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.

---

← 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. ↩