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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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