powers, for this cause, and vnder this title; that they would vniustlie depriue them of their owne. But when the kingdome of God, godlinesse, and true religion are assailed by them; and that these inferiour powers are required as ministers to prepare themselues to be present, and helpe to the ouerthrow of these things: they dare not speake or resist anie thing at all. Wherby we can thinke nothing else, but that they haue but small loue to the kingdome of Christ, and true religion.

45 Now remaineth, ²¹¹ that we answer vnto those arguments, which were obiected at the beginning: where it séemed to be prooued, that conuersation togither with the infidels is lawfull. Christ was alledged, which kept companie with Pharisies, sinners, and Publicans. ²¹² Howbeit, he was not onelie constant, and wise, but was the head of all wise and constant persons: and was in such sort able to profit euill men, ²¹³ as their naughtinesse could nothing at all hurt him. Wherefore they, which are constant and learned, may lawfullie (as we haue taught) be conuersant with infidels, to the end they maie thereby further them to saluation. Secondlie, Paule was brought foorth; who forbad that a faithfull husband or wife shuld not depart from an vnbeléeuing husband or wife, so that he or she were content to dwell togither. ²¹⁴ We also shewed, that naturall and ciuill friendships, especiallie such as are instituted by God, should be kept still. And yet must not that, which the apostle hath there said, be vnderstood absolutelie, as it séemeth there to be spoken. For if the vnfaithfull husband should entise his wife, being a christian, vnto vngodlinesse; or would not cease to blaspheme Christ: such a matrimonie ought not to continue. Further, there was rehearsed the sentence of the same apostle to the Corinthians; namelie, that all couetous persons, ²¹⁵ droonkards, and whooremongers, are not to be auoided; for then we should be gone out of the world: but he said, that those onlie were to be eschewed, ²¹⁶ which were accounted brethren. And touching this purpose of Paule, we must diligentlie note, that he perceiued verie well, that the necessities of life could not suffer, that all those, which beléeued not in Christ at that time, should be shunned: for the greatest part of men, at the beginging, were farre from Christ. Neither could the infidels haue become better, if our men had separated themselues altogither from them.

But according to the mind of the apostle, the corrupt brethren would be striken with sorrowe and shame, when they should perceiue themselues for their sinnes sake, to be abandoned of those, to whom before they had béene so familiar and déere, that they were ioined to them, as members of one bodie. Besides, when this discipline floorished, the church was not ill spoken of, for the offenses of brethren; which would otherwise haue béene, if they had winked at wicked acts. Wherefore these saiengs are nothing at all against that case, which we before determined. ²¹⁷ And much lesse that which was alledged of Abraham, how he iornied as a stranger among Ethniks and idolaters; first, bicause he did it by the calling of God; ²¹⁸ secondlie, for that he was of so great staiednesse and wisedome, so as he could be conuersant among the vngodlie, without anie hurt to himselfe, and with great fruit to them. For whither so euer he went, he carried about with him the religion and worship of God. ²¹⁹ We may answer the same also of Lot. If he went vnto the fiue cities with a good mind; namelie to teach the Sodomits godlinesse, and the right waie [he did well:] but if he went thither, being mooued onelie with the commoditie of the place, he did not well. And assuredlie, his going thither had but ill successe: for he was led awaie captiue; and Abraham was faine to redéeme him. And when afterward those places were set on fire by the power of God, he was compelled to remooue from thence, whether he would or no. I néed not speake much at this time concerning Naaman the Syrian, ²²⁰ for I haue before treated of him, and will againe. And I thinke it is manifest inough withall, what was the cause, whie some of them, which were healed by Christ, were sent home to their owne families; namelie, to the intent they should preach, and faithfullie declare vnto them, what had happened vnto them selues.

Of the Iewes.

²²¹ 46 Now there remaineth to speake somewhat particularlie of Iewes and Heretikes: for this kind of men are suffered almost in all cities, prouinces, and kingdomes; and they dwell togither with Christians. Why the Iewes should be suffered, ²²² Augustine among others bringeth certeine reasons. He De ciuitate Dei, the fourth booke, the 18. chapter, as also vpon the 58. psalme, and in other places, writeth; that Therefore they be suffered, bicause they before other men had the promise of saluation; neither are they past all hope, séeing that some of them manie times, although few in number, doo returne vnto Christ. ²²³ Blindnesse (saith Paule vnto the Romans) fell partlie vpon Israel: as though he would saie; Not vpon all. And to this the same apostle addeth; ²²⁴ When the fulnes of the Gentiles is come in, then all Israel shalbe saued. And least peraduenture thou shouldest thinke, that these words are spoken allegoricallie; Paul writeth them as a mysterie. And to prooue his saieng, he bringeth the prophesie of Esaie the prophet; to wit, ²²⁵ that The iniquitie shall be then taken awaie from Iacob. Furthermore, they be now called enimies vnto God for our sakes, but friends in respect of their fathers. The same Augustine, in his questions vpon the gospell, the second booke, and 33. question (if those be Augustines bookes) when he interpreteth the parable of the prodigall sonne, he saith; ²²⁶ that That sonne doth betoken the Gentils. For it is written, that he departed into a far countrie; bicause the Ethniks were so far departed from God, as they worshipped idols publikelie, and in open profession. But the elder sonne, vnder whom is shadowed the Hebrue people, went not so farre off. And although he were not within his fathers house, which is the church; yet neuerthelesse he abode in the field. For the Iewes are occupied in the holie scriptures, which they vnderstand not rightlie, nor with such spirituall sense as the church of Christ dooth knowe them; but take them in an earthlie and carnall maner, whereby not vnaptlie they be said to haue their abode in the féeld. This elder sonne dooth not at the beginning enter into his fathers house, but in the latter daies he shall also be called and come.

47 The same father also, for the proofe of this doctrine, bringeth that which is written in the 59 psalme, as he readeth it; Doo not kill them, least they forget thy lawe, ²²⁷ but scatter them in thy power. The sonne of God (saith he) praieth vnto the father, that the same nation might not be destroied, but that it might wander euerie where in the world. Other prouinces, when they were ouercome of the Romans, followed the lawes and rites of the Romans; so that at length they became Romans: but the Hebrues, notwithstanding they were ouercome by the Romans, yet would they neuer yéeld vnto their lawes, rites, and ceremonies. They still obserue their owne, as much as they may; and being dispersed, they wander abroad. Neither haue they vtterlie forgotten the lawe of God; not that the godlie applie themselues to obserue it, but doo onelie read it, and kéepe certeine rites and ceremonies, wherby they are discerned fro~ other nations. Verelie it séemeth, that God hath put a signe vpon them, ²²⁸ as he did vpon Caine, for killing his brother Abel; namelie, that euerie man should not kill them.

Neither is this scattering of them abroad in the world vnprofitable vnto the christians, bicause (as it is written to the Romans) they are shewed vnto vs as broken bowes. ²²⁹ And for somuch as we were graffed in their place, when as we sée that they were so miserablie cut off, we acknowledge the grace of God towards vs: and by beholding of them, be taught to take héed, that for our infidelitie sake, for the which they were broken off, we also be not cut off in like maner. Moreouer, there is another commoditie, which commeth vnto vs by the dispersing of them. Bicause our bookes are saued by them; I meane the holie bible, which they carrie euerie-where about them, and read it. And although, bicause they be blinded, they beleue not; yet they confesse, that those writings are most true. Indéed they be in hart our deadlie enimies; but yet by these bookes, which they haue and reuerence, they are a testimonie to our religion. Wherefore I cannot maruell sufficientlie at those, which doo so much hate the Iewish toong, and bibles in Hebrue, as they desire to haue them destroied and burnt; séeing Augustine De doctrina christiana thinketh, ²³⁰ that wheresoeuer we doubt of the Gréeke or Latine translation, we must flie vnto the truth of the Hebrue. And Ierom in manie places writeth the same.

48 But they saie, that the holie bookes were abused and corrupted by the Hebrues. To this Ierom vpon Esaie the sixt chapter, ²³¹ towards the end, ²³² answereth thus; Either they did this before the comming of Christ, and the preaching of the apostles, or else afterward. If a man will saie, that it was doone of them before; then, séeing Christ and his apostles reprehended the most gréeuous wicked acts of the Iewes, I maruell why they would saie nothing of that sacriledge, and so detestable a wicked act. Vndoubtedlie, they would haue reprooued them for marring and corrupting of the scriptures. But if thou wilt affirme, that the falts were brought in by them afterward: then will I saie, that it had behooued them to corrupt those places chéeflie, which doo testifie of Christ, and of his religion; and which were alledged by the Lord himselfe and his apostles in the new testament. But those places remaine sound; and the verie same sentences, which they cited, doo remaine still in the Hebrue bibles: for they were not so greatlie carefull for the words, and it is not likelie, that they in other places haue corrupted the holie scriptures. Yea, if a man diligentlie read ouer their bookes, he shall find in them a great manie more testimonies, and those more plaine and manifest, than our common translation hath. Doo they not read in the second psalme; Kisse the sonne: which our men haue translated; Take ye hold of discipline? Which words vndoubtedlie are referred vnto Christ. But I doo not meane at this present, to bring all such like testimonies: it is sufficient, if I prooue with Ierom, that the bookes of holie scriptures are not corrupted by the Hebrues. The which surelie, if they would haue doone, yet had they missed of their purpose. For manie of the most ancient books are found, and that in written hand, which haue béene kept a verie long time by the christians, which neuer came in their hands to abuse.

49 But let vs returne to discourse of that commoditie, which Augustine hath declared; There be verie manie (saith he) which would peraduenture thinke, that the things, which we affirme to be doone of the ancient people, and of the prophets, were but vaine, and imagined by vs; vnlesse they sawe the Iewes yet aliue, who with their bookes mainteine that, which we professe, whether they will or no. ²³³ For although the Hebrues be blinded in their hart, and be against vs with as much power as they can; yet we haue themselues, togither with their books, most euident testimonies of our religion. And doubtlesse, among all testimonies, that testimonie is of greatest account, which is testified by the enimies. And of this kind of witnesses God hath prouided great store for his church: for we not onelie haue the Hebrue bookes, to make on our side; but also the verses of the Sibyls, ²³⁴ which were borne in sundrie countries. Neither must it be thought, that those verses were inuented by our forefathers themselues: for in the time of Lactantius, Eusebius of Caesaria, and Augustine, which alledged those verses, the bookes of the Sibyls were rife in euerie mans hand. So as, if they had added anie counterfet verses vnto them; the Ethniks, which were then manie in number, and were full of eloquence, and deadlie enimies vnto our religion, would haue reprooued them as vaine and lieng. What then remaineth, but that God would woonderfullie defend his church, euen by the testimonies of his aduersaries? Now then, the Iewes are tollerated among the christians; partlie for the promise sake, which they haue of saluation to be giuen to their kindred; and partlie bicause of the commodities, which I haue now recited out of Augustine. Wherefore they be not onelie borne withall, but they haue also synagogs, where they openlie read the books of the holie scripture; and one with another doo call vpon the God of their fathers.

In which thing neuerthelesse, the diligence of magistrates and bishops is to be required, who ought to prouide, that they do nothing else there; and by all means to beware, that in their publike praiers, exhortations, and sermons, they doo not cursse nor raile vpon Christ our God. And this if our magistrates and bishops doo not looke vnto, they cannot escape a iust accusation. But it is not lawfull to grant vnto the Turks anie religious assemblies; for that they haue not anie particular promise of their saluation: neither would they read there, either the old testament or the new, but onelie their most detestable Alcoran. Ouer this, the Iewes should be prohibited to exercise false bargaining and vsurie among christians; thereby to vex and afflict the poore christians before our face: the which cannot be doone without great indignitie. But our princes exact a good great tribute of them; and of those gaines, which come by vsurie and naughtie bargaining, they obtaine great praie: so farre are they from forbidding them these euill arts. Furthermore, (a thing no lesse hurtfull) they prouide not to haue them taught; when as they ought to compell them to come often to godlie christian sermons: otherwise, while they be so negligentlie left, they become dailie worse and worse. Whereby, either naughtie fruit, or in a maner none at all can be looked for, by the conuersation which they haue among christians. It must also be looked diligentlie to, that they corrupt not christia~s, in seducing them to their Iewish religion. ²³⁵ By reason of neglecting herof, the heresie of the Marrans hath much increased, speciallie in Spaine. Moreouer, it is méet, that they may by some apparell, or certeine token be knowen from christians; least anie vnwittinglie should be familiar with them, no lesse than with the christians. And these things shall suffice concerning this sort of infidels.

Of Heresies.

²³⁶ 50 Now let vs speake of heretikes. The word is ⟨…⟩; it is deriued of this verbe ⟨…⟩, which is, To elect, or choose: for those kind of men choose vnto themselues, some certeine opinions, which are against the holie scriptures, and doo stubbornelie defend the same. ²³⁷ But the causes of this their choise for the most part, are either, for that they be ignorant of the holie scriptures, or else if they knowe them, they despise them: and being driuen of a certeine desire, they applie themselues to the inuentions of som errors. ²³⁸ Wherefore Augustine in his booke De vtilitate credendi, writeth; An heretike is he, which for the loue of gaine, or bearing of rule, either bréedeth or else followeth new opinions. So that the definition of heresie is a choise, ²³⁹ and stubborne defending of opinions, which are against the holie scriptures, procéeding through the ignorance or contempt of them, that they may the easilier obteine their pleasures and commodities. Choise and stubborne defending in this definition, are in stéed of the forme. But the opinions disagréeing with the holie scriptures, serue for the matter. Pride and couetousnesse make heresie. And the obteining of dignities, gaine, and pleasures, are appointed as ends of so great a mischéefe. By this definition is manifest inough (as I thinke) who be heretikes. I meane not now to descend vnto the kinds and particulars of heresies; I hope I shall haue an other occasion, and place more conuenient. This will I bréeflie saie as concerning this question, that we are to deale with heretikes in none otherwise than with infidels and Iewes.

51 But to drawe to an end of these things, ²⁴⁰ which I haue spoken, let vs heare what Augustine writeth of this matter, in his 154. epistle vnto Publicola where he saith; ²⁴¹ If so be an idolater shall offer vnto idols anie portion of the fruits, or of the wine latelie strained in the presse, that maketh not, but we may fréelie vse that which remaineth, as well in the presse, as in the barne. For we be not afraid to drawe waters out of those fountains and welles, from whence they tooke for the seruice of their idols. But he iudgeth, that he which hath the publike power, (the magistrate I meane) by his authoritie must withstand, that no part of the profits should be defalked [and imploied to] wicked worshippings: but if this can not be hindered, those things which are remaining, he maketh frée. He answereth also touching the common baines, wherin idolaters were woont to bath themselues; the which in like maner he maketh common vnto Christians; For (saith he) we likewise take breath, and breath out aire, which we knowe to be infected with the euill stinke of the sacrifices of infidels. Herevnto I would willinglie also adde, that albeit I confes the place of the bath for the faithfull to be frée also for the vse of the beléeuers; yet that we must not wash togither with vnbeléeuers: bicause in that kind of action, there may be noted some familiaritie, assent, and participation togither. ²⁴² And this we read in the ecclesiasticall historie, that Iohn the euangelist did auoid, who would not enter into a baine, when he heard that Cerynthus the heretike did wash therein.

52 Augustine added, ²⁴³ that we must vse nothing that we vnderstand dooth tend to the honour and worshipping of idols; Neither dooth it auaile (saith he) if thou saie that thy conscience is cleare: for thy neighbour dooth not sée into thy hart, but beholdeth thy fact. Therefore if we shall heare anie thing, which is either superstitious, or idolatrous, we must abhor and detest it, and not conuert it to our owne vse. The which was expresselie commanded in Deuteronomie, ²⁴⁴ when God forbad men, that they should not take such things vnto themselues. Of which opinion Augustine alledgeth two reasons; Least thou taking anie thing awaie, which serued to the superstitious worshipping, they suspect, that thou art mooued to abolish wicked worshipping, not for religion, but for couetousnesse sake; namelie, that thou maist wax rich, and to fulfill thy couetousnes. Another reason there is, that if thou shalt laie vp at home these things among thy treasure, it might easilie come to passe, that either they should be had in honour of thy posteritie; or of the vnwiser sort, which be in thy houshold: and so, that the idolatrous worshipping by little and little should be restored. Howbeit, he confesseth, ²⁴⁵ that those superstitious things may be conuerted into publike vses, and to the seruices of the true and right religion; euen as we haue knowne godlie emperours to haue doone, who haue taken monie giuen to the theatre, and to the temple of idols, and haue consecrated them to the church of Christ, and to the good vses of the Common-weale.

²⁴⁶ And there is a place cited out of the sixt chapter of the booke of Iudges, where the Lord willeth the wood of the groue dedicated to Baal, the which Gedeon did cut downe, to be transferred to the sacrifice which he was to offer. And in the sixt chapter of Iosua we read, ²⁴⁷ that the substance of Hierico became accursed, and yet what soeuer was there, brasse, iron, siluer, or gold, all that, were they to bring to the treasurie of the Lord. If a féeld, by anie hap should be consecrated vnto idols, the same Augustine iudgeth, that those things which grew therein, are lawfull for the beléeuers: ²⁴⁸ for The earth (saith he) is the Lords and all the fulnes thereof. And vnto Timothie it is said; ²⁴⁹ Euerie creature of God is good, so it be receiued of vs with thanks-giuing and praiers. Else should we blame Paule, who was manie daies in Athens, and vndoubtedlie fed of the fruits and commodities of the Athenien féeld; ²⁵⁰ which féeld neuerthelesse was consecrated vnto Minerua. But if there should now be fruits, and those consecrated & appointed to the speciall vse or seruice of idols, the christians ought to refraine, least they might séeme to communicate with impietie. But bicause men in old time were accustomed sometimes to sacrifice vnto fountaines and riuers; for that they attributed vnto them a certeine kind of diuinitie, I know not what: and therefore they threw into them sometimes, either the sacrificed flesh, or the inwards of the same; it is doubted, whether christians might vse those waters afterward. Augustine answereth; Yes indéed, it is lawfull: for we knowe, (saith he) that there be verie manie, which doo sacrifice vnto the sunne, yet feare we not to vse the light of the same, and to enioie the beames thereof; yea and there be found infidels, which doo offer sacrifice vnto the winds, and yet neuerthelesse we vse the winds in our sailing.

53 Last of all, ²⁵¹ Publicola putteth him in mind of a case concerning a certeine man, which passing through a desart, and the same man being verie hungrie, happening vpon a church or chappell of idols, where, by chance, finding certeine flesh set readie, he demandeth whether it were lawfull for him to eate, if he professe christian religion? Augustine answereth, bicause it may be, that that same is not sacrificed flesh, but is left there of strangers by chance, which turned in thither, either to dine or sup: therfore, séeing it is not apparant, that those are sacrificed things, he that is hungrie may vse them. Further, as if he had not satisfied himself, he maketh this distinction. Either he knoweth for a certeintie, that the flesh was offred in sacrifice; or he knoweth for a certeintie, that it was not: or else he doubteth. And he addeth, If he doubt, or else knowe for a certeintie, that it is no sacrificed flesh, he may eate lawfullie. But if it shall certeinlie appéere, that the flesh was offered in sacrifice, let him absteine in respect of christian pietie. Héere would I not willinglie subscribe to the iudgement of Augustine, ²⁵² for I sée no cause whie he may bid a christian man that is hungrie, to refraine from this kind of meate: for being in the wildernesse, he hath not there anie weake brethren, whom he may offend: neither yet dooth he communicate with diuels, séeing no sacrifice is there in hand: neither dooth he set foorth vnto the infidels his libertie to be condemned or blasphemed. Which things were the iust and onelie causes, whie the apostle forbad the eating of things offered vnto idols. Therefore I would iudge, that in such a case it is frée, to vse that kind of meate: for, ²⁵³ The earth is the Lords, and all that is therein.

VVhat is, to tempt God.

54 To tempt, is nothing else, ²⁵⁴ but to make proofe. Wherefore they tempt God, which will haue triall of his power and will. And this is doone two waies: bicause otherwhile there is no lacke of such things as we haue néed of, but we disdaine to vse those accustomed and familiar things: and we would be holpen by meanes exquisite and vnheard of. As if one that would not put on a garment, which he hath, and in the meane time should praie, ²⁵⁵ that God by some strange meanes, would driue awaie the cold fro~ him: as there be euerie where to be found, who not content with the miracles rehearsed in the holie scripture, would now haue some other to confirme the truth of the faith. According to this sense Christ answered sathan, when he persuaded him to throwe himselfe downe headlong from the top of the temple; ²⁵⁶ It is written, Thou shalt not tempt the Lord thy God. As if he shuld saie; The waie to go downe is manifestlie knowne vnto me, I haue steps, to what purpose should I cast my selfe downe headlong? If I doo it, I shall tempt God.

55 Another kind there is of this temptation, when we lacke necessarie things, but yet neuerthelesse haue a promise; and godlinesse dooth persuade vs to attend patientlie. But manie refuse to tarie the Lords helpe, yea they dare prescribe a time vnto God, and a meane also, whereby they would be holpen of him. This riseth through the vnpatientnesse of aduersities, which happeneth oftentimes with our greate destruction. Wherefore the scriptures not without cause exhort vs euerie where to patience. ²⁵⁷ Tertullian also and Cyprian haue verie notablie written, ²⁵⁸ concerning patience. None of vs ought to prescribe vnto God, either the meanes, or the time of helpe: he best knoweth the iust causes, and he for good considerations deferreth his gifts. The first is, ²⁵⁹ for that our sinne should not lurke in the mind: for vnlesse we were deferred, vnpatience would not bewraie it selfe, wherewith otherwise the hart is infected. Which being not vnderstood of vs, we would liue more carelesse; neither would we praie to haue it taken from vs. ²⁶⁰ Further, if things necessarie should foorthwith come vnto vs, perhaps we would not attribute the same vnto God; but either vnto chance, or else vnto our owne strength and indeuour. Wherefore God hath appointed, that when he deferreth his helpe, which he afterward giueth at the time prescribed, we may acknowledge him to be the authour of our deliuerance. ²⁶¹ For by this means we vnderstand, that helpe is come vnto vs, not by our owne appointment, but by his.

And affliction is recompensed with the pleasantnes of delaieng: for most pleasant are those things, which be longest looked for. Neither dooth God demand anie thing else, but that we should weigh his gifts with a right consideration; lest they should become vile. And thus we must beware of this heinous crime, that we through vnpatience doo not tempt GOD: for by such meanes men either beléeue him not, to be the author of all things; or else they be in doubt whether he take care of them. And when helpe is deferred, at length they spue out their anger, and powre foorth their hatred, which they miserable wretches alwaies kéepe close and nourish within themselues against God, and neuer shew it; but when they come to misfortune. Then breake they out into blasphemies, wherewith they either slander GOD as cruell; or else the euils, which they suffer, they impute vnto the starres, and vnto euill men, whom they blame and curse without end. ²⁶² And as a mad dog biteth the stones which be throwne at him, and letteth them alone vnhurt which threw the stones: so these men neither looke into their owne sinnes, neither yet consider they the iust causes, whereby God dooth prolong his helpe: but most vnwiselie tempt God. The remedie must be so applied, that we set before our eies the promises of God, and the stedfast faithfulnes, which he hath hitherto vsed towards all the godlie, and towards vs. Which if we shall repeate in our mind, we shall not be prouoked to tempt him, but rather we will turne our selues to most earnest praier, whereby we shall obteine, that those things, which are profitable to saluation, shall be giuen vs in due time.

56 Besides these two kinds of tempting God, ²⁶³ there is a certeine other most wicked of all, which procéedeth onelie of impudencie and contempt. For there be some, which of set purpose doo go on in prouoking and stirring vp God by their sinnes, of which wickednesse the apostle maketh mention in his 1. epistle to the Corinths, when he saith; ²⁶⁴ Be we stronger than Christ? Neither did Peter, though he dealt more mildlie than we haue declared, much disagrée from this signification, when in the Acts of the apostles he said; Wherefore doo ye tempt God, ²⁶⁵ that yee would laie a yoke vpon the faithfull, which neither we nor our fathers were able to beare? As if he had said; This is to prouoke God vnto battell. As though they challenged greater strength vnto themselues, than GOD would grant vnto their fathers in the obseruation of ceremonies. As concerning the first of these thrée temptations, ²⁶⁶ the Israelites tempted God; for when as they had sufficientlie wherewithall to susteine their liuing, they would haue had God to prepare flesh and fish for them from heauen. Also they tempted God in the second maner: for when they had néed of helpe, they expected not the opportunities appointed by God. Neither absteined they from the third maner, when as by accustoming themselues to sinne, they prouoked the wrath of God.

Of Curiositie.

57 Curiositie, ²⁶⁷ is too much indeuour to knowe things forbidden, and such things as are nothing to the purpose. As touching the arke, ²⁶⁸ God forbad that no man should sée it, onlie the priests did fold the same in clothes: afterward, being couered and folden vp, they deliuered it to the sonnes of Caath to be carried. ²⁶⁹ For if the Leuites had séene the same, they had died. So God forbad that the people should approch to the mount, or to behold what was doone néere vnto it: ²⁷⁰ it was enough for them to be afraid at the lightening and thunder. ²⁷¹ Yea, and now it was not lawfull to search ouer-curiouslie euen of things besides the purpose: ²⁷² for when Peter had demanded as touching Iohn; ²⁷³ What shall this man doo? Christ answered; What is that vnto thee? Followe thou me. For while we haue our mind occupied in these things, the time for better cogitations is lost. But on the other part also we must take héed, that we doo not ouer-lightlie receiue whatsoeuer is laid before vs: for that commeth of a certeine foolish inconstancie. But we must be stedfast and constant, and not be moued with euerie wind of new doctrine. Prudentlie did the Thessalonians, who would confer with the scriptures, ²⁷⁴ and sée whether those things were true, which were spoken of S. Paule: for vpon another occasion Christ said; ²⁷⁵ Search the scriptures. When the Papists perceiue, that their strange woonders are not beléeued of vs; to wit, that the bodie of Christ & his bloud doo lie hidden vnder the shewes of bread and wine, they crie out, that we be ouer-curious, and that of vs is renewed that Iewish saieng; How? But fooles as they are, they might haue remembred, that in the holie scriptures, euen the godlie men haue oftentimes asked; How?

²⁷⁶ Moses desired by praier to be rid of his ambassage, and alledged the stammering of his spéech; And how (saith he) shall Pharao heare me? And Gedeon; How can I deliuer Israel, seeing I am the lest of all my tribe? And Abraham; O that Ismael might liue in thy sight! ²⁷⁷ And how should I knowe that I shall possesse the land of Chanaan? And Sara laughed at the promise of God concerning the séed. And the blessed virgin; How (saith she) shall this be? ²⁷⁸ And Ieremie saith; ²⁷⁹ That he was a child, and could not speake. I knowe indéed that of these, some were reprooued, and some praised: for Abraham by that faith was iustified. And the blessed virgine heard; Blessed art thou, ²⁸⁰ which hast beleeued. But Moses was blamed, and that in such sort, as at the last God was angrie with him. Then this is the difference, ²⁸¹ that they, which through vnbeléefe, aske the question, How? doo offend and sinne. But they which desire, that by this meanes their infirmitie may be strengthened; or they which onelie inquire of the waie and maner, bicause they sée, that they themselues must haue to doo in the matter. they sinne not at all. The virgine demanded by what meanes she should bring foorth a sonne, whether naturallie, or aboue nature. Neither was she for this cause vnfaithfull, neither is she reprooued. But when a man sinneth in this matter, it cannot be perceiued by the words themselues: for all men after one maner saie, How? But God is chéeflie the knower of the hart, & he vnderstandeth with what mind euerie word is spoken. We also through things going afore, and following after, may méetlie well vnderstand a mans meaning. But now, if these men were not to be reprooued, which demanded, How, in the words of the Lord; how much lesse shall we be blamed, if, in their lies and vaine deuises we doo aske, How? And vndoubtedlie, Peter commandeth vs to be readie to render an account of all our doctrine: but these men can make no maner of reckoning of their mysteries. They saie it is a tradition, we ought not to aske. If so the case stand, we must yéeld: but (as I haue said) this easinesse of giuing credit, is no lesse a fault, than that curiositie, whereof I began to speake.

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← 21. The third Chapter. Of the Lawe · Contents · 23. The fift Chapter. The second Precept →

Footnotes

1. In Iud. 2, 11 Looke in Iud. 12, 19. ↩

2. What an idoll is. ↩

3. Visible idols and inuisible. ↩

4. Outward signes of worshipping are giuen vnto princes. ↩

5. The Papists doo commit idolatrie towards their Pope. ↩

6. Note a rule certeine. ↩

7. The inuocation of saints departed, perteine to idolatrie. ↩

8. Augustine. ↩

9. Luke. 23, 43. ↩

10. Basil. Didymus. ↩

11. A feigned tale of the glasse of the diuine essence. ↩

12. Matt. 24, 36. ↩

13. The Papists attribute more vnto creatures that is meet. ↩

14. Augustine. ↩

15. Altars must not be erected but to God. ↩

16. 2. Kin. 13, 21
    ↩
17. 2. King. 2, 14
    ↩

18. Exod. 7, 21. & 8, 17, 1⟨…⟩. ↩

19. 2. Thes. 2, 9.
    ↩

20. Deut. 13, 3. ↩

21. 2. Thes. 2. 11
    ↩

22. verse. 25. ↩

23. Cornelius cast himselfe at the feet of Peter. ↩

24. Apoc. 22, 8. ↩

25. Iohn prostrated himselfe before the angel. ↩

26. To worship God otherwise than he hath appointed is idolatrie. ↩

27. 1. Cor. 8, 4.
    ↩

28. In Iudges. 1, verse. 36. ↩

29. The 1. reason. Matth. 9, 10. The 2. reason. 1. Cor. 7, 12. ↩

30. The 3. reason. 1. Co. 10, 27 ↩

31. The 4. reason. 1. Cor. 5, 10. ↩

32. The 5. reason. Gen. 12, 1. ↩

33. Gen. 13, 1. The 6. reason. ↩

34. The 7. reason. Gen. 13, 12. ↩

35. The 8. reason. 2. Kin. 6, 18. ↩

36. Luk. 8, 38. ↩

37. The 9. reason. ↩

38. A distinction. 1. ↩

39. Distinction. 2. ↩

40. Distinction. 3. ↩

41. They that be learned and constant, may dwell with infidels. ↩

42. The first caution. ↩

43. The second caution. ↩

44. The third caution. ↩

45. Rom. 3, 8. The fourth caution. ↩

46. Proofes out of the holie scriptures. ↩

47. Ierom. ↩

48. Matt. 9, 10. ↩

49. Acts. 17, 23. ↩

50. The weake and vnlearned must not dwell with infidels. ↩

51. Ignorance as touching christians, is to be reprooued in christians. ↩

52. We must not applie our selues to vngodlie teachers. ↩

53. Origin. Godlie teachers doo easilie further religion. Augustine. ↩

54. 1. Co. 10, 27
    ↩

55. verse. 37. ↩

56. To the goodnesse of a worke, it sufficeth not that the same is not in his owne nature euil. ↩

57. Tim. 5, 8. ↩

58. Ephe. 6, 5. ↩

59. verse. 29. ↩

60. verse. 8. ↩

61. Chrysost. ↩

62. verse. 17. ↩

63. verse. 5. ↩

64. verse. 33. ↩

65. A similitude. ↩

66. A similitude. ↩

67. Our nature is on euerie side subiect to corruption. ↩

68. Chrysost. ↩

69. verse. 13. ↩

70. Eccle. 13, 1. ↩

71. Mens sins are as pitch vnto other men. ↩

72. Examples out of the holie scriptures. ↩

73. Exod. 32, 1. ↩

74. Num. 25, 1. ↩

75. Matt. 26, 70. ↩

76. Esaie. 6, 5. ↩

77. Alexander of Macedonia. ↩

78. 1. Co. 10, 21
    ↩

79. Ibidem. 14 ↩

80. 2. Cor, 6. 14.
    ↩

81. Num. 15, 38 ↩

82. What ment the hems of the Hebrues garments. ↩

83. Deut. 17, 16 ↩

84. Exod. 23, 32 ↩

85. Iud. 1, 36. ↩

86. Iohn. 4, 9. ↩

87. Psal. 120, 5. ↩

88. Dan. 1, 8. ↩

89. verse. 14. ↩

90. 1. Co. 10, 22
    ↩

91. It is not lawfull to dwell with infidels, if men be compelled to communicate with vngodlie ceremonies. ↩

92. 1. Co. 10, 14
    ↩

93. Dan. 3, 18. ↩

94. 2. Mac. 7.
    ↩

95. Matt. 10, 28 1. Cor. 6, 16 ↩

96. 1. Co. 10, 20
    ↩

97. Esaie. 1, 13. ↩

98. No true God delighteth in handiworke seruices. ↩

99. The brasen serpent. Num. 21, 8. ↩

100. 2. King. 18, 4
     ↩

101. The manner of the Ethniks in their idolatrie. ↩

102. King. 12, 26. The purpose of Ieroboam. ↩

103. What the Hebrues sought, when they made themselues a golden calf. ↩

104. Ephe. 5, 11. ↩

105. What we must doo when superstitions are obtruded vnto vs. ↩

106. Act. 10, 37. and 16, 24. ↩

107. The answer of Cyprian. ↩

108. Outward actions be a certeine shew of confession. ↩

109. Rom. 10, 10 ↩

110. Mark. 8, 38. ↩

111. Iohn. 2, 17. ↩

112. Idolatrie is of two sorts. ↩

113. 1. Cor. 6, 15.
     ↩

114. Iere. 3, 6. Ezec. 6, 13. ↩

115. 1. kin. 19. 18
     ↩

116. Esai. 45. 23. ↩

117. 1. Co. 10, 18.
     ↩

118. Against them which communicate without godlie rites. ↩

119. An Antithesis betweene the supper of the Lord and the Masse. ↩

120. 1. Co. 11, 20
     ↩

121. Heb. 10, 14. ↩

122. How the bodie and bloud of Christ may be offered to God in the supper. ↩

123. 1. Co. 14, 16
     ↩

124. The Greke church. ↩

125. Ambrose. ↩

126. Augustine. ↩

127. The papists speake manie lies in their masse. ↩

128. Abac. 2, 4. Eze. 18, 26. ↩

129. We may helpe others by our praiers. ↩

130. The liues of manie of the saints are falslie written. ↩

131. In the masse, images are worshipped. ↩

132. 2. Kin. 6, 18.
     ↩

133. Looke par. 3 pl. 11. art. 8. ↩

134. Naaman knew that fact of his to be blameable and offensiue. ↩

135. Elizeus gaue Naaman no accesse vnto idols. ↩

136. Baruch. 6, 2 ↩

137. The booke of Baruch is Apocryphall. ↩

138. Dan. 3, 5. ↩

139. Why Daniel was not cast into the fornace togither with his felows. ↩

140. Daniell dissembled not the worshiping of of the image. ↩

141. verse. 23. ↩

142. Rom, 3, 28. ↩

143. Gala. 3, 20. Rom. 1, 17. ↩

144. Gal. 5, 2. 4. ↩

145. Gal. 3, 28. ↩

146. Things indifferent may sometime be obserued and sometime intermitted. 1. Cor. 9, 22. ↩

147. Acts. 16, 3, ↩

148. Gal. 2, 3. ↩

149. The ceremonies of the lawe must not be compared with the inuentions of men. ↩

150. Augustine. ↩

151. They that dissembling lie go vnto a masse, they seeke not God but their owne. ↩

152. Whether Masse must be gone vnto for auoiding of offense. ↩

153. Matt. 15, 14 ↩

154. What offenses are to be disallowed. ↩

155. The vngodlie by such dissimulation are the more confirmed. ↩

156. Rom. 14, 1. ↩

157. For the weake sake onelie things indifferent must be consented vnto. Rom, 3, 8. ↩

158. whether we must dissemble for preseruation of the church. ↩

159. Ioh. 21, 22. ↩

160. Whether it were lawfull in the corrupt church of the Iewes, to communicate with the legall ceremonies. ↩

161. Augustine. ↩

162. Matth. 23, 2. ↩

163. Fro~ whence sinne hath his weight. ↩

164. A place of Iames expounded. verse. 10. ↩

165. All sinnes are not alike. Augustine. ↩

166. Iam. 3, 2. 1. Ioh. 1, 10. ↩

167. Oftentimes he that falleth in one thing is constant in another. ↩

168. A similitude. ↩

169. The obseruation of the lawe must not be admitted with exception. ↩

170. Iames. 2, 11. ↩

171. Augustine ↩

172. The right obseruing of the sacraments perteineth to the first table. ↩

173. Aristotle. ↩

174. A similitude. ↩

175. 1. Co. 10, 21
     ↩

176. Exod. 32, 23 ↩

177. Masse is a certen signe whereby the faithfull are knowne fro~ the superstitious. ↩

178. Masse is a publike profession of poperie, ↩

179. The nature of persecution is not to abrogate the lawe of God. ↩

180. A distinction of powers. ↩

181. The first caution. ↩

182. The second caution. ↩

183. 1. Kin. 11, 7,
     ↩

184. Ibidem. 11. ↩

185. A Magistrate must punish idolatrie. ↩

186. Augustine. Psal. 2, 10. ↩

187. How and in what respect kings ought to serue God. ↩

188. Of standing sitting, or kneeling at the communion. ↩

189. How profit is had by the varietie of rites. ↩

190. Augustine. ↩

191. The third caution. ↩

192. The fourth caution. ↩

193. The fift caution. ↩

194. The end of ciuill gouernment. ↩

195. Rom. 14, 23 ↩

196. Whethe princes ought at the length to driue their owne subiects to the right vse of the sacrame~ts. ↩

197. Augustine changed his mind touching the compulsion of heretiks. ↩

198. Leuit. 17, 8. Exod. 14, 7. ↩

199. A distinction. Looke part. 4. place, 13. art. 22. ↩

200. The answer of the Lacedemonians. ↩

201. An example of the Machabeis. ↩

202. An example of Ezechias verse. 7. verse. 7. ↩

203. Seditions must be auoided so much as is possible. ↩

204. Rom. 13, 1. ↩

205. verse. 3. ↩

206. Iustinian. ↩

207. A goodlie sentence of Traian. ↩

208. A fault in Pope Gregorie. ↩

209. 1. King. 21, 3 Naboth is excused.
     ↩

210. Whether the inferior officers shuld resign their r⟨…⟩ome⟨…⟩ ⟨…⟩ they be constrained to wicked things. ↩

211. An answer to the arguments put forth at the first. ↩

212. Matt. 9, 10. ↩

213. 1. Cor. 7, 12
     ↩

214. Vnto the second. ↩

215. 1. Cor. 5, 10
     ↩

216. To the third. ↩

217. To the fourth. Gen. 12, 1. ↩

218. Gen. 13, 1. ↩

219. Gen. 13, 12. Vnto the fift. Of Lot. ↩

220. 2. King. 6, 18 Looke part 3. pla. 11. art. 9. Luke. 8, 38.
     ↩

221. Looke part 2. pla. 16. art. 31. ↩

222. Augustine. ↩

223. Rom. 11, 25. ↩

224. Ibid. 25, 26. ↩

225. Ibidem. ↩

226. Luk. 15, 11. ↩

227. Psa. 59, 12. ↩

228. Gen. 4, 15. ↩

229. Rom. 11, 17 ↩

230. Augustine. ↩

231. Ierom. ↩

232. Looke part 1. place. 6. art. 25. ↩

233. The Hebrues and their books be our most euident testimonies. ↩

234. The verses of Sibyl. ↩

235. The heresie of the Marrans. ↩

236. What is heresie. ↩

237. The causes of heresies. ↩

238. Augustine. ↩

239. A definition of heresie. ↩

240. In 1. Cor. 10 at the end. Augustine. ↩

241. Questions of things suspected touching idolatrie. ↩

242. Iohn would not wash with Cerynthus the heretike. ↩

243. Augustine. ↩

244. Deut. 7, 25. ↩

245. Godlie emperours haue applied such things to godlie vses. ↩

246. verse. 26. ↩

247. verse, 24. ↩

248. Psal. 24. 1. ↩

249. 1. Tim. 4, 4.
     ↩

250. Acts. 37, 16. ↩

251. The case of one which iournied by the waie. ↩

252. 1. Cor. 8. 4,
     ↩

253. Psal. 24, 1. ↩

254. In. 1. Co. 10 Looke part. 1. pla. 8. art. 15. Looke In Gen. 24. at the end. God tempteth two manner of waies. ↩

255. A similitude. ↩

256. Matth. 4, 7. ↩

257. Tertullian. ↩

258. Cyprian. ↩

259. The 1. reason. ↩

260. The 2. reason. ↩

261. The 3. reason. ↩

262. A similitude. ↩

263. There is another third kind of tempting God. ↩

264. 1. Co. 10, 22.
     ↩

265. Acts. 15, 10. ↩

266. ⟨…⟩ow the Israelites tempted God. ↩

267. In 1. Sam. 6, verse. 16. ↩

268. Num. 4, 20. ↩

269. Ibidem. 15. ↩

270. Exo. 19, 12. ↩

271. Exo. 20, 18. ↩

272. ⟨…⟩. ↩

273. Iohn. 21, 21 ↩

274. Acts. 11, 12. ↩

275. Iohn. 5, 39. ↩

276. Of the question, How? Exod. 4, 10. Iudg. 6, 15. ↩

277. Gen. 17, 18. ↩

278. Luke. 1, 34. ↩

279. Iere. 1, 6. ↩

280. Luk. 1, 45. ↩

281. Exod. 4, 14. ↩