What a Faithful Man Dwelling Among Papists Ought to Do, Text

What a Faithful Man Dwelling Among Papists Ought to Do · Text

How a faithfull man ſhall behaue him ſelfe, dwellinge amongeſt the Papiſtes.

MAny do aſke me Counſell oftentymes, how they ſhuld behaue them ſelues amonge y^e papiſtes where it is not lawful for them to worſhyppe God puerly: but eueryevery man is conſtrained to vſe many cerimonies whych hauehave bene inuented againſt y^e worde of god, and be full of ſuperſtitiō. Now it were not very hard to anſwere them in this matter & to defyne vntounto them ſymply y^e truth therof, yf they were fully determyned in their hertes to folow wholy and without contradictiō all that God hath commaunded them by his worde. But I wote not how the moſte parte of men, after y^t they hauehave knowen a thing diſpleaſith god do neuertheleſſe gyue them ſelues leaue, and alſo do defende thē ſelues againſte it. For there hauehave bene dyuers hauehave aſked me counſell in this matter euē altogether after ſuche a faſhion as Baalam did of god, when he wolde go vntounto kynge Balach,Nume. 22. for he knew well ynoughe that it was againſt the wyll of God that he ſhoulde take that viage vponupon hym, but yet neuertheles he ceaſed not to aſke him leaue for y^e ſame. Euen likewiſe theſe men here being in maner cōuict in their conſcyence / that it is euyll done, to bowe them ſelues before Idolles / do enquire and demaunde what they may do not for to captyuat & make ſubiecte their aſſent vntounto god, and reſte vponupon his worde / but to y^e intente men ſhoulde geue them the bridle: and y^t they hauynge anſwere after their deſire may quyet them ſelues in their vice through vayne flaterie. To be ſhort euen as the prophet Ezechiell ſaith.Ezechi. 13▪ They go ſekyng aboute y^t men ſhould make them cuſſhens to lay their conſcience a ſleape vponupon and y^t men ſhould make them beleue y^t they lyue when they be in deathe.

Neuertheleſſe bycauſe it is our office puerly to beare witnes to y^e verite, I can not diſſē ble nor refraine, but y^t I muſte nedes ſpeak thoſe thinges whiche I think neceſſary to be knowen: ſpecially when I am required ther vntounto, but for as muche as all the difficultye cometh of this, that we do euer giuegive more hede to kepe vsus in the fauoure of the world, then to pleaſe god I exhorte eueryevery faithful perſon in the name of Ieſu Chriſt / for to reſiſt his owne affections, y^t he maye be obediente vntounto the will of his maſter Chriſt. It is a paynefull thinge for a man to put him ſelf in daūger of loſing both body & gooddes / to ſtere vp all the worlde againſt him, to lyue in opprobrye and vtter reprofe, and to leaue the contrary, where one may lyue well at eaſe, for to go into a ſtrange coū trey as one goeth aſtray. I do graunt it to be ſo, but what is y^e firſte leſſon y^t we ſhould learne in y^e ſcole of Ieſus Chriſte, but to forſake our ſelues, but if ther be any ſo weake or frayle that they can not at the fyrſte determine veri wel what they ought to do, at the leaſt I deſire them that they wyll not flatter them ſelues ſekynge ſtertyng holes and vayne excuſes for to hyde them with / but theſe ſtertynge holes can not delyuer them frō the iudgement of god, yea and we ſe that this is y^e begynnyng and as it were the fyrſte degre of the ruyne of ſuche as do fall frō the grace of god. And when they ſee y^t it is not ſure for thē to make them ſelues knowen before men, that they be y^e true ſeruantes of god duly to honor him they excuſe them ſelues & wil be counted for righteous & fauteles when they do with other men defyle them ſelues w^t dyuers kyndes of Idolatrye. Then afterwarde they perceyuinge y^t they can not this waye eſcape al maner of ſuſpiciō they think they be diſcharged if thei do hyde their criſtianite al togither without ſpeaking ſo moch as one worde of God except it be to their chief frendes and familyars and y^t ſhut vp in a chā bre ſuerly. Now y^e whiles they ſuffere the truthe of God to be blaſphemed, & what diſhonour ſoeuer mē do vſe to do to Ieſu Chriſt: they do not onelyonly make no reſyſtence to the contrarie, but alſo make as though they cōſented to it, hauinge none other thynges in their mynde but to take hede y^t no man ſhuld perceyue that they be criſtians at the laſte what happeneth to ſuch maner of people which wil with ſo carnall pretence (that is to ſaye, by peruerſe ſubtilitie) begyle both god and the world god ſuffereth them to fall as it were into a depthe of darknes depriuing them of y^e knowledg that he had geuen them, and ſo finally y^e deuylles poſſeſſed thē & ſtyrred them vp againſte the goſpell and maketh them perſecute with a hoote & cruell furie, the doctrine whiche before thei knewe to be of god, and that by good right, for it is reaſon, that that man which turneth the verytie of god into a lye for to iuſtifye hym ſelfe in hys iniquitie, ſhoulde therfore fele ſuche vengeance. For as moche then as as infirmyte doth let vsus for to accomplyſſhe our deutie, let vsus rather gyue all glory vntounto god in confeſſing our myſerye, then by inuentynge cauillations and ſtartynge holes to bring vponupon our ſelues ſhame & double damnation, for we ſhoulde take the enſamples of y^e punyſhementes of god for admonitions or warnynges, to the intente that we ſhoulde learne to walke in hys feare.

What ſhal men do then? firſt of all let vsus not meaſure oure duetie due vntounto God after our owne commodite, for after that maner we ſhall neuer attayne to the truthe. Then afterward let vsus not in this matter hauehave reſpect vntounto our owne perſons for to ſeke oute that whiche is moſt conuenient for vsus after y^e fleſhe. Thirdely let vsus not take counſell at oure owne brayne, which waye is beſt to wynd vsus out of parell and trouble: but let vsus rather truſt in the prouidence of god nothing doubting but that he is able inough for to kepe vsus euen in the myddes of a thouſand deathes, if neceſſite required, that it ſhoulde come ther vntounto: thus doing we ſhuld not hauehave any nede long to ſtand in aduiſement or diſpute of the one parte or of the other parte whyther we ſhould w^t trouble with the loſſe of our goodes, w^t the daunger of our lyfe, obaye vntounto god or no, & for to pleaſe hym gette the euyll wyll of mē: but hauyng ones hys commaū demente, we ſhoulde redelye & withoute doubte folowe it as a ſuer waye commyttynge vntounto hym what ſoeuer myght come therof & gyue our ſelues ouer vntounto hys holy ſauegarde: here hauehave we y^e onelyonly mean wherby to gouerne vsus truely. In this caſe I wil recite a godly exāple that Sainct auguſtyne doth reherſe whyche ſhall be good for to boldē and incorage vsus thus for to do. It is that Sainct Cyprian after that he was condēpned to the deathe bycauſe he wold not do ſacrifice vntounto ydolles was moued and inticed to condiſcende vntounto the ſame for ſauyng of his lyfe. And ſpecialy the Iudge coueting to delyuer hym required hym inſtauntly, for to do ſo and prayed him wel to bethynke & aduyſe him ſelfe. VntoUnto whome he gaue a ſhorte anſwere, that in a thing ſo holy deliberacion myghte hauehave no place. Let vsus now conſyder in what eſtate Sainct Cypriane was then, he ſawe the death before his eyes: but for aſmoche as he was at a point with him ſelfe, for to folowe the commandement of God, the ſame delyuered him frome all perplexite, that he was not aſtonyed: ſo y^t he dyd not bowe or change his mynde, but abode inuincible.

This is then a notable ſentēce which ought to be well printed in our memory, to thintēt that we do not attempte throughe any deuelyſh preſumption, for to aduyſe oure ſelues whether we maye do that whiche God hath ſpoken or no: as thoughe we might controlle him, but yf we will take counſell at oure owne head & turne away from his worde, let vsus ſurely wayte for the curſe which he hath pronounced by the Prophet Eſay, vponupon all them which gyue not auctorite vntounto his ſpirite for to rule in their counſelles and axe not at his mouth to take there at their determinacions.

We ſe nowe touchinge this preſent matter, that yf our lord hath on this wyſe declared his will, we contentinge our ſelues with his worde, may hauehave ſure knowledge of that y^t we ought to do. This nowe concluded, yf anye man will ſtill to it replye, let him go and pleade agaynſte God, to ſe whether he can wyn his proceſſe againſt one ſo ſtrōg a partye ſpecially hauinge ſo euyll a matter.

Firſt, let vsus remember that Ieſus Chriſt doth learne vsus al this leſſon at the firſt entrance into his ſcole, that yf we be aſhamed of him or of his worde before men,Mat. 10Matt 10 of vsus will he be aſſhamed whan he ſhall come in Maieſtie with his angelles.

Beholde then how that our Lorde is not content when we do knowledge him ſecretly onelyonly and in our hertes, but he requireth ſtraightly, that we doo declare before mē by outward profeſſion that we be of his: & he dothe not accept vsus to be of his kyngdome but vnderunder that condicion. And it is no maruell for that that ſainct Paul ſaithe can not be falſe,Rom. 10.Rom 10 that as with y^e hart a man beleueth vntounto right wyſnes: ſo muſt he cōfeſſe with his mouth that he maye be ſafe Whereby he ſignifieth that can not be the fruyte of faith before God, which bringeth forthe no confeſſion before men. Who ſoeuer nowe draweth backe, he muſt go ſeke him a new maſter.

Now one wil demaūde whether euerye one muſte declare him ſelfe openly or no, yf he will doo his dutie thoughe no man enquire of him his faith? I anſwer, that it is not my meaning for in aſmoche as it is a particular office to preache openlye / it is not conuenient that euerye man medle therewith / no neyther were it expedient nor conuenient? I meane not thē that eueryevery man ſhoulde go into the pulpet to declare their chriſtianyte / or elles that we ſhuld publyſh it in y^e ſtretes as y^e blowing of a trompet: but y^t euerye one after their vocation in y^e which he is called to take hede that he geue god his glory.

Now for as moche as oure lorde hath not determyned neither the tyme nor the place, neither yet the boūdes, how farre we ſhall go, we can not make any certayne lawes therfore.

But it is mete that eueryevery one (to his power) doo applye him ſelfe faithfully, to doo the ſame by all the meanes that he can, conſydering alwayes the ſtate in whiche he is and the grace y^t god hath geuen hym, & bycauſe that we be al ſlouthfull and negligent, except that we hauehave alwayes ſome ſpoure for to ſtere and pricke vsus forth, let vsus hauehave theſe godly ſentences printed in our hartes wherin it is commaunded vsus to be ready to render a reaſon of the hope that is in vsus vntounto eueri one that axeth vsus.1. Pet. 3.1 Pet 3 Eſai. 2Isa 2In lyke wyſe wheare it is ſayd that thoffice of eueryevery faith full perſon is, to take his neyghbour by y^e arme and ſaye let vsus aſcende into the hyll of Syon in to y^e houſe of y^e god of Iacob and he wyll teache vsus to walke in his waies, we ſe now y^t there ſhould be ſuche zeale in vsus both for to exalte the kyngdome of God and alſo for to edifie our neyghbour: and that we ſhould geue all our ſtrength and apply all our ſtudy to do the ſame.

But for as moch as we hauehave no certeyne rule to certifye vsus, how far & how wide we ſhould walke, there is no more to do then, but eueryevery man to deſyre our lorde to directe him in true wiſdome: y^t he may iudge what is moſte expedient to be done. And then afterwarde after his power (accordinge to the meaſure of the vnderſtanding whiche he hathe) he do ſeke all the meanes and occaſyons that is poſſible for to fulfyll his dutie: to the intente that we hauehave all wayes the folowinge of Ieſus Chriſt for our marke,Pſal. 68Ps 68 of whom it is ſpoken that the zeale of y^e houſe of god conſumed hym, y^t is to ſay, he was inflamed with ſuch louelove and affection to build and interteyne y^e church of god that y^e ſame was euen as a burnynge fire in his herte whiche did neuer let him reſte. On the other ſide, let vsus note wel, what is ſpoken of them which durſte not confeſſe Ieſus Chriſt after that they beleued in hym.Ihon. 12. It is that they loued more the glory of men then the glorie of god. Is it not a curſed and an ouertwarte choyſe to preferre men before god? Let vsus take heade that we come not into ſuche cō dempnation.

But the thing which I hauehave taken chiefly to handell at this tyme, is to knowe whether a Chriſtian man being rightly inſtructe in the truthe of the goſpell, when he is among the Papiſtes do offende god or not yf he do as other do in going to y^e maſſe, worſhipping of ymages, reliques, & vſyng ſuch lyke cerimonies. And to preuent the cauillatiō of ſome, we entreat not now of this difficultie, whether it be euyl done to diſſemble: but whether a man may feine and counterfaicte or faſſhion hym ſelfe againſt the verite & truth. A man doth diſſemble when he hydeth that that is with in his herte: but he feyneth or ſēbleth whan he feineth him ſelfe to be that he is not, in concluſion loke what it is to lie with the mouth y^t ſame is to feine in the dede.

Now to defyne this queſtiō, we muſt note, that as there be two maner of honours that we owe vntounto God, that is to ſaye, page missing ſpirituall ſeruyce of the harte & the external or outwarde worſhyppinge: euen ſo on the other ſyde, be there two kindes of Idolatry, the fyrſte is whan a mā through a falſe fantaſy whiche he hath cōceyued in his hart or ſpirite doth corrupt & peruert y^e ſpiritual ſalues of one only god The other is whan a man (for what cauſe ſo euer it be) dothe geue or tranſfer y^e honor which belongeth vntounto god onelyonly, vntounto any creature. As for an enſāple vntounto an ymage, let vsus then begyn to ſpeake of the duty which we owe towarde god, to ſerue hym duelye. Is it ſufficient for eueryevery man to holde god within hym ſelfe within hys harte for his ſauyour and worſhyp hym in ſecrete? No, he requyrethe more of vsus ſaying, that we muſt glorify him as well in our body as in our ſpirite & he adioyneth the cauſe. Becauſe that both of them belonge vntounto hym. Now although we had not this commaundement, yet it is euydent y^t it ſhoulde be ſo, for in as much as our bodyes be redemed by y^e precious bloud of Ieſus Chriſt. What reaſon is it, y^t we ſhoulde proſtytute it before an Idoll? Seing that it is the temple of the holy goſt. What an horrible ſynne were it then for to defyle it with ſuch ſacryledge? Conſiderynge that it is predeſtinate to receyue y^e crowne of immortalite and to be partaker of the glory of god, is it then conuenient for to corrupte and to foil it with ſuch fylth? let vsus learne then that euen as our ſoules be conſecrated vntounto God, euen ſo ought our bodyes to be reſerued vntounto his honour. S. Paul cryinge agaynſte whoredome vſeth this argument.1. Cor. 6.1 Cor 6 Seing y^t our bodies are the membres of Chriſt, is it lawfull to make thē the membres of an harlot? By the ſame reaſon maye we ſaye, ſeinge that our bodyes be y^e mē bres of Chriſt, ſhall we deuyde them frome his communion by pollutinge them and bowing of them before Idoles? Therfore our Lorde ſpeaketh of his true ſeruauntes, and geueth them this marke that they had not bowed their knees before Baal nor yet hadde kiſſed his hande,3. Kyn. 19. who might hauehave ſaid that they were not corrupt with falſe ſuperſtitiō holding Baal for their God in their hartes. But he willinge to ſygnifye that y^e matter lyeth not all togyther therin, ſayde. That they had not done him any reuerence by any owtwarde geſture. In this diſcription dothe he ſhew vsus y^t we ought narowly to abſtein from ſuche defylinge of our ſelues, yf that we wyll be of the nombre of his people. This is alſo that he ſaith, by Eſay.Eſai. 45.Isa 45 I am the lyuyng god eueryevery knee ſhall bow before me / & eueryevery tongue ſhall ſwere by my name, he declareth by theſe wordes y^t he rekeneth not hym ſelfe to be worſhypped truly, but whā a mā doth rēder vntounto hym onelyonly yea euen with outewarde geſture: and that he be worſhypped of the bodye as well as of the ſoule. Nowe whē the contrary is done, that is to ſaye, when one knelethe downe before an ymage, it is derogation to his maieſte. And what wyll we more? HaueHave we not an expreſſe cōmaundement whiche forbyddeth vsus to geue any honour vntounto ymages? For the wordes whych y^e lord vſeth do not onelyonly importe, that men ſhoulde not attribute vntounto thē his glorye through any ſuperſtitions or peruerſe opiniō: but they do alſo comprehende all y^e honour y^t men may do on what wyſe or for what ende ſo euer it be.

Then it is nowe a vayne excuſe, & that dothe not elles but aggrauate and enlarge the ſyn to allege that god is content w^t thy herte: for we ſe y^e contrary. Euen ſo is it to allege that ydolatry procedeth of ſuperſtition and therfore that it is not commytted but whan the herte is there with it, for although a mā do mocke an Idoll in his harte when he maketh as though he worſhypped hym: yet is he neuertheles gyltye of this ſynne in that he giueth the honour of god to a creature / but let vsus ſet a parte all ſuperſtition: what is it that a man can pretend in his behalfe? He wyll denye that he ſinneth, for aſmoch as his mind or intente is not euyll. What thyng ſoeuer (wyll he ſay) that other men do, I worſhyp the lyuyng god in my herte, I know that it is ſacrilege and abhomynation for a man to goo to an Image, of it to ſeke or wayt for any helpe or elſe to do it any reuerence. It is to god y^t I direct my ſelfe, althoughe I ſeeme to worſhyp the Image. This is y^e ſame cloke and colour whiche y^e Corinthyans pretended when Sainct Paule reproued them of this vice,1. Cor. 8.1 Cor 8 for they went vntounto the brotherhodes whiche men made vntounto y^e honour of ydolles and dyd eate of their ſacrifices w^t other: was this now thorow ſuperſtition? No for S. Paule bringeth forthe this excuſe in their name or perſon: we know that the Idoll is nothinge, but vanite: what folyſſhe fanſie ſo euer the worlde hauehave of it, and y^t there is but one onelyonly god and one onelyonly lorde Ieſus Chriſte. But is he contente with thys? Noo. Euen cleane contrary he anſwereth y^t all this is nothing ſeinge y^t through their exāples they did entiſe other to worſhip Idolles. A weake perſon (ſaith he) y^t ſeeth you, thinketh he not that you hauehave the Idol in ſome eſtimation? Now vponupon this is he confyrmed to do in like caſe: yea but you hauehave a right vnderſtandyng in your herte. Muſte he therfore for whō Chriſt died peryſſhe in bearynge hym ſelfe bond of your knowledg? Doth he not through this anſweare ſhake of all their clokes? Wyth which many now a daies wold helpe thē ſelues. And yet doth he ſpeake more ſharpely a lytle after.1. Cor. 10.1 Cor 10 That euen as he whyche is partaker of y^e ſacrifice of god is partaker of the true ſacrifice ſo he which doth communicate wyth ſuche faulty and defyled maner of doinges is polluted & defyled, it is a vayn thing (ſaith he) to replye, that the ymage is nothynge and that it can do nothinge. Let vsus be contente that in as much as y^e vnbeleuer doth ſacrifyce vntounto Deuylles / who ſo hauehave any thynge to do wyth them in this acte gyueth hym ſelfe to the deuyll in lyke wiſe. Now can no man be partaker of the lordes table & of y^e deuylles togyther: neyther yet drinke of the lordes cuppe and alſo intermedle w^t the deuilles cuppe: who ſo euer doth take y^e one doth clearely renounce the other.

Daniel. iij.And in dede yf Danielles companyons myght hauehave ſcaped by this ſubtiltie, it was very foly and raſhenes for theym willingly to offer theym ſelues vntounto deathe. Mighte not they hauehave agreed within theym ſelues to ſaye. Other men do worſhippe the Image, but our ſpirites ſhalbe erected vp to heauen to worſhyp the lyuinge God.

Thus the cauſe ſtandynge for to auoyde daunger, let vsus be in the company of other, fayninge as thoughe we folowed them, Coulde ſuche cauillation quyte them before God? EueryEvery man will ſaye naye, Well what ſhall we ſaye then, ſhal we accuſe thē of an vndiſcrete zeale / becauſe that they had rather ſuffer thē ſelues to be caſt into a burnyng fornace then to counterfaite or feyne, and hauehave their hartes neuertheles alwayes vntounto God? But this were aſmoche as to reproue the holy ghoſte whiche prayſeth them for this their cō ſtancy, Some man will ſaye, y^t eueryevery man can not be ſo conſtāt and ſtedfaſte. Well foloweth it therfore vponupon that y^t we ſhulde not folowe thexemple which is ſet before vsus for a doctrine.

Euen accordynge as we do ſeke ſterting holes for to excuſe our ſyn: ſo ſemeth it vntounto ſome men, that they hauehave a good ſolucion for this texte: when they ſaye, that it ought to be vnderſtāde of the Idolatry of the heathen, and therfore it ought not to be applyed vntounto our tyme.

For the Paynims (ſaye they) were not onelyonly deceyued in vſinge of peruerſe ceremonies: but alſo in as moch as they had Goddes deuyſed & forged oute of their fantaſye. It is no meruell then (ſay they) yf our lord do ſo greatly reproue their maner of doinges: but this is not all one with that that is done amonge the Papiſtes: For althoughe the ſeruice of God be amonge them corrupt and fautie, yet alwayes their intention is none other but to worſhippe God. To be ſhorte, they arme them ſelues with this diuerſite that they thinke there is not ſo greate parell to be partaker in any Idolatry the which is couered with the name of God, as in an other that were altogither withoute anye couer. But vntounto this I anſwere that for aſmoche as the worlde goeth aboute to ſerue God after a peruerſe and an vnlawfull maner, that then it doth worſhip an Idole: what cloke ſo euer they make. Then, they that inuente ſuperſtitions whiche God condemneth and refuſeth, mighte very well ſay, we will ſerue god but in aſmoche as God accepteth not ſuche ſeruice they do it rather to the deuyll.Rom. 1Rom 1 Wherfore ſainct Paule ſaith, y^t they which did tranſforme the glory of god into any corruptible figure, did ſerue the creature and not the creator. But to thintent a man maye vnderſtande more playnly, how feble this defence is, let vsus take thexamples of the ſcripture conuenient vntounto this purpoſe.Nume. 21. Marke the braſen Serpent whiche was not inuented raſhely by the folyſhnes of men but by the will of God. It was not onelyonly a memoriall of the benefyte which God had done to the people of Iſrael, but alſo an holy Sacrament of Ieſus criſt Afterwarde dyd they make of it an abhominable Idole, & yet neuertheles, this was not done without a Godly ſhewe or pretence of the name of God. I demaunde now yf that any of thē in the ſame tyme had made as thoughe he had worſhypped it for to faſhion him ſelfe vntounto the ſuperſtition of the people, whether that we wold excuſe him? I thynke there is no man that wolde not condempne him.Exod. 32Exod 32

Loke alſo vppon the golden Calfe whiche Aaron dyd caſte, was not the ſame to repreſente the lyuinge God? for when he made proclamatiō that the people ſhulde aſſemble togither for to kepe the feaſte of the Lorde whiche had brought them oute of the lande of Egypte, y^t ſame was receyued of eueryevery man w^t out contradiction: it was then a Ceremonye ſet vp to honour God with. But becauſe it was falſe and peruerſe, it was reputed for Idolatrye. He that had feyned him ſelfe there to conſente excuſinge him ſelfe by the tytle of God / hadde he therfore bene gyltleſſe? We wolde all of vsus condempne him. How commeth it then in a lyke matter, we will not ſeme to erre. As moche maye we ſaye of the Calues which Ieroboam prepared 3. Regū. 12for he profeſſed not to bringe in any new God: but rather proteſted that he wold always hold hym vntounto the lyuing god. And in dede he had none other reſpecte then to kepe y^e people frō goinge to Ieruſalem, for feare leaſte they ſhoulde ioyne them ſelues agayn vntounto the houſe of Dauid. This was notwithſtandinge ydolatry, bycauſe he inuē ted a ſtrange maner of worſhippynge againſt y^e worde of god. yf that any man now whiche cō ſented not vntounto this abhomynation had ſacrificed there, had he done well? And without makyng any more a do. Reade we that any ſeruante of god did at any tyme worſhippe there? No but contrarywyſe we reade y^t the Lorde by hys Prophetes forbad it as a cryme very abhomynable.

Now to make an end of this artycle the temple of y^e Samaritaynes, was it builded vntounto y^e name of Iupiter or Mars? We knowe that it was done to the name of the lord god of Iſrael, was it therfore lawfull for any faithfull man to worſhip there. It is very playne y^t it had byn an extreme abhominatiō. I conclude then vponupon theſe reaſons inuincyble, that it is no more lefull to communicate in an ydolatry which is decked with the name of God then if it were all together the ſacrifice of y^e heathen.

Nowe, before we paſſe any further, in as moch as we hauehave now ſene that ydolatry, yea, all although it be committed but fainedly, doth alwayes diſpleſe God: it is conuenient for vsus to applye this doctrine vntounto our tyme. If a man were amonge y^e Turkes, there were no doubt but he ſhould do wickedly and agaynſt god, to enter with thē into their ſinagoge / ther for to kepe their ſuperſtition? And yf there myght be foūd paraduenture any man ſo far paſt ſhame as for to aproue this, he ſhould declare himſelf to hauehave no fear of god nor any conſcience of ſin. A good cauſe whye? For loke euen as y^e worſhippyng of god done in the churche or in the cō pany of the faythfull after hys word is a ſolempne acknowleginge that we do holde and excepte him for our god: and that we do honor hym openly. So a man to ioyne him ſelfe with y^e Turkes or Paynims for to folow their maner of worſhiping that they vſe (which is naught) It is a kynde of forſakynge of god, by which he is defiled and accurſed. To ſay ſo moche of y^e Papiſtes, plainly it ſemeth a very ſtraunge thing. For we hauehave many thinges with them to cō mon together: & what ſoeuer deuiſiō or variance there be betwene them and vsus, yet muſte we (w^tout all compariſon) hauehave more felowſhyp with them, thē with the heathen, yea, and yf it were but for the honour of the name of Ieſus Chriſte whiche they beare: in which thing alſo we agre with them.

We muſte ſee then where in and how farre, it is lawfull for a chriſtian man that is well inſtructe in the truthe of the goſpell, for to communicate withe them / for I ſpeake not, but bycauſe of thē (to whom god hath opened his truth) w^t how great filthines the whole papiſticall church is repleniſhed. To iudg now well of this matter, it is neceſſary to be noted that of that which men call y^e ſeruyce of god there is one parte whiche was Inſtitute all together directly againſt god: another part hath bene depraued and abuſed by y^e faulte of them whiche miſuſed it. Albeit that at the beginning the firſt origenall was not euil. Further that there be many ceremonies whiche a man by no meanes can excuſe, but y^t they conteyne playn ydolatry. Now there be other which be vayne and folyſſhe, neuertheles of thē ſelues they cannot defile a man excepte that a man in the obſeruinge of them hauehave any ſuperſtitious opinion. Thirdely we muſt marke that there be ſome thinges that were cōmaunded wickedly whiche notwithſtan- a chriſtian man may kepe with out offence. Other ther be whiche may not, neyther ought not in any wyſe to be obſerued. It is not neceſſary for to handle or entreat of all theſe kyndes one after another ſeuerally. It is ſufficient to touche them to the intent that a man may know y^t I am not ſo ſharpe & extreame as altogether and without exception to forbid a chriſtian mā that he may not confirme hym ſelfe to the Papiſtes in any cerymonye of obſeruation: for I intende not to condempne any other thinge then that whiche is playne euyll and manifeſtely naught. And bycauſe this can not be well vnderſtande but by examples, without goinge any further about the buſſhe, let vsus ſet forthe the thinge euen as it is, amongeſt the papiſtes there is maſſe ſonge dayly, they that wyl ſeme more deuoute then other, go to the churche to heare it: whether may thys thynge now be excuſed? Who ſoeuer hath but meanely profited in y^e Goſpell is not ignorante but y^t thing is none other than playn ſacrilege & abhominatiō which the prieſtes do there. I praye you, may a man go to bow hym ſelfe before an Idoll, that eueri man ſhould know that he hath a deuotion to a wicked thynge and it not ſyn in ſo doing? But if it be ſo, what ſhoulde become of that that the holy ghoſte ſpeketh by y^e mouth of ſainct Paul that we hauehave not to do with y^e vnfrutefull workes of darknes but rather ſhould reproue thē?Ephe. 5.Eph 5 Beholde a worke that I know to be wicked and doth diſpleaſe god / I hauehave to do w^t it. I make as though I accepte it & afterward thinke that I hauehave clene handes. What is y^t anye other thinge then (as y^e prophete Dauyd ſpeaketh) for to ſay wyth y^e wicked let vsus do hardely that that liketh vsus / for god ſeeth vsus not?Pſal. 14.Ps 14 But theſe men do allege. It is not we that do it, but ſyn. What can we do ſeing y^t it lyeth not in our power to amend it? I anſwere that the euyll which I reproue is in them y^t abſteine not from y^t thinge whiche they know to be euyll: but defile thē ſelues by wrappyng them ſelues in it. And in dede touching this poincte it is not harde to ſtoppe their mouthes. Now of hye maſſe it ſemeth to many y^t it hath a better cloke & a more apparant ſhyne, for all thoughe (ſay they) that there be moche corruption in it (which we can approue) neuertheleſſe, for as moch as to vsus it is as it were a memorial of y^e ſupper of y^e lord (euē ſo do we take it) then whē we come there it is to reduce into our memory the death & paſſiō of our lord Ieſus, well is the matter at that poynt that we may tranſforme thinges after our appetit & ſay that darknes is light. I pray you what ſimilitude is betwene y^e holy Sacrament inſtitute of the lorde Ieſus and this confection cō pounded of euyll. Firſt to ſpeke of that that the maſſe is holden for a ſacrifice, by whiche god is pacified not only w^t the lyuing, but alſo w^t the dead, think they y^t this is nothinge? Is this nothing nother, y^t y^e Canō which is as it were y^e principall ſubſtāce of y^e Maſſe, is full of ſuch abhominable blaſphemies? In lykewiſe y^e prayers for the ſoules in purgatorie which we knowe to be altogyther ſuperſticious?

But yf there were no more but this deueliſh Imaginatiō for to ſacrifice Ieſus Chriſt vntounto god to y^e intent y^t ſuch a worke ſhuld be a ſatiſfactiō & an attōmēt for y^e quicke & y^e dead, is not this a manifeſt denieng of his death & paſſion: the which is made of no value if that mē do not acknowledge it for y^e only & perpetuall ſacrifice? Is it not a playne corruption of the holy ſupper? It is ſure that theſe two ſo abhominable pollutions cā no more be ſeperated from y^e maſſe, then heat from fyer. Whoſoeuer cō meth thervnto to be partaker of it / can he be puer and cleane commyttyng ſuche an acte? Is this the honor which we beare vntounto God our father and to Ieſus Chriſt our maiſter & redeamer, that when we ſee ſuche a ſpytefull dede done of one and other, in the ſteade of ſpeakyng againſt it, do come & ioyne our ſelues vntounto hym that dothe it? And that worſe is, do allure other by our examples to do as muche. Is it not to ſhamefull to ſay, y^t a man in diſhonouring of god and gyuing example vntounto his neyghbour doth none euyll at all? Then is their Idolatry which paſſeth all vngodlynes, to worſhippe a pyece oft breade as God, and to ſay that it is no more bread but god him ſelfe. If that ſame were the ſupper of our lorde whiche there were duly myniſtred, we graūt well than, that there ſhoulde be a true ſpirituall receyuinge of the bodye and bloude of Ieſus Chriſte. But yet therfore were not this as moch as to ſay that y^e ſubſtance of bread were chaū ged: or y^t the body were hidden within it. For the ſupper is geuen to cauſe vsus to lyfte vp our myndes on heyght vntounto heauē not for to fyxe them vponupon theſe viſible thinges and ſygnes of bread and wine, which be there preſent with vsus.

Now then / if this were the very ſupper in dede, it were aperilous & a dampnable fantaſye, to worſhyp a piece of bread in the ſteade of Ieſus Chriſte. Other elſe to ſeke hym there. But it is not now neceſſarye to enter into his diſputation. For by what meanes belongeth it vntounto the maſſe this promes of Ieſus Chriſte, when in geuing of the bread he ſayde take, eate, this is my bodye, whiche ſhall be deliuered for you. For before he promiſeth any thinge, he cō maundeth that the ſacramente be diſtributed amonge the faith full. Is this done at the maſſe? No but rather contrary wyſe, the prieſte doth his buſynes alone aparte as though he wold exclude and excommunicate y^t whole congregation.

Thinke we then that in doyng altogither contrary to y^t Chriſt ordeyned, we hauehave him yet tied to our gyrdles for to play with hym as with a lytle babye? Or elſe rather as a tenys Ball for to whirle him here and there euyn as it pleaſeth vsus? Furthermore, he addeth, that we do celebrate his ſacrament in y^e memorie of him there by preching hys death with prayſe and gyuynge of thankes. Now, howe cā this be done in y^e maſſe, wher there is not ſo moche as one worde vnderſtand: but altogyther is done and ſpoken in an vnknowen tongue. Moreouer it is vntounto vsus y^t Iheſus Chriſte directeth him ſelf in promiſing vsus in the communion of his body, when he geueth vsus y^e ſacramentall bread. In the maſſe is there nothinge of all this, but y^e Prieſt after the faſſhion of Inchaūters or Iugglers bloweth vponupon the bread to charme and cuniure it. Wherfore, thinke ye this to be good? To be ſhorte, ye ſhall as ſone proue, that ther is any ſimilytude betwene the Popes maſſe and the ſupper of our lorde as that the day ſhold no more be cōtrary to y^e nyghte Then what elles can the worſhipping be which men do ther to the breade, than abhomynable Idolatry. yea more groſſe & more folyſſhe then euer was any amonge y^e Painyms. Now let vsus ſe with how good a conſcience a chriſtian man may be preſent there, for to faſhion him ſelf there lyke vntounto other men. Beholde an Idoll that is lyfte vp on hygh on the ſhoulders to be called vponupon and worſhipped as God. I ſhall fall downe on my knees I ſhall make proteſtation to worſip it. And then afterwarde I wold not that any man ſhoulde reproue me what meaneth all this? Though no man ſhould ſpeake a word doth not the acte it ſelfe accuſe me ynough wherefore though men do ſpare me, yet god wyll not ſpare me. Now yf there were no more but this, I ſe not what cloke any faythfull mā can fynd for to purge hym ſelfe, that he ſhoulde not be faultye in thus doynge. And yet neuertheleſſe perceyuinge that they hauehave no thynge to laye for them, do not yet ceaſe to fynd cauyllations pretendynge the auctoritie of this man, or that man, for their buckeler. But to what purpoſe muſt we ſet thopinyon of men plat agaynſt the worde of god? I apeale theyr owne cōſcience, yf the ſame do not condempne thē, what ſhall it then helpe thē to be abſolued of men when before god they be conuynced for to do euyll. But this is it that I ſaide at the begynninge that, manye do aſke me, not for to know the verite but to hauehave an anſwere agreable to their deſyre. And our lorde to punyſſhe their hipocriſye, ſuffereth them to fynde ſuche as they ſeke: but y^t is none other but vntounto their more greuous confuſion.

But for as moche as this euyll is wont to ſprede it ſelfe abrode very farre euen almoſte among all mē, for to hauehave more cleare and eaſy declaration of this matter: let vsus conſyder in a ſome, that whiche men be cō monlye accuſtomed to do. Behold then, what eueryevery man will do for his owne parte, I ſpeake ſpecially of the better ſorte of y^t worldely wyſe people, whyche wyll enterteyne and kepe them ſelues in the fauour of y^e world: on the ſundaye he wyll not onelyonly take holy water (as they call it) with other lyke cerymonies and alſo go to the Maſſe, but alſo vponupon all other holy dayes, of y^t which one part was inſtitute, of very manyfeſte ſuperſtition: there one ſyngethe Maſſe in y^e honoure of a Saincte, yea, oft ſuch one where of there is none other probation, then that the Pope hath put hym in hys paradice. But yet although it were a Sainct approued, ſhal one ſynge Maſſe in the honoure of hym? Can there be any gretter abhomynation, thē to tranſfer the Sacramente of our lorde vntounto ſuch an abuſe? And thinke we that the lord will make him ſelfe ſubiecte vntounto ſuche fylthynes? Beſides this, what prayers do they make there? Wicked ones and ſtuffed withe blaſphemyes. Let hym that dothe communicate withe thē, excuſe hym ſelfe yf he can. Now eueryevery man doth this commonly. If y^t I or any other wolde flatterre them in this, were it not euen to betraye the truthe?

Now when any man ſhall be maryed, where as he ought to repreſente hym ſelfe before god and hys churche, that his mary age myghte be bleſſed. Fyrſte there ſhalbe many folyſſhe gandes, whiche be mete do defyle him. Finally, he ſhal pollute him ſelfe altogether by byinge of a Maſſe with his owne monye. I demaunde this of you? when the Prieſt ſelleth the Maſſe, is it not ſacriledge? What ſhall we ſay then of hym that byethe it? Our lord ſayth, that a good make is a ſpeciall gyfte of hys goodnes, now thē it were mete for hym to geue hym thankes & to deſyre hym to accompliſhe that which he hath begonne in makynge the maryage to proſper. Is not this to prouoke his wrathe, for to vſe ſuch abhomynatiō? We knowe all how moch our lord doth honour mariage, and in what eſtimatiō he wolde that we ſhoulde hauehave the holynes therof, when he compareth it to y^e ſpirituall vnion, which he hath w^t his people thorow y^e vertue of his holy ſpirite. Shal we polute y^t thyng which is y^e ymage of y^e coniūctiō which we hauehave w^t y^e lord Ieſus, & begyn y^e ſame with the denying of his death? Do not we thinke that the lord wyll punyſſhe greuouſely ſuch outragiouſenes? The mariage fyniſſhed, they hauehave a chylde: where as he ſhoulde be preſented vntounto the lord for to receiue baptyſme puerly after his inſtitutiō: in the ſtead of the ſame he is defyled withe very manye peruerſe and prophane cerymonies. It is truthe that becauſe of the ſame, the baptyſme ceaſeth not to hauehave hys vertue as touchynge the chylde, bycauſe the holy ordinaunce of god can not be abholiſhed by the folyſhe inuentions of men: but y^e father ſhall not be excuſed of ſynne in conſentynge to ſuche a mynyſtration of baptiſme, which is altogether faulty and corrupte. I paſſe ouer the Iewes ſuperſtition which is vſed at y^e churchyng of the mother and at her commynge abrode. Nowe we wyll come vntounto inſtruction off a howſholde. Who is he that hath any care to hauehave hys ſeruauntes ryghtly taught for to ſerue god after hys worde? Is it not rather a thyng to cōmon, to let them lyue in ignoraunce lyke brute beſtes, and wythout carefulneſſe of withdrawynge them frō Idolatry? But there is great daunger (ſay they) to ſpeake vntounto them. Let vsus paſſe ouer to ſpeake of the daunger for this preſente tyme. Shal y^t be a lette that men ſhoulde not do it? Is it reaſon y^t we ſhoulde be ſerued eueryevery mā in his houſe and that god be there not with ſtādyng diſhonoured? Thynke we that a houſholde deſerueth to proſper in whiche god is not y^e ſoueraigne lorde? And what do I ſpeake of ſeruantes, howe many fathers are there which dare inſtruct (as they ought to do) their wyues and children? yet neuertheles, for as moche as theſe faultes do rather declare one to be neglygent in doynge hys dutie, then to offende god in doinge expreſly the contrary: I do not proſecute in eueryevery thynge agaynſte them very bitterly. For as moch as my intent is, to ſpeake of ſuche deades as men commyt agaynſte the commaundement of god: & be tranſgreſſynges of his law.

All we which hauehave receyued the pure doctryne of the goſpel do graunt well that their diryges and obſequies for the dead be very abhomynable. Fyrſte, for as moche as, they were at y^e begynninge inuented falſely agaynſt the ſcripture, and alſo y^t they be derogacion to y^e death and Paſſion of our Lorde Ieſu Chriſt.

Now yf that a mans father or frend do dye or a neighbour he that calleth him ſelf a Chriſtian man will go with the other, makinge as though he prayed for hys ſoule. What cloke hauehave they for this, except it be ſuche a one as can not kepe away the rayne? Nowe, yf the father or wyfe dye, he will not onelyonly approue theſe ſacrileges in ſtandinge by them: but wil alſo bye them w^t his mony: yf the prieſt in ſellinge the Maſſe do folowe the market of Iudas.

Now he that putteth y^e ſame in practyce and geueth him wages, ſhall he be gyltleſſe? I will ſpeake nothing of that men do all the reſt of the yere: I wil only entreat of the feaſt of Eaſter What do al they then communly, which do profeſſe the Goſpel They ſticke not to go vntounto confeſſion, not onelyonly to ſatiſfye the tyrannous commandement of Antychriſte: but alſo conſent to y^e blaſphemyes that ſhall pleaſe the Prieſte to pronounce ouer them, and by ſuche conſentinge as it were ſealed to thē: for as the Prieſt doth gyue abſolucion by the auctorite of the ſeate Apoſtolyke (that is to ſaye) of the Idole of Rome, whiche can do none other but deſtroye and curſe, euen ſo muſt he receue it as a very holſom thing. I aſke whether this cā be found good that a Chriſten man ſhuld preſent him ſelfe and fawle downe before the vicare or depute of Antichriſt, for to receyue remiſſion of ſynnes, in the ſteade of y^t whiche he oughte to ſeke at the miniſter of the Goſpell. In like wyſe, he enioyneth him penāce but what is it? It is moſt communly to mumble vp certayne Aue Maries, before a crucifix, to cauſe Maſſes to be done, or to do other lyke Idolatry, And to what purpoſe? Forſothe to make ſatiſfaction vntounto God, & to recōpence him. If this work may be allowed, I can not ſee, what ſynne one maye reproue in all the worlde.

But to thintent I be not ouerlonge, let eueryevery man recken with him ſelfe the dampnable ſuperſtitions whiche they then commit in thre or fower dayes And who is he that abſteyneth frō them, it is poſſible that ther be ſome, but the numbre is very ſmall. A Chriſten man whā he hathe lyued continually in this fylth and myre, yet cometh there worſe at the deathe, for then is it, that the deuell troubleth him and gyueth him moſt aſſautes, for ether friers or prieſtes ſhalbe at his elbowe, for to ſeduce and deceyue him, vntounto whom although he conſent not yet muſt he neuertheleſſe graūt them ſomwhat, and make vntounto them a good face. What tormēt ſhall he fynde in his hart, which muſte immediately appeare before his iudge Ieſus Chriſt, after that he hathe bene aſhamed or afraied to confeſſe him? Conſyderinge that this ſentence is gyuen alredy,Mark. 8.Mark 8 that who ſo euer is aſſhamed of me or of my wordes before men, of him wil I be aſſhamed when I ſhall come in myne and my father glory w^t the Aungelles. I thoughte I wolde ſet out this myrrour before men in the whiche euerye faithfull man (that lyueth amō ges the papiſtes) might behold the faultes, which he doth, and the curſed eſtate wherin he is.

Now hauehave I brieffely comprehended them in a groſſe ſom louinge rather to dyminiſh and leaue many thinges oute, then to amplifie and enlarge y^e ſame which of it ſelf is but to bad.

Euen ſo, whan a man truly fearinge God and comparinge of that he doth, with that whiche is here writen, ſhall knowledge that he ſynneth double ſo moch in other thinges which I hauehave not ſpoken of. And then he ſhal hauehave good occaſion to condēne him ſelf: and ſhall not dare to open his mouth to defende him.

But becauſe there be ſome which thinke all good ynoughe when they hauehave ſōme excuſe, as it were a buckler for to put before them. A man muſt beat out of their handes all that wherewith they were wont to arme, and helpe them ſelues. It is a very commun thinge to alledg thexemple of Naamā the chief Capitayne of the kynge of the 4. Reg. 5.Aſſirians warres, who after y^t he had made profeſſion, y^t from thence for the he wolde worſhip the god of Iſraell: neuertheles aſked leue of the prophet Helizeus for to entre with the kyng hys maſter into the tempe of y^t Idoll whiche was worſhypped in his contrey. And bicauſe the kyng leaned vponupon his ſhoulder he demaunded, that whether when y^e kynge enclyned or bowed downe hym ſelfe, yf it were not lefull for hym to ſtoupe or bowe. Now for as moche as y^e prophete did graunt hym this, it ſeameth vntounto dyuers that it were not euyll done for a man to fayne or dyſſemble in a lyke caſe. I wyl then direct my wordes agaynſte hym which wold pretende this colour for to iuſtify hym ſelf and wyll anſwere hym. My frynde I meruell to moche, that ſeinge thou haſte the generall worde of God as a great hygh way alredy made and beat on, in the whiche thou canſte not fayle, how it cometh to paſſe, that thou haddeſte rather declyne vntounto one partyculer exāple which is (as it were) a narowe pathe and lytle vſed in the which thou mayſt lyghtly go out of the way. How happeneth it that thou art ſo ſuttle to ſeke out ſtertyng holes, and canſt not ſee at all whyche way to enter in at the gate? Doeſte thou not knowe well, that it is a thyng not very ſure, to folow the perticuler examples wyth out hauyng other approbatiō? For our lorde dyd ſome tyme permyt vntounto ſome of hys faithful (as it were by priuilege) that which he did forbid to all in generall. In lyke wyſe, he hathe ſuffered that thynge which he hathe not therfore approued. We reade not that Naaman, of whome we now ſpeake, was at any tyme cyrcumciſed: and it is not verye lyke that he was in dede. Wilt thou excuſe thy ſelfe therfore, that thou ſhuldeſt not receyue baptyſme? And wylte thou ſay, if I wyll now reaſon the contrary, that in as moche as the worſhyppynge and the confeſſynge of hys name proceded of faythe: loke how moche more cleare knoweledge thou haſte then Naaman, ſo moche art thou more bounde to geue glory vntounto god? I put caſe I anſwere the thus. It is no maruell of Naamā though he were by the prophete ſente agayne wyth ſuche permyſſion, ſeynge he had but a very lytle ſparke of the veryte: but thou whiche haſte a great meaſure of knowledge ſhouldeſt thou ordre it ſo as though thou were not more bounde to confeſſe god thē he? God is no ſophiſter to receiue ſuche euaſions, ſhall thy conſcience then be in reſte? But yet I hauehave an other anſweare for ſuche maner of people: for I do ſay, that they do falſely abuſe y^e ſcripture in this place, whē al is well conſydered. Fyrſt we muſt conſyder that the kynges chief capytayne in his ydolatry was wonte to do many ſacryfices, ſeyng that eueryevery perticular perſon of meane eſtate dyd ſo. And what doth Naaman promyſe among other tynges? He proteſteth that he wyll neuer do ſacrifice more but onelyonly vntounto the God of Iſrael. Nowe is it certeyne, that thys was as moche as to make profeſſion openly & knowne vntounto all y^e world, that he is no more an Idolater: euē as he had cauſed it to be proclaimed by the ſound of a trompet. For who is he that can doubte y^t he had not forſakē thoſe goddes to whō he ceaſſed to make all thoſe ſacrifyces, whyche he was wonte to do afore tyme? Furthermore, he requireth to cary away of y^e earth of Iſrael as moch as two Moiles might carye, that he myght ſacryfyce there vntounto the lyuynge god: to thentente he myght not defyle hym ſelfe by ſacrifycynge vponupon an heathen grownde. HaueHave ye not here now a nother ſolēpne declaracion whiche he maketh to put away all doubte, that he wolde not lyue any longer in y^e ſuperſtition of the Aſſyryans? yea but afterwarde he aſked leaue for to woſhip in y^e temple of Remmon. If that were to make as though he worſhipped the Idoll, it ſhoulde hauehave ſome apperaunce for them, but nowe a man may ſe the contrary. Be holde the wordes whiche he vſeth, yf the kynge my maſter do peraduenture entre in to the temple of Remmon, and that he do worſhyppe there leanynge vponupon my hande: yf I worſhyp alſo lykewyſe, that the lorde impute not the ſame vntounto his ſeruaunt. This worde worſhyppe is as moch to ſay, as to enclyne or bow downe. Wherfore is it then that he ſayth expreſly, yf the kyng leanyng vpō my hand do worſhyppe? Forſothe to ſignyfie that he wolde not bowe downe, but for good maners ſake, that he myghte be no let vntounto the kynge. Then in that he enclyned or bowed downe his body it was not for to make as though he worſhypped the ydol, but for to rendre and giuegive hys accuſtomed dutye to the kynge. Let hym then that wyl defende hym ſelfe wyth thexā ple of Naaman, fyrſte pourge hym ſelf of all ſuperſtition and ydolatry, and declare that he wyll in no wyſe conſent vntounto any. Nowe when he hath made thys knowen, we ſhall be no lenger in controuerſy. But I pray you, what a mockynge is thys, to allege thexample of Naamā to couer or cloke them wythe: when there is ſo greate a difference in the matter? For y^t they do, is nothinge els but to ſhew that they will playe the Idolaters with other Idolatres. A man can not ſatiſfye God with ſuche vayne and tryflinge cauillations.

I hauehave hearde ſome alſo alledge that that is on this wyſe written in the Epiſtle that is aſcribed vntounto Ieremye,Baruc. 6. when ye ſhall ſee the Babilonians beare aboute their goddes of golde & ſiluer and that all men doo fall downe before them, ye ſhall ſay in your hartes, it is thou lorde whiche oughteſt to be worſhipped. But doth thauctor of this epiſtle in exhortyng the people of Iſrael, to geue glorye vntounto god in their hartes, ſuffer them to make curteſy vntounto y^e ydoles? What helpeth them ſo folyſhly to abuſe that ſame ſentence?

And I praye you, he that outwardly doth honour vntounto Idoles, how can he ſaye in his hert that vntounto God he ought to doo it: except he do accuſe his owne dede and condempne him ſelfe before the iudgement of God? As for me, I require not of the faithfull, that when thei ſee the Papiſtes beare about their reliques and other mamettes, y^t they ſhulde ſnatche them oute of their handes or els caſt dirte at theym, for it belongeth vntounto Princes and hygher powers to correct ſuche abhominaciōs: but that they do abſteyne from fylinge them ſelues with them And ſeynge they maye not be ſuffred to worſhyp God openly that they do yet at the leaſt glorifye God in their hartes and abſteyn from outwarde Idolatry. Thexemple of S. Paule lykewyſe, whiche they alledge, hath a lytle more apparance w^t it, but it ſerueth them moche leſſe then that ſame of Naamā, which we hauehave proued to ſerue them nothinge at all.Act. 21.Acts 21 S. Paul (ſaye they) knowinge wel, that the ceremonies of y^e lawe were abolyſſhed, yet for to pleaſe his nacion dyd vſe them in ſhauing and purifyeng of him ſelf, after the cuſtome of the lawe, for to offer in the temple. Now it ſemeth vntounto thē, that, if S. Paul ſynned not in doyng thus: y^t it is no more euyll done to go vntounto Maſſe for a face, and to do other thynges whiche I do reproue. I anſwere, that they do great iniurye: fyrſte vntounto god, for to cōpare a ceremony which he hath inſtitute with an ydolatry all together wicked and abhomynable: as is the papiſticall Maſſe. Secondarely, vntounto S. Paul, to laye to hym y^t he hath done ſuch an acte, as they them ſelues do: but loke what it is when men wyll cleare them ſelues in euyll doyng: a man doth allwayes defyle hym ſelfe double. This Ceremony that S. Paul vſed thē, was it reproued of god of elſe was it indifferent yet durynge the tyme vntyll y^e goſpell was better and more openly ſprede abrode? There is no man which wyll not graunt me, that of it ſelfe it was none euyll thyng, neyther yet dampnable: for it was in veri dede of it ſelfe a ſacryfice of prayſe and giuynge of thankes that he did vntounto god. The ſhauynge and y^e puryfyeng were in dede of the ſhadowes of the law: but there was yet no incōuenience in thē, but that a chriſtian man myght vſe them vntounto edifiynge. And this is it that Saincte Paul hym ſelfe ſayth,1 Cor. 9.1 Cor 9 that he was become a Iewe vntounto the Iewes, to the intente that he myghte wynne them: and dyd obſerue the law bycauſe he might draw them to the goſpell. In thys Maſſe what thynge is there like vntounto thys? I take y^e Maſſe for all other maner of faſſhions of doynge, wherin there is any euydent Idolatry or elſe ſuperſtition altogether fyghtyng agaynſt the worde of god. What reaſon is it then to applye the dede of Saincte Paul, whiche was none other but good, for to maynteyne thynges that be all together naught? yf it be al one a man to ſhame hym ſelfe and to fall downe before an Idoll: then wolde I graunte them to folow the example of Saincte Paul: but to put thinges together in a rome that be nothyng lyke, it is to confounde all together. How be it, ther is yet more to be regarded, that is thentēt and ende of the thyng: for if S. Paul to kepe him ſelf in fauour of the worlde, and for the feare of hys fleſſhe, dyd vſe ſuch diſſymulation, he ſhoulde be the firſt that wolde reproue hym ſelfe. But we know that he had none other conſideration, then for to edifie the poore ignorante and rude people, and that he myght offende no perſon. Who be they now a dayes whych dare boaſt them ſelues of ſuch a zeale, for their owne conſcience doth repreue them? yet neuertheleſſe, muſte we contende aboute this matter, as though there were ſome doubte in it, for ye ſhal ſee a great nombre of them, which do counterfaicte for to enter in them ſelues wyth the papiſtes, and do coloure and cloke them ſelues wyth this goodly cloke. We do it not but bycauſe we wolde not offende. Fyrſte I do ſende ſuche kynde of perſonnes vntounto the iudgement of god & to the wytneſſe of theyr owne conſciences, where ye ſhall fynd that they hauehave none other reſpecte, but to auoyde trouble & daunger. What wyn we nowe I prai you, to flatter our ſelues euē agaynſt y^e verite? &c. What ſhall it helpe vsus to defende our ſelues by lyes, when I hauehave inuented an excuſe? Beholde my honor is decked that I am not addicte neyther to my bely nor yet vntounto ambition: and yet not wythſtandynge I know well & can not deny that there is none other thynge that dryueth me vntounto it. But now ſome man wil lay to my charge, y^t I do raſſhly to iudge the ſecrete thoughtes and that the ſame belongethe onelyonly vntounto God. I anſwer, y^t my iudgemente is proued true inough, by that eueryevery mā ſeeth wythe hys eyes. Let vsus not mocke with god. If there were no feare of loſynge of the lyfe or of the goodes or auctoryte or acquayntaunce or the fauoure of frendes, whiche do hynder a man, frely to do or ſpeake: ſhold a man fynd amonge a hundred yea one amonge a thouſande which wolde diſſemble ſo as all men do nowe? But ſeynge the worlde is come vntounto ſuche an vnſhamefaſtneſſe for to mocke w^t god ſo, I graunte that their intent be ſuche as they pretend and I wyll no further inuey againſt theyr hipocriſy. Let vsus now examyne the dede it ſelfe, for feare to offend (ſay they) we be conſtrayned to make a good countenance in faſſhionyng our ſelues vntounto the ſuperſtitions of the papiſtes.

Now to ſee whether it be ſo or no, we muſt fyrſt vnderſtand what it is to offende, for when S. Paul vſeth thys worde, offende, he ſignifieth y^e troublyng of a conſcience wherby it is letted to come vntounto Ieſus Chriſt or cauſe to fall or drawe backe from hym, now whē he handeleth thys matter of whiche we ſpeake of, he commaundeth vsus to be well ware y^t we offend no man, well how is that? Take hede (ſayth he) that thou eateſt not of the Offerynges made vntounto Idolles in the preſence of a weake perſon that is ſcrupulous,1 Corin. 81 Cor 8 for y^t is an offence. Wherfore? For ſothe in as moche as hys conſcience is therby edifyed to do euyll, for he thynketh that ſuch meate is defyled, and yet neuertheleſſe, he ſtyckethe not to eate of it, folowing thine example. Beholde nowe how thou art cauſe of hys ruyne, or elſe, if he abſteyn, he is troubled in his harte, thynkynge y^t thou diſpleaſyſte god in ſo doynge: and is by this meanes ſet as it were on fier, and in daunger to giuegive ouer, bicauſe he is not wel grounded in the truthe of god. We ſee then from what offence Saincte Paul calleth vsus backe it is, whē we through our raſhnes be the cauſe that a weake parſon doth ſo ſtumble, that he fall vntounto ruyne, or turne from the ryght way, or elſe be hyndered, and to be ſhorte. When we plucke hym backe, or be a let vntounto hym to profyte in oure lorde in the ſteade of that we ought for to further hym. In lyke maner, to the Romayns.Rom. 14.Rom 14 After that he had ſhewed, that it was an vnfryndly thyng & agaynſte charite, for to trouble a weake perſon bycauſe he maketh hys conſcience to eate of all maner of meates and that he ſhoulde not conſtrayn hym: not to be to importune agaynſt hys conſcience. Fynally, that he ſhold not dyſcōfort nor dyſcourage hym. And when he wolde conclude hys purpoſe he ſayth. Let eueryevery mā pleaſe hys neighbour in well doynge vntounto hys edyfyenge.

Now, we ſee the marke whervnto we muſt hauehave an eye, whē we go aboute to auoide offence, it is that we gyue not an occaſion vntounto our neyghboure to be edyfyed in euyll, nor yet gyue hym any euyll example, neither to ſay or do any thynge, where by he myght euer the ſoner, go out of the ryght waye. Where vponupon, it is eaſy for vsus to iudge, whether that they whych bow them ſelues vntounto Idolles, and by their diſſemblynge of theyr chriſtianyte diſhonour god, do, by thys meanes auoyde offendynge? Fyrſte, they ſhew them ſelues that they hauehave no great zeale vntounto the glory of god, the whiche they do diſhonoure ſo. Then do they entyce other to doe the ſame. I ſpeake of the feble and ſymple oons, whyche hauehave already ſome taſte of the truth. And where as otherwiſe they wolde make conſcience to defile them ſelues with Idolatry, they do take courage and boldnes, through their exāple. Fynally, they confyrme the vnbeleuers and harden them in their errours. If this be not to offende, I confeſſe y^t I am oute of my wytte. It is very trewe in dede, that they do not offend the worldly people or do runne into their diſpleaſure: neither do they prouoke any perſon for to perſecute them, nor giuegive thē any occaſion for to murmur or crye out againſte them. But in noryſſhyng of all Idolatry thorow their faynyng, they be the cauſe y^t breaketh his necke, other be greuouſly hurte, ſome do fall & ſome be cauſed to halt, or elſe to wander out of y^e right way. And by this meanes they altogyther, euen from the fyrſt vntounto the laſt be blynde and leaders of y^e blynd, for in folowing one an other lyke Cranes, they doo ſeduce or leade an other oute of the ryghte way. For as moche as neuer a one of them doth folow the worde of God whyche is the onelyonly true rule. Moreouer we muſte note, that when S. Paule byddeth vsus to condiſcende vntounto the rudenes or infirmite of our neighbours that we gyue thē none offence, he wolde not that we ſhould do any euyll thyng, for to do them pleaſure with al: or elſe vſe any diſſimulacion, that is not lawfull for vsus: but that in all indyfferente thynges whyche God hath lefte in our lybertye, and whiche of them ſelues be but good, we ſhoulde, hauehave reſpecte vntounto them, and not to trouble thē. Wherfore the fyrſt foundacion ſhulde be euer to conſydre whether y^e thynge where of we entreate, be letfe vsus free, y^t we myghte vſe it in one ſorte or other puerly with out offēdyng god, that is to ſay, to do a dede or leue it vndone, to vſe a thing or to abſteyn frō it. Now to include ydolatry in this row, it is to no purpoſe. Therfore in as moch as to counterfaict in ſuch ſort that one ſhuld cōmit all abhomynation, is agaynſt the expreſſe prohibition of god, there is no reaſon at all, to brynge forthe offence, to be an excuſe in this behalfe.

Now, they that ſee me to be more indyfferente perceyuyng them ſelues to be voyde of all lawfull excuſes, do not wholely defende that thys is well done or that it is no ſynne to commit Idolatry, for the feare of men: but do alledge that it is a ſmall faulte and eaſy to be pardoned, whē the hert is not there wyth and therfore that it is to paſſe all meaſure, for to reproue it ſo bytterly. And for to gyue ſome ſhewe vntounto theyr ſayeng, they doo obiect, that there be many vices remaynyng in the world moch more greuous then that y^e whiche ought to be reproued fyrſte of all. And therfore men ought not to begynne at thys ſmal infirmyte (as they do take it) yf we wyll not folow the hypocriſy of the Pharyſes which ſwalowed vp an whole Camel and ſtrayned the lyttle pieces there of throughe a ſeife.Mat. 23.Matt 23 I will begyn to Anſwere at thys laſt poyncte, grauntyng that there be now a dayes very horryble faultes in the worlde, agaynſte whiche there is moche nede to crye. I confeſſe alſo that when one paſſeth ouer them lyghtly to tary vponupon this onelyonly ſynne of outwarde Idolatry, that he goeth not well to worke: euen as now I ſhould ſpare whores, dronkerdes, theues, diſceyuers periured perſonnes, and that I ſhould wynke at couetuouſnes, that I diſſembled wyth extorcioners, & fynally, the pompes and pryde, or this world, beyng only & altogither ſet to reproue this vice wherof I ſpeke now. For then I ſhoulde not do well, and alſo a man myght, by good ryghte reproue me of lacke of diſcreatiō, as one that lefte many ſecrete wondes alone for to be occupied aboute the healyng of one. But for as moche, as I do not ſee who ſhall let me to reproue eueryevery vyce in hys ordre, without leauynge any vntouched, nowe that this is one of the nombre, it cā not be denyed. yea (ſay they) but yet it is to bytterly: for ſome mē hearyng you to crye ſo moche agaynſt it do thynke that they hauehave done all their dutye towardes God, when they hauehave not fayned thē ſelues to be ydolatres, as other mē do. And euen as all their holynes lay in y^t, they paſſe not to leade an inordinat life, or to begyle their neighbours, or to do ſuch lyke thynges: notwithſtanding, I anſwer y^t ſuch peple putting al their perfectiō in abſteyning frō an outwarde thynge & goyng aboute to pleaſe god by doyng one only poyncte of his law, be euen as farre out of the way as thother which thynk y^t they offende not God by forſakyng of him through the vſyng of outward ſuperſtitiōs before men. But it is no reaſon, y^t theyr faulte ſhoulde be imputed vntounto me: conſiderynge I gyue them none occaſion. My doctrine is, that a faythfull man ought to ſainctify & conſecrate vntounto god as wel the body, as the ſpiryte: but yet that the ſpiryte as the moſt pryncipall, hauehave the firſte place. Who is it nowe that can conclude vponupon thys, y^t I wolde brynge in any hypocryſie for to paye god wyth outwarde geſtures onelyonly? Touchynge that they do pretende y^t it is a ſmall fault, a man to feyne for to worſhip Idolles, and therfore that it may lyghtly be forgeuen. To that I anſwere, that yf a man come to make comparyſon of y^e commaundementes of god frō thone to thother, y^t thā he may well fynde thone greatter and thother ſmaller: euen as Ieſus Chriſt ſayde,Math. 23Matt 23 that the pryncipal poinctes of the lawe, be iuſtyce, iudgemente, & fayth. But whē we conſider eueryevery one of them ſeuerally, there is none of them which ought not to be of great eſtimatiō vntounto vsus, for we know thys,Math. 5.Matt 5 that Ieſus Chriſte oure maiſter ſayth. Who ſo euer ſhal breake one of the leſte of theſe commaundementes and ſhall teache men ſo to do, he ſhall be of no eſtymation in the kyngedome of heauen. What is it to teach mē ſo to do? It is to make them beleue, that it is not very euil done for to tranſgres ſome commaundement of God: as though it were of ſmall valure, and by y^t menes to gyue them y^e brydle to do euyll, and to dymynyſhe the ſyn. Now, if he which makethe the breakynge of the commaundemente of god (how lytle ſo euer it ſemeth to be vntounto our vnderſtandynge) more lyght than it is, be ſo condempned: what ſhall become of them whyche ſay, that a man, whan he dothe playne agaynſte it in dede, may diſſemble hys faulte all togyther & not be a knowen of it at all. And in dede, yf we had not a very peruerſe & corrupte iudgemente, we ſhoulde not dare open our mouthes, for to ſay, that it were a ſmal thing to do clene contrary to the wyl of god. For in as moche, as our lorde hath vouchſauyd to open to ſpeake of any thyng, what ſo euer it be, were not thys good reaſon, y^t eueryevery creature ſhould be moued at it for to gyue eare there vntounto in feare: & dylygently to obſerue the ſame, that he ſpeaketh? Belongethe it vntounto vsus to enquyre, wherfore he cō maundeth or forbyddeth anye thynge? As thoug hys onelyonly wyll were not ſufficiente vntounto vsus for a reaſon.

Now, to thentente that we dyſceyue not oure ſelues, we ought not onelyonly, to loke vntounto y^e thyng commaunded or forbydden: but vntounto god whiche ſpeaketh, in ſo moche y^t we can not diſobeye hys worde wythoute dyſpyſynge of hys maieſtye. Therfore it is after hys hyghnes, y^t we ought to eſteme thoffence, & in ſo doing, it ſhal neuer ſeme ſmal to vsus. For this cauſe, he ſayth by hys prophete zachary.zacha. 5. That he wold ſende a boke of curſe, by whych eueryevery periured perſon & eueryevery thief ſhould be accurſed togyther. Wherby, he ſignyfyeth, that no man can trāſgreſſe his law, in what ſort ſo euer it be: but that it is altogyther dāpnable.Iaco. 2. Which thyng Saincte Iames doth expound yet more clearely, whē he ſaith. He that hath kepte the whole law and offēdeth in one poynct, ſhall be counted gyltie of all togyther. For he that hath forbidden to murder, hath alſo forbidden to play the whoremonger, to robbe, or to lye.

Now, to ſhew, what offence it is to fayle in any poyncte, he ſendeth vsus vntounto God whiche gaue the lawe, as thoughe he wold ſay, that the faulte ought to be meaſured and wayed by this that we do agaynſt the wil of god, euen by contempte, as it were, ſettyng nothynge by hys ſeueritie, as moche as is in vsus. Wherfore our lord Ieſus Criſt reprouynge the hypocriſy of y^e Scrybes and phariſees:Mat. 23.Matt 23 which in ſuch wyſe did apply their ſtudye to obſerue the ſmalleſt commaundementes, that the pryncypall were lefte behynde vndone, ſayde not vntounto thē. That they ſhoulde go aboute to do y^t whiche he had moſte chiefly cō maunded and paſſe ouer the reſte: but contrarywyſe, he ſpeaketh euen thus. Theſe thynges ought you to do & not to leaue thother vndone: as though he wolde ſay, there is neuer a one of the cōmaundementes which one ought to dyſpyſe from the greateſt vntounto the leaſt: nor one ſhoulde not vtterly reiecte the one, for to kepe the other. We ſee then, that it is a perilous fā taſy to conceiue, that it is a venyall ſynne and lyghtlye to be pardoned, for to tranſgres any commaundement of god, what ſo euer it be: conſiderynge that, loke what feare and reuerence we beare vntounto his maieſty: euē the ſame ſhoulde we ſhewe towarde all the poynctes of his lawe, euen from the hygheſt, to the loweſt. And in dede, when we ones begynne to extenuate or dymynyſſhe the word of god in any poyncte, for to bryng vsus here vntounto, that we paſſe not to do that which is commaunded, it is an entraunce for vsus, for to cauſe vsus afterwarde for to caſt it of altogether.

Thus, eueryevery thyng that mā doth agaynſt the wyll of god in one ſorte or other, indifferently ought to be rebuked and vehemētly reproued. For in this do we ſhew our ſelues to fere hym and that we wyl be ſubiecte vntounto hym, yf that we do not omyt one onelyonly tytle of all that he cō maundeth. How be it, I wolde fayne knowe what reaſon it is, to call outwarde Idolatry one of the ſmalleſte offences that a man may do. Some man wyll ſay vntounto me, it is bicauſe I hauehave not the wyll or thentente to do it, but do it by conſtraynt, deſyrynge to doo otherwyſe, yf I myght be ſuffered. I wyll axe of hym then that ſayth ſo. My frende, yf that thou for feare of dyſpleſure, or for drede of ſome daunger, doſt a greate outrage or vylanye to thy father, ſhouldeſte thou therfore be holden excuſed? And howe moche leſſe oughteſt thou to diſhonor God by prophanyng or vnhalowing hys holy name, by gyuyng glorye vntounto a Mammet. Thou art conſtrayned (thou ſayeſt) thinkeſt thou thē y^t he eſtemeth not moche more hys glory, thā thy life &c. But for to put away all contentions altercations, I deſyre all them whyche be holden in ſuche erroure, that they wyll bethynke them a lytle, if it be a lyght faulte to maynteyne that by which S. Paul ſaithe. That god is prouoked euen agaynſt one which wolde fyght agaynſt hym, by which he ſaith, that Ieſus Chriſte is offended that one forſaketh hys holy table,1. Cor. 10.1 Cor 10 and that one is made partaker of the dyuels table, here be wordes (as me thinketh) able ynoughe to make vsus tremble: yea, and to ſaye the truthe, they beate downe all outwarde Idolatry more mightely than I cā expreſſe. But ſome man will reply againſt me, & ſay, y^t I abuſe thē for to wreſt thē to my purpoſe. Let vsus ſe thē whether it be ſo or no. The chriſtiā people eyther for feare of daunger, or for other worldly reſpectes, did aſſemble in y^e cōpany of y^e infideles, for to make ſolēne bankets in y^e honour of Idolles: & their excuſe was. In our hartes we condempne al their ſuperſtitiō, and know that there is but one onelyonly God, vntounto whome all honour is due. VponUpon this Sainct Paul ceaſyth not to crye, that they prouoke the lord vntounto battayle, and pollute them ſelues with communycating with the Deuyls table. What is it that they do leſſe, whyche come to knele downe at the Maſſe, for to approue all thabomynation that is done there: and whyche is vſynge of all the paruerſe ceremonies, & ſuche as be repugnant vntounto God, which men do in the kyngdome of Antychriſt, do ſhewe them ſelues to be obedyent chyldren, y^t is to ſaye do fayne that they conſente vntounto them and receyue thē as good? If they deny this, let vsus ſe whether y^e cauſes for which Sainct Paul is ſo ſharpe agaynſte the Corynthians ſhal not be found in them. It is certeyn, that he conſydered twoo thynges, it is that the Corynthyans by ſuche diſſemblyng, dyd gyue occaſion vntounto the Infydeles, and Paynyms to harden them in theyr euyl, and not to regard the chriſtian relygion. And that on the other ſyde, the ſymple weake people were ſubuerted & theyr conſciences troubled.

Thus, bycauſe of the double offence y^t folowed of their acte, he threteneth them ſo ſharply. And what do thei now a daies y^t be conformable to y^e papiſtes in their folyſſhneſſe? Let vsus all wayes take the Maſſe for an example. They know well, that it is an abhomynatiō ſet vp as it were in y^e diſpite of god, they knowe well for what purpoſe y^e people come togyther there, & if there were none other thyng there: they knowe that men do worſhyp there an Idol, lyftyng vp a piece of bread in the ſteade of God whyle they knowe this well ynough, do they not yet make as though they worſhipped it as other men do? Wolde not they y^t men ſhoulde thynke that they do it of good deuotiō. In thys doyng (I pray them) do they not lay forth the glory of God to be mocked of the wicked? Do not they offende the weake by gyuyng them an euil example with caſtynge them in doubte & ſcrupuloſite that they wote not what to beleue? It is but loſte labour then for them to go aboute to make a lyghte matter of it, which we ſee to be ſo ſharpely reproued of God. And yet y^t more is, it is a knowen thynge, that the Maſſe is taken of the enymyes of Ieſus Chriſte as a gage for to bynde mē to lyue in their vngodlines: and to ſerue theyr tyranny. For yf any man go vntounto the Maſſe deuoutly, he is taken for a good and a laudable ſupporter of Antichriſte, contrariwyſe, to dyſpyſe y^e Maſſe is as it ware to forſake the kyngdome off the Pope. Seyng y^t it is ſo, that a chriſtyan man in goynge to the Maſſe, doth gyue a teſtymonie and make a profeſſion that he wyll lyue in Idolatry, & maynteyne thabomynations whiche raigne thys day in the worlde, is not the ſame a cloked forſakynge of Ieſus Chriſte, and a playne denyeng of hys goſpell by crafte? What anſwere wyll they make me vntounto this, whych wolde coloure their ſynne and bycauſe they can not make it altogyther whyte, they wolde by ſome meanes darken it, that it ſhould not appeare at all. I ſay that we ought not to eſteme y^e Maſſe alonly in it ſelf: but with all the circumſtances and all y^e inconueniences that folowe it. I ſaye further, that the inconueniences be ſuche, that there a man maketh an obligation for to approue, retaine, and folowe the preſent eſtate of the popyſh churche, which all Chriſten mē ought to abhorre and defye, yf they can aſſoyle me this argument with a good conſcience & without ſophiſtry, I diſcharge them, but that will not be this yere.

I will yet recite vntounto this purpoſe for the further confirmation thereof, an Hiſtory that is in Ioſephus and in the boke of the Machabees,2. Machu… 6.7, it is of Eleazarus and a woman of the Iues with .vii. children that ſhe had, who al be it it were ſo, that men wolde conſtrayn them for to eate ſwynes fleſh, had yet rather dye then to conſent thervnto. It might ſeme at the firſt ſighte that this was rather a ſelfwilfulnes, to ſuffer deth for ſo ſmall a matter, then a righte ordered zeale. But yf we take hede wherevnto theſe tended, they might do none otherwyſe without forſakinge of God: for in conſtrayninge them to eate ſwynes fleſhe, whiche God had forbidden them, their purpoſe was to hauehave a wytnes of them that they were content to condeſcende vntounto the gentils maner of lyuinge. This Hiſtory is not of the holy fcripture, but it is an act that was done in very dede and no fable, yf we doo commende theſe perſonnes as martyres & prayſe theyr conſtancy, doth it not become vsus to condemne that that is done to the contrarye? Nowe to make an ende of this article, I ſaye, that all they, which take it for a ſmall fault, ſuch a fayning or diſſemblinge, to make as thoughe they agreed with y^e Idolaters do not knowe in what eſtimation God hathe his honour, and hauehave neuer taſted of this ſentence which he ſpeaketh by his prophete Eſaye.Eſai. 42.Isa 42 I doo lyue, I will not gyue my glorye to another: neyther yet my honour vntounto Images, for by the ſame he ſheweth vsus that he wyll neuer ſuffer, that hys honoure be gyuen vntounto an Idole: but that he will at one tyme or at an other, take vengeance of it, I ſay alſo, that they dyd neuer conceyue the grace that God hath ſhewed vntounto vsus, in ordeyninge that our bodyes ſhoulde be the temples of his holy ſpirite, after that he had redemed them by the precious bloude of his ſonne our Lorde, and in promiſynge them glorye and immortalitie in his kyngdome. For yf they vnderſtode this thynge, they wolde make this concluſion with S. Paule, y^t it were mete for vsus to pourge vsus from all fylthynes as well of the body as of the ſoule, and to beare God as well in thone, as in the other, conſyderynge that both of them be hys

Now, after all theſe cauyllations be beaten downe, my Lady worldely wyſdome cometh in wyth her fyue egges, bryngynge in a perylouſe reaſon. What good ſhold come of it, yf euerye one wolde declare hym ſelfe for to ſerue God puerly? I anſwere wyth one woord, y^t yf it pleaſed God, there myght folow of it moche perſecution, and that ſome myghte be conſtrayned to flee, forſakynge all theyr goodes: eyther myghte be poyncted at with the fynger ſome put in pryſon, oother banyſſhed, yea, and ſome myghte loſe their lyues. I vnderſtand, euen as I hauehave ſayde yf that God wolde ſuffer it, but we ought to gyue this honour vntounto God, to commit vntounto him al that might come of it: truſting that he wolde ſo order the matter, that he euyll (whiche we feared) ſhuld not come to paſſe for this is the refuge, wher vntounto our father Abraham bryngeth vsus by hys example,Gene. 22.Gen 22 who hauynge commaundemente to kyll hys owne ſonne, when he was demaunded in the waye, what he wolde ſacryfice, ſayde. The lorde ſhall prouyde. It is trewly a ſentence, which ought to be writen in our hertes, that it myght come vntounto our memory by and by incontynētly, whē we be amaſed in any thynge: & dryuen as it were vntounto an extreamyte, yf we coulde do ſo, y^t is to wytte, to caſte all our care vponupon God nothyng doubtyng but that he were wyſe ynough, for to directe vsus vntounto a good ende, when we be deſtitute of counſell and in perplexite, he wolde not fayle vsus more then he dyd his ſeruaunt Abraham, in delyueringe him from all heuyneſſe, whan it was againſt al the helpe of man. But becauſe of our vnbelefe, we be not worthy to fele the goodnes of God towarde vsus. When our Lorde commaundeth vsus any thinge, thinke we, that he ſeeth not the daungers before hande, or els that he doeth not conſydere theym? And when he ſeeth them, thynke we, that he is not able to plucke vsus oute of theym? And that more is, will we make him a lyar, as though he wolde not kepe his promes that he made vntounto vsus, for to preſerue them that folowe his wayes? wherfore in ſteade of alledginge, what ſhall become of vsus, yf we ſerue God, let vsus learne to ſaye, ſeynge that all counſell doeth fayle vsus, God hathe ſome other in ſtoore for vsus. Are we in ſtraight / oute of the whiche we thinke there is no waye, to eſcape oute?

Then will he make the waye wyder, onelyonly let vsus doo what oure Lorde God byddeth vsus, and in what peryll ſo euer we be, he ſhall ſurely helpe vsus.

Aboue all thinge the lorde God loueth this confydence, y^t when we kepe his cōmaundementes, we do commit thende vntounto his prouidence, and y^t our ſpirite do quietly reſt vponupon the ſame. But yf that a thouſande perylles do preſent them ſelues before our eyes in ſuche wyſe y^t we knowe not whiche way to wynde vsus: ſhall we therfore ſay, that goddes cōmaundement is in vaine, and y^t it cā take no more place? No, but we know that it ought not to be vyolate nor broken, though heauen and earth ſhold go together.

Neuertheles, belly wiſdome wyll not that it be thus anſwered, for ſhe obiecteth an other inconuenyence, that yf euerye man ſhoulde wythdrawe hym ſelfe from Idolatrye. Fyrſte all landes where Antichriſt reygneth, ſhulde be deſtitute of faithfull people. Secondarely, that when they be departed frome y^e place where they were, they ſhoulde not knowe where to dwell, conſyderinge the regiōs where God is purely called vponupon, can not holde them with y^e inhabitauntes that be there alredy. I anſwer, that this, feare is verye vayne, for yf that all they, whome our Lorde hathe illuminated, with one accorde and commune conſent, were ſo ſtronge rather for to dye or to leaue all togyther, then to defyle them ſelues with wycked ſuperſtityons, he wolde helpe them by ſome meane that we know not of: for eyther he wold conuerte the hertes of the princes and of the Magiſtrates, & moue them to put downe al Idolatrye, and ſet vp the true ſeruice and worſhippinge of God, or els at the leaſt wolde mollyfye them ſo, that they wold not conſtrayne the poore faithfull people for to defile them ſelues againſt their conſciences, nor vſe no more ſuche crueltye againſt thē. Furthermore, that we enter no further in diſputation, I ſaye that we ſhall not now doubt, that eueryevery one will truſſe vp his baggage for to ſet forwarde. For alwayes thus will the worlde good, that ſome ſhall hauehave their eyes ſo blynded that they can not perceyue in what myre and fylthines they lye in: & other, althoughe they do ſo, & acknowledge y^e miſerable eſtate wherein they be, ſhall neuertheles be hold in through the infirmite of the fleſhe for to abyde there ſtill. And ſome ſhal be ſo wrapped with dyuerſe cares and burdēs, y^t they can not auoyde it, al be it they wolde fayne do it.

But it is very lykly (wil ſome man ſay) y^t thei which hauehave the better zeale & more knowledge for to edifye other, will go their waye: what will come of this then; how can the doctrine of y^t goſpel be multiplied, yf the ſede be taken awaye? To this I anſwer, that yf eueryevery one of them which be here and there, vntounto whom oure Lorde hath geuen the knowledge of his truthe, dyd but the half of his dutie to his power, that there ſhoulde not be one corner of the worlde which ſhould not be fylled ther with. The fault is, that there is no boldnes nor courage in the moſte parte, but yet althoughe all they that coulde not lyue in one Contrey wyth a quiet conſcience, bycauſe they myght not lyue after Goddes worde, dyd departe away, thynke we that the ſeede of God ſhould vtterly be extyncte? We ſhoulde rather hope, that god in the ſtead of one, wolde rayſe vp fower. In concluſiō, we ſhalbe alwaes fooles, ſo longe as we wyll reaſon againſte God. I know alſo, that there be ſome which think to cleare them ſelues very wel by ſayenge, that it is an eayſye thyng for me to ſay thus ſeyng I am far frō daunger: but that if I were in their place, I wold not be ſo hotte, but wold do as they doo. I anſwere, that I ſay none other thyng, but y^t whych my conſcience conſtrayneth me to ſpeake: and that, yf I wolde ſay other wiſe, I ſhould wickedly blaſpheme the truth. Wherfore, if I were in a place where I thought that I ſhoulde not auoyd Idolatry without daunger, I wold pray our lord, that he wolde ſtrengthen me: and y^t he wolde gyue me this conſtancy to prefarre (as reaſon requireth) his glorye, before myne owne lyfe, & I hope y^t he wolde not forſake me.

Neuertheleſſe, let vsus leaue to diſpute what I wolde do, for I do not boaſte my ſelfe: but do onelyonly ſhewe that, which as wel I my ſelf, as eueryevery man ought to do. And therfore, whoſoeuer dyd otherwyſe (were it I my ſelfe or anye other) he were to be reproued. But what doth it helpe them for to loke vponupon me If I do otherwyſe then I hauehave preached, wo be vntounto me: for as moche as I ſhulde condempne my ſelfe by myne owne mouth. But are they therfore to be excuſed? let eueryevery body proue his owne worke,Gala. 6.Gal 6 ſaith S. Paule, and then he ſhall hauehave glory in him ſelfe and not in his neyghbour, it is a very cōmune thing in the world, y^t one doth make him a buckler for to defende hym ſelfe, by the faultes of an other, but a man maye not vſe thus for to do before God.

Furthermore, to the intente they ſhoulde not ſaye, theſe be wordes, but fynde me one (I praye you) that doth ſo. I requyre nothynge off theym, but to folowe that whyche ſo manye thouſande Martyres hauehave done before vsus, men and Women, Ryche and Poore, greate and ſmall. This doctryne then is no ſpeculation, that I hauehave inuented, euer the ſoner becauſe I my ſelfe am (as I and they do thynke) ſafe and well at eaſe / but it is the ſame whyche the holye Martyres of oure Lorde Ieſus Chriſte / hauehave occupyed theym ſelues wyth in the myddes of the tormentes that they ſuffered.

And by thys medytation they were ſtrengthened & holpen to ouercome the dred and feare of priſonnes, of rackinge, of the fier, of the gallouſe, of y^e ſweard, & of all other kyndes of death. If they had not had thys thorowly prynted in their hartes, that it were better for them to dye an hundred tymes, then to do any thynge agaynſt the honoure of God, they had neuer had the courage, to preſent thē ſelues vntounto the death, for to cō feſſe the chriſtian faith: but they wolde rather hauehave ſuffered thē ſelues to be induced for to honour Idolles

Now, their conſcience is not recited vntounto vsus, onelyonly bycauſe that we ſhoulde prayſe it: but y^t it myght be an example to vsus, and that we forſake not the veryte whiche they dyd ſo manfullye maynteyne, that we do not ſet at naught, nor corrupte the glory of God whiche they eſtemed ſo hyghely, that they ſhed their bloud for to ſeale and confyrm it: yf thei had thē thought it lawful to eſcape by ſymulation or diſſemblynge, when men wold conſtrain them, to encline vntounto Idolatry: then had it beē now no nede that they ſhoulde hauehave geuen ouer them ſelues, for to endure ſuch tormētes as they ſuffered. For they myghte hauehave worſhipped God ſecretly, and made as thoughe they had worſhyſhypped Idols, for to ſatiſfy their perſecuters with al. But they hauehave taught vsus that that is nothynge elſe but moccage, to pretende that a man doth honoure God in hys hert, when he betrayeth the truthe before men, and ſo defyleth his honoure by gyuinge it vntounto Idolles. And truelye when euerye thynge is well weyed, this is no ſmall condempnation vponupon vsus / for to ſee what an ardente and a burnynge zeale the holy Martyrs hadde in tymes paſte in compariſon of the cold zeale that we ſhewe oure ſelues to hauehave, for by and by as ſoone as a poore man in thoſe dayes hadde but onelye a lytle taſte of the true knowledge oft God, he made no doubte to caſt him ſelfe in daunger, for the confeſſion of hys faythe / and had rather to be ſlayne quicke then to counterfayte or dyſſemble ſo moche, as to commytte an acte of anye outwarde Idolatrye. We that hauehave ſo greate knowledge, whiche ſhoulde ſet vsus on fyer, be more colde then Iſe, and beſydes that, goo aboute to excuſe or iuſtyfye oure ſelues. But yf we doo ſo, we ſhall heape vntounto oure ſelues a more greuouſe curſe and prouoke the ſorer, the wrathe of God vppon our headdes, and let eueryevery man for his own part marke this diligently.

Nowe euen as hytherto, I hauehave foughten agaynſte them whiche for to waſſhe and iuſtyfye them ſelues, doo falſifye the truthe of God, or for to extenuate or mynyſh their faultes, do derogation vntounto the maieſte of his word, and diminiſh thauctorite of his cōmandmētes, or els y^t by vayne clokes wold excuſe themſelues, that it myghte be lawful for them, to do euyll, and no mā to reproue them. So on thother ſyde, it is good reaſon to preuente the queſtion which many good perſonnes and ſuch as feare God myght happen to aſke, that is to wytte, whether y^t I do reproue and condempne all the faythfull, whiche be dyſperſed thorow out Fraunce, Italy, Englande, Flaunders, and other Realmes: in as moch as (in many of theſe) they be conſtrayned to vſe many ſuperſtycious ceremonies. Before I anſwere to this queſtiō, I proteſt before God that ſo farre is it of that I do delyte to rebuke and reproue my poor brethrē which be in ſuch captiuite, that rather for the pitie and compaſſiō that I hauehave vponupon them, I wolde deuyſe ſome way to excuſe them: but yet ſo, that I ſpeake as my conſcience doth compell me to ſay, yea, and that for their owne health. And after that I hauehave ſayd all, I do mourne for them, deſyryng God that he wyll cō forte them: touchyng the reprouynge of them, thys is not my mynde, where as I rebuke any vice in theym, therfore to condempne their perſonnes: God knoweth that I hauehave this eſtimation of many that be diſperſed abrode, that they lyue moch more holyly than I do, and in greater perfection. Moreouer, I knowledge and conſider wel that it is a greatter and more excellent vertu for thē to kepe them ſelues in the feare of god, in the myddes of ſuche of confuſion, than I which hauehave no ſuch occaſyon, and am not ſo moche tempted to do euell: but contrarywyſe hauehave dayely the worde of God to drawe me backe. In lykewyſe, yf they happen to fall that I ought to beare more w^t them, then I my ſelfe ought to be fauored or to be borne with. Therfore, ſo farre is it of, that I do reiecte them, as thoughe I ſhulde not take them for brethren: in that I do els laude & prayſe them before God and alſo before men, countinge them more worthy to hauehave a place in the churche of God than I: let vsus ſet aſyde then this falſe opinion, that I wolde exclude thē frome the nombre of the faithfull, or compte them for no Chriſtian men.

Neuertheleſſe, thoughe I hauehave their perſonnes in ſuche honoure and reputation, yet I ceaſe not (yf I ſee any vice in them) for to iudge it euyll: for althoughe a man be very faithfull, yet one can not ſaye, that all his workes be good and laudable: it is poſſible they maye fynde other fautes in me, let theym condempne theym in the name of God: but let it not be of euell will or throughe the deſyre to diſprayſe or backbyte me, or for to reuenge them ſelues thorowe accuſynge me agayne. That notwithſtanding, let them receyue this correction with humblenes, yf they wil ſhewe theym ſelues to be the children of God: or elles they ſhall declare them ſelues to be led wyth a ſpirite of rebellyon, and bytterneſſe: ſeynge that theye wolde not receyue the truthe.

But one, wyll demaunde of me, what counſell then I wold gyue a faythfull perſon y^t dwelleth ſo in ſome Egipt, or in ſom Babylon, in the which he is not ſuffered to worſhyp God puerly: but is conſtrayned after the common faſſhyon to conforme hym ſelfe vntounto euyll vſages.

The fyrſt were, that he ſhold get hym from thence if he can, for all thynges well rekened & debated, happy is he that is far from ſuche abhomynations, for as moche as it is verye harde to be ſo nyghe and not to be defyled wyth them. Let hym thē drawe hym ſelfe vntounto the place where he ſhall not be conſtrayned to medle with ſuche fylthineſſe: nor yet to blaſpheme the name of god, nor his worde, by holdynge his peace and diſſemblynge as though he conſented on the other ſyde, where as he myght be ſuffered to make profeſſion of his chriſtian faithe, in the aſſemble of chriſtian people, to be partaker of the holy doctryne of the goſpell, to hauehave the pure and wholſome vſe of the Sacraments, to hauehave his part of the common prayers.

Here, hauehave ye my opynion, what were beſt to be done: but yf anye man fynde no waye to get oute, I wolde counſell hym to loke, whether it were not poſſyble for hym, to abſteyne from all Idolatry, and to kepe hym ſelfe pure and vndefyled towarde God, as well in body, as in ſoule. Then, that he worſhipped god priuately, deſiryng hym that he wyll reſtoore hys poore Churche vntounto her ryght eſtate. Fynally, that he doo hys dilygence for to inſtructe and edyfye the poore Ignoraunte, as moch as he may: if he abiect that he can not do thys wyth out daunger of deth. I graunt it: but the glory of God where of we intreate now, oughte to be more precious vntounto vsus then this vayne and tranſitory lyfe whiche (to ſaye the truth) is nothyng but a ſhadow.

I knowe, what the moſte parte wyll ſay vntounto me, alas it is very truth that we ought to prefer God before all thynges: but we hauehave no ſuche ſtrength nor conſtancy, where we hauehave father and mother whyche do retayn vsus here, wher we hauehave charge of houſeholde, how can we well get awaye? VntoUnto this I ſay, for as moche as their infirmytie doth let them, to folow the counſell whyche they doo acknowledge to be moſte ſure and healthful, that for as moch as for the feare of men they do bow from the ryght way, they oughte to confeſſe their ſynne before God: and wyth teares and ſyghes to bewayle it, accuſynge them ſelues in the ſteade of iuſtifyeng. Then, I do admonyſſhe theym that by cuſtome they ſleape not in theyr euyll: but from daye to day, endeuer them ſelues to myſlyke them ſelues and to be ſory, that they may obteyn mercy before god. Then, afterwarde to deſyre, their good father (for as moche as hys offyce is, to redeme pryſoners) that he wyll once draw them out of bondage: or els prepare a ryght form of the church thorow oute all the world, that they may gyue hym the honor, that belongeth vntounto hym. Fynally, to ſeke all the wayes poſſyble, to gette out of this myre, and this myſerable and curſed eſtate, where in they bee: and take thoſe ſame meanes which ſhalbe offered vntounto them, that they may ſhew that it was for no hypocryſy, that they deſired of God delyuerance: yf all men wolde thus do their dyligence, I doubte not, but that our lord wolde worke, otherwyſe then he dothe, for to deſtroy all abhomynations and Idolatry, that raigne vponupon the earthe. But bycauſe we fele not our myſery nor be not touched with it, as we oughte to be: but rather as indurate perſons, do not paſſe vponupon the matter / it is no maruell, that he doth thus ſuffer vsus, ſo long to corrupte, in our fylthines. It is to be feared, if we do not bethink vsus the ſooner, that he wyll let vsus roote altogether therein.

☞ Tranſlated by R.G.

Matthew the .x. b

Whoſoeuer knowledgeth me before men, hym wyll I knowledg alſo before my father whiche is in heauen. But whoſoeuer denieth me before men, him wyll I alſo denie, before my father whiche is in heauen.

Romayns the .x. d

If thou knowledgeſt Ieſus w^t thy mouth / that he is the lorde / and beleueſte in thine hert that God hathe rayſed hym from the dead thou ſhat be ſauid. For if a man beleue from the herte / he ſhall be made ryghtuous: & yf a man knowledge wyth the mouth / he ſhall be ſaued. &c.

Imprinted at Ippyſwiche by me Ihon Oſwen the .x. daye of Auguſt.

Cum priuilegio ad Imprimendum ſolum.

End of the text · John Calvin, What a Faithful Man Dwelling Among Papists Ought to Do (1548)