Common Places — Peter Martyr Vermigli

Common Places · Peter Martyr Vermigli

VVhether it be lawfull for Chriſtians to dwell among Infidels.

9 Séeing the Iſraelites fell, In Iudges. 1, verſe. 36.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 hauehave conuerſation with the vngodlie. And ſurelie there be manie reaſons, wherby the ſame might ſéeme to be indifferent. The firſt is, The 1. reaſon. Matth. 9, 10. The 2. reaſon. 1. Cor. 7, 12.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, The 3. reaſon. 1. Co. 10, 27the 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, The 4. reaſon. 1. Cor. 5, 10.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 vsus to auoid the fellowſhip of all the vngodlie. The 5. reaſon. Gen. 12, 1.Beſides this, Abraham was called out of Chaldaea, and was commanded to dwell as a ſtranger among nations, which were ſtrange from true religion: Gen. 13, 1. The 6. reaſon.and ſo he dwelt in the land of Chanaan, and in Aegypt, which places were fraught with idolatries. The 7. reaſon. Gen. 13, 12.Yea and Lot ſeparated himſelf from the conuerſation and houſhold of Abraham his kinſman, & went to dwell at Sodom. Alſo Naaman the Syrian, The 8. reaſon. 2. Kin. 6, 18.returned to the idolaters his countrimen. In like maner, Chriſt did not retaine all thoſe with him, which he had healed from diſeaſes, Luk. 8, 38.but ſometime he ſent them home againe, that they might ſhew there what was doone vntounto them. The 9. reaſon.Finallie, by ciuill lawes certeine heretiks hauehave had places appointed vntounto them: as the Nouatians in the citie of Conſtantinople. And it is granted at this daie to the Iewes, to hauehave euerie where libertie to dwell among Chriſtians.

10 Now this queſtion as it is weightie, ſo hath it alſo verie manie difficulties. A diſtinction. 1.Wherefore it ſéemeth that we ſhuld firſt make a diſtinction what may be lawfull vntounto magiſtrates, or what vntounto priuate men. Diſtinction. 2.Then muſt we vnderſtand, that the conuerſation with infidels is of two ſorts; one is, whereby men are compelled vntounto idolatrous and vnpure worſhippings; and an other is whereby they remaine at libertie. Diſtinction. 3.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, They that be learned and conſtant, may dwell with infidels.that we declare (as touching priuate men,) that if they be learned, and hauehave ſtedfaſtneſſe ioined with learning, ſo they be not compelled to cōmunicate with vngodlie ceremonies, may lawfullie hauehave their conuerſation with infidels: yet ſo, as there be vſed certeine cautions. The firſt caution.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 vntounto 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.

The ſecond caution.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, The third caution.this muſt eſpeciallie be regarded, that vnderunder 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 vntounto Chriſt. For the rule of the apoſtle ought to remaine inuiolate; Rom. 3, 8. The fourth caution.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 hauehave 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, Proofes out of the holie ſcriptures.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 vntounto godlineſſe and vertues. Ierom.Wherefore Ierom vponupon the ſixt chapter of Matthew hath this ſaieng; Matt. 9, 10.Chriſt indéed went to the feaſts of ſinners, but to the end he might hauehave 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, Acts. 17, 23.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, VntoUnto 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 hauehave dealing with them for affection ſake.

The weake and vnlearned muſt not dwell with infidels.12 But let vsus 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 hauehave 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. Ignorance as touching chriſtians, is to be reprooued in chriſtians.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 vntounto pietie; who neuertheleſſe are appointed to that end, that they ſhould teach good arts and philoſophie. We muſt not applie our ſelues to vngodlie teachers.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 hauehave a maruelous opinion of a learned ſchoole-maiſter, it commeth eaſilie to paſſe afterward, that they begin to hauehave 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, Origin. Godlie teachers doo eaſilie further religion. Auguſtine.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 vntounto Chriſt. We know alſo, that Auguſtine when he willinglie gaue eare vntounto 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 vnderunder 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, 1. Co. 10, 27ſéeing 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 vntounto 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, verſe. 37.that He dooth well, which ſurelie purpoſeth in his hart that he will keepe his virgin. Howbeit, he addeth this condition; So that he hauehave no need, and hauehave 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, To the goodneſſe of a worke, it ſufficeth not that the ſame is not in his owne nature euil.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 vponupon 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, Tim. 5, 8.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, Ephe. 6, 5.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, verſe. 29.the fift, and the 18. chapters; verſe. 8.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 hauehave 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 vsus profit and commoditie, when either they ſeuer vsus 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, Chryſoſt.in the 56. homilie vponupon 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 vntounto vsus; 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; verſe. 17.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. verſe. 5.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.

verſe. 33.15 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 vntounto Chriſt: and that by reaſon they were ouer readie to giuegive eare vntounto the arguments and prophane reaſons of philoſophers, or rather heretikes. A ſimilitude.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. A ſimilitude.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, vntounto 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 vntounto vsus.

16 Moreouer, our nature is ſo framed, Our nature is on euerie ſide ſubiect to corruption.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 vsus: 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 vntounto vsus before we be aware; ſo, being once conceiued, they can not be plucked from vsus, but with verie great paines. Chryſoſt.Wherefore Chryſoſtome in his 56. homilie vponupon 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; verſe. 13.Take awaie euill frō among you. Which words of the apoſtle cannot certeinlie be vnderſtood of ſinne: for the Gréeke word is foreign, 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 vntounto 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 vsus giuegive care to the Wiſe man, which rightlie and faithfullie admoniſheth vsus; He that toucheth pitch, ſhall be defiled therewith; and he that hath fellowſhip with a proud man, Eccle. 13, 1.will become like vntounto him. Take no greater burthen vponupon 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. Mens ſins are as pitch vntounto other men.Firſt, in that the vices of other men are likened vntounto pitch, the which ſticketh wonderfull faſt to the fingers and garments of them which touch it. Secondlie, we be faithfullie admoniſhed, that we ſhould hauehave a conſideration of our owne proper ſtrength.

17 Let (I beſéech you) the examples of the holie ſcripture teach vsus. Examples out of the holie ſcriptures.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 louelove, 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, Exod. 32, 1.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 vntounto 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 vntounto them, with great reioiſing they began to crie; Theſe be thy gods, ô Iſrael, Num. 25, 1.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 vntounto that moſt fowle idoll Baal-Peor, and ſuffered themſelues to be trained vp in the moſt vnpure ſeruices thereof.

Matt. 26, 70.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. Eſaie. 6, 5.When Eſaie beheld God ſitting in the temple like a iudge, and angels ſtanding about him, which moſt purelie celebrated praiſes vntounto 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. Alexander of Macedonia.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 hauehave 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 hauehave in the firſt to the Corinthians) that they which otherwiſe were faithfull, 1. Co. 10, 21doo 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; Ibidem. 14Flie 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, duplicate page duplicate page there ariſeth manie times bralling and ſtrife, and from that they fall into hatred, curſing, and reproches, which hauehave no edification, but rather hinder it: ſo farre is it off from ſtepping forward vntounto the ſame. To this purpoſe ſerueth that which Paule wrote in the ſecond epiſtle to the Corinthians; 2. Cor, 6. 14.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 hauehave with the vngodlie.

18 I knowe verelie, that the ſhadowes of the old lawe are now remooued from vsus by the benefit of Chriſt: Num. 15, 38yet 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, What ment the hems of the Hebrues garments.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, Deut. 17, 16nor yet deſire the aid of ſtrange nations: for he would hauehave cut off from his people, Exod. 23, 32all occaſions of ſuperſtitions and idolatrie. Iud. 1, 36.Yea and the hiſtorie of the Iudges teſtifieth, that the Iſraelits gréeuouſlie ſinned, bicauſe they brought thoſe idolatrous nations vnderunder 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 vntounto 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, Iohn. 4, 9.of whom Iohn maketh mention, ſaid vntounto 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, Pſal. 120, 5.with how gréeuous lamentation he complained, that he was compelled to hauehave conuerſation among ſuch as were ſtrangers and enimies vntounto God. Dan. 1, 8.Daniel, with his fellowes, might hauehave 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. verſe. 14.Moſes alſo (as it is written in the 9. chapter to the Hebrues) when he might hauehave béene reputed the ſonne of Pharaos daughter, and thereby attaine to great honors, contemned all this, and went vntounto his brethren, which were preſſed with miſerable ſeruitude in working of claie and bricks. They which followe not theſe examples, ſurelie declare themſelues to hauehave 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 vntounto the Corinthians the firſt epiſtle) prouoke God? 1. Co. 10, 22Or be we ſtronger than he? Wherefore they which be weake and vnlearned, whileſt they be ſo hardie to hauehave 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 hauehave brought, thall ſuffice at this time.

19 Now let vsus come to thoſe, which do ſo dwell among the infidels, It is not lawfull to dwell with infidels, if men be compelled to communicate with vngodlie ceremonies.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 frō thence, or rather ſuffer death, than to commit idolatrie. Paule (as we hauehave mentioned before) ſaid; Flie from idolatrie. The lawe & the prophets, the old & new teſtament, are full of edicts, 1. Co. 10, 14commandements, lawes, admonitions, and rebukes; whereby ſtrange worſhip is forbidden. Daniels fellowes choſe rather to be caſt into the fornace, Dan. 3, 18.than to worſhip the image ſet vp by a moſt mightie king. Machabaea the mother, 2. Mac. 7.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, Matt. 10, 28 1. Cor. 6, 16&c. Paule in his firſt epiſtle to the Corinthians affirmeth the ſame; Bicauſe we be the temple of God, the members of Chriſt, 1. Co. 10, 20and partakers of the Lords table; vntounto whom nothing may be common with the table of diuels.

20 All theſe things are to be applied vntounto 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 vntounto 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 hauehave 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 vntounto vsus, then we thinke we hauehave beſtowed our labour verie well, when we hauehave 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?

Eſaie. 1, 13.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 hauehave taught vsus. 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 vntounto idolatrie. And this may ſufficientlie be gathered héereby, bicauſe there is no true God, that will be worſhipped with thoſe things. Wherefore it reſteth, No true God delighteth in handiworke ſeruices.that the vngodlie, while they adioine ſuch rites vntounto their holie ſeruices, doo worſhip, not the true God, but him whom they hauehave 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 hauehave 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. The braſen ſerpent. Num. 21, 8.The braſen ſerpent had his beginning by the commandement of God, and it was alſo commended by miracles. For the Iſraelits, by looking vponupon 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, 2. King. 18, 4and 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 vnderunder ſome ſigne or viſible forme: and they choſe that forme, wherein they had ſéene the Aegyptians worſhip their GOD.

So the Ethniks teſtified, The manner of the Ethniks in their idolatrie.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. King. 12, 26. The purpoſe of Ieroboam.No otherwiſe muſt we thinke to hauehave 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, What the Hebrues ſought, when they made themſelues a golden calf.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 vponupon a good intent, (as they terme it) and howſoeuer they pretend ſome certeine beginning of anciencie, are not to be hard. Ephe. 5, 11.Paule in this maner admoniſheth the Epheſians; HaueHave 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.

What we muſt doo when ſuperſtitions are obtruded vntounto vsus.22 But what is then to be done, when they are thruſt vponupon vsus? 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 vsus hath vponupon this condition receiued chriſtianitie, that his life, goods, and dignities ſhould remaine ſafe vntounto himſelfe. Yea Chriſt hath by expreſſe words teſtified vntounto euerie one of vsus; Except you renounce all that ye hauehave, Act. 10, 37. and 16, 24.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. The anſwer of Cyprian.Cyprian (as Auguſtine reporteth) when he was led to execution, the preſident being deſirous that he might eſcape, ſaid vntounto him; Now I giuegive 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 vntounto 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 hauehave ſéene.

23 But while they diſſemble on this ſort, thus they vſe to defend themſelues; We doo not this (ſaie they) from the hart, Outward actions be a certeine ſhew of confeſſion.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; Rom. 10, 10With the hart we beleeue vntounto righteouſnes, and with the mouth is confeſsion made vntounto ſaluation. Mark. 8, 38.Chriſt alſo ſaid; Whoſoeuer ſhall be aſhamed of me before men, I will alſo be aſhamed of him before my Father. Furthermore, I would hauehave theſe men to knowe, that the ſame is no perfect and true faith, which breaketh not out into actions agréeable vntounto it. Moreouer, our Sauiour, who moſt earneſtlie ſought the glorie of his Father, after he had purged the temple of buiers and ſellers, ſaid; Iohn. 2, 17.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 hauehave 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. Idolatrie is of two ſorts.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 vntounto 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, 1. Cor. 6, 15.whie doo you then take it, and giuegive it vntounto an harlot? But they affirme, that Paule wrote that touching fornication. I knowe that. But the prophets in the meane time teach vsus, that idolatrie is the fowleſt fornication of all other: for Ieremie, Ezechiel, and other holie prophets, Iere. 3, 6. Ezec. 6, 13.ſo inueſh againſt the Iewes and their church, as they reſemble the ſame to an harlot, which vnderunder euerie gréene trée, hath laid open hir ſelfe vntounto idols, and prophane worſhippings. Furthermore, how vaine this excuſe of theirs is, that diuine oracle ſufficientlie declareth: 1. kin. 19. 18wherin God thus anſwered Elias the prophet; I hauehave left vntounto me ſeuen thouſand perſons, which hauehave not bowed their knee vntounto Baal. He ſaid not; Which hauehave rightlie iudged in their harts, and which hauehave 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 hauehave his creature parted with the diuell. Eſai. 45. 23.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 hauehave excuſed their dooing: for they might hauehave ſaid vntounto Paule; Whie art thou ſo vehement againſt vsus? 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 vsus 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 hauehave them to be vncorrupt and perfect. Wherefore, what ſinne ſoeuer is here committed, it ought not to be aſcribed vntounto vsus. 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 vntounto you, in that you communicate with another mans vngodlineſſe. The apoſtle, in the firſt to the Corinthians ſaid; 1. Co. 10, 18.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 vntounto idols is anie thing? Naie, but this I ſaie, that the things, which the Gentils offer, they offer vntounto 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. Againſt them which communicate without godlie rites.&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 hauehave 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 vntounto it: which is verie eaſie for me to prooue.

25 An Antitheſis betweene the ſupper of the Lord and the Maſſe.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 vponupon good cauſe ſaid to the Corinthians, 1. Co. 11, 20which 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 giuegive anie name vntounto it, than the ſupper of the Lord. Beſides this, they ſaie, that they offer the ſonne of God vntounto the eternall father. And that is expreſſelie denied in the epiſtle to the Hebrues: Heb. 10, 14.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. How the bodie and bloud of Chriſt may be offered to God in the ſupper.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 vponupon 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 vntounto 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 vntounto 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, 1. Co. 14, 16that 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 vntounto 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, The Greke church.pronounceth them with a lowd voice. Yea and in times paſt it was a cuſtome receiued (as Ambroſe and Auguſtine among others teſtifie) that vntounto thoſe words the people anſwered, Ambroſe.Auguſtine.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; The papiſts ſpeake manie lies in their maſſe.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 hauehave 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. Abac. 2, 4. Eze. 18, 26.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 vntounto praiers; We may helpe others by our praiers.to wit, that they would teach it to be lawfull for them by their praiers to helpe the neceſſitie of others, they might hauehave 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. The liues of manie of the ſaints are falſlie written.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 vsus.

27 And that they cannot cleare themſelues, In the maſſe, images are worſhipped.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 vponupon images, but they cenſe them, & knéele before them; and finallie, doo vntounto them all maner of honor, which ſhould be ſhewed vntounto God alone. And bicauſe (as I hauehave 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 vsus, 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 frō 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 hauehave made no mention. Furthermore, this is moſt of all from pietie, that in their Maſſe they powre out their praiers vntounto 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 hauehave him mercifull vntounto vsus, we by hearing of Maſſes prouoke him not excéedinglie vntounto 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. 2. Kin. 6, 18.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 merciemercy & forgiuenes for him. To whom Elizaeus onelie anſwered; Go in peace. Theſe fellowes ought to conſider with themſelues, whether they onelie and alone hauehave read and ſéene the diſcourſe of this hiſtorie: I thinke not. Looke par. 3 pl. 11. art. 8.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 vsus, was newlie conuerted vntounto 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, Naaman knew that fact of his to be blameable and offenſiue.he ſawe that it might eaſilie be, that he ſhould fall into that ſinne which he declared vntounto 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 hauehave 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 vsus. 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 merciemercy of God, and the praiers of godlie men; whereby, that which they hauehave doone amiſſe, may be fréelie forgiuen them. Neither did Elizaeus, (as they perſuade themſelues) giuegive Naaman the Syrian, Elizeus gaue Naaman no acceſſe vntounto idols.libertie to go vntounto 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 vntounto 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.

Baruch. 6, 229 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 vponupon 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, The booke of Baruch is Apocryphall.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 vntounto 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? Dan. 3, 5.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. Why Daniel was not caſt into the fornace togither with his felows.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 duplicate page duplicate page he did; or elſe, being apprehended and kept, was not accuſed, bicauſe the king bare him incredible good will. Daniell diſſembled not the worſhiping of of the image.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 vsus 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, verſe. 23.the 21, chapter, where it is declared, that Paule, by the counſell of the elders of the church of Ieruſalem, tooke vponupon 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; Rom, 3, 28.We thinke that a man is iuſtified by faith without works. Gala. 3, 20. Rom. 1, 17.As manie as be vnderunder the law be vnderunder 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; Gal. 5, 2. 4.Ye which be circumciſed, hauehave fallen both from Chriſt, and from grace: for Chriſt is made of none effect vntounto 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. Gal. 3, 28.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 hauehave 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, Things indifferent may ſometime be obſerued and ſometime intermitted. 1. Cor. 9, 22.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 vntounto it. Acts. 16, 3,But when they would hauehave compelled him for the ouerthrowing of chriſtian libertie, Gal. 2, 3.to circumciſe Titus likewiſe, he iudged that it was not to giuegive place, no not for one houre; For (ſaith he) falſe brethren are priuilie crept in among vsus, 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. The ceremonies of the lawe muſt not be compared with the inuentions of men.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 vntounto Ierom) that thoſe ceremonies of the ancient ſynagog ſhould ſtraitwaie without honor be reiected: Auguſtine.but idolatrous and ſuperſtitious things hauehave 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 vponupon 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, They that diſſembling lie go vntounto a maſſe, they ſeeke not God but their owne.both theſe things be wanting. Firſt, they defend that which is contrarie vntounto the word of God, and (as I hauehave 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 vntounto the Goſpell.

Whether Maſſe muſt be gone vntounto for auoiding of offenſe.32 They obiect alſo, that by their diſſimulation they would auoid offenſes. For they ſaie; If we ſhall vtterlie be enimies vntounto 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 vntounto 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; Matt. 15, 14Let them alone, they are blind, and leaders of the blind. What offenſes then be diſſallowed? What offenſes are to be diſallowed.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.

The vngodlie by ſuch diſſimulation are the more confirmed.Yea, and the weaker brethren newlie conuerted vntounto the Goſpell, perceiuing this learneder ſort, as ring-leaders to diſſemble, dare alſo doo the like, & ſuſpect themſelues to hauehave béen deceiued: & they which ought to hauehave 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 vntounto them. For there be manie which are not yet perſuaded that the Maſſe is euill: and they perceiuing vsus not to come vntounto the ſame, would not giuegive eare vntounto other points of religion. Wherefore ſomewhat muſt be doone for their weakenes ſake: as Paule in his epiſtle to the Romans faithfullie gaue aduiſe. Rom. 14, 1.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, For the weake ſake onelie things indifferent muſt be conſented vntounto. Rom, 3, 8.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 hauehave 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 vntounto vsus; whether we muſt diſſemble for preſeruation of the church.If wée ſhould ſo doo, as you would hauehave vsus, 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 vsus anie more. I anſwer; That alſo doth euerie one of vsus ſée, and (which is more to be reckoned of) it is not hidden from God himſelfe, whom yet cōmanding, we muſt obeie. Let vsus commit the end vntounto him, vntounto 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, Ioh. 21, 22.what is that to thee? Followe thou me. We be taught therefore to followe the word of God, whither ſo euer it call vsus; and let vsus commit the care of other things (which ſéeme to hinder vsus) to him that calleth vsus. 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 vsus not be afraid, though one of vsus fall or flie: but let vsus 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, Whether it were lawfull in the corrupt church of the Iewes, to communicate with the legall ceremonies.of Zacharie, of Iohn Baptiſt, of Marie the virgin, and of Ioſeph, who in thoſe corrupt and vnpure times came vntounto the publike ſeruice, and vntounto the temple of the Iewes; and therefore thinke that it is permitted vntounto 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 vntounto 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, Auguſtine.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 vsus, 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 vsus not to the confeſſion of wicked opinions, and preach not hereſies vntounto vsus, but deliuer to vsus 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; Matth. 23, 2.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 vntounto vsus, 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 vsus be ſo ſeuerelie reprooued. Frō whence ſinne hath his weight.But when they ſaie thus, why doo they not remember, that all ſinnes hauehave 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. A place of Iames expounded. verſe. 10.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. All ſinnes are not alike. Auguſtine.Neither doo I ſpeake, as though I would hauehave 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 hauehave no ſinne, Iam. 3, 2. 1. Ioh. 1, 10.we deceiue our ſelues, and there is no truth in vsus. Séeing then we ſinne in manie things, doubtleſſe in ſinning we cannot hauehave vertue, which is oppoſite vntounto the ſinne, which we commit.

And neuertheleſſe it often chanceth, Oftentimes he that falleth in one thing is conſtant in another.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 giuegive 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, A ſimilitude.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 hauehave I to this end brought, to confirme, that all ſinnes are not equall; as the Stoiks iudged.

36 Now let vsus returne to the place of Iames, which I cited; He that offendeth in one, is therfore guiltie of all: The obſeruation of the lawe muſt not be admitted with exception.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, Iames. 2, 11.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 vsus to anie other tranſgreſſion, we ſhould as well breke the one as the other. Alſo Auguſtine, Auguſtinein the place now alledged, teacheth, that the ſaieng of Iames is true for another cauſe: for ſinne, which is committed, is contrarie vntounto charitie, whereon the obſeruation of the whole lawe dependeth. Brieflie, to this end hauehave 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 hauehave ſome conſideration euen of the act, wherein the ſinne is committed. The right obſeruing of the ſacraments perteineth to the firſt table.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 vntounto 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 giuegive 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: Ariſtotle.euen (as Ariſtotle taught in his Ethiks) as when paſſengers in danger, A ſimilitude.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 louelove 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 vntounto deteſtable Maſſes. Wherefore, the excuſe, which they bring, cannot be receiued as iuſt. The Corinthians alſo might by this reaſon hauehave defended themſelues, 1. Co. 10, 21when they were reprooued by Paule; If we go vntounto the feaſts dedicated vntounto 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 hauehave giuen care vntounto them? No trulie: for he was not ignorant, but that they might hauehave 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 hauehave defended himſelfe for making a molten calfe vntounto the Iſraelits: for he might hauehave ſaid; Exod. 32, 23I did it not from my hart, but I was compelled ſo to doo, bicauſe the people would hauehave 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 hauehave ſuffered him to hauehave enterpriſed, nor God would by anie means hauehave admitted; therefore Moſes did ſharpelie reprooue him. Moreouer, Maſſe is a certen ſigne whereby the faithfull are knowne frō the ſuperſtitious.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 giuegive 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 hauehave reſpect vntounto: 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. Maſſe is a publike profeſſion of poperie,With what colour therefore, or with what countenance may ſo great a crime be extenuated? They be gréeuous euils (ſaie they) which hang ouer vsus, and we put our ſelues in moſt great dangers, vnleſſe we communicate with the Papiſts in hearing of Maſſes. I grant it: but let vsus 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 vsus caſt the care vponupon him, who hath commanded theſe things, and is not ignorant that theſe euils are ioined with the obſeruing of his commandements. The nature of perſecution is not to abrogate the lawe of God.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 vsus not couet to hauehave them new made for our dangers and calamities. But there is good and wholeſome counſell giuen vntounto men, that they ſhould not part that which they hauehave, betwéene God and the diuell; ſo as they ſhould giuegive their hart and affection vntounto God, and grant their bodie and outward parts vntounto the diuell.

38 Forſomuch as by the parts of the diſtinctions before put, we hauehave ſpoken ſufficientlie as concerning the dwelling togither of priuate men with infidels: now remaineth to treat of princes and magiſtrates; A diſtinction of powers.and they are either principall, as they which depend of no other, nor hauehave ſuperiour powers aboue them: or elſe they be inferiour officers, which lawfullie & of right are ſubiect vntounto 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 vsus 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 vnderunder 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 vntounto him. And now, when as kingdoms and dominions hauehave 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, The firſt caution.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 vntounto euill: neither ſhould they ſet forward the worke of God, but the tyrannie of Sathan. The ſecond caution.Secondlie, let them beware, that they permit not vntounto 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, 1. Kin. 11, 7,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: Ibidem. 11.that euen as he had made diuiſion of the ſeruice of God, giuing part therof vntounto God, and part vntounto idols, ſo was his kingdome diuided, wherof a part was granted vntounto his ſonne, and a part was giuen to Ieroboam the ſonne of Nebat. And his fault ſpred abroad vntounto 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, A Magiſtrate muſt puniſh idolatrie.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; Auguſtine. Pſal. 2, 10.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, How and in what reſpect kings ought to ſerue God.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 vntounto 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 vntounto 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. Of ſtanding ſitting, or kneeling at the communion.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, How profit is had by the varietie of rites.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. Auguſtine.The third condition or caution that muſt be regarded, is, The third caution.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 vntounto 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. The fourth caution.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. The fift caution.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: The end of ciuill gouernment.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 vntounto the right vſing of the ſacraments, which are not yet perſuaded of the truth, he ſhould driue them headlong vntounto 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, Rom. 14, 23is 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 hauehave 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 hauehave his ſubiects well inſtructed. Whethe princes ought at the length to driue their owne ſubiects to the right vſe of the ſacramēts.Neither are the Papiſts (which at this daie be ſuffered by chriſtian magiſtrates) ignorant, that we ought to hauehave in vſe the ſacraments inſtituted by the Lord. So as they can not iuſtlie complaine of their magiſtrates, if they would hauehave them to be vprightlie and in due order miniſtred vntounto them. Beſides, they which obiect theſe things vntounto vsus, muſt note diligentlie, that by the ſame waie we may cauill againſt God: for he hath ſet foorth vntounto men his lawe (which is moſt perfect) to be kept of them. Shall we then ſaie vntounto him; We be weake, corrupt, vicious of nature, and not able to performe thy commandements, as thou haſt willed vsus: 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 hauehave declared vntounto you to be kept, be iuſt and right: but in that ye be weake and feeble, it ought not to be imputed vntounto my default; for I hauehave eſpeciallie holpen your weakneſſe, hauing giuen mine onelie ſonne vntounto 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 vntounto me, which hauehave diligentlie imploied my trauell, that ye might not be ignorant of the truth, and miſerablie periſh. For I hauehave 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 vntounto 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, Auguſtine changed his mind touching the compulſion of heretiks.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 vntounto the catholike church: which cities being thus at the length ſincerelie conuerted vntounto the truth, rendred thanks vntounto God; neither would they, if by anie meanes they might, returne vntounto 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 hauehave 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, Leuit. 17, 8. Exod. 14, 7.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 vntounto anie; namelie, to ſuffer no citizen of theirs either natiue or ſtranger borne; but that they might compell or conſtraine him vntounto the ceremonies and ſeruices conſonant or agréeing to the word of God.

42 But now let vsus procéed, and ſpeake of thoſe lords or magiſtrates, which are ſubiect vntounto the power of ſuperiours. A diſtinction. Looke part. 4. place, 13. art. 22.Theſe ſéeme on this maner to be diuided: ſome to hauehave iuriſdiction, either proper, or by inheritance; or elſe committed vntounto 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 hauehave before ſpoken. But the firſt, which be rulers of prouinces, cities, and places, either by inheritance, or by office committed vntounto them; they ought not otherwiſe to doo in the thing (whereof we now diſcourſe) than we hauehave 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, vntounto 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.

The anſwer of the Lacedemonians.When they, which ouercame the Lacedaemonians, commanded ſuch things as were againſt their lawes and inſtitutions: they ſaid; If ye ſhall command vsus 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. An example of the Machabeis.What time as the Macedonians, Antiochus, Demetrius, and Alexander, withdrew the Iewes, which then liued vnderunder them, from the true worſhipping of God; the Machabeis would not be obedient vntounto them. And whereas that houſe of prieſthood was chéefe, next vntounto 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, An example of Ezechias verſe. 7. verſe. 7.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 vntounto 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, Seditions muſt be auoided ſo much as is poſſible.in theſe things ſo much as is poſſible we muſt auoid ſeditions, and moſt warilie prouide, that vnderunder 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, Rom. 13, 1.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 vntounto good works, but vntounto euill. So as, if the inferiours promote not euill things, but good, verſe. 3.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 vntounto 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 vntounto 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, Iuſtinian.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 vntounto the gouernor, ſaid; If I rule iuſtlie, A goodlie ſentence of Traian.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 vntounto him) he would publiſh the lawe at Rome, as he was commanded. A fault in Pope Gregorie.Doubtleſſe this act of Gregorie cannot but be reprooued; bicauſe he ought not to hauehave 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 vntounto ſeditions; but onelie our care is, that thoſe things may be giuen to God, which are due vntounto God, and vntounto Caeſar the things which be due vntounto 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 hauehave reſpect to the worſhip of God. And by this means ſurelie, we may excuſe iuſt Naboth, 1. King. 21, 3 Naboth is excuſed.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 hauehave doone.Whether the inferior officers ſhuld reſign their r…ome… … they be conſtrained to wicked things.

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 vnderunder 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 hauehave but ſmall louelove to the kingdome of Chriſt, and true religion.

45 Now remaineth, An anſwer to the arguments put forth at the firſt.that we anſwer vntounto 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. Matt. 9, 10.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, 1. Cor. 7, 12as their naughtineſſe could nothing at all hurt him. Wherefore they, which are conſtant and learned, may lawfullie (as we hauehave 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. VntoUnto the ſecond.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, vntounto 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, 1. Cor. 5, 10droonkards, 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, To the third.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 hauehave 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 hauehave béene, if they had winked at wicked acts. Wherefore theſe ſaiengs are nothing at all againſt that caſe, which we before determined. To the fourth. Gen. 12, 1.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; Gen. 13, 1.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. Gen. 13, 12. VntoUnto the fift. Of Lot.We may anſwer the ſame alſo of Lot. If he went vntounto 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, 2. King. 6, 18 Looke part 3. pla. 11. art. 9. Luke. 8, 38.for I hauehave 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 vntounto them, what had happened vntounto them ſelues.

Common Places, Part 2 · Chapter 4 · Section 2

p. 309VVhether it be lawfull for Chriſtians to dwell among Infidels.

VVhether it be lawfull for Chriſtians to dwell among Infidels.