Commentaries, Commentary on Judges · Chapter 1 · Excursus 3

Commentaries · Commentary on Judges · Chapter 1 · Excursus 3

Whether it be lawfull for Chriſtiās to dwel with infidels.

BVt ſeing the Iſraelites fel, bicauſe they dwelled together with vngodli nations, and did rather exact tributes of them, than vtterly wede them out, according to the cōmaundemēt of God. I thinke it good to entreate whether it be lawful for godly men to be conuerſant and to dwell together with the vngodly.Reaſons which proue that. The firſt reaſō

And aſſuredly ther are many reaſons, wherby that maye ſeme to bee lawfull. Firſt, bicauſe Chriſt deſpiſed not the feaſtes af Publicanes, Phariſeis, and Sinners. Reaſon. 2 Secondly, Paul to the Corinthians the firſt epiſtle, geueth not libertye to a faithful wife, to depart frō an infidele, ſo that he be content to lyue & dwel together Reaſon. 3 w^t her. Moreouer, the ſame Apoſtle writeth, that if any infidele byd you to a feaſt, and ye wyll go with them, then eate ſuche thinges as are ſet before you. Reaſon. 4, By theſe his woordes therefore he maketh it free. Furthermore, the ſame Apoſtle in the ſame epiſtle, ſaith that he had admoniſhed the Corinthians to auoyde whooremongers, rauenours, euyl ſpeakers, and ſuche lyke: but not al (ſayth he) for ſo muſt you go out of the world, but if any be called a brother. &c. Wherfore we are not forbydden to auoyde the fellowſhip of al the vngodly. Beſides theſe Reaſon. 5 Abraham was called out of Chaldey, and commaunded to dwell as a ſtraunger among nations, which were farre from true religion. Wherefore hee dwelt in Reaſon. 6 the land of Chanaan and Egipt, whych places were altogether geuen to idolatry. Yea, and Lot ſeperated him ſelfe from the fellowſhyppe and familye of his Reaſon. 7 kinſman Abraham, and went and dwelt in Sodome. Naaman alſo the Sirian returned to his idolatries. Chriſte alſo retayned not with him al thoſe whom hee Reaſon, 8 had healed of diſeaſes, but ſent them agayne, ſometymes to their owne, to declare there, what had happened vntounto them. Finally by ciuyl lawes certaine heretickes Reaſon. 9 hauehave had places appointed vntounto them, as the Nouatians had in the citye p. 45of Conſtantinople, and at this day the Iewes hauehave eueryevery where leaue to dwell among the Chriſtians.

This queſtiō ſurely as it is weighty, ſo hath it alſo very many doubtes.A diſtinction. Wherfore we muſt fyrſt make a diſtinction, what may be lawfull to Magiſtrates, and what to priuate men.An other diſtinction. Then muſt we vnderſtand that the conuerſation with infidels hath two conſiderations: one is, wherby men are driuen by compulſion to Idolatrous and vnpure worſhipping of God, & an other, whereby they remaine at libertye. Then we muſt marke,The third diſtinction. y^t they which liue together with the vngodly as touching religion, are ſometyme learned and ſtrong, and ſometimes they are both weake and alſo vnlearned. Wherfore I thynke it good to be iudged as touching priuate men, that if they be learned,The learned & ſtrong may be conuerſaunt with Infidels. and hauehave with theyr learning adioyned conſtancie, ſo that they be not compelled to cōmunicate with vngodly rites, may lawfully hauehave to do and be conuerſaunt with men that are infidels, prouided that there be certayne cautions added.

The fyrſt caution is, that they do it with thys minde,The fyrſt Caution. to teach thoſe which are without godlyneſſe, and to bring them to the ſincere and pure religiō. And therfore whileſt they are conuerſaunt among thē, they ought not to ceaſe: but ought alwayes to go about that purpoſe, for which they dwell in thoſe places. And that theyr inſtruction and doctrine may be fruitful, they muſt take diligent hede, that they be courteyſe, gentle and bounteous towarde thoſe, whom they thynke to ioyne vntounto Chriſt. For vnleſſe they be fully perſuaded, that they which do admonyſhe them and inſtructe them do louelove them, & hauehave them in price, the thing, which they hauehave taken in hand ſhal hauehave but euill ſucceſſe.

Furthermore they muſt take hede, that they liue holily, iuſtly and honeſtly,The ſecond Caution. for if the infidels ſhould be offended with theyr maners, their miniſterye would vtterly be vnprofitable: for as much as it nothing auayleth to build with one hand and to deſtroye the ſame with the other hand.

Moreouer this moſt of al is to be ſene vntounto,The third Caution. y^t vnderunder the pretence of gentleneſſe or frendſhip they myngle not themſelues with vngodly vſages no though they were perſuaded, that they could that way allure thē the eaſlier vntounto Chriſt. For the rule of the Apoſtle muſt abyde vnſhaken, which is that euil thinges are not to be committed, wherby good thyngs may happen.

They muſt beware alſo, y^t in being conuerſaunt with thē,The fourth Caution. they ſeke not theyr own cauſe or commodity. For ſome there are found, which although they make a pretence that they are deſirous to hauehave the Goſpel ſpred abroad. Yet neuertheleſſe in very dede follow & ſeke for their owne pleaſures, & gayne or aduantage. Wherfore if there be no hope (which neuertheleſſe can ſeldome iuſtly happen) of the health of ſuch infidels, we muſt no longer hauehave to do with them, but ſo much as eyther our neceſſitie or theirs requireth: that is, if peraduenture they ſhoulde be very ſore ſicke, and could not be holpen no other waye but by our helpe: or if we our ſelues ſhuld not be able to get things neceſſary for our liuing any other where but among them. It ſhall be lawfull alſo to be conuerſaunte with them, as much as naturall and ciuile neceſſityes requyre, as if they were our princes, fathers, wiues or maiſters & ſuch like. Now reſteth to cōfyrme this ſentence,Proues oute of the holy ſcriptures. Math. 9.Matt 9 either by teſtimonies of y^e holy ſcriptures or els by examples. Chriſt aſſuredly did ſo, who for this cauſe was cōuerſant w^t publicanes, ſinners, phariſees, & ſcribes to inſtruct thē of ſaluation, & to conuert thē frō ſinnes to vertues, and godlineſſe, Wherfore Ierome on y^e 9. chap. of Mathew hath thys ſaying:Ierom…. Chriſt in dede went to the feaſtes of ſinners, but to that end y^t he myght hauehave occaſion to teache thē & to recōpence theyr biddings with ſpirituall meates: neyther are there any other things in the rehearſal therof ſpoken, but ſuch as Chriſt himſelfe ſpake or dyd, and what was the power of his doctrine, &c. Thys ſame manner dyd the Prophets in the old tyme vſe, when they were conuerſaunt w^t an Idolatrous people And in lyke ſorte dyd the Apoſtles, when they were ſent by Chriſt, to go abroad among the Ethnikes. Neyther dyd Paul diſdayne when he came to Athens, to vewe the temples of the Idols, and there curiouſly & ſubtilly to loke vponupon y^e titles and inſcriptions of the altares, wherby he learned that inſcription Ignoto Deo, that is, To the vnknowen god, and therof he tooke matter to make an excellent Sermon there, that he might after a ſort reproue the men of Athens out of there owne proper tables. I thynke theſe thynges are ſufficiente to confyrme the ſentence before alledged.How we maye be conuerſaunt with excommunicates. But before I goe from thys matter, I thoughte it good to admonyſhe you of thys, that the ſame cautions being added, it is lawful for godly mē to be conuerſaunt with ſuch as are excōmunicate, namely to bring them into the way, ſo that they communicate not with them in their faulte, or hauehave to do with them for affection ſake.The weake & vnlearned ought not to hauehave to do with infidelles.

But let vsus go forward, and declare what is to be iudged of the weake and vnlearned men. They, although they are not cōpelled to pollute themſelues with Idolatrous cuſtomes, yet ought they not to dwell together with Infidels. For being vnlearned, they hauehave no pretence of teaching. For if they ſhould go about to enſtruct others,The ignorance of Chriſtiās as touching fayth is to bee reproued. they ſhould by their vnſkilfulneſſe eaſly cauſe y^e true doctrine of Chriſt to be had in deriſion. And ſurely the ignoraunce of ſuch men is earneſtly to be reproued: foraſmuche as among Chriſtians, there is none ſo very an Ideot founde, but that he is bounde to be able to rendre a reaſon of his fayth and in a ſorte able to enſtructe ſtraungers. And certaynely all men moughte quickely do that, if they would ſuffer themſelues to be inſtructed euen meanely in the Cathechiſme. Neuertheleſſe ſuch as are infected with thys ignoraunce ought to ſeperate themſelues from hauyng familiar fellowſhip with Infidelles as much as nede of the body and ineuitable neceſſities will ſuffer.

But what ſhall we ſaye of Scholemaiſters? they are oftentymes enemyes to pietye which yet are appoynted to teach good artes and Philoſophye.We maye not hauehave to do with vngodly ſcholemaiſters. I ſay that it is daungerous to vſe them, for as muche as they doe inſtille oftentymes peruerſe thynges into the myndes of the hearers, and when as the Schollers are wonte to hauehave a meruelous opinion of a learned Scholemaſter it eaſely afterward commenth to paſſe,Godly ſcholemaiſters do eaſely aduance religion. that they beginne to reuerence them, and that exceedingly. Wherfore when they ſee that they are eloquente and very well learned both in the liberall artes, and alſo in Philoſophy, they can ſcarce perſuade them ſelues, that thoſe Scholemaſters can erre or myſerablye be deceaued in the true religion.Origene. For on the contrarye part we ſee that Origene the Adamantiue, being beſydes the religion of Chriſt, wherin he was inſtructed, wonderfully indued alſo with good artes and Philoſophy, dyd in teaching diſciplines of the Ethnikes bring very many of hys hearers to Chriſt.Auguſtine. We know alſo that Auguſtine, when he willingly gaue eare vntounto Ambroſe for hys eloquence ſake, was turned from a Manichite to a Catholyke. So, yea and that more eaſlye (for as muche as we are more prone to euill then to good) it may oftentymes happen that they which are weake and vnlearned in religion, may as touching vngodlyneſſe very much increaſe vnderunder vngodly Scholemaiſters. And vndoubtedly by thys meanes fell Iulianus the Apoſtata from Chriſt, in takyng Libanius, Iamblicus, and Maximus to be hys Scholemaiſters. Wherfore for as much as ſuche Scholemaiſters can not be had without greate daunger, my iudgement is that we ſhould altogether leaue them.

Thou wilt ſay peraduenture y^t Paul the Apoſtle in his fyrſt Epiſtle to y^e Cor. hath not written theſe cautions or exceptions of the weake and vnlearned ones, when as he plainly writeth: If any that is an infidel ſhal cal you, & ye wil go, &c. By theſe words he ſemeth to teſtifye, y^t al that is referred to our wil. Wherunto I anſwere, y^t the Apoſtle did not permit y^t to be free to eueryevery wil, but to a wil y^t is ryghtly & wel inſtructed. For if a mā ſhould go to theſe feaſtes, to be dronke to pamper his belly or gorge, or to ſolace himſelf w^t filthy talke without doubt he p. 46can not be excuſed w^t the permiſſiō of Paule, but is earneſtly to be reproued, for his vnhoneſt wil and wicked purpoſe. Likewiſe if a mā being cōuerſaūt with infidels ſhould doubt of his own conſtancie, & ſhould ſee y^t he could nothyng profite them, among whō he dwelleth, vndoubtedly y^e man can not go thither with a ſound conſcience, or an vpryght will. And if he ſhould go, he ſhould not directe y^t which he doth, to to glory of god (as he is cōmaūded.) Furthermore although Paule hath not in the ſame place by expreſſe wordes put thys caution alledged, yet it followeth not therby, that the ſame is not to be added: foraſmuch as it is both by firme reaſon manifeſt, & alſo proued by other places of y^e holy ſcripture, y^t that is in no caſe lawful. And y^t ſelf ſame Apoſtle ſayth in the ſame Epiſtle the vi. chap. that he doth well, which ſurely purpoſeth in his hart, y^t he wil kepe his virgin: Howbeit he addeth this condition, ſo y^t he hauehave no nede, and that he hath power ouer his own wil. For if he ſhould otherwyſe appoynt thē his daughter would, or had nede, then vndoubtedly he ſhould not do well.To the goodneſſe of an action it is not ſufficient that it be not of his own nature euill. Wherby it appeareth y^t to the goodneſſe & vprightneſſe of y^e worke, it is not ſufficient to ſee that y^e work it ſelf of his nature be not euill, or repugnant to y^e word of god. But more ouer thys is required, y^t we attempt the ſame with an vprighte, perfecte & whole mynde. Wherfore eueryevery one y^t is vnlearned & weake, ought to ſeparate himſelf frō the fellowſhip or familiaritie of y^t vnfaythfull, as much as naturall & ciuile neceſſity ſuffreth. For ſeing y^t he perceaueth that therby will come ſome danger to his ſoule, he can not with a good minde & ſound counſel be conuerſaunt with thē. Howbeit he may do ſuch duties vntounto them as are cōmaunded in the law of God, leaſt he be made guiltye of y^e ſentence of Paul, where he ſayth: whoſoeuer hath not a care of hys, & eſpecially of hys houſhold, he hath denyed the fayth, & is worſe than an Infidell. Yea and the ſame Apoſtle hath commaunded, that ſeruauntes of neceſſitye ſhould obey their Maiſters.

Now reſteth to ſhewe reaſons & teſtimonyes of the holy ſcriptures,Teſtimonies of the holy ſcriptures for y^e ſentence alledged. for y^e dyſalowing of this conuerſation. Fyrſt our Sauiour feared not to ſay in Mathew the 5. and 18. chap. If thy hand, fote or eye be an offence, or let vntounto thee, cut him of, and caſt him from thee, And theſe (as the wyſer interpreters do declare) ſpake he not of the members of the body, but referred thē vntounto thoſe, which are our familiars, & moſt nygh of kynred vntounto vsus. They al are to be ſeperated frō oure cō pany, although they ſeme profitable and cōmodious, when they eyther ſeperate vsus frō God, which is the euerlaſtyng ſaluation, or do put lets and hynderāces, wherby we are called frō hym.Chryſoſtome. Chryſoſtome in a maner intreating the ſelf ſame argument ſayth in the 56. Homely vponupon Iohn: If we cut of a rotten membre frō the body, leaſt it ſhould corrupt the other partes of the body, which vndoubtedly we do not, bycauſe we deſpyſe that member. For who at any tyme hated hys owne fleſhe? How much more ſhould we do the ſame in thoſe which are wickedly ioyned vntounto vsus, not that we ſhould deſpyſe them, but that we ſhould prouide that our ſaluation be not there indaungered, where we ſee y^t we can nothing at al profite them. Wherfore in thys caſe, it is muche vnprofitable to deſire, or to ſeke for familiaritie or concord. To this alſo doth y^e law of Chriſt tend which he gaue in the 18. of Mathew, y^t they which are in a manner paſt hope of ſaluatiō, & wil not heare their brethren iuſtly admoniſhing thē, yea and alſo deſpiſe y^e voyce of the church correcting them, let them be counted as Ethnikes and publicanes. Which thing Paule alſo hath taught, who in the fyrſt of the Corrinthians the v. chap. commaunded the inceſtuous perſon to be excōmunicated, that a litle leuen ſhould not pollute the whole dough of the ſainctes.

Moreouer the ſame Apoſtle taught, and y^t in the ſame Epiſtle the 15. chap. out of a verſe of Menander y^t Poet, y^e euil cōmunications corrupt good maners. And therby he ſhewed, y^t the ryght fayth of y^e reſurrection, was greuouſly weakened among y^e Corinthians, which were newly come vntounto Chriſt, and y^t for that cauſe bycauſe they had lightly geuē credite vntounto y^e arguments & prophane reaſons of Philoſophers or rather heretikes. It is not poſſible to be thought, how y^e bewitching of wicked words corrupteth the tēder fayth of the weake ones. Wherfore profitably and conueniently were the Corrinthians admoniſhed, & with thē all ſuch as are weake ar exhorted,The coūſels of Phiſitions to auoyde contagiouſneſſe. to abſtayne frō y^e fellowſhip of infidels. The phiſitions alſo do counſell, y^t when a contagious diſeaſe ſhal infect either a familye or the next familie vntounto it, y^t ſuch as yet are of perfect health goe not vntounto them which are ſicke. For y^t in the bodyes & temperatures of men there is a certayne agrement, wherby an affection eaſly iſſueth frō thoſe which ar ſicke to thē which are whole and ſound,foreign the poyſon wherof, though it be not byandby felt, of thoſe which take not hede vntounto themſelues, yet for al y^t within a litle whyle after it deadly corrupteth. Wherfore ſeing we are bidden ſo diligently to beware of the diſeaſes of the bodye, muche more ought we to prouide agaynſte the vices of the mynde that we no way prouoke them vntounto vsus.

Our nature is on eueryevery ſide ſubiect to corruption.Furthermore our nature is ſo framed, by reaſon of our naturall or originall ſinne, y^t we are on eueryevery ſide ſubiect to corruption, as both y^e holy ſcriptures, and alſo very many experiences do daily teach vsus, ſo that it is not to be doubted, but y^t we ſhould eaſly ſucke in the poyſon of other mens ſinnes, if we ſhoulde not w^t great diligence auoyde them. And thoſe ſynnes as they do without any laboure cleaue vntounto vsus before we beware, ſo being once conceaued, they can not be plucked from vsus but with great paynes.Chryſoſtome. Wherfore Chryſoſtome in his 56. Homely vponupon Iohn which I a litle before brought, ſemeth wiſely to ſaye: If we coulde make thē the better, and not hurt our ſelues (he entreateth in y^e place of infidells and vngodly ones) we ſhould do all things: but when we can do them no good, bycauſe they are paſt amendment, and that we may greuouſly hurt our ſelues, then are they vtterly to be cut of. And to confyrme hys ſentence more ſtrongly he bringeth in that which Paule writeth in the fyrſt Epiſtle to the Corinth. the .5 chap. which is, Take away euil from among you. Which wordes of the Apoſtle can not be vnderſtand of ſynne, foraſmuche as the Greeke woorde is foreign, that is euil. By which kynde of ſpeache a wicked man is ſignifyed. Wherfore I ſhall nothyng erre, if I a litle bend the wordes of the Apoſtle to the commoditie of the weake ones, ſaying: Take away your ſelues from among the euill ones. For if ye, being weake and vnſkilfull, ſhall company with them, ye muſt nedes both ſee and heare very many thynges agaynſt godlyneſſe & the religion which ye profeſſe. And bicauſe ye are not able neyther to confute, nor to reproue them, ye ſhall ſeme to be called as witneſſes of blaſphemies and reproche of the truth. And peraduenture there ſhoulde remayne a ſtyng in your myndes, wherewith your conſcience ſhould be vexed longer than ye thynke for. Let vsus herken vntounto the wyſe mā, who hath wel and faithfully admoniſhed, That he which toucheth pytche ſhal be fyled with it, and y^t he which hath fellowſhip with a proude man, wil proue like vntounto him.The vices of other men are like vntounto pitch. Take vponupon thee no greater burthen, than thou art able to beare, & ioyne not thy ſelfe vntounto a mightier thā thou thy ſelf art. Eccleſiaſticus the .13. chap. Theſe things do two wayes ſerue for thys preſent matter. Fyrſt in that the vices of other men are lykened vntounto pytche, whiche ſticketh wonderfull faſt to the fyngers of them which touch it,We muſt hauehave a regard to our own ſtrength. and alſo to garments. Secondly are we faythfully admonyſhed to hauehave a regarde to our own ſtrength.

Examples of y^e holy ſcripturesLet the examples of y^e holy ſcriptures in any wiſe teach vsus. The Iſraelits were 70. yeres captiues in Babilon, & were ſo infected with y^e conuerſatiō of vnfaythful natiōs, y^t afterward whē they had leaue geuē thē fyrſt of Cirus & thē of Darius y^e moſt noble kings to returne home, very many of thē wold not returne, but being ouercome with y^e cōmoditie of houſes, fields & marchandiſes, they remained ſtil among y^e Chaldians, Medes, & Perſians: So cold became they in y^e louelove of godlineſſe & ſtudy of religiō.Exodus. …2.Exod 2 They were reproued in dede by Eſdras, Nehemias, & Zachary, but they were litle y^e better therby. And how much y^e Hebrues wer corrupted p. 47by their long conuerſation with y^e Egyptians, the things which were by & by done in y^e wilderneſſe, do playnly teſtifie. For although they had yet before theyr eyes y^e ſingular benefites of God towards them, yet they fell frō hym to Idolatry, and bycauſe in Egypt they had ſene an oxe ſuperſticiouſly worſhipped,Numeri. 2…. they therfore inſtigated Aaron, to make them a calfe to worſhip. Whiche beyng geuen thē with great reioyſing they began to crye. Theſe are thy gods O Iſraell, which brought the out of Egypt. Beſides this, they iorneyng, thorough the wilderneſſe, when they came to the borders of the Moabites, and were conuerſaunt with that nation more familiarly than was mete, they were brought to thys pointe, that they did not only commit filthy whoredome with the ſhameleſſe womē of the Moabites, but alſo they offred ſacrifice vntounto the moſt filthy idole namely Baal-Peor and ſuffred them ſelues to be admitted to his moſt vnpure ſacrifices. Peter the chief Apoſtle,Mathew. 26.Matt 26 when he had entred into the vngodly hawle of the chief Prieſt, and had there ben conuerſaunt with the maydens and vngodly ſeruauntes, forſwore his maiſter Ieſus Chriſt our ſauiour. For the whiche faulte afterward, when he departed, he wept moſt bitterly.Iſay. 6.Isa 6 Iſay when he ſawe God ſyt in the temple like a iudge, and angels ſtanding about hym, whiche moſt purely celebrated prayſes vntounto him, althoughe he ſemed not to himſelfe to be guilty of his owne faulte, yet he cried out: Wo vntounto me bycauſe I dwell in the middoſt of a people, y^t hauehave vncleane lippes. For y^e man of God felte, that he had gotten no ſmall infection, by reaſon he had dwelled ſo long with an vncleane people.

Alexander that Macedonian, Alexander of Macedonia.which by ſtrength and moſt noble victoryes had ſubdued vnderunder him the moſt part of the earth, was ſo weakened and effeminated by the maners of the Perſians, that thoſe whom he ought to hauehave drawen to his own maners and qualities, he himſelfe tooke their garments, weakneſſe, hawteneſſe and pride, ſo farre was he from bringyng them to the inſtitutions of the Macedonians. Wherfore he rā into great hatred of his ſoldiours. Neither is this to be paſſed ouer, that long conuerſation of the godly with infidels (except there appeare ſome fruite of their cōuerſion, and that the ſame be by all meanes ſought for) doth breede a let or hinderaūce to their ſaluation. For when they perceaue that our men do liue ſo familiarly with them, they thinke that the ſuperſtitions and idolatries, wherwith they are infected are not ſo euill, and ſo much to be deteſted. And peraduentur they are brought to this poynte, that in perſeueryng in them, they diſtruſt not but that they may attayne to ſaluation. For vnleſſe it were ſo, they could not perſuade them ſelues, that our men would diſſemble it. Beſides thoſe things, there are very many of our men, whiche by the example of this mingled conuerſation do thinke that they alſo may do the ſame, which they ſe others to do. Wherby by the dede or exāple of certain, euill ſhould ſpreade abrode more amply, and our fayth and godlyneſſe ſhould be had in deriſion of the Ethnikes and Papiſtes. And that oftentymes cōmeth to paſſe, which we know to hauehave happened in the tyme of Paul (as it is written in the firſt Epiſtle to the Corinthians) that they which otherwiſe were faithful, by this conuerſation do communicate with wicked and polluted rites. For by ouermuch familiarity with the Infidels, is by littell and littell made a ſteppe to followe theyr ſuperſtition and Idolatry. Wherefore not without a cauſe did the Apoſtle crye: Flye from Idolatry. I will not ſpeake alſo, how that it is not poſſible, but that, where our men whiche are weake & without learning and knowledge, are conuerſant with infidels, ſometymes there may happē ſome talke of religion, wherin althoughe they ſlippe not, yet when they can not ouerthrowe the Sophiſtical and crafty argumentes of their aduerſaries, brawling and ſtrife ſometymes ariſeth & frō y^t they fall into hatred, curſing & reproches, which hauehave no edificatiō, but rather hinder it, ſo farre is it of to get a ſteppe to ſet forwarde. To this ſerueth y^e which Paul hath written in the ſecōd Epiſtle to y^e Corinthians: draw not y^e yoke w^t vnbeleuers. For what fellowſhip hath righteouſneſſe w^t vnrighteouſneſſe? What participatiō hath light with darckeneſſe? or what concorde betwen Chriſt and Belial? what part hath the faithfull with the vnfaithfull? or what agreeth the temple of God with Idoles? Theſe things are ſo manifeſt, that they nede not the light of interpretation: neither ought they to be vnderſtand onelyonly for contracting of matrimonyes, when as they extend farre and ouer all, & pertayne alſo vntounto all kinde of conuerſation with the vngodly, whiche we hauehave w^t them for our owne cauſe. I know that the ſhadowes of the olde law are now by y^e benefite of Chriſt remoued frō vsus. Howbeit, it is not to be doubted but y^t thoſe things abide, of which the people of God was by them at that time admoniſhed.

What was meante by the hemmes of the Hebrues.Wherfore I demaunde, what God ment, when he commaunded the Iewes, to ſowe hemmes to their garmētes which they ware? Vndoubtedly this he mēt, that they beyng taught by that ſigne, might vnderſtand y^t they were ſeuered frō the Ethnikes, and that it was not lawfull for them to ioyne them ſelues with them, but as muche as neceſſitie ſhould compell. God oftentymes forbad them that they ſhould not returne into Egypt, and that they ſhould not ſeke ayde of ſtraunge nations. For he would hauehave cut of from his people all occaſions of ſuperſtitions and Idolatry, yea and the place, whiche we are now in hande with, teſtifieth that the Iſraelites grieuouſly ſinned, bycauſe they had brought theſe Idolatrous nations vnderunder tribute, and had made a league with them, and dwelled together in the ſame cities & fieldes with them. And aſſuredly to what euill it torned them vntounto, the hiſtory it ſelfe declareth: for they brought not the Chananites to the true worſhippyng of God, but they them ſelues rather forſakyng their God, became lyke Idolaters.

I ſpeake not, how that the conuerſation betwene the Hebrues and Samaritanes was ſo odious euen to the tyme of Chriſt, that the woman of Samaria (of whom Iohn mencioneth) ſayd vntounto Chriſt,Iohn. 4.John 4 that the Iewes were not wonte to be familiar with the Samaritanes. Moreouer it is not mete for Chriſtians, to take away from them ſelues the boldeneſſe and liberty, frely to ſpeake of Chriſt. Whiche they muſt nedes do, if they dwell among infidels. For if they dwellyng with infidels ſhould familiarly hauehave free talke of Chriſt, either ſhould they be laughed to ſcorne, or elles they ſhould not be ſuffred. Vndoubtedly the holy fathers in the old tyme, were both grieued and alſo mourned, when by any neceſſitie they were compelled to dwell from the people of God. Dauid therof is witneſſe, who ſighed when he was by reaſon of the vniuſt violence of Saul conſtrayned to lyue in deſerte places. And it appeareth in the Pſalmes, how grieuouſly he complayned and lamented that he was forced to dwell among ſtraungers, & ſuch as were farre frō god. Daniel & his fellowes mought hauehave had the fruition of the kinges table, and of moſt delicate meates, and yet they abiected thoſe commodities & pleaſures, leſt they ſhould defyle thē ſelues with the delicate meates of the Ethnikes, and with the vncleane bankettes of the vnbeleuers. Moſes alſo (as it is written in the xi. to the Hebrues) whē he mought hauehave ben counted the ſonne of the daughter of Pharao, and therby hauehave attayned to great honor, he contemned all this, and went vntounto his brethren, which were oppreſſed with miſerable ſeruitude, in making bricke and tyles. They whiche followe not theſe examples, do manifeſtly declare, that they hauehave ſmall mynde of the glorye of God, and that they will not redeme the ſame with their own loſſe or binderāce, thoughe it wer neuer ſo ſmal or littel. Do we (ſayth Paul to the Corrnth. 1.) prouoke God? Are we ſtronger than he? Wherfore they whiche are weake and vnlearned,It is not lawfull to dwell with infidelles when we are compelled to cō municate with theyr vngodly rites. whileſt they take vponupon them to dwell among infidels, they do without doubt tempte god, and in a maner prouoke him, as thoughe they would be ſtrō ger thā he. I could gather a great many more reaſons for this ſentēce: but theſe whiche I hauehave brought, ſhalbe ſufficient at this tyme.

Now let vsus come to thoſe, whiche do ſo dwell among infidels that they are compelled to be preſent at their vnlawfull rites, whether thoſe be learned or vnlearned, whether they be ſtrong or weake, what they be, in this caſe, it maketh p. 48no matter: For I comprehend them altogether. I ſay that none of them, ſuch an habitation or coniunction is to be ſuffred: but either they muſt flye from thence, or rather ſuffre death, than to commit Idolatry. Paul ſayd (as I hauehave before declared) Flye from Idolatry. The lawe and Prophetes, the olde and new Teſtament are full of ordinaunces, commaundementes, lawes, admonitions, rebukes, wherby ſtraunge worſhipping is forbidden.Daniel. 3.Dan 3 Daniels fellowes choſe rather to be caſt into the fornace, than they would worſhip the ymage ſet vp by a moſte mighty king. Machabea the mother with her children would rather dye,Machab. 7. than ſhe would againſt the lawes of God eate ſwynes fleſhe. I could reckon an infinite numbre of Martyrs, which moſt cōſtantly ſuffred death, rather than they would forſake theyr godlyneſſe, which they had profeſſed, hauing this ſayeng alwayes before their eyes, feare not them whiche can kill the body &c. Paul in his firſt Epiſtle to the Corinthians affirmeth the ſame, bycauſe we are the temple of God, the members of Chriſt, and partakers of the table of the Lord, which table can hauehave nothyng common with the table of deuils.

All theſe thinges are to be applied vntounto our tymes, when in the tyme of Papiſtrie godly men, if they dwell with the vngodly are compelled to be at their Maſſes and moſt filthy ſeruices: whiche of all thinges is not lawful vntounto them. But ſome take theſe probations by me now alledged to be vnderſtand of ſacrifices done to Idoles, and not of the ſuperſtitions, whiche are now vſed in the tyme of Papiſtry.An outwarde worke can not be counted for y^e worſhipping of God, excepte it be grounded by hys worde. But they ought to remember that no outward worke is to be had for the true worſhipping of God, vnleſſe it be appoynted by the worde of God: whiche if it be not, it can be nothing els but an inuention of man. For we can not without faith worſhip God: and fayth can hauehave no place, where y^e word of God is withdrawen. Wherfore in humane actions, how goodly in ſhewe ſo euer they be, vnleſſe god by his word do allow them, they can be no worſhipping of him. Surely if we would honor men, we are wont chiefly to marke,A ſimilitude. in what things thoſe men do delite in: and when we hauehave found that out, we thinke we hauehave beſtowed our labour well, when we hauehave ſhewed vntounto them thoſe thinges wherin they were wont to reioyce and delyte. Why then do we not after y^e ſame ſorte with God, to ſerue him with that kynd of worſhipping whiche he hath allowed by his oracles? Let vsus heare him in Eſay, how that in the oblations, ſacrifices, incenſes, and offringes which were brought into the temple without faith, he was rather weryed than reioyſed in them. He abhorreth and deteſteth theſe kyndes of ſacrifices as the Prophetes hauehave taught vsus. Yf theſe thinges are ſpoken of thoſe ſacrifices whiche they by the word of God vſed, & that for that cauſe only, bycauſe they were offred without faith: what thinke we is to be iudged of the inuētions of men, & fayned worſhippinges, which beyng voyde of y^e word of God cā not be done with faith?There is no true god which delighteth in fayned worſhyppynges. we may verely ſay that they pertayne vntounto Idolatry. And that may be manifeſtly gathered hereby, bycauſe there is no true God whiche wil be worſhipped with theſe thinges. Wherfore it followeth that the vngodly whileſt they adioyne ſuch rites vntounto their holy ſeruices, they do not worſhip the true God, but him whom they hauehave fayned with them ſelues to delyte in theſe thinges. And for as much as in the whole nature of thinges there is no ſuch, they worſhip the Idole of their owne mynde, and therfore iuſtly and worthely they may be called Idolaters.

But they ſay that thoſe thinges which are ſayd & done in the Maſſe,We muſt hauehave no regarde to the begynning of Ceremonies but whether they agre with the worde of God. had their beginning by the inſtitution of Chriſt, althoughe they were afterward vitiated thoroughe mens defaulte. That helpeth them nothing, for as much as in theſe thinges we may not hauehave a regarde or conſideration to their begynning but to their nature and forme. And we muſt diligētly marke whether they agree with the worde of God. The braſen Serpent by the commaundement of God had his beginning, it was alſo endewed with miracles,The braſē Serpent. for the Iſraelites were by looking vponupon it deliuered from their venemous byting. The ſame Serpent neuertheleſſe, when the Iewes worſhipped him, and offered incenſe vntounto it, the godly men deteſted it. So that the moſt holy king Ezechias brake him in pieces, & therwithall vtterly put away the worſhipping therof. We muſt not therfore hauehave a regard to the originall of a thing,What the Hebrues meante whē they made thē ſelues the golden calfe. but we muſt looke how it is vſed, whether it agree with the firſt inſtitution. The Hebrues when they compelled Aaron, to make them a calfe to worſhip, had not that mynde to fall from the true GOD, when as they confeſſed that he brought thē out of Egypt. This was onelyonly their entent, to worſhip him vnderunder ſome ſigne or viſible forme, and they choſe that forme wherby they had ſene the Egiptians expreſſe their God by.The maner of of y^e Ethnikes in their Idolatry. So the Ethnikes teſtified that they worſhipped one God, as the chief author of all thinges, which they faſhioned vntounto them ſelues by dyuers and manifold ſhapes. For by Pallas they ſay was ſignified his wiſedome: by Mars his power and myght. By Iupiter his iuſtice and goodneſſe. Wherfore rites and ceremonyes are not to be eſtemed by the counſell and will of men. No otherwiſe muſt we thinke to hauehave happened of Ieroboam the ſonne of Nabat. The counſel of Ieroboam.For he would not (as he pretended) plucke away the people from worſhipping of the true God, but bycauſe he was affeard of his kingdome, and ſawe that it might eaſely happen, that if his men ſhould often go vntounto the temple of Ieruſalem, they would fall from him, and returne vntounto the familie of Dauid. He ſayd therfore, that to worſhip the true God, they neded neither the tēple of Ieruſalem, nor yet the arke of the couenaunt. For that God Iehouah, as he was ſignified vntounto the Iewes by the wodden arke and tēple of Salomō, ſo alſo might he be expreſſed vntounto y^e Iſraelites by ſignes of golden calues, ſo that that worſhipping which they ſhould performe at Ieruſalem, they might commodiouſly celebrate vntounto Iehouah in Bethel & in Dan. This man therfore went about no other thing but made an outward worke, whiche he obtruded as a worſhipping of GOD, and that vtterly without his worde, whiche wanting, all y^t was done was mere ſuperſtition and Idolatry. Tyrannes therfore and princes, when they compell men to polluted rites, although they ſay they do them for a good intente (as they terme it) and how ſoeuer they pretend ſome certain beginning of aūciēty, are not yet to be heard. Paul doth in this maner admoniſh the Epheſians. Communicate not with their vnfruiteful workes, but reproue them. He called them their workes, bycauſe they could not be called the workes of God,What is to be done when ſuperſtitions are obtruded vntounto vsus. for ſo much as they very much diſagreed from his worde. But, what is then to be done, whē they are obtruded vntounto vsus? Surely we ought to reproue them, and with great libertie (when nede requireth) reprehend them. But that is dangerous (ſay they:) we ſhall loſe our goods and dignities: we ſhalbe put to death. I graunt that, but none of vsus hath vponupon this condition receaued the religion of Chriſt, that hys lyfe, goodes and dignities, ſhould remayne ſafe vntounto hym ſelfe. Yea Chriſt hath by expreſſe worde teſtified vntounto eueryevery one of vsus. Excepte ye renounce all that ye hauehave, and take vp your croſſe, and follow me, ye can not be my diſciples: and vnleſſe you loſe your ſoules ye can not poſſeſſe them. After this ſorte muſt we frame our ſelues.

The aunſwers of Ciprian.Ciprian (as Auguſtine declareth) when he was led to execution, the preſident beyng deſirous that he might eſcape, ſayd vntounto hym. Now I geue thee ſpace to deliberate, to choſe whiche thou wilte, whether thou wilte thus miſerably be ſlayne, or obey, and ſo let go free. The man of God aunſwered, In a thing ſo holy, deliberation hath no place. They whiche are not affected with this mynd, but are wonderfull carefull,Their puniſhmentes which cōtaminate thē ſelues with ſuperſtitions. leſt their lyfe or goodes ſhould periſhe, thoſe men do eaſely pollute them ſelues with Maſſes and vnpure ſuperſtitions, and for the ſame cauſe do ſuffre moſt grieuous puniſhementes. Firſt truely their conſcience miſerably afflicteth them. Secondly the light of the truth whiche before was kindled in their myndes, is by litle and litle extinguiſhed. Thirdly very oftentymes they exceadyngly delyte them ſelues in that diſſimulation, ſo farre of are they, to repente them of it. Yea and they go about to perſuade the ſame vntounto p. 49others, and thoſe whiche will not obeie admonitions, they begyn to hate, and laſtly as muche as lyeth in them, they ſtirre vp agaynſt them, the anger, force and might of Tyrannes and worldly princes. Such a moſt vnhappy end of many of them hauehave I my ſelfe ſene.

And in this their diſſimulation; thus they vſe to defend them ſelues:Outward workes are certain ſhewes of confeſſion. we do not this (ſaye they) from our hearte: we ſo behaue our ſelues onelyonly in bodye and outwarde geſture. But why do no they conſider, outwarde actions to be a certayne ſhewe of confeſſion: and euen as in the profeſſion of fayth and Religion the tongue ought not to diſagree from the hearte, ſo alſo what ſoeuer is outwardly done in deuyne ceremonyes, ought with the ſame profeſſion to agree. Adde alſo thereunto thys ſayeng of Paul, with the hearte we beleue vntounto ryghteouſneſſe, with the mouth is confeſſion made to ſaluation.It is no true fayth whiche burſteth not out into Acte. Chriſte lykewyſe ſayde: Who ſoeuer ſhalbe aſhamed of me before men, I will alſo be aſhamed of hym before my Father. Furthermore I woulde hauehave thoſe men to vnderſtand, that that is not pure and true fayth, whiche burſteth not forth into actions agreable vntounto it. Moreouer our ſauiour (who moſt earneſtly ſought the glorye of hys Father) when he had purged the Temple from Marchantes, ſayde: The zeale of thy houſe hath eaten me vp. But theſe our men ſhewe forth no followyng of that godlyneſſe and fayth, whiche they crake to be cloſed in their heart.

Neither do they remember,An inwarde & outwarde worſhipping. that euen as the inwarde worſhyppyng of God is founde to be it, whereby we iudge of him truely and honorably: ſo alſo the outwarde worſhyppyng is,Idolatry is of two ſortes. whereby we worſhyppe hym ryghtly and as he hath appointed. And that Idolatrye lykewiſe is of two ſortes, for one is, whereby we fayne vntounto our ſelues in our hearte by euill doctrines ſuch a GOD as we lyſt our ſelues. An other is, whereby we tranſferre the outwarde worſhyppyng not onelyonly to creatures and Idoles, but we vitiate the ſame alſo with our owne inuentions and lyes.

We retayne (ſay they) in our heart the right opinion. Graunt it be ſo, but ye abandone your bodyes to Idoles and to the deuill. And Paul affirmeth, that your body is the mēber of Chriſt, why do ye then take it and geue it to an harlotte? But Paul (ſaye they) wrote that of fornication. I knowe that. But the Prophetes in the meane tyme teache vsus that Idolatrye is the greateſt fornication of all. For Ieremy, Ezechiell, Idolatrye is the greateſt of all fornicatiōs.and other holy Prophetes fo inueyghe againſt the Iewes and their Churche, that they ſaye the ſame Churche is lyke vntounto an harlotte whiche vnderunder eueryevery greene tree hath abandoned her ſelfe to Idoles and prophane worſhippynges. Moreouer howe vayne the excuſe of theſe men is, the oracle of GOD playnely declareth, whereby GOD aunſwered thus vntounto Elias the Prophete. I hauehave left me 7000. men, whiche hauehave not bowed their knees before Baal: he ſayth not whiche thincke ryghtlye in theyr harte, and whiche in their mynde beleue vpryghtly, but on the contrary ſetteth forth a ſigne of outwarde worſhyppyng, namely of bowyng the knee.God hath created the whole man and wyll hauehave him whole And he whiche created the whole man is not content with the halfe of him, neither will he hauehave his creature parted with the deuill. To me (ſayth God) to me onelyonly I ſay ſhall eueryevery knee bowe. Furthermore if this their reaſon had bene of any valew, the Corinthians might alſo by it hauehave excuſed their doing. For they might hauehave ſaid vntounto Paul, what, art thou ſo vehement agaynſt vsus? We our ſelues know alſo, that an Idole is nothyng, and we kepe the right opinion in our heart, Let God be content with that.Other mennes faultes are not layde to oure charge but that we cōmunicate with them. Yt is lawfull for vsus in the meane tyme with the body and outwarde preſence to ſerue our owne commoditie.

Furthermore they ſaye: Theſe thynges we do nothyng at all vitiate, yea we would hauehave them vncorrupte and perfecte. Wherfore what ſynne ſoeuer is here committed, it ought not to be aſcribed vntounto vsus. Whereunto I aunſwere. That that is true in dede, that an other mans ſynne is imputed to no man, but yet whileſt ye are preſent at prophane rites, that is blamed in you, and iuſtely imputed vntounto you, in that you communicate with an other mans vngodlyneſſe. The Apoſtle in hys firſte Epiſtle to the Corinthians ſayde: do ye not knowe that they whiche do eate of the ſacrifice, are made alſo partakers of the Temple? What ſaye I than? That the Image is any thyng? or that it whiche is offred vntounto Images is any thyng? Nay. But this I ſay: that the thyngs which the Gentiles offre, they offre vntounto deuilles. But I woulde not that you ſhoulde be partakers of deuilles, ye can not drynke of the Cup of the Lorde, and of the Cup of the deuilles, ye can not be partakers of the Lordes table, and of the table of deuilles. &c. Wherefore, thoughe the corruption of the Sacrifices is not to be imputed to the communicantes, yet for all that the communicatyng it ſelfe, from whiche they ought to hauehave kepte them ſelues, maketh them blameworthy. And vnleſſe the thyng were ſo, why would not the holy Martyrs communicate with the rites of the Ethnikes? why did Paul ſo reproue the Corinthians? But here they returne agayne to this, to ſaye, That the Maſſe is not to be compared with the Idolatrye of the Ethnikes. For (ſaye they) thoughe it ſomewhat ſtraye from the inſtitution of Chriſte,The Maſſe hath nothyng common with the inſtitution of the Lord. yet ought it not to be counted a prophane and an Idolatrous thyng. But I affirme it to be ſo muche peruerted, that almoſt it nothyng at all agreeth with the inſtitution of Chriſt, yea it is moſt vtterly contrarye vntounto it. Whiche is very eaſye for me to declare.

Firſte the Supper of the Lorde, as it was inſtituted by Chriſte, was a common or publique worke:A contrarietye betwen the ſupper of the Lord & the Maſſe. but nowe commeth forth the ſacrificer adorned with monſtrous garmentes, and doth all thynges alone, the reſt ſtand by & onelyonly ſee and heare. Wherefore if Paul did iuſtly and worthily rebuke the Corinthians, which taryed not one for an other, & ſayd that they could not eate y^e Lordes Supper: how can they worthily call the Papiſticall Maſſe, by the name of the Supper of the Lorde, whereas onelyonly one ſacrificer eateth and drinketh? Vndoubtedly by no meanes. Wherefore let them rather call it by any other name, than the Supper of the Lord.

Furthermore they ſaye, that they do there offre the ſonne of GOD vntounto the eternall Father. And that is by expreſſe wordes denyed in the Epiſtle to the Hebrues. For it teacheth that all thynges were fyniſhed by the onelyonly one oblation of Chriſte. Whiche beyng perfect, we maye not renewe the ſame agayne. They wyll offre vp Chriſt eueryevery daye. The worde of GOD affirmeth, that it was to be offred but once. I confeſſe in dede, that the Fathers (as I hauehave before ſayde) did ſometymes in ſuche ſorte ſpeake as thoughe the body and bloude of Chriſte were either offred or ſacrificed in the celebration of the Sacramentes.How in the ſupper the body & bloud of Chriſt is offred vntounto God. But they very oftentymes interpreted them ſelues, that thoſe oblations or Sacrifices, were onelyonly thankes geuyng, or a memory and figure of that oblation and ſacrifice, which Chriſt dyeng vponupon the croſſe made.

They affirme alſo, that the bread and wyne, are chaunged into the ſubſtaunce of the bodye and bloud of Chriſte, when as the holy Scripture doth teache vsus farre otherwyſe. Moreouer they lyftyng vp the bread and wyne, do ſet forth to the people creatures to be worſhypped in ſteade of GOD. For what is more filthy, than religiouſly to worſhyppe a piece of bread, and a Cup of wyne? It is true in dede, that they are made partakers of the bodye and bloude of the Lorde, namely in hearte and mynde, whiche eate and drinke the ſignes of thankes geuyng, with ſyncere fayth, & as the Lorde hath inſtituted. But yf a man do onelyonly beholde and worſhyppe them, then are they nothyng vntounto him, but a piece of breade and a Cup of wyne.

Moreouer the miniſters of the Churche, when as their duety is to go about all that in them lyeth to lift vp the myndes of the people vntounto heauen, that they p. 50mought not ſeke Chriſt in the world, nor looke for any carnall or earthly thing in the ſupper of the Lord, they miſerably holde the people geuyng head to the viſible ſignes. The Apoſtle in the firſt Epiſtle to the Corinthians commaunded that they ſhould not vſe a ſtraunge tongue in holy aſſemblyes, bycauſe eueryevery one muſt aunſwere Amen. And bycauſe aboue all thinges the edifieng of the hearers is to be ſought for. But in the Maſſe all thinges are done in the Latine tongue. And thoſe wordes whiche ſhould be to the great comfort of the ſtanders by, when as to them the participation of the body & bloud of the Lord is promiſed, thoſe wordes do they ſpeake ſoftely, yea they mumble them vp ſo darkelye, that though a man vnderſtande the Latine, yet can he not vnderſtande thoſe wordes. They do for this cauſe ſo ſoftely mumble them vp, as thoughe the members of Chriſt were not worthy to heare them:The Greke Churche. when as neuertheleſſe the Lord hym ſelfe ſpake them openly, and the Greke Churche, euen to thys daye pronounceth them with a moſte loude voyce. Yea and in the olde tyme, it was a cuſtome vſed (as Ambroſe and Auguſtine among other do teſtifye) that at thoſe wordes the people aunſwered Amen. But as I thinke,Ambroſe. Auguſtine. theſe men do therefore mumble vp thoſe wordes, bycauſe they are affeard leſt their lyes ſhoulde be founde out. For there they ſaye, Take ye and eate: and alſo,The Papiſtes in the Maſſe make many Lyes. As often as ye ſhall do theſe thynges, ye ſhall do them in remembraunce of me. When as neuertheleſſe they hauehave appoynted to eate and drinke it alone. And vndoubtedly very many other thynges ſpeake they ſecretly and openly in the Maſſe, as thoughe many did communicate or ſhould communicate, when as the ſacrificer alone doth it in dede. A lye is euer fylthy, but then moſt filthy of all, when it is admitted in holy thinges, and before the Lord.

But what ſhall we ſaye of their applications? They affirme that they can as they luſte them ſelues applye the ſacrifices whiche they make vntounto the quicke and the dead.EueryEvery man is iuſtified by his owne faith and lyueth & dyeth in hys owne righteouſneſſe. But the Scripture teacheth that eueryevery man is iuſtifyed by hys owne fayth, and that all men ſhall either dye or lyue in their owne ryghteouſneſſe or vnryghteouſneſſe: but they ſaye otherwyſe, for they can as they ſaye, helpe both the quicke and the dead by their Maſſes. If they woulde attribute that vntounto prayers, namely that they taught that by prayers they mought helpe the neceſſityes of others, it myght be borne with all.By praiers we he…pe other. But when they affirme, that the worke it ſelfe, namely of the Maſſe, hath in it ſo muche power and vertue, that it can helpe all kynde of men, that maye by no meanes be ſuffred. Beſides this Maſſes are very oftentymes celebrated in the honour of certayne Sainctes: whiche vndoubtedly is moſte farre from the truthe: for as muche as Chriſte hath for thys purpoſe inſtituted hys Supper, that it ſhoulde be a memorie of hys death, and not of other Saynctes. I will not ſpeake howe that it is moſte commonly ſene, that there is nothyng founde certaine of thoſe Sainctes whome they there worſhyppe:The lyues of many ſainctes are Apochripha and full of Fables. the lyues of them are Apochripha, and very often alſo full of fables, and Poetes faynenyngs. There are alſo in it, certayne, yea very many ſtraunge rites, ſignes to be laughed at, geſtures in a manner foolyſhe, and garmentes not vſed: the ſignifications of whiche thynges are vtterly vnknowen, not onelye of them whiche ſtande by, but euen the ſacrificers them ſelues,Significatiōs of Ceremonies in the Maſſe are not knowē if they ſhoulde be demaunded what they meant, they coulde not aunſwere. Wherefore either they aunſwere nothyng, or if they go aboute to ſaye any thyng, they bryng forth not one thyng, but thyngs moſte diſagreyng: whereby thou mayſte eaſely gather that there is no truth in their wordes. Wherefore fayth can hauehave no place in theſe thinges whiche they do in theyr Maſſe, when as it onelyonly there hath place, where the worde of God offreth it ſelfe vntounto vsus.

And that they can not defend them ſelues from the deteſtable ſynne of Idolatry, the ymages do teſtifye,Images are worſhipped in the maſſe. vntounto the whiche they turnyng them ſelues do celebrate their moſt vnpure ſeruices. For they can not be content in the Maſſes to looke vponupon them, but they cenſe them, and kneele before them, and finally they do vntounto them all kynde of worſhippyng, whiche is to be done onelyonly to God. And bycauſe (as I hauehave before mencioned) they dare affirme that the Maſſe hath affinitie (I can not tell what) with the inſtitution of Chriſt: it ſhall not be from the purpoſe,Sacrifices of the Ethnikes are more agreable with ſacrifices appointed by God, thā is y^e Maſſe with the holy ſupper and it is eaſy to be done, to declare, that (if we marke the tokens) the olde Ethnikes may with much more likelyhode excuſe and defend their ſacrifices, than theſe can defend the Maſſes. For the ſacrifices of the gentiles did not differ from the maner of ſacrificyng whiche the fathers had before the lawe, and whiche God allowed in his lawe, when as theſe men in their Maſſe differ from that ſupper whiche Chriſt preſcribed, and as the Euāgeliſtes and the Apoſtle Paul hauehave deliuered. There on eueryevery ſyde was inuocation of God, a temple, an alter, Sacrifices, Prieſtes, Killing, ſheding of Bloud, Salte, Wyne, Oyle, Meale, a holy banket, religious garmentes, waſhynges, fumigations, continuall fyer, ſinging, oracles and ſuch lyke, whiche would be to long to rehearſe. Let the Popiſhe ſacrificers ſhewe as many thinges, if they can, in their Maſſe, whiche do agree with thoſe thinges whiche Chriſt did in the ſupper. But if ſo be they can not, let them then thinke that their Maſſe doth no more agree with the godly celebration of the holy Supper, than do the rites of the Idolatrers agree with the legall ſacrifices. Wherfore let them ceaſe of ſo to kyſſe their littel daughter, and to preache that it ought to be counted the inſtitution of Chriſt and of the Apoſtles. I will not ſpeake of the yearely Obites, and Funerals of the dead whiche are oftentymes vſed there, of whiche thinges the Lord hath nothing commaunded. By it they ſtabliſhe Purgatory, wherof the holy ſcriptures write nothyng. That furthermore is moſt farre from pietie, bycauſe in their Maſſe they poure out prayers vntounto ſainctes, whiche are already departed out of this lyfe.In hearyng of Maſſes the anger of God is not pacified, but prouoked. Finally all the thynges whiche they there do, they make a market of them, ſell, bargayne and ſet them out to moſt filthy gayne. Wherfore we muſt diligentlye take hede, that whileſt we deſyre to worſhyp GOD and to hauehave hym mercifull vntounto vsus, we do not in hearyng of Maſſes exceadyngly prouoke hys anger agaynſt vsus.

What is to be anſwerd to the exāple of Naaman the SiriāTheſe ſuperſtitious men go forwarde, and by the example of Naaman the Sirian will proue that it is permitted them, to be preſent at the moſt fylthy Maſſes. Naaman prayed Elizeus the Prophet, that if he bowed his knee in y^e tēple of the Idoll Rimnon, when the kyng, whiche leaned his hand on his ſhoulder, ſhould ſo do, he would implore for hym mercy and forgeueneſſe of GOD. To whom Elizeus aunſwered only, go in peace. Theſe our men ought to conſider with thē ſelues whether they onelyonly hauehave ſene and read this diuine hiſtory. I thinke not: For the holy Martyrs in the olde Churche were ſtudious day and nyght in the holy Scriptures. Wherfore this hiſtory of Naaman was not hidden from them. And what cauſe was there then, that they would not followe ſuch an example, and that with the loſſe of their lyfe? Theſe auncient noble men and pillers of our fayth ſawe that, whiche our aduerſaryes recken not with them ſelues, namely that that Naaman whiche is ſet before vsus, was newly conuerted vntounto the true God, and was yet a weake ſouldiour, who was not alſo yet ready, to deny both hys owne and hym ſelfe for Gods cauſe, but deſyred after a ſorte to kepe hys olde place and dignitie with hys kynge. The whiche thyng to attayne vntounto, he ſawe that it myght eaſely come to paſſe that he ſhould fal into y^e ſinne, whiche he declared vntounto the holy Prophete.Naaman the Syrian knewe that his deede was culpable & nought. And when he knewe ryght well that the ſame agreed not with true godlyneſſe, he required the prayers and interceſſion of the man of GOD, whereby he fallyng of weakeneſſe, hys faulte myght be forgeuen hym. Otherwyſe there is none whiche nedeth to aſke p. 51pardon for that which he thynketh is lawfull for hym to doe. We make interceſſions for ſinnes, and not for thinges permitted vsus. Wherefore thys place maketh much agaynſt our aduerſaries, and that that is ſinne which they moſte earneſtly goe aboute to excuſe, is manyfeſtly proued by thys hiſtorye. I would to God they woulde diligentlye marke in that action, that which theyr Naaman ſelfe: And if they ſhoulde fall (as thys man feared that he ſhoulde fall) they woulde not cloke it with a vayne defence, but woulde emplore the mercye of God, and prayers of holy men, that that maye gentlye be forgeuen them,Elizeus gaue not Naamā libertie to go vntounto Idols. whiche they naughtely hauehave committed. Neyther did Elizeus (as they perſuade themſelues) geue Naaman the Sirian liberty to go vntounto Idoles, he ſayde onelyonly: Go in peace. Which was alſo an accuſtomed kinde of ſalutation at y^e time. Neither may we gather any other thing out of theſe words, then y^t the Prophet promiſed to do that which he was requeſted to do. Namely, to pray vntounto God for y^e ſaluation of y^e man. Fyrſt to ſtrengthen him y^t he ſhould not fal. Secondly that if he ſinned, his fault might be forgeuen him.

They vſe to obiecte alſo certayne woordes out of the Epiſtle of Ieremye the Prophet, which are written aboute the end of a litle booke entituled of Baruch. An anſwer to a place of BaruchAnd theſe are the wordes. In Babilon ye ſhall ſee Gods of golde and Siluer borne vppon mens ſhoulders, to caſte oute a fearefulneſſe before the Heathen: Take heede ye followe not the Gentiles, when ye ſee the multitude of people worſhipping behynde and before. But ſaye in your hartes. O Lorde it is thou that oughteſt onelyonly to be worſhipped. &c. By theſe wordes do our Nicodemites thinke it to be ſufficient, that they which are preſente at Idolatrous worſhippings, do ſay in their hartes: O Lord it is thou that oughteſt onelyonly to be worſhipped. But they ſhoulde more attentyuely conſider, that the Prophet (if he were a Prophet which ſpake theſe woordes: which I therefore ſpeake, bycauſe the little booke of Baruch is Apochriphus,The boke of Baruch is Apochriphus. and is not founde in the Hebrewe) gaue not the Iewes libertye to goe into the Temples of the Idols, and to bee there preſent at prophane and Idolatrous rites, and there to ſpeake with the true God in themſelues in theyr hart onelyonly. But he ſpeaketh of thoſe Images which were caryed about the citye: for that was the manner among the Babilonians as the hiſtorie of Daniell teſtifyeth,Images amōg the Babilonians wer crried about the citye. which maketh mencion that an image ſet vp by Nabuchadnezar was openly caried about, with great pompe, and with Muſicall inſtrumentes and ſundry ſonges. At the hearing whereof, al men were commaunded to worſhip the Image which they beheld, which the felowes of Daniel would not do. Of thoſe images I ſay, it is writtē in y^e Epiſtle and y^e Godly are faythfully admoniſhed that they ſhould not, as the Ethnykes did, who were behinde and before thē, reuerence or worſhip thoſe images. Yea rather in deteſting their wicked worſhipping they ſhould ſay, or at the leaſt way in their hart: O Lord it is thou only that oughteſt to be worſhipped. Theſe metings comming by chaunce through the citie could not be auoyded, the Godly therefore were to be admoniſhed, how in ſuche metinges they ſhoulde behaue them ſelues.

But with great importunitye, as they be ſhameleſſe,Why Daniell was not caſt i… to the fornace with his fellowes. they yet go farther and demaund, how chaunce Daniell was not caſt into the burning fornace with his fellowes, when as the puniſhment was a like appointed vntounto thē, which would not worſhip y^e image of Nabuchadnezar? Wherfore theſe mē fayne with thēſelues, that Daniell dyd make as though he worſhipped it, and for that cauſe the Chaldeians medled not with him. And they ſaye alſo, that they may lawfullye do that which they thinke thys holy Prophet of God dyd. They conſider not that they openly fal into a falſe kynde of reaſon, which commonly is called Non cauſa vt cauſa, which is, when that which is not a cauſe, is put for a cauſe.Paralogiſmos. For there might be very many other cauſes, why Daniell was not then punyſhed. Peraduenture he mette not y^e image which was caryed about, or if at any time he met it, the Chaldeians marked not what he dyd. Or being founde faultye in it and marked, he was not accuſed, bycauſe the Kyng loued him excedinglye. But we muſt not beleue,Daniel diſſimuled not the worſhipping of the image. that the man of god for feare of punyſhment or death, would diſſemble the worſhippyng of the image agaynſt the lawe and pietie: whē as it is afterwarde declared how for piety ſake he was caſte to y^e Lyons. Wherefore foraſmuche as there myghte be diuerſe cauſes that he was not deliuered to be burnt in the fyre with his fellowes, Why do theſe men thē ſnatch vntounto thē only one cauſe, and y^t ſuch a cauſe, as was vnworthy and ful of reproche to ſuch a holy man, and ſpecially ſeing in the holy ſcriptures, there is not ſo much as a ſuſpition of ſo deteſtable an acte any way geuen vsus?

Of Paule who toke on hym a vowe & clenſed hymſelf after the manner of the Iewes.They ſeeme to themſelues to ſpeake much to the purpoſe, and trimlye to defende theyr doing, when as they bryng that whiche is written in the Actes of the Apoſtles the xxi. Chapter where it is declared that Paul, by the Counſell of the Elders of the Churche of Ieruſalem tooke vppon hym a vowe and foure other men with hym, and purifyed themſelues after the manner of the Iewes. If the Apoſtle of God, ſaye they, woulde vſe the ceremonyes of the lawe alreadye abolyſhed, we maye alſo be ſuffred ſometymes to admitte and to be preſent at rites and ceremonyes ſo long tyme receaued.The ſūme of the Preaching of Paule. But y^t thys may the playnlyer be vnderſtande, we muſte knowe, that thys was the ſumme of the Preachyng of Paule. We thynke that a man is iuſtifyed by fayth without workes. As many as are vnderunder the law, the ſame are vnderunder the curſe. The iuſte man ſhall lyue by hys fayth.How far legall ceremonies were graunted or condemned in the primatiue church. Wherefore the Apoſtle in that fyrſt tyme of the Preachyng of the Goſpel dyd not condemne the ceremonyes and obſeruations of the lawe towarde the Hebrues, vnleſſe they were retayned with that fayth and mynde as thoughe iuſtification ſhoulde come by them. And thys hys ſentence hath he moſte manyfeſtly ſet forth in hys Epyſtle to the Galathians, where he ſayth: ye whiche are circumciſed, hauehave fallen both from Chriſt and from grace. For Chriſt is made of none effecte vntounto you, if ye ſhoulde be iuſtifyed by the lawe. As thoughe he woulde ſay. Theſe thynges of Moyſes do not alienate you from Chriſt, excepte ye exercyſe them with thys mynde and purpoſe, that therby ye myght be iuſtified, Take awaye thys opinion and the Apoſtle commended good woorkes, and as for ciuile and accuſtomed inſtitutions, ſo that they were iuſte and not Idolatrous, he ſuffred ſtill in their owne place, neyther dyd he let but that the legall ceremonyes myghte bee ſtill vſed. Wherefore he writeth. In the Lord there is neyther Iewe nor Greeke, nor ſeruaunte, nor free man. And that circumciſion alſo and cuttyng of the foreſkynne, are nothyng, but only the obſeruyng of the commaundementes of God and a newe creature. Agayne he that is circumciſed let hym not deſire to hauehave hys foreſkynne which is cut of: if thou be called when thy foreſkin is cut of, be not then circumciſed. Let eueryevery man abide in that wherin he is called.

Indifferent thynges may ſometimes be kept & ſometimes left.And that ſuche thynges as were ciuile and indifferent, myghte ſometymes be obſerued, and ſometymes lefte out, as ſerued for edification, the ſame Apoſtle declareth by that which he ſpeaketh of hymſelfe. I am made all thynges to all men, to win very many: to the Iewes I am made a Iewe, and to thoſe which are without a lawe, I am as without a lawe. Neyther did he no leſſe confyrme his ſentence by examples, than by doctrine. For when he was requyred, that he woulde as the manner was circumciſe Timothe, he graunted vntounto it. But when they would hauehave compelled hym for the ouerthrowing of the Chriſtian libertye, to circumciſe Titus likewiſe, he declared that he woulde not geue place not for an houre: bicauſe ſayth he falſe brethren are therefore entred in among vsus to ſearche out our libertye. He obſerued therefore the Moſaicall ceremonyes, when the ſame myghte be done without any ill purpoſe and hurte of the church. p. 52And by this meanes be auoyded the offence of the Iewes,The ceremonies of the law are not to be cō pared with the inuentions of men. leaſt they ſhoulde be alienated from the Chriſtian religion which they had receaued. Neyther ought the Nicodemites to conferre the ceremonyes of the olde law, with the inuentions of men. For they were brought in by the woorde of God, but theſe were thruſt into the Church by the pollicye of the deuill and of deceatfull men. They were not forbidden by and by after the Aſcention of Chriſt into heauen, but might be ſo long obſerued,Howe long the old ceremonies were lawful in the church. as the temple and publique wealthe of Iſrael remayned, and vntil the Goſpell of the Sonne of God were reuealed and Preached, and vntill the Church were well augmented both of the Iewes and alſo of the Gentilles.

Neyther was it mete (as Auguſtine Godlye and learnedlye writeth vntounto Ierome that thoſe ceremonyes,Auguſtine. of the auncient Sinagoge ſhould ſtrayghtwaye without honour be reiected. But Idolatrous and ſuperſtitious thinges alwaies were, are, and ſhall be prohibited. Wherfore for a tyme it was lawfull to obſerue them, ſo that by them were not ſought the true ryghteouſneſſe. Wherfore Paule the Apoſtle, though thou ſhoulde looke vppon the actions themſelues, which by the law he obſerued can not be iuſtely reprehended, and much leſſe can he be blamed if thou conſider hys mynde, purpoſe, and (as they terme it) hys entent. But to the ſupporters of the Maſſe both theſe thynges wante. Fyrſt they defend a thyng, which is contrary to the woorde of God,Thei which by diſſimilatiō do go vntounto y^e maſſe ſeke not God but their own. and (as I hauehave declared) is wonderfully agaynſt it. Moreouer in that theyr diſſimulation, they ſtudye only for themſelues, namely to kepe ſtill theyr riches, degree, place, dignitye, and eſtimation, when as Paul for this cauſe only ſometimes obſerued the legall ceremonies, leaſt the Iewes ſhould fal from Chriſt and that he myght the better and eaſiyer allure them to the Goſpel.

They obiecte alſo, that by their diſſimulation they woulde auoyde offences.Whether we ſhould go to meſſes to auoid offence. For ſay they: If we ſhoulde be vtterly agaynſt Maſſes, we ſhoulde be counted wicked and vngodly men, and we ſhoulde be a great offence to our countrey. I beleue in dede, that theſe men do auoyde offences, but yet offences of the world: they will not geue an offence, but it is vntounto myghtie men, tirannes, and Antichriſtes, namely leaſt they ſhoulde prouoke their weapons, anger & madneſſe agaynſt them. But theſe are not thoſe offences which Chriſt taught to be auoyded, whē he ſayd of y^e Scribes & Phariſees. Let them alone, they are blynd & leaders of the blynde. What offences therfore are to be auoyded?What offences ar to be auoided Thoſe namely which hinder the ſpreading abroade of the Goſpell of the ſonne of God, & which kepe backe men frō comming to the pure doctrine, & which do call backe men already beleuing from Chriſtian religion which they hauehave receaued. Now let thē conſider I pray you, whether by their diſſimulation, they do not offende the ſuperſtious and Idolatrers? Vndoubtedly yes. For thoſe namely the ſuperſtitious and Idolatrers ſaye with themſelues:The vngodly by that diſſimulation are more confyrmed. See thoſe men whiche knowe the truth of the Goſpell, and hauehave embraced it, doe come alſo vntounto oure Maſſes. Surely if they were ſo vngodly, as they are ſayd to be, theſe men alſo woulde abhorre them. Wherfore being confirmed by theſe mens example, they oftentymes are ſetled to perſeuer in their purpoſe.The weake ones by y^e diſſimulation goe backe frō theyr purpoſe lately receaued. Yea & the weaker brethren newly conuerted vntounto the Goſpell, when they perceaue theſe learneder ſorte, and as it were the ringleaders to diſſemble, they dare alſo do the like, and they ſuſpecte that they were deceaued: and they which ought to hauehave gone farther in religion, do then go backeward.

But we muſt (ſay they) beare with the weake ones, and ſometymes to frame our ſelues vntounto them. For we hauehave very many, whiche are not yet perſuaded y^t the Maſſe is an euill thyng: and if they ſhoulde perceaue that we came not vntounto it, they would not heare of other chiefe poyntes of religion. Wherfore we muſt beare ſomewhat with their weakneſſe, as Paule faythfully hath counſayled in his Epiſtle to the Romanes. We graunt that we muſt ſomewhat beare with ſuch as be ſo weake,Somwhat is to be borne with the weake ones only in thinges indifferent. but with Paule we may not ſuffer that to be done but in things indifferent. But thinges which by themſelues are euill, and by God forbidden we may for no mans fauor counſel to be done. For this is a moſt firme & ſure rule (as I hauehave oftē before ſaid) y^t no man is permitted to cōmit euil things, y^t therby good things might enſue. Yea we muſt not alwayes bear w^t the weake ones in thoſe indifferent things,The imbecillitie of the weake ones is not to be mainteyned. but til ſuch time as they be better & perfectlier taught. But when they once vnderſtand y^t thing, & do for all y^t ſtill ſticke, theyr weakeneſſe is not to be noriſhed. Moreouer we muſt not ſo much beare with thē that by our example, we ſhoulde hurt other mēbers of Chriſt, and that many.

Whether we ſhoulde diſſemble for the preſeruation of the churches.Againe they obiect vntounto vsus: If we ſhould do ſo, as ye would hauehave vsus to doe, eyther we muſt flye, or els we ſhal ſtrayght way be put to death. Which thing if it ſhould happē, our churches ſhould be vtterly forſakē, & there ſhould be no more there to teach vsus. Wherunto I anſwere, eueryevery one of vsus ſeeth that alſo. And y^t more is, it is not hidden from God him ſelf, whoſe cōmaundement neuertheleſſe we muſt obey. Let vsus commit the end vntounto him, to whom the church belongeth: Let vsus not doubt but that he wil louingly, & that in time prouide for his ſpouſe. Chriſt ſaid vntounto Peter when he called him, and he taryed, and demaunded what ſhould become of Iohn: If I will that he tary till I come, what is y^t to thee? Follow thou me. We are taught therefore to follow the word of god, whether ſo euer it call vsus, and let vsus cōmit to the caller the care of other things, which ſeme to hinder vsus.Doctrine which is ſealed with flight and with death edifieth. Furthermore this is not to be ouerpaſſed, that that doctrine oftentimes is of more value and more edifieth which is ſealed by flight and by death, then that which is ſet forth only by words. Let vsus not be affeard though one of vsus fall or flye. But let vsus hope that god in his place wil rayſe vp very many moe. But if we contemne and long diſſemble the light of the truth, and flambe of charitie whiche is kindled in the hartes of men, will by little and little be extinguiſhed.

They bring examples of the Prophets, of Zachary, of Iohn Baptiſte, and of Mary the Virgin,Whether in the corrupted church of the Iewes it were lawful to cōmunicate with the legal rites. and of Ioſeph, who in thoſe corrupt & defiled times went vntounto the cōmon ſeruices, and to the temple of y^e Iewes. And therfore they thinke thei may alſo be permitted to do in like ſort. But they ought to conſider with themſelues, that at that time there were many pernitious doctrines and euill opinions among the Scribes and Phariſeyes. But yet the manner of ſacrificyng was not chaunged, for the ſame beaſtes and oblations were ſtil offred which the law had cōmaunded: the ſame daies and ceremonies were obſerued. Wherfore holy mē might vſe thē, for as much as they had the word of god ioyned with thē. But as for the corrupt doctrines, opinions and manners of certaine prieſts, biſhops and Scribes, were no let vntounto holy men, eſpecially ſeing they were pure and farre from them, and in all thinges: both iudged and alſo liued according to the word of god. And the corruptions of doctrine, and vices when opportunitye ſerued, they reprehended and ſharpely reproued. This doth Auguſtine teſtifye as it is writtē in the .xxiii.Auguſtine. Queſtion the fourth Chap. Recedite, and in certaine other Chapters, alſo which are there writtē. Let the papiſts do ſo in theſe dayes with vsus, let them ſo ſetforth the Lordes Supper and other rites as they are appointed by the woorde of god, and we will not refuſe to vſe them, ſo that they compell vsus not to the confeſſion of wicked opinions, and preache not hereſyes vntounto vsus, but deliuer vntounto vsus the pure and vncorrupte woorde of God. If they them ſelues thincke euill, and if they liue fylthilye, we will bee ſorye for them, we will admonyſhe, rebuke, and accuſe them, and put them if we maye from the holye adminiſtration, when as they are paſte amendemente, althoughe we abſtayne not from the Sacramentes.

That vndoubtedly y^e Lord ment when he ſaid: The Scribes & Phariſeis ſit p. 53on the chaire of Moyſes, and what they ſay, doo ye: but what they do, do ye not. It was lawful therfore for the bleſſed Virgin, after ſhe was deliuered of our ſauiour, to offer a paire of turtle Doues, or two yong Pigeons,The Virgin mari might after her delyueri offer the oblations required by the lawe. bicauſe it was ſo commaunded in the law. Wherfore let them ſhew vntounto vsus that their Maſſe by them corrupted is commaunded by the woorde of God, and not forbidden, and then wil we nothing contend with them in that matter.

Laſt of al, when they ar confuted in theſe obiections, they come to this point, to ſay: Although it be ſinne to be preſent at Maſſe, yet it is but a light ſinne, and not to be ſo ſeuerely reproued by vsus. But when they thus ſay, why doo they not remember, that al ſynnes hauehave their weight, not by the nature of the workers,From whenſ… ſynnes hauehave their weighte. which are prohibited, but by the woord of God, and the law whereby they were forbidden? Here hence do ſynnes get al their heauines and waight. Whereunto Iames the Apoſtle ſeemeth to hauehave had a reſpect, when as he ſaith in his ſeconde chapter. He which obſerueth the whole law, & offendeth in one of them,A place of Iames expoūded. is made guilty of them all. Neither do I ſpeake ſo, as though I woulde hauehave all ſynnes by al meanes alyke, which thing Auguſtine in his. 29.Sinnes are not equal. Auguſtine. How philoſophers proue y^e vertues are knit together. Epiſtle to Ierome aptlye and manifeſtlye denieth. He confeſſeth in deede that the Philoſophers went about to proue it, when they affirme that al vertues are ſo knyt together, that he which hath one vertue, hath al, and he which wanteth one, doth want them all. For as much as prudence is not feareful, neither vntemperate, nor yet vniuſt. Wherefore it hath al the other vertues with it. And againe Iuſtice, Strength, Temperance and the other vertues, ar not without wiſdome, and therfore they are al had being knit together. Theſe thinges (ſaith he) agree not with the holye ſcriptures. For there it is written: In manye thinges we al offende. And if we ſay we hauehave no ſynne, we deceaue our ſelues, and the truth is not in vsus. Wherfore ſeing we ſynne in many things, we can not in ſynning hauehave vertue which is oppoſite vntounto ſinne which we commit.Oftē tymes he whiche ſlideth in one is conſtante in an other. And neuertheleſſe it often chaunceth that hee whiche falleth in one thing, maye be conſtant in other thinges. Peraduenture hee whiche is angrye, or eateth or dryncketh exceſſiuelye, rendreth for all that to euerye man his owne, and is readye in Gods cauſe valiantlye to loſe his life, and therfore though he be ſomewhat angry or vntemperate, he may for al that be called iuſt, liberal and ſtrong.A ſimilitude of the Stoikes. Moreouer the ſame father confuteth the ſimilitude of the Stoikes, wherin they ſay, that he is as wel drowned in water, ouer whoſe head the water is but an hand bredth, as he which hath the water tenne or twentye cubites ouer his head. This ſimilitude (ſaith hee) is not aptly brought. Wherefore wee muſt bring in an other more fyt to the purpoſe, namely a ſimilitude of light and darknes. Vndoubtedly the more a man departeth from darkenes, and commeth nearer to the light, hee beginneth then ſomewhat to ſee. Wherefore it commeth to paſſe, that although he be couered wyth darkenes, yet for al that after a ſort, he is ſomewhat partaker of the light. But he which is deſirous to know more of this thing, let him reade ouer that .29. Epiſtle. And theſe thinges hauehave I to this end brought, to confirme that all ſynnes are not equal, as the Stoikes iudged.

Let vsus returne therefore to the place of Iames, which I before brought.The obſeruation of the law is not to be receaued with an exception. Hee which offendeth in one, is therfore made guyltye of all, bicauſe the obſeruing of the law, is not to be receaued with an exception, ſo that we ſhoulde chuſe vntounto vsus any certaine part of it to keepe, and lay away and neglect an other part for a tyme as we wil and lyſt our ſelues. God hath ioyned together the commaundementes of the law. And it is not our part to ſeperat them as we lyſt.Seing the cō mandemētes of the law are ioyned together, it is not our part to ſeperate thē. We muſt looke vponupon the authority of the lawgeuer, which ought to be of force as well in one commaundement as in al. This interpretation Iames hym ſelfe ſeemeth to confirme, when he ſaith: He which ſaid: Thou ſhalt not commit adulterye, The ſame ſaith: Thou ſhalt not kyl: as though he would ſay: God is as muche reſiſted in breaking one of theſe commaundementes as in an other. But it maye be proued alſo by an other reaſon, that he which ſynneth in one, is guilty of al. For if as we ſhould be driuen by temptation, luſt or occaſion, whereby we ſhoulde be ſtyrred to any certain tranſgreſſion of the law, ſo if by the ſame or lyke violence we wer driuen into any other tranſgreſſion, we ſhoulde as well breake the one as the other. Auguſtine alſo teacheth in the place now alledged, that the ſentēce of Iames is for an other cauſe true, bicauſe ſinne which is committed is vndoubtedly contrary vntounto charity, wherin the obſeruation of the whole lawe dependeth. In ſūme, to this end hauehave I reherſed al theſe things, to declare that ſinnes which are committed, are not for that cauſe to be diminiſhed or extenuated, bycauſe they are counted light, for ſo much as the tranſgreſſions of the law ar not to be waighed onelyonly by the waight and woorthines of their actions, but rather by the ſtrength of Gods woord, and authority of the lawe of God, who hath forbidden to ſynne.

The ryght obſeruing of y^e ſacramentes perteyne vntounto the firſt table.But leaſt in this thing I ſhould ſeeme to rough, I am cōtent that they hauehave ſome conſideration, euen of the acte wherin the ſynne is committed. And ſurely, as touching that, I cannot ſee how to ſinne againſt the ſacramentes can be iudged a light fault, when as that kinde of ſinne pertaineth to the firſt table, wherin vndoubtedly the worſhipping of God is ſet forth. Which worſhipping alone kept whole and ſound, other thinges are eaſely corrected. And on the contrarye, that being corrupted and defiled, all other thinges whatſoeuer we doo, become moſt vnthankeful vntounto God. Furthermore they thinke that the fault, whereof we entreate, maye therefore be extenuated, bicauſe they affirme that they ſlide not of minde and purpoſe, but onelyonly by conſtraint. Whom if thou ſhouldeſt demaund, what maner of compulſory that is which they pretende? They cannot vndoubtedly geue any other anſwer, but bicauſe they would not incur the loſſe of their goodes,Ariſtotell. Shipmen ſuffer wiſe wyth their willes, & not bi cōſtraint their fame and their lyfe. But theſe thinges make not but that the action is voluntarye. For as Ariſtotle hath taught in his Ethikes, when as ſhipmen in daunger do hurle their goods in to the ſea, to auoyde the daunger of ſhipwracke, they are ſaid commonly to be compelled, when as in dede they willingly throw them in. For they take deliberation, and with knowledge they determine rather to loſe their goodes than their life. And as they in that worke do wiſely, ſo do our men for the louelove of lyfe and body, & couetouſnes of the goodes of this world, vnwiſely chooſe the loſſe of eternall life, when as with a wycked diſſimulation they go vntounto deteſtable Maſſes. Wherefore the excuſe which they bring, cannot be receaued as iuſt. The Corrinthians alſo mought by this reaſon when they were reproued of Paule, hauehave defended them ſelues. If wee go vntounto the feaſtes dedicated to idols, we go not thether of our own affection, as though we would allow ſuch ſacrifices, but by iuſt reaſons we are compelled to go thether: For if we ſhould flye from ſuch feaſtes, we ſhould be coūted ſeditious, euyl Citizens and without humanity: we ſhould loſe pleaſant amities, and moſt profitable defences, and alſo peraduenture our riches and country. If thei had ſaid theſe thinges to Paule, would he hauehave heard them? No trulye. For he was not ignoraunt, but that they might hauehave ſaid ſo, and yet for al that (as it is wrytten in his Epiſtle) he vehementlye and moſt ſharpelye reproued them. Aaron alſo might according to theſe mens opinion iuſtly and rightly hauehave defended himſelf in that he made a Calfe vntounto the Iſraelites. For he mought hauehave ſaid, I dyd it not from the hart, but I was compelled ſo to do: bicauſe the people, except I had obeyed them, would hauehave ſtoned me. In dede ſo be anſwered: but Moyſes which knew right well that that neceſſitye or compulſion was not iuſt, but came of a naughty condition or ground, which neither Iuſtice woulde ſuffer to be receaued,Maſſe is a certain to…ē wherby the …ythful at … …en frō y^e ſuperſtitious nor God would by any meanes admyt, therfore dyd Moyſes I ſay ſharpely reproue him.

They ought alſo to be moſt aſſured of this, that the Maſſe is a pledge, an earneſt peny, a token and ſigne, whereby Papiſtes knowe theirs from others. For p. 54whether a man geue almes or no: whether he pray or not pray, whether he lyue chaſtly or vnpurely, and ſuch like things they neglect, they onelyonly hauehave a regarde to this, whither he come to Maſſe: which if they perceaue that he doo, by and by they count him for one of their own. And againe to deteſt the Maſſe,Maſſe is a certaine profeſſion of popery. and not to heare it, they take it for a moſt certaine ſigne of falling awaye from Antichriſt. Wherfore we may commonly cal Maſſe a publike profeſſion of Popery. Wyth what colour therefore, or with what countenaunce can they extenuate ſo great a crime? They ar grieuous euils (ſay they) which hang ouer vsus: and we put our ſelues in moſt great daungers, vnleſſe we communicate with the Papiſts in hearing of Maſſes, I confeſſe that: but let them remember that God alſo foreſaw al theſe thinges, and declared that they ſhould come to paſſe, who for al that wyll not ſuffer, that his lawes ſhoulde bee chaunged. Wherefore as touching theſe chaunces, let vsus caſt our care vponupon hym which hath cōmaunded theſe thinges, & is not ignoraunt that theſe euils are ioyned with the obſeruing of his cōmaundementes.Perſecutions abrogate not y^e lawes of God. We maye not part our ſelues betwene God & the deuil. The nature therfore and ſtrength of troubles and daungers is not ſuch, to be able to abrogate the lawes of God. They abide, yea and for euer ſhal abide, and therefore let vsus not deſire to hauehave them broken by our daungers or miſeries. And men are healthfully and rightlye counſelled, not to part them ſelues betwene God and the deuil, to deliuer vntounto God their affection or hart, and graunt vntounto the deuil their body and outward partes.

For ſo much as by the partes of the diſtinction before put,Of princes and maieſtrats how they oughte to behaue them ſelues wyth infydels. A diſtinctiō of powers. we hauehave ſufficientlye ſpoken of priuate men as touching their dwelling together with Infidels, now reſteth to declare of Princes or Magiſtrates. And they are either principal, as they which depende of no other, neither hauehave anye power aboue them, or els they are inferiour powers, which lawfully as of right are ſubiect vntounto Superiours, either bicauſe they are their Deputies or Miniſters, that is, Officiales or Vicars, as they are commonly called. Let vsus fyrſt therfore ſpeake of ſuche as be abſolute and mere higher powers, aſking whether they in their dominiōs may ſuffer the faithful to be conuerſant with Infidels? I thinke it be lawful,It is lawfull for princes to ſuffer y^e couerſation of y^e faythfull with the vnfaythfull with certayne cautions. ſo that ther be certain conditions or cautions put. For when the Romane Empire receiued the Chriſtian religion, eueryevery one which wer vnderunder that Empire beleued not by and by in Chriſt, who wer for al that ſuffred both to lyue, and alſo peaceably to dwel there. Yea in the tyme of Ambroſius, Symmachus who was wythout Chriſt, was not aſhamed to require of the Emperours that the rites of the Ethnikes might be reſtored, which he obtained not. And nowe when as kyngdomes and dominions hauehave admitted the preaching of the Goſpell, ther are many ſtil ſuffered, which are wonderfully affected towarde the Pope and his wyckednes. Which cannot without great perturbation of things be ſeperated from them which are of the Goſpel. Wherfore Princes are compelled to ſuffer ſuche conuerſations, neither is that to be aſcribed a fault in them,The firſt caution. ſo that they departe not from theſe iuſt cautions. The firſt of thoſe cautions is, that they conſtrayne the faithful to no vngodly woorſhippinges: for then ſhould they not execute the offices of the Miniſters of God, but rather of the deuil and of Antichriſt, by good woorkes they ſhoulde not be a terrour vntounto the wicked, neither ſhoulde they aduaunce Caution. 2 the woord of God, but the tyranny of Sathan. Secondlye, let them beware, that they permit not vntounto the Infidels wicked rites, and vngodly ceremonies in their dominions. Of this crime was Solomon guilty, not that he compelled the Iewes to worſhip Idoles, but for bicauſe to his wyues and Concubines which wer ſtraungers, he permitted temples in Iewry, wherin they might worſhip Aſtartes and Chamos and other ſtraunge Gods.Salomon was for his ſinne puniſhed by the law of the lyke called Lex talionis. But that God was grieuouſly angry with him, the holy hiſtorye declareth. He was iuſtlye puniſhed by the law of the like. That as he had deuided the holy worſhipping in graunting part of it to God, and part vntounto Idoles: ſo was his kingdome deuided, and part of it was graunted to his ſonne, and part was geuen vntounto Ieroboam the Sonne of Nebath. But his fault ſpred abroad into his poſterity. For Achas, Manaſſes, and many other vngodly kinges had wicked and deteſtable woorſhippinges at Ieruſalem. Wherfore they were by the Prophetes grieuouſlye and ſharpelye reproued.The magiſtrat ought to reuenge idolatrye. And vndoubtedly a Magiſtrate cannot but be blamed, when he nouriſheth idolatry, when as he beareth the ſword to reuenge wicked actes. Wherefore he muſt either thinke that idolatry is no wicked acte, or that it is by the Magiſtrate and other to be aduenged.Auguſtine. Auguſtine often times excellentlye well entreateth of this place of Dauid: Be wiſe now therfore O ye Kinges, be learned ye that are Iudges of the earth, ſerue the Lorde in feare. &c. He ſayth alſo, it is mete that kinges ſerue the Lorde. Neither entreated Dauid of them, in that reſpect that they are men: for ſo are they wyth other bounde to obſerue common lawes.Howe and in what ſort Kinges ought to ſerue God. Wherfore for ſo much as they are kinges, they are admoniſhed, namely to vſe the power and ſword geuen them by God, to defend the verity of the tru faith, and to put downe the vngodly, that the catholike truth and churche of the ſonne of God, as far as their dominions extend be not aſſaulted. Wherefore it is not lawful for Princes to graunt vntounto the vngodly vnpure worſhippinges, yea it is their part, chiefely to vrge ſound doctrine, ceremonies and rites, which agree with the woord of God.

We maye not vrge to keepe the externall rites alyke eueryevery where.And yet for al that (to ſpeake a woord or two of that by the waye) I doo not thinke that we ſhould to much contend, that rites and ceremonies may be al alike, and obſerued eueryevery where, after one maner. But this is to be prouided for, that they be not againſt the word of God, yea rather let them drawe vntounto it as much as may be, and as farre as they are able, let them ſet forth edification, and a decent order. For otherwiſe it ſkilleth not whether we receauethe ſacrament of the Lordes Supper, ſtanding, or ſitting, or kneeling, ſo that the inſtitution of the Lorde be kept, and occaſion of ſuperſtition be cut of. Neither is it any matter when the brethren communicate,Diuerſity of ceremonies is profitable. whither ſome one place of the holye ſcriptures be red, or Pſalmes and thankeſgeuings be ſong of the people. Yea I think that this variety in rites much profiteth to bring in a true opiniō of ceremonies, namely that al men may vnderſtande, that thoſe ceremonies which are not ſet forth in the holy ſcriptures,Auguſtine. are not neceſſary vntounto ſaluation, but may be chaunged for edification ſake as time ſhall ſerue. And Auguſtine to Ianuarius and to Caſſulanus was alſo of this opinion.

Caution. 3 The thirde condition or caution that is to be added, is that Princes take heede that thoſe infidels whom they ſuffer in their dominions, be continuallye with diligence inſtructed. And not (as the maner commonlye is) neglect them in thoſe thinges which pertaine vntounto godlines: otherwiſe the glory of God cannot be looked for, by their ſuffering, if without teaching they may be ſuffered continually Caution. 4 to abide in their vngodly opinion. For in proceſſe of time they becom nothing the better, but farre worſe then they were before. Moreouer they muſt beware that by that mutual conuerſation they infect not the people committed to Caution. 5 their charge with the ſcab of infidelity and errours.They muſt be cōpelled at the laſt to the ſoūde and pure outward worſhippinges of God. And finallye, when they are wel inſtructed and taught, they muſt compel them to ſound and pure woorſhyppings, which are preſcribed by the holy ſcriptures. For the Magiſtrate maye not ſuffer his Citizens to liue without exerciſes of godlines. For the ende of ciuyll rule, is that the Citizens ſhould lyue both vertuouſly & happely. And who ſeeth not but that godlines & the worſhipping of God is the chiefe of all vertues?

Whether a prince ought at the length to compell his ſubiectes to the right vſe of the ſacramentes.But peraduenture ſome wyll ſay: If a Prince ſhoulde compell thoſe vntounto the right vſe of the ſacramentes, which are not yet perſuaded of the truth, he ſhould driue them hedlong into ſynne: ſo farre is it of from ſetting forwarde their ſaluation. For there they ſhould do againſt their conſcience: and what ſo euer they ſo do (euen as the Apoſtle witneſſeth) is ſynne. Wherefore I thyncke it good to make a diſtinction betwene that whiche is of or by it ſelfe, and that which is at p. 55aduenture and by hap, or (as they are wont to ſpeake in Schooles) that whiche commeth per accidens, that is by chaunce. The Magiſtrate in this thing which we hauehave now in hande, ſetteth foorth to his ſubiectes that thing which is of it ſelfe right, good and iuſt, but in that, ſynne therby commeth that happeneth nothing at al by his default, but rather by thoſe mens incredulitye or miſbeliefe, whereof he is not to be accuſed, when as he hath diligentlye laboured to hauehave his Citizens wel inſtructed. Neither the Papiſtes, which at this daye are ſuffered of Chriſtian Magiſtrates are ignoraunt that wee oughte to hauehave in vſe the Sacramentes inſtituted by the Lord. Wherfore they cannot iuſtlye complaine of their Magiſtrates, if they wil hauehave them vprightlye, and in due order miniſtred vntounto them.

Moreouer they which obiect theſe thinges vntounto vsus, muſt diligently marke this, that by the ſame waye wee maye cauill againſte God. For hee hath ſette foorth vntounto menne his lawe whiche is moſt perfecte to bee kept of them. Shall we ſay vntounto him, we are weake and of a corrupt and vitious nature, neither can we perfourme thy commaundementes, as thou commaundeſt: wherefore whether we do againſt that which thou haſt commaunded, or whether we endeuour our ſelues to perfourme that which thou haſt bydden, wee ſhall euer ſynne, bycauſe we ſhall fainte, neither can we obey as we ſhould doo. Wherefore what ſoeuer we do we ſhall not auoide ſynne?

If anye manne brawlinglye ſhoulde ſpeake theſe thinges againſte God, myghte not hee by good ryghte aunſwere? They bee iuſt and ryght which I hauehave ſette foorth vntounto you to bee obſerued. But in that ye are feable and weake, it oughte not to bee counted a fault in mee. For I hauehave excellentlye holpen your weakenes, whyche for your ſakes hauehave geuen my Sonne vntounto the death. If ye ſhall beleue onelye in hym, what ſo euer ye ſhall not accompliſh in perfourming my preceptes, it ſhal not be imputed to you to euerlaſting death.

So alſo may a good Prince aunſwer: I require of you thoſe thinges whych are written in the woord of God, and which are decent and do edefye. Wherefore if your opinion or conſcience bee againſte it, that is not to bee aſcribed vntounto me, which hauehave diligently laboured that ye might not be ignorant of the truth and miſerably periſh. For I hauehave diligently ſene vntounto, that ye ſhould be taught and inſtructed in the truth, & ſo wyll I ſtyl go forward in exhorting, admoniſhing and commaunding you: but reade ye the holy Scriptures, heare your Teachers, and pray vntounto God to open the eyes of your mynde. Theſe thinges if the Prince ſhall ſay vntounto thoſe men which doo ſo cauil againſt him, I do not ſee by what right, or by what meanes he can be reprehended.

And I thynke thys is not to be omitted that Auguſtine ſayde,Auguſtine chā ged his ſētence for compellinge of heretikes. that hee was once of that opinion, that nothing ſhould be done by violence againſt heretiks, but onelyonly they ſhould be inſtructed by admonitions and doctrine. But hee confeſſeth that hee was admoniſhed by certayne Byſhoppes of more experience, whych ſhewed hym of certayne Cities, whyche before were in a manner vtterlye deſtroyed by the errour of the Donatiſtes, and were by violence and lawes of the Emperours compelled to come vntounto the Catholyque Churche, whyche Cities beyng thus at the length ſyncerely couerted vntounto the truthe, rendered thankes vntounto GOD, neyther woulde they, if by anye meanes they mought hauehave retourned agayne to ſo pernicious opinions. Wherefore a godly Prince ſhall nothyng hurt ſuche men, yea he ſhall proffyt them muche, if after he hauehave inſtructed them, he compell them to receaue the Sacramentes duelye, as they be delyuered by the woorde of God.

But this is to bee vnderſtande as touching his owne Citizens, hys natiue countrey men and Denizens, whiche enioye the ryght of the Citye or prouince. Otherwyſe I do not thinke that he ought to vſe any violence towarde ſtraungers that paſſe to and fro, and whiche doo occupye the trade of Marchaundize, either inwarde or outwarde. Althoughe alſo as touching thoſe men, I thynke that he muſt diligently beware that they infect not the people with wycked doctrine.An example of the Iſraelites which is to be obſerued. Wherefore I ſuppoſe that the ſteppes of the Iſraelites are to be followed, who made none a Iewe or a Proſelite, neyther endewed any with the right of their people, except firſt he circumciſed hymſelfe, receaued the lawe of Moyſes, and communicated with their ſacrifices. And ſeing that that was ſo diligently obſerued of them, there is no cauſe, why our Princes ought not to doo the lyke, namely to ſuffer none to be of their City, or as one of them, or a ſtraū ger to be made free, but firſt they ſhoulde conſtrayne hym to ſeruices and ceremonies agreing with the woord of God.

What is to be ſayd of magiſtrates which are ſubiect to a ſuperior power A diſtinction.But now let vsus go on and ſpeake of thoſe Magiſtrates or Lordts whyche are ſubiect to a ſuperiour power. Theſe ſeeme after thys manner to be deuided, ſome to hauehave iuriſdiction eyther proper, or by heritage, or els committed vntounto them by Emperours, Kynges, and publique wealthes. Or els they are wythout iuriſdiction and are counted noble onelyonly for nobilitye of bloude, or for ryches heaped together.

And aſſuredly for ſo much as thoſe latter ſortes differ nothing almoſt from priuate menne, in myne opinion wee muſte ſo iudge of them, as before I hauehave taught of priuate men. But the firſt which are Rulers of Prouinces, Cities and places, eyther by inheritaunce, or by office committed vntounto them, they ought not otherwyſe to doo in the thyng whereof we now entreate, than wee hauehave before preſcribed for thoſe which are mere and full Magiſtrates. For by the commaundement of the ſuperiour Princes, it is not lawfull for them to compell the Subiectes whom they gouerne, vntounto vngodly religion, neyther to permyt the ſame to thoſe Infidels whych inhabite in their dominions. But if thou wilt ſay, we muſt obey the hygher power: I graunt that, but vſque ad aras, that is,An anſweare of the Lacedemonians. as farre as religion ſuffereth. When they whych ouercame the Lacedemonians commaunded ſuche thynges as were againſt their lawes and inſtitutions, they ſayde: We woulde rather dye, yea, than ye ſhoulde commaunde vsus thinges harder than death. Wherefore ſuche kynde of Magiſtrates muſt in all other thynges be ſubiect to the ſuperiour power: but in thoſe thynges whyche are agaynſte the woorde of God, they muſte not in anye ſorte followe theyr affection.

An example of y^e Machabites.The Machabites when the Iewes then lyued vnderunder the Macedonians, Antiochus, Demetrius, and Alexander, who wythdrewe the Iewes from the true woorſhypping of God, would not be obedient vntounto them. And when that that houſe of prieſthoode was chiefeſt next to the kynges houſe, leaſt the ſyncere and auncient religion ſhould be deſtroyed, it fell from theſe kynges.

The bookes of the Machabits conteyne not ſo do argumēts wherby the doctrin of the faithful cā be prouedNeyther in alledging theſe thynges count I not the bookes of the Machabites to be ſuche, from whence I woulde iudge any ſtrong argumentes of doctrine maye be taken, but that I counte that ſtorye true, as a ſtorye whyche is not onelye contayned in theeſe bookes, but alſo hathe beene wrytten of other authours.

An example of Ezechias.I wyll adde alſo the acte of Ezechias the kyng, who as it is wrytten in the ſeconde booke of Kynges the .xviii. Chapter, was bounde to the kyng of the Aſſirians. For as it is mencioned in the ſame booke the .xvi. chapter, Achas had yelded hym ſelfe vntounto the kyng of the Aſſirians, to whom hee dydde not onelye paye tribute, but to pleaſe him with all, he chaunged the woorſhyppyng of the true God. For he goyng to Damaſcus to meete the kyng, commaunded an p. 56aultar to bee made at Ieruſalem, accordyng to the example whiche hee had there ſeene, and followed the religion and woorſhyppynge of the Sirians. But Ezechias his Sonne beyng verye godlye, perceauing that thoſe thinges which his Father had done were againſt the woord of God, vtterly fel from the king of the Aſſirians, who then ruled ouer him as a ſuperiour power. But firſt he aſſayed to pacifye him with giftes and money: but when he ſaw that woulde take no place,We muſt beware as muche as is poſſible of ſedicions. he defended both his people and him ſelfe againſt him with al his power. We muſt take heede neuertheleſſe that in thoſe thinges wee beware of ſeditions, as much as may be, and we muſt moſt diligentlye prouide, that ſuche Magiſtrates vnderunder pretence of religion ſeeke not their own.

Theſe thinges if they obſerue, and reſiſt their ſuperiour Magiſtrates, onelyonly for godlyneſſe ſake, let them not ſuſpect, that they commit anye vniuſt thyng. Moreouer the holy Scriptures commaunde, that eueryevery ſoule ſhoulde bee ſubiect to the higher powers. But that muſt be vnderſtande as muche as ſhall be lawfull by the woord of God. For in the ſame ſcriptures it is written: That a Magiſtrate is a feare not to good woorkers, but to euyll. Wherefore if the inferiours doo not ſet forward euell workes but good, they do not then reſiſte theyr powers. Wilt thou not feare the power, ſayth the apoſtle? do good and for that thou ſhalt be prayſed. Wherfore if they defend godlynes, they ſhall deſerue rather prayſe than blame. But if thou do euyll, feare the power: for he beareth not the ſweard in vayne: for he is the miniſter of God, and a reuenger to anger againſt him which doth euyll. Al theſe ſentences do confirme the courages of the inferiour powers, that they ſhould be nothing afearde of the ſuperiour power, when they in defending of religion obey it not.

But thou wilt ſay: by what lawe doo inferiour Princes reſiſt either the Emperour or Kynges, or elles publique wealthes, when as they defend the ſyncere religion and true faith? I aunſwer by the law of the Emperour, or by the lawe of the King, or by the law of the publique wealth. For they are choſen of Emperours, Kinges, and publique wealthes, as helpers to rule, whereby Iuſtice may more and more floriſhe. And therfore were they ordeyned according to the office committed vntounto them, rightly, iuſtly, and godly to gouerne the publyke wealthe. Wherefore they doo according to their duty, when in cauſe of religion they reſiſt the higher power. Neither can that ſuperiour power iuſtly complain, if in that caſe the inferiour power fal from it.

The Emperour teſtifieth in the Code, Iuſtinian.that his mynde is not that any of hys decrees ſhoulde take place in iudgementes agaynſte right, but that they ought to bee made voyde and of no force, if that peraduenture they bee knowen to declyne from Iuſtice. Wherefore Traian is not vnworthily commended,A goodly ſentēce of Traian. whych when he delyuered the ſweard and the gyrdle vntounto the Lieuetenant of the Pretorſhyppe, ſayd: If I rule iuſtlye, vſe it on my ſyde: but if I rule vniuſtlye, vſe it agaynſt me.

Gregory a Byſhoppe of Rome can not bee excuſed,An errour of Gregory Biſhop of Rome. whyche knowing that the lawe made by Mauritius was vniuſt (for he had decreed that no manne beyng occupyed wyth buſynes of the publique wealthe, or appoynted for warrefare ſhould be made a Clarke or a Monke) wrote in deede to the Emperour, that when hee had ſeene hys lawe, he was wonderfullye affrayde, and therefore deſyred hym, eyther to remytte ſomewhat of the rigour thereof, or els vtterlye to alter it. Howe beit he added, that he woulde (nowe that hee hadde done hys dutye in admoniſhing hym) bycauſe of that obedience and ſeruice whych he oughte vntounto hym) publyſhe the lawe at Rome as he was commaunded. Vndoubtedlye thys act of Gregory cannot but be reproued, bycauſe he ought not to hauehave obeied the ſuperiour power in that thing, whych he iudged to be vniuſte or wycked. When we do after this ſorte write of theſe thinges, we do nothing at all open a way vntounto ſeditions, but onelyonly this is our care, that thoſe things which belōg to God may be geuen, yea rather reſtored vntounto God, and thoſe thinges whyche pertaine vntounto Caeſar, may be rendred to Caeſar. If the hygher power woulde require, either goodes or thinges of this worlde, for the vſe of the publike wealth, my counſel is that they ſhould be geuen, but not when thoſe thinges are required to bee ſubuerted and deſtroyed, whiche belong to the woorſhipping of God. And vndoubtedly by this meanes we maye eaſelye excuſe iuſt Naboth, Naboth is excuſed.whyche woulde not graunt vntounto his King his vyneyarde. For hee dyd not that of couetouſnes or of pride, but bycauſe he ſawe thereby the lawe of God to be violated, whereby it was ordayned, that landes and poſſeſſions among the people of Iſrael ſhould remaine diſtributed by iuſt diuiſion. This law of god the king went about to violate, and to the performaunce thereof hee ſought the conſent of that man, which he with a good conſcience could not performe.

Whether y^e inferior powers ought in thoſe caſes to forſake their offices.Some thinke that when ſuperiour powers go aboute to driue the inferiour powers to wicked thinges, it were good and meete, that they whiche exerciſe the inferiour office ſhould reſigne and departe from their office. But I thynke not ſo, for this were to fall from his vocation, which ought not to be done, eſpecially, when as we ſee that we muſt geue ouer to the vngodly, which eyther reſyſt or oppreſſe the kingdome of God. I iudge therfore that they ought to continew, vntyl they be by force caſt out by the ſuperiour powers, that they maye in keeping their office valiauntly defend the glory of God. But (alas) we ſee verye manye Dukes, Earles and Princes which if the Kyng or Emperour woulde take away frō thē their dominions, they would not leaue a ſtone vnmoued, to defend & keepe their own. There would they with al their force reſiſt the higher powers for this cauſe and vnderunder this title, bicauſe they would vniuſtly depriue them of their thinges. But when the kingdome of god, godlines, and pure religion are aſſayled of them, and theſe inferiour powers are required as Miniſters to be at hand, and to helpe to ouerthrowe them, they dare not ſpeake or reſiſtany thing at all. Wherfore wee can thinke nothing els, but that they hauehave lytle regarde of the kingdome of Chriſt, and of true godlynes.

Anſwears to y^e argumētes put in y^e beginning. To the firſt. Chriſt did well in being conuerſant with the vngodly.Now reſteth to anſwer to thoſe argumentes, which were put foorth in the beginning by which ſeemed to be proued, that conuerſation together wyth Infidels is lawfull. Chriſt was alledged who was conuerſaunt with Phariſeys, Synners, and Publicanes. But he was not onelyonly ſtrong and wyſe, but alſo the chiefe of all wyſe and ſtrong men, and he could ſo profit the euyll, that the malice of others could nothing at al hurt him. Wherefore they which are conſtant and learned, may lawfully (as we hauehave taught) be conuerſaunt with Infidels, to the end therby to profyt them to ſaluation.

Secondly was brought foorth a place of Paule, who prohibited, that a faythfull huſband or wyfe ſhould not departe from an Infidell,To the ſecond. How farre the vnfaythfull mā or wyfe oughte to bee borne with all. ſo that he or ſhe were content to dwell together. We declared alſo that natural and ciuyl neceſſities, eſpecially ſuche as are inſtituted of god ſhould be obſerued. And yet for all that, that which is there ſayde by the Apoſtle, muſt not be vnderſtand ſo ſymply as it is pretended: bycauſe if an vnfaythfull houſband ſhould entiſe hys wyfe beyng a Chriſtian vntounto vngodlynes, or woulde not ceaſe to blaſpheme Chriſt, ſuche a matrimonye ought not to continue.

To the third. Why Paul cō maūded not the infidelles but euyll bretheren to be auoyded.Thirdly there was declared a ſentence of the ſame Apoſtle to the Corrinthians, which is that all couetous perſons, euyll ſpeakers, drunkardes, and whoremongers are not to be auoyded, for otherwyſe wee muſt go out of the worlde, but he ſayd that thoſe onelyonly were to be eſchewed which were counted brethren. As touching this purpoſe of Paule, we muſt diligently marke, fyrſt that he ſawe ryght well, that the neceſſities of lyfe could not ſuffer, that all thoſe which beleued p. 57not at that time in Chriſt, ſhoulde be auoyded: for the greateſt parte of men at the beginning were farre from Chriſt, neyther coulde the infideles hauehave bene made better, if our men had ſeperated themſelues altogether from them.

But by the ſentence of Paule the corrupte brethren were driuen both to griefe and ſhame, whileſt they ſawe that for their ſinnes they were eſchewed of thoſe, to whom before they had bene familiar and deere, and were ioyned vntounto them as members of one body. Furthermore when this diſcipline floryſhed, the Churche was not euill ſpoken of for the ſinnes of the brethren, which woulde otherwyſe hauehave happened, if they had wincked at wicked actes.To the fourth. Therefore theſe ſentences are nothing agaynſt thoſe thinges, which we before determined. And much leſſe that which was alledged of Abraham how he iourneyed as a ſtraunger among Ethnikes and Idolatrers.The peregrination of Abrahā among y^t Ethnikes is defended. Fyrſt bicauſe he did it by the calling of God. Secondly bicauſe he was of ſo greate conſtancye and wiſedome that he coulde be conuerſaunte with the vngodly withoute any hurte to hymſelfe, and to theyr greate profite. For whether ſo euer he went, he caried aboute with him the name of God and the worſhipping of him.To the fyfth. Of Loth. We may aunſwere the ſame alſo of Loth: If he went vntounto the fyue cities with a good mynde, namely to teache the Sodomites godlineſſe and the right waye. But if he wente thither being moued onelyonly with the commoditie of the place, he dyd not well. And aſſuredly his going thyther had but ill ſucceſſe. For he was ledde awaye captyue, and Abraham was fayne to redeeme hym. And when afterwarde thoſe places were by the power of God burnte, he was compelled whether he would or no, to remoue from thence. I neede not to ſpeake muche at thys preſente of Naaman the Sirian, for I hauehave before entreated inoughe of hym. Moreouer I thinke it be manifeſte inough what was the cauſe, why ſome of them that were healed by Chriſte were ſente backe to theyr owne, namelye to Preache and faythfully to declare vntounto them, what had happened vntounto themſelues.

Now reſteth ſomewhat to ſpeake peculiarly of Iewes and Heretikes.Of the Iewes. For theſe kynde of men are ſuffred almoſt in all cities, prouinces and kyngdomes to dwel together with Chriſtians. Why the Iewes ſhould be ſuffred.Auguſtine. Auguſtine among other bringeth forth certayne reaſons. He in his .iiii. and .xviii. bookes de ciuitate Dei, and alſo vppon the .lviii. Pſalme, and in other places, writeth, that they ought therefore to be ſuffred, bicauſe they before other kynde of men had the promiſe of ſaluation, neither are they paſte all hope, when as daylye ſome of them, although but a fewe, retourne vntounto Chriſt. Blindneſſe (ſayeth Paule to the Romanes) fell partly on Iſrael: as though he woulde ſay, not on al. Moreouer the ſame Apoſtle addeth, when the fulneſſe of the Gentiles is entred, then all Iſraell ſhall be ſaued. And leaſt thou ſhouldeſt peraduenture thinke, that theſe wordes are to bee vnderſtand allegorically, Paule writeth them as a miſerye, and to confyrme his ſentence he bryngeth the Prophecye of Eſay the Prophet: namely that iniquitie ſhal be then taken away from Iacob.

Furthermore they are now called enemyes vntounto God, for our ſakes: but called frends, bycauſe of their fathers. The ſame Auguſtine in hys Queſtions vppon the Goſpell, the ſecond boke and xxxiii. Queſtion (if that theſe bookes be of Auguſtine his writing) when he interpreteth the parable of the prodigal ſonne, he ſayeth that that ſonne ſignifyeth the Gentiles. For it is written, that he departed into a farre countrey, bycauſe the Ethnikes were ſo farre departed from God, that they openly worſhipped Idoles, and with open profeſſion.

But the elder ſonne, by whome was ſhadowed the people of the Hebrewes, went not ſo farre. And although he were not in hys Fathers houſe, whiche is the Churche, he dwelled for all that in the fielde. For the Iewes are exerciſed in the holy Scriptures whiche they doe not ryghtlye vnderſtande, nor yet with that ſpirituall ſenſe wherein the Churche of Chriſte taketh them, but in an earthlye and carnall ſenſe. Wherefore they are not vnaptelye ſayde to bee in the fielde. Thys Elder ſonne entreth not at the begynnyng into the houſe of hys Father, but in the latter dayes he ſhall alſo bee called and come.

The ſame Father alſo bringeth for thys ſentence that which is written in the 58. Pſalme, as he readeth it, Do not kil them leaſt they forget thy law, but in thy power diſperſe them. The Sonne of God (ſayth he) prayeth vntounto the father, that that nation might not be deſtroyed, but might wander eueryevery where throughout the worlde.

Other prouinces when they were ouercome of the Romanes, followed the lawes and rites of the Romanes, The Iewes receaued not the lawes and cuſtomes of the Romanes.ſo that at the length they were made Romanes: but the Iewes, although they were ouercome by the Romanes yet woulde they neuer followe their lawes, rites and ceremonies, they yet obſerue theyr owne as muche as they maye, and being diſperſed they wander abroade. Neither hauehave they vtterly forgotten the lawe of GOD: not that they Godlye applye themſelues to obſerue it, but only reade it, and kepe certayne ſignes and inſtitutions wherby they are diſcerned from other Nations. Moreouer it ſemeth that God hath put a ſigne vppon them as he dyd vppon Caine, bycauſe he had killed his brother Abell, namely that eueryevery man ſhoulde not kill them.

The diſperſing of the Iewes is profitable to Chriſtians.Neyther is thys theyr diſperſion through oute the worlde vnprofitable to the Chriſtians, bycauſe (as it is written to the Romanes) they are ſhewed vntounto vsus as broken bowes. And for ſo much as we were grafted in their place, when as we 1ſee that they were ſo miſerably cut of, we acknowledge the grace of god toward vsus, and by beholding of them we are taught to take heede that we alſo bee not 2likewyſe cut of for infidelitie ſake, for which ſelf cauſe they are broken of. There is alſo an other commoditie, whiche commeth vntounto vsus by theyr diſperſing, bycauſe our bookes are ſaued by them, I meane the holy Byble, whiche they eueryevery where carye aboute with them and reade: And althoughe, bycauſe they are blynded,Againſt thoſe whiche burne the Bibles in Hebrewe they beleue not, yet they confeſſe that thoſe writynges are moſte true. They are in harte deadly enemyes agaynſt vsus, but by theſe bookes which they hauehave and reuerence, they are a teſtimonye to our religion. Wherefore I can not inough meruaile at thoſe, whiche doe ſo much hate the Iewes tongue, and Bibles in Hebrewe,Auguſtine. that they deſire to hauehave them deſtroyed and burnte, when as Auguſtine de doctrina Chriſtiana thinketh that if we chaunce ſomtymes to doubt of the Greke or Latin tranſlation, we muſt fly vntounto the truth of the Hebrue, And Ierome in many places writeth the ſame.

Whether the Hebrues hauehave corrupted the bokes of holy ſcriptures. Ierome.But they ſay that the holy bookes were vitiated and corrupted, by the Hebrues. To thys Ierome vponupon Eſaye the .vi. Chapter towarde the ende aunſwereth thus. Eyther they dyd thys before the comming of Chriſt and Preachyng of the Apoſtles, or els afterwarde. If a man will ſaye that it was done of them before, then ſeing Chriſt and his Apoſtles reprehended the moſte greuous wicked actes of the Iewes. I maruaile why they would ſpeake nothing of that ſacrilege, and ſo deteſtable a wicked acte. Vndoubtedly they woulde hauehave reproued them for viciating and corrupting the Scriptures. But if thou wilt contend y^t there were afterward faultes brought in by them, then will I ſay y^t they ought chiefly to hauehave corrupted thoſe places which do teſtifye of Chriſt and his religiō, and which were alledged by the Lord himſelf, and of the Apoſtles in the newe Teſtament. But they remaine vncorrupt, and the ſame ſentence remaineth ſtil in the Hebrue Bibles which they put. For they wer not ſo carefull for y^e words. Wherfore it is not likely that they as touching other places hauehave corrupted the holy ſcriptures. Yea if a man diligently reade ouer their bookes, he ſhall finde in p. 58them a great many more teſtimonyes and thoſe more plaine and manifeſt, than our common traſlatiō hath. Do not they read in the ſecond Pſalme: Kyſſe ye the ſonne, which ours hauehave tranſlated, Take ye hold of diſcipline? Which woordes vndoubtedly are referred vntounto Chriſt. But I meane not at this preſent to bring all ſuch teſtimonies. It is ſufficient if with Ierome I proue that y^e bokes of holy Scriptures are not corrupted by the Hebrues, neither aſſuredly if they woulde they ſhould hauehave miſſed of their purpoſe. For there are found many moſt auncient & handwritten bookes, which hauehave bene of a long time moſt diligently kept by Chriſtians, which came neuer in their hands to corrupt.

But let vsus retourne to treate of that commoditye which Auguſtine hath declared. 3There are very many (ſayeth he) that would peraduenture thinke, that thoſe things, which we declare of the auncient people, and of the Prophets are vayne and fayned of vsus, vnleſſe they ſaw y^e Iewes yet remaining on liue,The Hebrues & their bokes ar moſt plaine witneſſes of our fayth. which with their bookes maintaine our ſentence euē againſt their will. Wherfore although the Hebrues be blinded in hart, & are againſt vsus as much as they maye, yet are they with their bokes moſt plaine witneſſes of our fayth. And vndoubtedly of al teſtimonies, y^t teſtimony is moſt of value,God wil hauehave a church euen by the teſtimonies of his aduerſaryes. which is witneſſed by our enemies. And god hath wonderfully prouided for this kinde of teſtimonies for his church, For we hauehave not only the bokes of the Hebrewes witneſſing with vsus, but alſo Verſes of the Sibillas, which were borne in ſundry countreyes. Neither is it to be ſuppoſed that our elders fayned thoſe Verſes of themſelues.Verſes of the Sibillas. For in the time of Lactantius, Euſebius of Ceſaria, & Auguſtine, which alledged thoſe Verſes, the bokes of the Sibillas were rife in eueryevery mans hand. Wherfore if our elders ſhould hauehave adioyned vntounto them any counterfayte Verſes, the Ethnykes which were then many in number, and were full of eloquence, and deadly enemies to our religion, would hauehave reproued them as vaine and liars. What then remaineth, but that god would wonderfully defend his church euen by the teſtimonies of our aduerſaries? Therfore y^e Iewes are now ſuffred among Chriſtians, partly for the promiſe ſake, which they hauehave that ſaluation ſhould be geuē to their kinred: partly bicauſe of the commodities, which I hauehave now rehearſed out of Auguſtine. Wherfore they are not only ſuffred but alſo thei hauehave Sinagoges, wherin they openly read the bokes of the holy ſcriptures, and alſo cal vponupon the god of their fathers. In which thing neuertheleſſe the diligence of y^e Magiſtrates and biſhops is much to be required, who ought to prouide that they do there no other thing, and by al meanes to beware that in their commō prayers, exhortations, and Sermons, they curſe not nor blaſpheme Chriſt our God. If the Magiſtrates and biſhops hauehave not a care ouer theſe things, they can not but be moſt iuſtly accuſed.The Turkes ought not to hauehave any Sinagoges graūted them. But it is not lawful to graunt vntounto the Turkes any holy aſſemblies for that they hauehave not a peculiar promiſe of their ſaluation, neither would they there read either the old Teſtament or the newe, but only their moſt deteſtable boke called Alcoran.

Furthermore the Iewes muſte be forbidden that they exerciſe not falſe bargayning and Vſurye among Chriſtians,The Iewes muſt be prohibited from falſe bargaining and vſurie. therby to vexe and afflict the poore Chriſtians before our face, which can not be done but with great horror. But our princes exacte of them a very great tribute and receaue at their handes a great pray by their handes by vſury and falſe bargayning. So farre are they of from prohibityng them from theſe euill artes. Furthermore (which is more hurtfull) they prouyde not to hauehave them taughte, when as they oughte to compell them, to come often to the holy Sermons of the Chriſtians:Princes ought to care that the Iewes may be taught otherwiſe, whileſt they are ſo neglected and vnloked vntounto, they waxe eueryevery day worſe and worſe, and more ſtubborne. So that either very little fruite or ells almoſte none at al, can now be looked for by theyr dwelling among Chriſtians.

It is alſo diligently to be ſene vntounto, that they corrupte not our men, in ſeducing them to their Iewiſhe religion.The hereſie of the Marranes. By reaſon this thing hath bene neglected, the hereſie of the Marranes hath much increaſed and that chiefly in Spaine. Moreouer it is mete, that they may by ſome apparail or certain ſigne be knowen from Chriſtians, leaſt a man vnawares ſhould be as familiarly conuerſaunt with thē as with Chriſtians. And as touching this kinde of infidelles theſe thynges are ſufficiente.

What hereſye is.Now muſt we ſpeake of heretikes. The woorde foreign, is deriued of thys verbe foreign, which is to electe or chooſe, For thoſe kinde of men choſe vntounto thē ſelues ſome certaine opinions, which are againſt the holy Scriptures, and doe ſtubbornly defend the ſame.The cauſes of hereſye. And the cauſes of this their choyſe, for the moſt part are either bicauſe they are ignoraunt of the holy Scriptures, or els if they know them they diſpiſe them, and being driuen by ſome couetouſneſſe they applye thē ſelues to the inuention of ſome errors. Wherfore Auguſtine in his booke de vtilitate credendi writeth.Auguſtine. An heretike is he which for the louelove of gayne or rule, eyther bringeth vp, or els followeth new opinions. The definition therfore of hereſie is a choyſe and ſtubborne defending of opinions,The definition of hereſye. which are againſt the holy Scriptures, either by reaſon of ignorance or els contempt of them, to the end the eaſlier to obtaine their own pleaſures and cōmodities. The choyſe and ſtubburne defending is in this definition in ſtead of the forme. But the opinions diſagreing with the holy ſcriptures ſerue for the matter. Pride and couetouſneſſe make hereſie. And the obteining of dignities, gayne and pleaſures are appoynted as endes of thys ſo great a miſchiefe. By this definition it is manifeſte inough (as I thynke) who be heretikes, I minde not at this preſente to ſpeake of the kindes & ſortes of hereſies. I ſhall as I truſt hauehave better occaſiō, & a place more mete to ſpeake therof. This wil I ſay briefly, as touching this queſtiō, we muſt hauehave none otherwiſe to do with heretikes, than with infidels and Iewes. And I ſuppoſe that theſe things are ſufficient as touching this queſtion, whiche hath bene hitherto diſcuſſed, I woulde God ſo perfectly, as with many woordes. Wherfore I will returne vntounto the hiſtorye.

The ſecond Chapiter.