A Treatise of the Cohabitation of the faithful with the unfaithful. Whereunto is added. A Sermon made of the confessing of Christ and his gospel/ and of the denying of the same.  
Anno M. D. LV.  Apocal. 18. Come away from her my people/ that ye be not partakers of her sins/ that ye receive not of her plagues.  

In this furst treatise these things are contained.  

1 The question of Cohabitation.  
2 Christians may not be present at popish masses and superstitions.  
3 The mass is a profanation of the lords supper  
4 The duty of princes is to maintain pure Religion among their subjects/ and what inferior Rulars must do when they be commanded contra rye by their superiors.  
5 A confutation of the reasons which are made to prove the Cohabitation lawful.  
6 How the jews are to be handled of christians.  
7 The papists are heretics.    

Whether the dwelling toge there and familiar conversation of the godly with the godless/ the faithful with the faithless/ the professor of Christ's gospel with the papist be lawful or no.  
THe reasons by which many do persuade themselves/ and others also/ that it is lawful/ 
Reason's proving that it is lawful.  for the faithful to have familiar conversation/ and to dwell together with the unfaithful, are these.  


1 Christ jesus did go unto the feasts and gardeners of publicans and sinners/ and was there ac companyed and famyliarlie conversant with them. In like manner being bidden of the Pharisees to gardeners/ he went.   

2 Also S. Paul doth bid/ that the faithful why 
1. Cor. 7.  ●…he is joined in marriage with the unbeliever school ●…e not be separated/ if the unbeliever will dwell wi ●…he the faithful.   

3 Again he teacheth/ if any of them which bele●…e 
1: Cor. 10.  not bid you to a feast/ and if ye will go/ what ●…oeuer is set before you/ that eat/ rc. In an other ●…lace he likewise sayeth: I wrote unto you in an epi 
1. Cor. 5.  ●…le/ that ye should not company with fornicators. And I meant not at all of the fornicators of this world/ or of the covetous/ or of extorsioners/ or of the Idolatrors/ for than must ye needs have gone out of the world. But now I have written unto you/ that ye company not together. If any that is called a brother/ be a fornicator/ or covetous/ or a worshipper of Images/ or a railer/ or a drunkard/ or an extorsioner/ with him that is such/ see that ye eat not.   

4 Abraham being called to go out of Chaldee/ 
Genes. 12.  is commanded to travail in those country's/ in which the people were altogether ungodly and wicked Idolatrours/ that is/ in the land of Canaan/ and in egypt.   

5 Lot refused to continue in the household/ and 
Genes. 13.  familiar company of Abraham/ and did chose to dwell among the sodomites.   

6 Naaman the Sirian 
4. Reg. 5. / after that he was healed of his leprosy/ did return to his Idolatrous nation.   

7 Christ our Saviour did not retain with him all 
Marc. 5.  those whom he did heal/ but commanded some of them to return unto their own familiars/ countrymen/ and kinsfolks (which yet were wicked/ and infidels) among whom they should publish and declare/ what the lord hade done for them.   

8 The jews both by the civil and canon laws are not only permitted to live among the christians/ but also to have their synagogues: and tribute is taken of them.   

9 Some heretics have liberty given them by civil laws/ to dwell among the faithful: for the laws do not appoint them all to be punished by death. We read that the novatians had their Churches and congregations/ permitted in Constantinople/ in the time of Constantine the great/ and Theodosius/ which were most godly Emperors.    
These are the reasons by which many do persuade themselves and others/ thatyt is lawful for the godly and faithful/ to dwell together and to have familiar conversation with the wicked and unfaithful/  
To prove that their persuasions are false and 
The disposition of the treatise.  untruely gathered of thes places/ I must propound certain divisions: which being done/ I shall put forth certain propositions or sentences In the proving of which to be true/ ye shall plain lie perceive how these places alleged/ are abused of them to maintain their false opinion.  
first/ I must divide between the estates and 
The furst Diui●…ion  sorts ofmen: Some sorts ofmen/ are Magistra tes and rulers: some other be subjects and of the comen sort of people. 
The second Division   
The second division shallbe of cohabitation or dwelling together/ of which one kind is free/ that is/ where men be not compelled to communica te with wicked superstitions/ ungodly rites and Idolatries.  
another kind of cohabitation/ or dwelling together there is which is not free/ and that is where men are compelled to communicate with wicked superstitions/ to be present at Idolatries/ and so to defile themselves.  
The third division shallbe of the godly and faith 
The thread division.  full men themselves/ which are thus familiarly conversant with the unbelievers. Either they are learned strong and able to confess the doctrine of truth in religion/ and to reprove and conumce the false: or else they are unlearned/ weak/ and unable to stand in the confession of the truth/ and reproving of untruth.  
These three divisions shall suffice. Now will I put forth certain sentencis and propositions. The first sentence and proposition/ shallbe of those which in estate and condition are private men and subjects: Of that cohabitation and dwelling which is free. And of those men which are learned and strong: of all which I make this proposition.  
Private men and subjects/ which are learned and strong/ dwelling in that place where they be 
The first proposition.  free and not compelled to communicate with wicked superstitions/ they may be famyliarlie conversant/ dwell and live together with the unbelievers This may they do/ but yet under certain conditions/ and observing certain rules.  
Of which the first is this/ that they do teach those unbelievers with whom they do live and are 
1 Rules to bekept.  familiarly conversant/ and do instruct them in the truth/ truly teaching them and earnestly calling them/ unto the knowledge of the truth/ and faith in Christ. And this they must not leave of to do so long as they be dwelling and fami liar with them. To the end also that they may do this the better/ it is not unlawful/ but most convenient for them to show themselves friendly/ gentle/ and loving unto the unbelievers with whom they are familiarly conversant/ and dwelling/ So that these may perceive that the faithful do love them: else is it to be feared that they shall do no good with them. for that doctrine is most redylie received of the hearer/ which cometh from him/ of whom the hearer is persuaded/ that he is his friend/ and that he lovithe him indeed.  
The second thing that the faithful must take heed of/ and Rule which they must observe is this: 
2  That they do live an holy life/ and that among the unbelievers their conversation be so godly/ grave/ comely/ and agreeing with their profession/ that in no wise they do give any offence through the wickedness of their lyfel: for if by their life the unfaithful should be offended/ then should their my nistery be unprofitable to the unbelievers/ for that by their evil doings they should overthrow what soever they laboured to build up in words.  
The thread thing that these men must take heed 
3  of/ and Rule which they must observe is. That they do not communicate/ with the unfaithful in their superstitions and jdolatries/ nor jet do so much as outwardly to seam to allow them. This is not to be done in any wise/ no not in hope thereby to win the unbeleaver from his superstition/ and Idolatry: For this Rule of the holy ghost 
Ro. 3  doth ever remain certain/ Evil things are not to be done/ that good may come thereof. This unchangeable rule must not be broken.  
The fourth and last thing that these men must 
4  take heed of/ and Rule which they must obserune is this. That they have not there familiar conversation with the unbelievers for their own cause/ as for their pleasure and recreation/ or for their gain and profit/ but only in respect of winning them to the gospel of christ. Neither is this conversation and company/ continually to be had and kept with the ungodly and unbelievers/ but so long as there is good hoop of winning/ and converting them to them gospel of christ. For if the unbelievers shall show themselves so obstinate in their evil/ that they give just cause to despair of there amen dement/ then are they utterly to be forsaken/ and no conversation or company is to be had with them/ farther than the necessity of life enforcith either party. As yff the unbelievers should be in such extreme necessity/ that they could not be relieved but at the hand of the faithful: or if these should be in that necessity/ that they could not otherwise obtain things necessary but of the unfaithful. Also in buying and selling things necessary for the life/ as garments/ victuals/ and such like: Again in such things as civil estates/ and conditions do require/ as of princes and Rulars to demand lawful defence/ and to obey them in things lawful: to father's/ married folk/ master's/ and such like/ to do those duties which are appointed in gods word. In these things to use the unbelievers/ or to minister unto them/ is not unlawful.  
Thus and in this manner/ it is lawful for a pri vate man/ which is learned/ and constant in gods trui the/ being in that place where no man is compelled to be partaker of wicked superstitions/ to dwell together/ and use familiar conversation with the un believers and unfaithful/ as these named Rules and conditions/ do appoint and suffer. And so have ye this proposition declared and opened/ The same is confirmed/ by the example of Christ our saviour. He did resort to the gardeners/ and feasts/ where scribes and pharisees/ publicans and sinners were/ to this end only/ even to teach them and to win them unto the Gospel. So saith hierom. The lord did go unto the feasts of sinners 
Hiero in Matt. cap. 9  that he might have occasion to teach them and that he might give spiritual meats to them which did bid him: and after speaking how christ went oft to feasts/ There is (saith he) no other thing reported/ but what he did/ and what he taught there. That both the humbleness of the ●…orde in going to sinners/ and the power of his doctrine in converting the penitents/ might be declared.  
After the same manner/ the prophets in the old ●…yme were conversant with the Idolatrous people. So were the Apostles famyliarlie conversant with the unbelieving jews/ and went also amongst other unbelieving nations and men. S. Paul 
Act. 17.  when he came to Athens/ did not think scorn so famyliarlie to behave himself that he went in to the temples of their Idols/ and very curiously searched the corners of the same/ he did view their altars/ the titles and inscriptions of their altars/ so that he found owte that title/ Ignoto Deo which was an altar dedicated unto the unknown God/ whereof he did take occasion to make that same his sermon in which he preached Christ unto them even as it were out of their own books.  
And thus/ I think/ that this our proposition/ (which of it own self is plain and evident ynou ghe) is sufficiently proved. Namely this/ that a private man/ learned/ and constant in the truth/ being in that place where no man is compel led to communicate with wicked superstitions/ may be familiarly conversant with the unbelievers/ so long as in his conversation he doth observe and keep/ the conditions before mentioned. 
Conversation with men excommunicate.  Here I think good to add/ as it were by the way of admonition/ that keeping these rules and conditions/ it is lawful for the godly to be conversant with them which be excommunicate/ even to call them in to the way of godliness/ and not to communicate with them in any evil or sin. 
The second proposition.  Now will I put forth an other proposition or sentence/ which shallbe of those persons which be of a private estate and are subjects/ of that cohabitation which is free where no man is compelled to communicate with wicked superstitions/ and of such men as be unlearned in the knowledge of gods truth/ weak in faith/ and therefore unable to make a christian confession of truth. This collection agreeth with that which I gathered before/ of which I made my former proposition/ saving that whereas there/ with the private estate and free dwelling/ I coupled men that were learned 
Ignorance in men is intolerable.  ned and strong to confess the truth/ hear I do add in the place of them/ men unlearned/ unable/ and to weak to confess the truth. But herein thin cke not that I do allow such ignorance and una blenes in men. Such ignorance in men is sharply to be reproved/ for there is none so veri an idiot/ so simple and unlearned among Christianes'/ but he is bound in conscience to be able to render an account of his faith/ and also to be somewhat able to teach and instruct others/ yea and to say somewhat for the truth/ in all the principal points of the christian faith/ which he may do if he be but meanly instructed in the Catechism. But because/ partly through the perverseness of the ministers which do not their office to instruct men/ partly through the negligence of men which do not their duty in seeking to be instructed/ such ignorance there is/ I admit therefore into this my collection those ignorant/ unable/ and weak men. And so I make this proposition. Those men which are of a private estate and condition/ dwelling or being in a place where they be not compelled to communicate with wicked superstitions. And are themselves unlearned and unable to confess and defend the truth/ may not use familiar conversation with the unbelievers.  
These men are not in that condition that the learned be/ of whom I did speak before/ for they cannot teach the unbelievers/ yea they be not able to defend the gospel of christ from the blasphemy of the unbelievers/ neither can they deliver themselves from such false snares as the unbelievers shall lay for them: Wherefore they must not have familiar conversation with them/ through which they shall thus throw themselves into peril/ and jeopardy: Except that they can assure themselves of such strenghth/ that they shall not yield unto the wickedness of the unbelievers. Otherwise/ if they shall happen to dwell together in one place with the un faithful: Let them take good heed that they do live an holy life among them: And for the rest/ let them so far as the necessity of life/ and civil businesses and affairs shall suffer them/ utterly abstain from the company of the unbelievers.  
But here riseth a question: Whether that such a 
A ques●…tion.  weak and unlearned man/ may learn any of the liberal arts/ or philosophy/ of such a master as is an unbeleaver.  
Unto which I answer: that forbecause to learn such arts of an unfaithful master is not of such necessity as can not be avoided/ therefore the man that is weak in faith must not learn them of him. It is a very daungerus thing/ to use them which are unbelievers as Masters and teachers: for often times in the minds of the hearers there arisith a great admiration and estimation of the teacher/ and it may easily come to pass at the lenghthe/ that they shall think and judge that these teachers are not deceived in Religion/ because they be of an exact and perfect knowledge in these liberal sciences/ and philosophy. This (I say) may hap of it that men are wont to attribute much unto their teachers. Yea that it may be so/ I will prove by the contrary. Origen by teaching the mathematicals/ and such sciences/ did bring many men to the know ledge of christ. For furst he did begin to read among them such sciences with which they were the/ In which he being expert/ did show unto his hearers such cunning/ that he did forthwith get among them great estimation/ and so the more easili draw them unto the doctrine of christ. Augustine likewise came to Milan/ to here Ambrose/ because he was counted an ex cellent Rhetorician. And so whilst he desiru sly herd him/ at the length by hearing he was turned form the sect of the Manichees/ unto the true catholics. As therefore by learning of these sciences of godly teacher's/ the unbelievers have been con verted unto the faith of christ/ even so/ yea much more easily it may come to pas/ that they which are wea●…e and unlearned/ may under unbeleavinge masters/ be drawn from christ to ungodliness. Wherefore seeing that this can not be done without great peril and danger/ that such a weakling should use an unfaithful Master/ I think that he should abstain altogether from such.  
Sum do here object and say/ that S. Paul to the Corinthians doth appoint no such Rule condition nor exception/ as I have spoken of/ unto the weak and unlearned: but he plainly saith. If any of them which believe not/ do bid you to a feast/ 
〈◊〉 Cor. 10.  and if ye will go/ whatsoever is set before you that eat/ ●…c. In which words he teacheth/ that it is left unto our own will as a free thing to go/ or not to go. I answer/ that'ye must mark well those words of Paul/ (and if ye will go.) He doth not 
How they see words, and if ye will go, are to be understanded.  grant unto every man's will this liberty/ and freedom/ but unto a good and a right will he giveth liberty to go. For if a man would go thither to drin cke drunken/ glotonusly to fill the belly/ or to give the tongue to filthy and uncomely talk/ without doubt that man should sin/ even for the wickedness of his will/ and for his corrupt intent▪ and purpose. Even so/ if a man dowbted his own strength/ and did certainly perceive that he could not profis te them that should be there/ and yet would go thither/ undowbtedly with a safe conscience and with a good will he could not take that thing in hand/ for he can not direct his doing to the glory of god/ as he is commanded to do. Wherefore though ●…aul expressly doth not add that rule/ it followeth not therefore/ that it is not to be added: yea that ●…t is to be added I will prove by other places of the scripture. And to th'end that we do not herein de ●…art from Paul/ the same thing/ and doctrine of will/ he teacheth in the. 7. chapter of the same epistle: where he entreating of giving or not gyuing●… 
1. Cor. 7.  〈◊〉 virgin to marriage saith/ That he doth well which ●…eapith his virgin/ and that purposeth it sure ●…y in his heart/ (adding this condition) having no ●…eade/ but hath pour over his own will: For if he ●…huld do it otherwise then his daughter either will ●…e/ or than her necessity required/ then should he nei ●…her will/ nor do well. Thus to do a good work/ ●…r to make an act perfect/ it sufficithe not to take ●…eede that it be not evil of nature/ or repugnant ●…nto gods word/ but unto this is also required/ ●…hat we do go about the same with an upright and ●…erfect mind and will. S. Paul/ therefore/ doth not ●…mply permit this going/ but with certain circumstances. Which are/ to go with a good will to ●…nstruct the unfaithful: Again to go with an assured purpose/ not to be, and taste of such strenghthe/ that he shall not be overthrown. And thus this proposition remaineth true/ that the man which ●…s weak and unlearned/ must separate himsel●… from the company and familiar conversation of the unbelievers/ so much as civil and natural businesses and affairs will suffer/ and as the necessi●…e of life shall require (as I said before). Likewise all household duties and offices appointed in god's word must be observed/ else shall he offend/ for as Paul saith: He that providith not for his/ and 
1. Timo. 5.  especially for them of his own how should/ the same hath denied the faith/ and is worse than an Infidel. And to prove farther/ that this unlearned and weak man must abstain from the familiar company of the unbelievers/ yea though they be most dear unto him/ that Rule doth serve/ which 
Matt. 5. 18.  Christ our Saviour gyvithe saying. If thy hand or foot offend thee/ and hinder thee/ cut it of/ and cast it from thee/ ●…c. If thine eye offend thee/ pluck it out/ and cast it from the. We are not commanded in this place/ to cut of the outward membres of our body/ as Origen (if it be true that sum do report of him) did untruly think/ but as the sound interpreters do write/ those friends and things/ which are most nigh and dear unto us/ These are they which must be cut of plucked out/ and cast away from our familiarity and company/ when they do pluck/ and separate us/ from the true way of salvation/ or be such a hindrance unto us as putting impediments and lets in our way/ do hinder us from walking in gods law. Chrisostom entreating this matter/ writithe. If the member which is misjoined unto the body 
In joan. hom. 15.  must be cut of/ are not then evil friends much more to be cut of▪ And again/ he saith/ If we do cut of that member which is rotten/ and incurable from the body/ for fear les it should corrupt the other parts thereof/ (which we do not because we do neglect it/ for who yet did ever hate his own flesh, but to save the rest) how much more is this to be done to them which are evil joined unto us▪ Which yet we must not do as though we did despise them/ but to provide that our health and salvation be not brought in danger by them▪ after that we do see that we can not profit them at all. To this also belongith the law which christ did give: 
Matth. 1●….  That he which will not here the brethren admonishing him/ And doth contemn the voice of the church when it reproveth/ and correctith him: he is then to be esteemed and taken as an ethnic/ and a publican. Which thing Paul puttith in practise when he biddeth/ that the Corinthians should ex communicate the fornicator/ les that a little leaven 
1. Cor. 5.  should sour the whole lump of dough. To the same purpose he useth the verse of the poet Menander. Evil words do corrupt good manners. There 
1. Cor. 15.  Paul teacheth/ that the true doctrine of the Resurrection was greatly hindered among the ●…orinthians/ which were but newly turned unto christ/ because they did to lightly give ear to the ungod lie arguments and reasons of philosophers/ or rather of heretics/ which did contend and strive against that doctrine. No man can sufficiently consider/ how the bewitching of wicked tales/ and ●…alkes/ do shake and hurt the tender conscience and weak faith/ of the foeble and weak brother. Where ●…or it is most necessari and profitable to admonis he them which are weak/ that they do abstain/ and withdraw themselves/ from the fellowship and familiar company/ of the unbelievers. The physicians/ do council 〈◊〉 when a contagius disease hath enfected any nigh place/ that they which as yet are sound and not enfected/ should not come unto them that be enfected already and sick/ because that in the bodies of men/ and the temperatures/ and dispositions of the same/ there is such a common passion and suffering/ that the infection doth easily go from them that be infected/ unto the other. And though they which do not take heed and keep themselves from that infection/ do not presently feal the poison and force thereof/ yet inasmutch as by lytill and little the infection/ and poison received doth grow/ n●…t long after they are sure to feal the force and strenghthe of it. Seeing this is so/ and cich man may worthily and godly take heed to avoid the diseases of the body/ much more diligent heed is to be taken of all men/ that they do not from any man or place get unto themselves infecting vices of the mind. Our Nature/ and disposition through our natural and birth sin is now so corrupt/ (as both the holy scripture doth warn us/ and infinite examples of daily experience do teach us) that we need not to doubt at all/ but that we shall easily receive the poison/ and infection of other men's sins/ if we do not i'll far from them: And as with no great labour they will cleave unto us/ so after they be once crept and rooted into us/ them hard lie and not without great pain and labour/ will they be thrust out again. Wherefore Chrisostom in the afore 
in joemm. hom. ●…6.  named place seemeth to say well. If (saith he speaking of the unbelievers and wicked) we could make them better/ and not hurt ourselves/ all things were to be done: But when we can not profit them/ because they be incurable/ and such as will not be amended/ and yet we hurt ourselves/ they are utterly to be cut of. And to the end that he might the more strongly confirm his saying/ he alledgith that saying of Paul: Put away the evil 
1. Cor. 5.  from among you. Which words of Paul are not to be understanded of the sin/ for the greek word is in the masculine gender/ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉/ and therefore he meaneth by it/ the wicked man. The same words I will now somewhat bend/ use/ and turn/ unto the profit of you that be weak/ and thus say unto you. Put away your own selves from the evil men that are amongst you: for seeing ye are but private men/ and unlearned/ and therefore can not put away the evil from among you/ yet yourselves ye may rid/ and convey away from being amongst the wicked/ and the evil men.  
moreover it happeneth that whilst the weak and unlearned do thus familiarly accompany the unbealevers/ They can not choose but they must hear many subtle reasons and see many other things which do much make against the true religiō●…hat they do profess: Which things when they see ●…nd be not able to disprove and confute/ They do it not: And so they run into two mischiefs. The furst is/ That they are as it were witnesses of the blasphemy/ and of the reproach that the unbelievers do to the truth: The second/ that they may hap to have sum sting left sticking in their conscience/ with which they shallbe longer/ more grewsly and daungerusly tormented/ than either they think of or do fear. Let us here therefore the wise man which doth say. Who so touchithe pitch shallbe fie 
Eccles. 13.  led there with all/ and he that is familiar with the proud/ shall become like unto him: Take not a burden upon thee/ above thy pour/ neither join thou thy self to him that is more honourable/ and rich than thyself. These words of the wiseman/ do for two causes belong to our purpose. Furst/ because that they do teach/ that other men's sins are like unto pitch/ which doth stick unto the fingers and garments of them that do touch it. Again/ that eich man should well try and consider his own power and strength. Upon which council/ I do gather two things. Furst/ that the infirm and weak must not join themselves in familia ritie with the wicked/ for wickedness will then cleave unto them: Secondly that eich man must so well consider/ and justly try his own power and strength/ that he doth not overmatch himself.  
The church of god in all ages hath felt by expe rience that much evil hath happened through this familiar company/ and fellowship kept between the weak in faith and knowledge/ and the unbelievers. In the Primitive church forthwith after Christ's ascension/ because the jews which were converted unto christ did live a great while with those gentiles which had received the gospel/ theridamas begun a very juishnes. For the jews did enforce the ceremonies of Moses law/ myngling them with the doctrine of the gospel/ through which they did infect many congregations of the christians so sore/ that scarcely and hardly at lenghth could that evil be rooted out: Yea that evil hath so prevailed/ that even until our times/ in spain namely/ and in sum other places also/ theridamas be many which do not only hold still the ceremonies of Moses law with the profession of christ/ but they do think them to be necessary unto Salvation. They amongst the Spaniards which be of this mind/ are called Marrani. And unto this day the church of India is enfected with the same vice. But let the examples of the holy scripture/ I pray you/ teach us even the same. The Israelites which were captives in Babylon/ by the space of 70. years/ when they had liberty given them furst of Cyrus/ then of Darius/ those two most noble Kings to return/ they did not all forthwith return/ but a great number of them/ such namely as were weaker in the lord than other/ being delighted with the commodities and pleasures of their houses/ fields/ and traffic of merchandise/ did abide still among the chaldees: ●…ich men how sharply they were reproved of Esdras/ Nehemias/ Zacharias/ and other prophets/ it doth plainly appear in the scripture to them that list to seek and know it. How the Israelites were infected through that conversation which they had with the Egyptians/ it appearith plainly by this/ that whilst they were in the desert/ when as yet the wonderful benefits of god were even before their eyes/ they did fall from the lord their dilyverer unto Idolatry/ and unto that kind of Idolatry/ which they were acquainted with all in Egipte. There they had seen how the Egyptians worshipped an Ox/ they therefore violently travailed with Aaron when Moses was 
Exod. 23.  absent/ that he should make them a calf to worship: which when he had done/ them began they joyously to cry: These are thy gods/ O. Israel/ which brought the out of the land of Egypt. Again/ when by the desert wild and barren places/ they were come to the coasts of the Moabites/ and be 
Numer. 15.  'gan to wax more familiar with them then became the people of god/ through that familiarity they were brought to this/ that not only they did committ mitt most vile whoredom with those beastly women/ but also that they sacrificed unto their most shameful Idol/ Baal peor/ and suffered themselves to be coupled unto his sacrifices. for which they suffered many miseries and calamities. Peter likewise/ 
Math. 26.  when he came into that wicked court of the chief priest and was there conversant amongst those dam sells and ungodly servants/ most miserably did he deny and forswear his master christ our Saviour: which his fault/ after he departed from thence/ he did bewail with abundance of tears. By these histories ye may plainly see/ what happenith un to the weak through that familiar conversation which they have with the unfaithful. Isaiah the prophet 
Esaiae 6. / when he did see the lord sitting upon his sea te of glory/ with his Angels about him most pure lie publishing his praise/ though he seemeth not to think himself greatly guilty of any notable crime or fault/ yet crieth he out/ O woe is me/ 〈◊〉. I dwell among a people that hath unclean lips. This man of god truly did think/ that he had gotten no small corruption and infection/ by cause he had lived long with an unclean people.  
The histories of the heathen do teach us the same thing. Alexander that great and mighty king of Macedonia/ who by the force of arms/ and most notable victories/ had subdued the greatest part of the whole world/ Even he himself was overcome with the manners of the Persians. And upon whom of right/ as upon a conquered people/ he should have laid laws/ to have brought them to that severe kind of life which the Macedo nians used/ even he as a man conquerred and overcome of their manners/ suffered himself to be so shame fully misused/ that he did take unto him their kind of array/ their lewse delicacy/ their pomp and pride/ and set●…furthe himself to be worshipped of them as god. And so being corrupted he did altogether fall from the manners of the grecians/ through which he did sustain great reproach among the wise/ and much hatred among his soldiers/ and that not unworthily. Besides this/ we must know/ that if these men do without any Rule or godly end keep such company/ and be familiarly con versant with the unbelievers/ except that in these the fruit of their conversion do quickly appear/ and of the other also it be by all means earnestly sought/ both in the reproving of their unbeleif/ and in alluring them to the truth/ It doth happen that their conversion is hindered by such company and familiarity. For whilst the unbelievers do see that the faithful do live so friendly/ and familiar lie with them/ they do judge forthwith that their superstition/ and unbeleif/ is not so wicked a thing/ nor yet a thing so to be abhorred and condemned/ as it is reported/ yea thus may they be brought to imagine/ that they may be saved though they do persevere/ and continue in their unbelief. For if it were otherwise (shall they think) these good and godly men/ would not be thus familiar and friendly with us.  
I do omit to speak of this/ that many other of the brethren there are/ which by the example of this conversation/ do persuade themselves that they may do even the self same thing/ and so do bear with the wicked/ and do wink at their evil/ because that they have seen other men do so before them And thus it cometh to pass/ that by the example of sum men/ this evil spreadith itself abroad so that in the end/ our faith and Religion/ is even laid forth for the wicked and ungodly/ to mock/ and contempn.  
Often times also that thing happenith/ which we read to have happened in Paul's time/ among the Corinthians/ that the brethren by this conversation/ are brought to be partakers of the wickednesses/ 
1. Cor. 10.  vile custumes/ and Idolatries of the unfaithful: Which familiar conversation/ doth not only couple them with the unfaithful/ but it is a mean to make them Idolatrours: for th' avoiding of which/ Paul crieth out in the same place: i'll Idolatry. I do likewise passover with silence/ 
1. Cor. 10.  that where our weak and unlearned brethren/ do thus join themselves in familiar conversation with the unfaithful/ it can not be but between them and the unfaithful/ sometime there will happen communication of Religion: And then though it hap so that through want of learning/ our weaklinge do not slip and foil themselves/ yet because they can not dissolve/ and answer unto the arguments/ and subtle reasons of the adversaries aptly/ there arisith then contentius strifes between them/ and not only this/ but evil speakings/ reproaches/ and hatreds/ which things are so far from edifying/ that they do altogether hinder and let it: furthermor in these conflicts it hap penith/ that our weaklings at length are put to silence/ so that they neither speak to confess thtruth/ nor to reprove that which is false: Now consider here what a liberty these men do lose: which christian liberty is in free boldness in speaking/ to reprove that which is falls/ and to confess God/ and his truth. This liberty of free speaking and confessing/ no christian man ought so to give over/ but that he in all his talk should and might use it.  
But in this company of unbelievers/ these weaklinge do not/ yea dare not use it/ les they in their sayings/ should be snatched up/ and put to shame. Yet truly no men/ nor any company of men should cause a christian to cast away this freedom and liberty.  
For our purpose also maketh that saying of 
〈◊〉 Cor. 6.  S. Paul. Set yourselves at large/ for what fellow ship hath righteousness with unrighteousness? Or what company hath light with darkness? Or what concord hath christ with belial? Either what part hath he that believeth/ with an Infidel? Or how agreeth the temple of god/ with Images? These words are so plain that they need not to be expounded: In which/ this conversation of which we now do entreat/ is most simply/ and plainly forbidden. The figures and ceremonies of Moses law are taken away/ but yet the thing figured/ which is as I might say/ the strength/ the pith/ and foundation of them/ doth remain. Which thing being true/ I may then as●…e this qu●… 
●…er. 15.  stion. The lord commanded that the jews should make guards in the quartiers of their garments/ and to put upon the guard/ a ribande of yellow silcke/ ●…c. My question now is. Whithe lord did comma unde/ that the jews should differ from the gentiles/ not in circumcision only/ but even in their garments also? Even for this cause verily/ that they should be taught even by their guards also/ that they were gods peculiar people/ and that they should separate themselves from the gentiles/ that they should not be conversant with them/ neither should they join themselves in familiarity with them/ farther than the necessity of either of their lives did require. The jewish guards we do reject/ but this which is meant by the guards we both do and must retain. In many places the lord commanded the jews also that they should not return into egypt/ and that they should not ask help of the Egi ptians/ nor of the Assyrians: Which he did partly to this end/ that through such familiarity as then must have been between them and their helpers/ the Israelites should not be infected with their vices. The book of the judges/ doth plainly enough teach us this will and pleasure of god. For the Israelites did sin greunsly in this/ that 
judic. 1.  they did put to tribute those Idolatrus nations/ over whom the lord had given theun victory/ and did covenant with them/ that they should dwell among them in peace/ which thing god had divers times expressly forbidden them to do/ commanding that they should utterly destroy the inhabitants of that land: This he did partli by cause/ that through this they should not be brought by the Canaanites/ into the danger of Idolatry. Now the cause being such with these weak/ and unlearned men/ of whom I now do speak/ they must likewise take good head to observe that rule/ which the lord appointed unto the Israelites. It appearith plainly/ that this commandment of god was kept long time among the jews: For they did not use any familiarity/ nor keep company with the Samaritans which did not truly worship the living god/ no not in Christ's time/ as it appearith by the talk that he had with 
joan. 4.  the woman at the well. moreover as the good fathers in old time/ did esteem it as their singular joy/ when they might be familiarly conversant with the godly/ so how much they sorrowed When they could not be so conversant with the people of god/ and in gods house/ David is witness: Who when he fled from the face of Saul his persequtour/ did mourn/ and in the psalms with most heavy complaints/ doth lament/ that he was compelled to be conversant among strangers/ such as did not know the living God/ and to be as it were an exile from God/ and his people. So should the company had with the unfaithful/ be heavy and bitter to the faithful.  
Daniel and his three fellows/ might have lived/ 
Daniel 1.  upon the kings table/ and have eaten most fine and delicate meats/ but they did rather choose to live together with pottage/ and water/ and utterly to forsake those pleasures/ and delicacies/ then they would defile themselves with the meats of the unbelievers. Moses also/ as it is written in the epistle to the hebrews/ might if he would have been ta 
Hebr. 〈◊〉.  ken for the Son of Pharaos' daughter/ and so to have been in great hoop of obtaining the kingdom of Egipte: but all this set a part/ he did chose rather/ forsaking all these things/ to go unto his brethren/ which were in miserable bondage/ serving and labouring in clay/ and brick: Which thing to do/ as it was a great trial of his faith/ so the doing of it doth commend/ and set forth his faith/ and show what love he had to be conversant with the people of god. They which do not follow these examples/ do show how little they do regard the glory of god/ and the commu nion and fellowship of saints/ which they will not gain nor redeame with loss/ no though it be of never so little: And in this preferring of their own gain wealth and commodity/ above the glory of god/ and the felowlie communion of the godly/ they do most wickedly. Do we (saith Paul to 
1. Cor. 1●….  the corinthians) provoke the lord? Are we stronger than he? These weak brethren/ which do not try their own strength to feel their weakness so/ that they might seek the increase of strength in themselves/ but being weak indeed/ both dare and do thus desperately commit themselves unto this familiar conversation with the unfaithful/ they do tempt God/ and do after a sort provoke him/ as though they would become stronger than he. Many more reasons might I bring to prove this proposition true. That a private man/ being in a place where he is not compelled to communicate with the superstitions of the unfaithful/ and is unlearned unable/ and to weak to confess the truth/ must not join in familiarity/ nor be familiarly dwelling and conversant together with the unfaithful. But because I do suppose that it is sufficiently proved by the reasons which I have alleged/ I will now prepare myself to an other proposition.  
The thread proposition shallbe/ of Private men and subjects/ which are learned and strong/ and of them also which are weak and unlearned/ of that dwelling which is not free/ where as men are compel led by laws/ and Tyranny to communicate and to be partakers with the wicked in their superstitions and Idolatries: And of these I make this proposition/ and sentence. Private men and sub 
The thread proposition.  iectes be they learned or unlearned/ strong or weak/ which are dwelling and abiding in that place where men are compelled to communicate/ and be partakers with Idolatrors/ and to be present at unlawful superstitions and Idolatries/ defiling themselves with unclean Religion/ may not dwell together nor be familiarly conversant/ they may not join in society with such Idolatrors: I say/ that this cohabitation/ and familiar dwelling together is unlawful/ ungodly/ and not to be kept in any wise: But in this case a faithful man must either fly/ or die for the truth/ that he be not come pell to defile himself with Idolatry. There is true lie but one truth/ and that same must be holden with a pure conscience/ neither must it be forsaken for the pleasure of any man. S. Paul saith to the Corin thians: fly ye Idolatry. Then do men fly Idolatry 
1. Cor. 10.  when either they do departed from the place where Idolatry is committed/ or when abiding still in the same place/ they do give their lives and suffer dea the because they will not commit Idolatry nor allow it with their presence. Paul therefore teacheth by this saying/ that in no wise the faithful should come at the Idolatries of the unfaithful/ but fly from them: which sentence is so plain to the understanding of the most simple/ that it neadith no exposition at all. The law and the prophets/ the old Te stament and the new/ are full of such sentences/ and commandments/ which do forbid strange worshipping of god and Idolatry. Call to your mind the history of the Maccabees/ which I do not 
2. Mach. 7.  ●…ecite as though I would give to that book any ●…yke authority with the Canonical scriptures, but by cause the history is rehearsed not only there/ but also ●…n josephus/ and the examples of them are profita●…le for us/ therefore I do allege them. That godly Mother had rather have the whole fruit of her ●…odie to be miserably destroyed/ them once to taste of ●…wynes flesh.  
swines flesh/ and Adam's apple/ of their very 
Gen. 2.  nature are not so to be abhorred/ for eiche of them is a good creature of god. But forsomutche as unto them god hath joined his word to forbid the tasting of them/ therefore even as Adam could not eat the forbidden apple/ so could not they eat swines flesh without committing of great sin: which rather then they would do/ the poor babes offer themselves to the death/ and the godly mother doth most strongly thereto encourage than and most constantly abide the same herself.  
In the church of christ there have been innume rabble martyrs/ as Eusebius/ and others do write/ which have most constantly abidden death/ because they would not departed from the Religion of christ/ nor file themselves with Idolatry: They would not put one grain of franckinsence upon the altars of the Idols/ nor throw one flower/ nor once bow the knee before them/ but suffered rather day the. They had this always before their eyes: Fear 
Matth. 10. Luc. 12.  not him that killithe the body/ etc. And that he spea kith of killing the body/ is likewise to be understanded of taking away of goods and riches: But he is to be feared/ which after that he hath taken away both life and goods/ can throw the soul into everlasting fire/ fear him.  
S. Paul to persuade the Corinthians that they should abstain from meats offered unto Idols/ usith these reasons: Because they were the Temple of 
7. Cor. 8.  god. They were the membres of christ/ and therefore they might not become the members of an Idol. Because they were partakers of the lords table of which they could not be partakers and of the table of Devils also. And the same thing that Paul said unto the Corinthians/ do I also say unto these our brethren of whom I do entreat.  
Daniel his three fellows did give themselves/ to 
Daniel. 3.  be thrown in to the burning furnace/ rather than they would worship the kings golden Image. But these things must now be applied unto they see our most unhappy Days/ in which/ where popery rulith/ the godly which do dwell together with the ungodly/ the professors of Christ's gospel/ I mean/ With the papists/ are compelled to be at their Masses/ and most vile and filthy Idolatries 
It is not lawful to be present at the popy she Mass see and superstitions  and superstitions: unto them doth this pro position reatche/ and of them therefore I do plainly affirm/ and say this/ That it is not lawful for them to be present at the popish Masses/ at popish superstitions and idolatries. It is to well known/ that many fondly do flatter/ and indeed deceive themselves/ imagining that it is lawful for them to be present at this popish pelf. Against whom with all their cloaks I use this saying of Paul/ fly ye Idolatry. But here they resist and say/ that this saying and such other as before I have alleged/ are to be understanded of the sacrifices done unto Idols/ and false gods/ and not of such superstitions as are now grown and used in papistry/ As of masses/ and such like/ for in the sacrifices of the gentiles what so ever is done/ it is done unto Idols/ But here in the mass that which is done is done as a worship unto god/ for the name of god is called on: It hath the begy ning of Christ's ordinance and institution, although that some nowghtie men abuse it: wherefore/ seeing these do thus differ from the other/ 〈◊〉 can not by these sentences/ and like reason be forbidden to them/ as Idolatry was to the Corinthians: This they say. But these men should consider and well understand/ that theris no outward work which is to be esteemed as a worship and service of god/ but only that which is appointed and ordained by gods word so to be/ which ordi nance in the word if it want/ it is utterly nothing else but man's invention what so ever it be: for worshippings of god and god's service are they not/ but only when they have gods word to bear and warrant them. God can not be truly worshipped with out faith, for if faith, be not in the worship that is done unto god/ that worship the lord doth abhor/ as the Prophet isaiah doth witness. Incense is an abominable thing unto me/ I may not away with your new moons. rc. I hate your holy days/ rc. Thus doth god reject the service appointed in his word/ be cause it was done without faith. If the service and worship of God taught in his word may be done with out faith/ and therefore displease god/ much more these worshippings which have not their ordinance in gods word are done with out faith/ and therefore do displease God: for faith hath no place at all where god's word is not: now these inventions of men be they never so glorious to the eye/ they be not ordained in gods word/ they can not therefore be done in faith the/ they can not please god/ yea god doth abhor●… 
what soever i●… not of ●…aith 〈◊〉 sin ●…o. 14.  them/ and account them as an abomination/ ●…e cause they be not so done/ in faith Imeane In faith they be not done/ because they are not tough●… in gods word/ for where there is no word of god there is no faith/ and where no faith is/ there is no worship of god/ but a filthy hypocriste/ and stinking abomination. Now let the papists show that their mass is a worship of god/ taught in his word/ which we say plainly that they can not do/ let them do it therefore if they can/ and when they have done it/ then will we say with them: But until they have done it/ their mass shall remain a filthy and stinking abomination before the lord/ and such a thing as the lord doth detest and abhor. If so be that we will do honour and worship unto men/ we are accustomed principally to observe with what thing they are most delighted/ which thing after that we have per●…eiued/ we do it/ and than do we think to have be●…towed our labour well when we have done it: God is delighted only with that service which he ●…athe set forth in his word/ wherefore he that will ●…o god acceptable service/ must do that which is word teachethe/ and in such wi●…e as it techethe/ else as the lord by the Prophet isaiah sayeth/ he doth detest and abhor their sacrifices. And to prove that the mass with all such popish 
Isay. 1.  baggage is very Idolatry/ I need not to bring many reasons/ for this one thing doth easily teach it. There is no true god that willbe worshipped with this popish service: for the true livingly god hath in his word plainly appointed the manner how he willbe worshipped/ in which word this mass/ and their popish pelfis not taught/ but they are clean contrary and repugnant unto it: wherefore when the wicked papists do their popish service unto a god (they say) it is plain that they do not worship that true living god/ whom the holy scripture teacheth us to know and worship/ but sum such other god as they have feigned in their fantasy to be their god/ such a one as is delighted with these their services: But seeing that in very deed there is no such true god at all/ as they do Imagine/ the god than who they serve is but a new god/ fantasied and invented in their own minds: wherefore by right their god may and must be called/ an horribe Idol/ their mass likewise with all popish service done unto him/ abho minable Idolatry/ And they which do such popis/ she service vile Idolatrors. But where as they say that those things which be done and spoken in the mass had their beginning of the ordinance of Christ, and that by the wickedness of men they are corrupted: This saying helpeth not at all/ for in these things/ it is not the beginning that is to be considered only/ or that can make them good only/ seeing they are swerved from the truth/ but now their nature/ and use is to be tried/ whether they do agree with the very word of god or no. what thing had a more pure begining 
number. 21.  even by god's commandment, than the brazen serpent? It was erected god both willing and commanding it. It was set forth with miracles/ for whosoever did behold it he was delivered from the biting of deathlie serpents/ But this not withstanding when men did worship the same serpent and offered incense unto it/ the godly 
4 Reg. 18.  did so abhor it/ that Ezechias that most holy king not regarding at all the beginning of it/ did break it in pieces/ and utterly destroyed the worshipping of it/ Therefore it is not sufficient to consider the beginning of a thing/ but how the order and use of it doth agree with the first institution and ordinance. This act of Ezechias is praised in the scripture. And would to god that we ●…ade now an Ezechias which would so handle the mass. ffurthermoore our men would have this thing to be considered in them/ that though they go to the mass/ yet they have no mind to decline ●…d depart from god/ but that they worship him ●…her: unto this I answer/ that the Israelites when they did compel Aaron to make them a cal●…e to worship/ they hade not indeed that mind ●…hat they would fall from the true living god/ so that they would no more confess that he delivered them out of egypt/ but this only was their mind they would not retain that worship of the invisible god which was delivered them in word/ but they would worship the true God under some sign/ and visible form and shape/ which should represent unto them the living God their deliverer: And that shape or form they most desired to have/ which they had seen the Egyptians use to represent unto them their god: They used the form or shape of an ox/ the very same form would the israelites now have: And as the very heathen men might have said that they worshipped the one only true living god the Author and maker of all things/ whose majesty was showed/ figured/ and set forth unto them by those divers signs/ and forms/ which they did worship: As that the sign of Minerva did set forth his wisdom: the sign of Mars his might and power: the sign of jupiter his justice and goodness: So would the Israelites have their god and deliverer set forth unto them in the shape of a Calf/ not that they minded to turn away from him/ or to deny him (as they thought) but because they would worship him as it pleased their fantasy. But we must not appoint thee manner and order of gods service after our mind and judgement/ or as they commonly say/ after the good intent of men: for this doing in the Israelites god did not like/ but for it he punished them grevouslye: Nether did Moses allow it/ for he knew that god would not so be worshipped. This cloak therefore must have no place in this matter. but we must see whether god will have such worship and service/ whether god's word teacheth it/ whether it be clothed with the word of truth/ which if it have not/ then dost thou not worship the true god with that worship which pleaseth him. jeroboam thought much after this sort/ for his mind was not to draw the people away from the worship of the god jehovah 
3. Reg. 12.  but he feared les if they should customably go to the temple at Jerusalem/ the people would fall from his kingdom and join themselves again to the house and stock of David: wherefore he se●…inge his own profit/ said/ that it was not needful that they should go up unto the temple/ and to the Ark of the covenant when they would worship the true god: for the same god which was represented unto them by the Ark of wood and the temple/ might even aswell be represented unto them by these new signs and golden calves: There is no change but even of the form and outward shape: for as at Jerusalem by the Ark/ so here by the calves the living god should be represented: And what make the it matter what the sign be/ so the worship be all one: Therefore the same worship that else they should do at Jerusalem/ they might more commodiusli do it in bethel/ and dan. So that he doth nothing else/ but establish this outward work/ in which he would have them worship the true god: but he had no warrant in gods word for it/ and that being ab sent/ there is nothing in his act remaining but man's work/ superstition/ and Idolatry: so is it judged. And therefore none of his subjects should have herckned to him. So now/ when Tiraunts'/ kings/ Queen's/ bishops/ and such other as are the soldiers of antichrist/ the Pope I mean/ do compel and constrain men unto such vile and ungodly superstitions as the popish bro odd have and do set up, although they do pretend a good well willing mind unto their people and countrith (as they say) and that all shallbe for their wealth: And though they do also say/ that these things are of an ancient begynyn ge and continuance: Yet indeed they are but popish Idolatrours/ and to Idolatry do they train men. Therefore their subjects must not hearken unto them neither obey them herein/ But do rather as S. Paul teacheth. Have no fellowship with their unfruitful works/ but rather reprove them. He call 
Ephes. 5.  lithe them their works, for gods works they can not be called/ because they do differ/ and serve from his word: with them (saith he) have no fellowship What then is to be done in that case? We must (Paul saith) reprove them. And that so oft as need shall require/ to reprove them with great liberty and boldness: So far must we be from dissembling with them/ that we must (he saith) reprove them. If thou be a preacher/ preach against them: If thou be noon/ yet speak against them/ reprove them/ and condemn them. But our men do say/ That it were very perillus to do thus: for then (say they) shall we be burned/ or hanged/ we shall lose our goods/ lands/ and promotions/ I hear you well. And do you on the other part consider this as well/ that their is not one of us all which hath received christendom under such a convenant and condition/ that with it he should have and hold in safety his life/ his riches/ and dignities without perseqution: But rather it is said unto us/ and in this case as a law laid upon us all/ that Except we do renounce 
Math. 16.  and utterly forsake all our things and take up our crosses and follow christ/ we can not be his di sciples/ and except we do lose our lives we shall not save them.  
This verily/ this must we determine with our selves/ this must we appoint ourselves unto/ to do and abide this must we cast our account/ To this every christian must be so ready and bend/ that he should not doubt/ no not deliberate or take advise of this matter.  
That example of Cyprian is to be set before our eyes: When he was brought unto the place where 
Cyprian.  he should suffer death/ The magistrate being very desirus indeed to deliver him from death/ said unto him. Now I do give the space to deliberate and advise thy self well/ whether thou wilt thus wretchedly die/ or obey/ and be let go free. To whom this godly man answered. In so holy a thing/ there is no deliberation or advise to be taken. This readiness must every christian have in this case to bear the cross and to follow Christ as Christ's dis●…iple. truly they which be not this wise minded/ but to save their lives and goods do defile them selves with masses/ and wicked superstitions/ arr grievously punished for it even present lie: first their own conscience doth miserably torment them. secondly the light of god's truth which 
a grievous punishment.  was opened unto their mind is by little and little put out. Then the love of the truth and the hate of falsehood waxeth cold in them▪ four their mind becommith no more displeased or unquieted for the evil that they do/ but they begin to please themselves in this their evil and dissembling/ yea and do go about to persuade others unto the same. last of all they begin to hate them which do not hearken to their advise and counsel/ which is to do as they do/ yea and they stir up against them sharp perseqution/ for so much as in them lieth. This hath been the most unhappy end of many. But this is not the end of all their misery/ as ye may well perceive/ if ye do consider what is appointed to be their perpetual portion/ which shallbe paid them full truly in the last day. Let them therefore beware of this bottomless pit which fear to break their necks. But some there are which in this their dissembling are wont to defend themselves after this sort: we do not these things (say they) with our hearts/ we do only thusbehave ourselves in body/ and in outward behaviour. To whom I do answer: god he is the lord of heart and body/ as he requireth the worship of the heart/ even as justly and severely doth he command the outward worship of the body: for these outward doings are a kind of confession/ and therefore as men ought to be sound and upright in the belief of heart/ so ought they to be in outward confessing and expressing of their go dlynes and religion. The doings of men be as it were a tongue: The tongue doth confess the thing that lieth in the heart by words: so doings do give a confession thereof indeed: As he therefore which denieth with tongue is a denier of Christ/ so he thatin outward works and doings denieth Christ/ is justly called a deniar. Of whom Christ doth say. he that denieth me before men/ 
mat. 10.  him will I deny before my father which is in heaven: wherefore as the tongue ought not in the confession of godliness and religion to differ from the mind/ so must not the outward doings of the body disagree from the same. And unto these men this also I say/ with paul/ that the belief of the heart doth justify/ but the mouth and outward 
Rom. 1●….  doings do make the confession unto salvation/ And therefore Christ doth say/ he that is ashamed 
mar. 8.  of me before men/ of him will I also be ashamed before my father which is in heaven. moreover I would it were well known unto these men/ that it is no true faith which doth not break forth in working that work which doth agree with faith. As it written of Christ/ who verily sought the glory of his father/ The zeal of thy house hath eaten me/ This zeal did not lie in Chri stes breast only/ but it broke forth into words/ as it appeareth by his sermons/ and into deeds also/ as it appeareth there/ where he with a whip did drive the byars and sellers out of the temple: This is a zeal/ which only deserveth the name of a christian zeal. And even the same I say of faith. What zeal them/ what faith/ what study or care for faith is it/ that these men do brag of/ that they have shut up so close in their breasts that it breaketh not forth into words and deeds? As This true christian zeal/ and their dissembling can not be together in one man/ even so true and lively faith can not lurk in such a dissembling breast. Furthermore/ there are two kinds of worship due unto god/ a inward/ and an outward worship/ The inward worship is of the mind/ that is when we believe gods truth/ and do think of god true and worthy things/ The outward worship is of the body/ which is declared by those outward signs that do belong to the true worship of god/ In like manner there are two kinds of Idolatries/ one is inward/ which is the Idolatry of the mind/ that is when a man doth not think well/ nor believe truly ●…nthe true living god/ but doth feign unto himself through false doctrine/ either a strange god in his own mind/ or strange worshipping of god: An other is outward which is Idolatry of the body/ and that is when we do be stowe the worship which is only due unto god up 'pon creatures/ And when we do owtwardlye worship god other wise than he willbe worshipped. Truly These dissemblers do not give to god this worship of mind and body which is due unto him/ but the Idolatry of mind and body they do commit/ both because they owtwardlie do join with papists in their Idolatry/ and because in their mind they do persuade themselves that it is lawful for them so to do. We think/ (say they) as you think/ and in our hearts we do retain the truth/ and so our mind is pure. But your bodies ye do give over to the devil and to Idols. Thy body/ sayeth Paul/ is a member of Christ/ why dost thou make it the member of an harlot? 
1. Cor. 6.  here they will say against me/ that Paul spoke this of whoredom/ I grant that: But the prophets do teach us that the most vile and horrible whoredom is Idolatry. Hieremie/ Ezechiel/ and the other prophets do speak so against the jews and their Church/ that they name it to be even like an harlot which hath opened her legs vn●… every tree that had any boughs to Idols and ungodly Idolatries. Wherefore if thou may not make thy body the member of an harlot, thou must not make it the member of an Idol. This collation between whoredom and Idolatry is plain and true/ taught by the prophets and Paul. moreover how vain this their excuse is/ that saying doth sufficyentlie declare/ in which the lord pronounceth. I have left me seven thousand in Israel/ of which never man bowed his knees unto 
3. Reg. 19  baal/ nor kissed him with his mouth. He sayeth not/ which think well in their mind/ which do believe well/ but he showeth the sign of outward worshipping/ that is to bow the knee/ and kiss. which doth teach that there is required unto the true worship of god/ not a pure mind only/ but the outward sign/ token/ and doing of worship/ and service. The lord our god is not content with halves/ he will not part stakes with the devil. All knees (saith the lord) shall bow unto me. God will not part so/ that he shall have the mind/ and 
Esay. 45.  the devil the body. All is mine/ saith the lord/ and I will have all or none/ I will have both the obedience of the heart and the bowing of the knee: Which worship by these thy dissemblings thou takest from god/ and so thou dost rob him of his honour/ and bestow it upon Idols/ even Popish masses. But thou saist/ I despise the Mass/ and all Idolatrous popery in my heart: why then dost thou prostitute thy body unto it? My mind is pure thou sayest: ye/ but god will have mind and body pure. If this thy reason and excuse were of any force/ then might the Corinthians have said to Paul/ why dost thou so reprove us? we also by the grace of god do know that there is no Idol. A true opinion we keep in our mind of good his truth/ let god be content with that/ and in the mean time our bodies shall serve for our commo dyties. But paul telleth them plainly that they do 
1. Cor. 10.  communicate with devils. The meats offered to Idols of their own nature were pure/ yet when the corinthians do eat them with the Idolatrors in their Idolatry/ then they become (saith paul) partakers of the table of devils: when ye then be present at a Mass/ which is an Impure thing/ and do there as the papists do/ much more justly is it said of you/ that than ye are partakers of those devilish drags which are in the Mass. Again our men do object and say: It is not we that have corrupted these things/ we would be glad to have them pure and incorrupt: their impurity must not be ascribed unto us. I answer: An other man's sin shall not indeed be imputed unto thee/ for each man shall bear his own sin: but yet this thing I do reprove in thee/ that thou dost communicate with wickedness: This is thy sin/ here thou art defiled. and for this shalt thou be judged. Paul said unto the corinthians: Are not they 
1. Cor. 1●….  which do eat of the sacrifice/ partakers of the temple? what say I then? that the Image is any thing? or that it which is offered to Images is any thing? ●…aie. but this I say/ that the things which the gentils do offer/ they offer to devils and not to god. I would not that ye should have fellowship with the devils: ye can not drink of the cup of the lord/ and of the cup of Devils/ ye can not be partakers of the table of the lord and of the table of devils. Though corruption of meats offered unto Idols is not to be imputed to all them that be partakres of them/ (which were not indeed corrupt of themselves (as I said) but when they were offered unto Idols that made them corrupt) yet the very communicating and eating of them with Idolatrors is a fault justly laid to their charge/ from which they should have kept themselves aswell for the honour that they do owe unto God/ as for the conscience which they ought to have to edify other men. If it were not so/ why did paul thus rebuke the Corinthians? Yea why would not our holy martyrs of the primitive church communicate and be partakers in the Sacri fices of the heathen? The martyrs might have said/ we know ●…hat an Idol is nothing/ and to offer up sense to them is but an outward thing/ we do it but in body/ our spret and heart is pure/ and tha●… we do/ against our will we do it etc. They verily did know no such excuse/ but they considered that god required this/ that they should outwardly confess him/ and reprove/ and i'll from Idolatry: And therefore aswell for their duties sake toward God/ as because they would not offend the brethren by their example/ they did give their life in the quarel●… without making any such blind excuses.  
These men do say further that the Mass is not to be lickened justly unto the Idolatry of the heathen/ for that was directly forbidden of god/ so is not the Mass/ say they: for though it hath somewhat swerved aside/ yet is it the Institution of christ. But to the contrary I do say/ that the Mass is so far swerved from the ordinance of christ/ that it hath nothing agreeing with christis Institution/ yea and that it is most directly repugnant unto it/ A very Idol/ wherein massemungers do commit very vile Idolatry. And this will I prove by divers reasons. ffurst of all. The Supper of the Lord/ as it was delivered of christ should be a public and a common work and action: for Christ our Saviour made it with his Apostles. But now in the Mass/ there commithe forth one sacrificing pressed/ disguised with strange array/ and he doth all things alone/ the rest stand still looking/ heeringe/ and holding their peace. If paul did worthily and justly say/ when the Corinthians did not tarry and look one for an other/ that they did not then eat the lords supper/ then there is not the lords supper eaten/ where one tarrieth not for an other so that they may eat all together: And how shall we then say/ that the Mass is the lords supper/ where one only sacryficing priest doth eat and drink up all alone? surly it can not be so called: for to be, and not to be the Lords supper/ are contrary/ Paul saith/ it is not the Lords supper/ wherefore call your Mass by what name ye will/ the Lord's supper it is not/ for paul is to be believed be fore all massing merchants.  
They say moreover that in their Mass/ they do offer up the son of god unto the eternal father for the sins of the quick and the dead: And this they do call the principal point of their mass. But in the last Supper of the Lord that Sacrifice and oblation was not made/ but upon the cross/ as the scripture witnesseth. And as for this their offer●…ge/ ffurst/ paul doth deny it in most plain words in the epistle to the hebrews/ where he sayeth that all 
Heb. 9 10.  oblations for sin were consummate and finished/ and all things made perfect by that one only oblation/ which christ jesus our Saviour in his own parson made of himself upon the cross. The word of god teachithe/ that christ was but once only to be sacrificed and offered/ And that Sacrifice no more to be made: for if it were often to be made/ then the furst was not perfect/ But the furst was perfect/ Therefore there must be no repeating of it. The papists do say/ that they daily offer christ for to take away sin/ and that this Sacrifice must be daily repeated of them/  
The scripture denieth this plainly: And thus ye do see that here is a plain contradiction.  
Again The supper of the Lord was not instituted to the end that such a sacrifice for sin (as they feign) should be made of it/ but that in the use of it the communicantes should be put in mind/ and made partakers of that only propitiatory sacrifice which christ offered once only for all ever upon the cross. And therefore their Mass/ in which they would work such marvels/ and the lords supper are utterly unlike. But here they will reply and say.  
The fathers do speak thus of this Sacrifice/ We grant indeed/ that the fathers do often times speak so as though that the lord were offered in this administration of the Sacrament/ or sacrificed: But they used this word/ Sacrifice, improperly/ for by that kind of speaking they did understand/ the offerings of praise/ and sacrifices of thanks made and given for Christ's sacrifice done upon the cross/ This they called to sacrifice. Our sacrificing priests are not content with this/ for they will have their own work to be an unwonted work/ belonging to them alone/ which neither the scriptures/ nor the fathers do teach: for to offer this Sacrifice of which the fathers do speak/ pertaineth not to the priest alone/ but to the whole people that standeth by/ and doth communicate/ And so it is a common oblation and sacrifice of all/ not of the priest more than of the people/ but this only that the priest both in words and action/ doth go be fore thepoeple.  
Augustine doth say/ that the church is offered in that offering which it doth offer. for all which do 
de Civitate dei. lib. 10. cap. 6.  communicate/ they do offer themselves unto God/ and do testify that their will is/ to abide in christ.  
The papists do hold also that the bread is turned into the substance of Christ's body/ and that their remaineth nothing but the quality and accidence of bread as whiteness/ rc. for the substance/ say they/ is Christ's body. But the scripture saith that christ in his last supper did give bread unto his disciples/ and paul calleth it bread also/ yet in the Mass the papists say that it is otherwise. 
1. Cor. 11.   
The use of the bread and wine by christis institution is only/ that the congregation should eat and drin cke thereof in the remembrance of christ/ But the papistes in their Mass do most shamefully abuse them both. for where as the word of god saith: Thou shalt worship the Lord thy god 
Deutron 6 math. 4.  and him only shalt thou serve/ They in their mass do lift up the bread and wine/ and even in the room of god they set them forth to be adored and worshipped of the people: now how far this differrith from the use of Christ's supper eich man may se. Yea what can be more vile and filthy Idola try/ then to adore and worship a peace of breed and cup of wine/ as good? Be not offended that I do use these bare names. I do confess/ that whosoever according to the lords Institution doth communica te with the congregation and doth eat the bread and drink of the cup of the Lord/ beholding the death of christ with lively faith/ the same man is in spre te and after his manner/ made partaker of the body and blood of the lord. Contrari wise if thou do not use the bread and wine according to the ordinance of christ/ but gaze upon them/ then are they nothing else to thee/ but bread and wine: But if in a popish Mass/ or in the popish hanging/ heaving/ carrying/ or handling of them/ thou do worship them/ then are they unto the a false Idol/ and thou indeed a filthy Idolatror. If therefore thou wilt be partaker of the body and blood of christ in the holy supper/ then eat the bread and drink the cup as the lord hath instituted. God would have the people in the use of the holy Supper to ascend upwardly into heaven in mind and affection/ that they might there cleave fast unto christ. And therefore the true ministers of the church do labour to ●…he uttermost of their pour/ thus to lift up the poeples mind into heaven/ that they should not seek christ in the world/ ●…at they should not think any fleshly or ear thely thing of him: These men clean contrary in the order of their Sacrament and Mass do miserably detayn the people in the earth/ binding and holding them to the visible signs.  
The apostle commandeth that things should not 
1. Cor. 14  not be done in the congregation in a strange tongue/ except their were an Interpreter/ that the thing being understanded of all/ the hearers might say/ Amen/ and that the edifying of them should be sought. Now these men in their mass do all in the Latin tongue/ which is to the common people unknown/ and they do defend this their doing even against the word of god. But it is most certain that christ our saviour in his administration/ and after him all his apostles and disciples which were hebrews/ used their vulgar Hebrew tongue/ the Grecians also their greek tongue. And even unto this day the slavonians in their churches use their vulgar and comen speech.  
Those words of our great and singular consolation/ in which the partaking of Christ's body and blood is promised/ the papists in their Mass speak secretly/ they whisper them so that even they which know the Latin tongue can neither hear them nor understand them. And so do they rumble them up to their own selves as though the people were unworthy to hear them: But christ in his supper spoke them openly. And so the greek church and the church of India/ do yet speak then with Turrian audible voice And the ancient manner was/ as Ambrose and Augustie among other of the fathers do testify that the people did answer unto those words. Amen. But as I suppose the papists do thus murmur and speak these words in secret/ because they would not have their Lies known/ for they do say/ Take ye and eat/ and this so often as ye do/ do it in the remembrance of me. But who taketh/ or to whom do they give? The words be spoken to the people: And yet they themselves do eat and drink up all alone/ and do distribute unto no man else. Is not this to make a lie? To lie always is taken to be an evil thing/ but before god to lie/ is a most shameless and wicked thing: who doth eat (o ye lying papists) or who doth drink with you? If ye do distribute at any time to any other ye do it not when ye yourselves receive/ but ye chose for them an other time/ yea and another kind also/ for to them ye do minister but the bread only. Thus ye see that all these things which these massers do in their mass/ are contrary to the institution of Christ. There mass then and Christ's supper are not like  
The papists say that by their Action (I mean their handling of their bread and wine) they do applie unto others the profit of Christ's bloody sacrifice and passion. Of a Sacrament they say that they make sacrifices to profit the quick and the Dead, and this do they in their mass: But the scripture teacheth/ that there is but one only propitiatory sacrifice/ able and available to take away sins/ which Christ jesus offered in his own flesh upon the cross. And that every man must apply unto himself by lively faith the benefit of that same sacrifice of christ/ as the scripture teacheth likewise/ that each man is justified by his own faith, and that each man in his own righteousness or unrigh teousnes/ doth live/ or die. It teachithe also that christ did institute the sacrament only to this end that the congregation should eat and drink it in the remembrance of that same his Sacrifice. And that eicheone in the drinking thereof should apply unto himself by faith/ the fruit of that Sacrifice. Now compare the doctrine of the scriptures and of the papists in this point together/ and thou shalt see that their Mass is contrary to Christ's In stitution. But as they have/ so still will they say:  
That aswell the living as the dead be helped by this their act applied at their pleasure. If they would say that they profit others by prayer/ that were tolerable. But they go further and say/ that there very massing work itself/ hath so moche virtue/ power and strenghthe in it/ that it shall profit not only all kinds of men/ but all such creatures and beasts for whom they do say their mass/ because in it they do apply the benefit of Christ's passion: but ye must understand when they be paid for their labour. This is an horrible error in no wise to be suffered/ for as I said/ there is but one only sacrifice propicia torie to take away sin/ which one sacrifice eiche one of us must apply unto ourselves by lively faith/ And this applying faith is the only gift of god: But on this ground build they their purgatory and much other such pélf/ by which they do pyckemens' purses. They say their Masses also in the honour of this/ or of that saint. And of what saints? such verily whose histories are not certainly known/ and are of none authority/ yea many of them are no better than poets fables/ of whom not unworthily we doubt whether they be saints or no: But be it that they were true saints/ yet this their doing is most contrary to Christ's ordinance/ for Christ did institute his supper to this end that it should be used in the remembrance of his death and not of other men's/ wear they never so holy.  
In their mass they have also divers and sundry rites and customs/ clothes/ signs/ gestures// removings/ and blissinge/ of and with the bread and wine/ but christ used none of all these in his supper: And what they do mean by these things the people doth not know/ neither can the priests themselves for the most part tell what is meant by them: for if ye ask the meaning of them/ either can they say nothing at all/ or if they do say ought/ they do not say all one thing/ but things that be most contrary/ whereby a man may judge that there is no truth at all in their words. But here they do say. Thinkest thou that the foolish unlearned people in the old Law did understand all the legal ceremonies? no it was not requisite/ no more is it now: To this I answer/ Although that all the people did not know what was mente by them in the old law/ It sufficed yet that they had the word of god for them/ Now do ye show unto us the word of god for these your signs and it shall suffice us.  
Again the godly and learned priests could show what was meant by the rites and ceremonies o●… the law/ and that by the word of god: but y●… can do neither of these: for ye have enuented these toys in your own brains: signs ye do call them but ye do not know what things they do signify. And therefore as in rites your Mass doth differ from Christ's supper/ so when ye say your pleasure o●… your rites/ ye are not to be believed: for faith hath no place where god's word doth not show itself Isaide that massemungers in their mass do commit Idolatry. Their bready god hanged up i●… a pix/ and their Images/ unto which they turn●… themselves and do make their most unclean service and sacrifice do prove this true: Neither do they account it sufficient to behold these their Idol when they say their Masses/ but also they do offer unto them/ they cense them/ they bow the kne●… unto them: let them now deny whilst they will that they do not worship the bread/ nor the Images/ yet this worship they do them/ This kind o●… worship (isaiah) which is given customabilie vnt●… god alone/ as the law of god teacheth. But seing●… they give this unto these Idols/ be they not. Ido●… latrors? yes truly. And how then dare any christia●… be present there/ to uncover the head to bow th●… knee to offer and do such like things with them?  
They say that their Mass is Christ's Institution/ And our men (of whom I now have spoken) do say that the Mass hath sum affinity with Christ's institution of the holy supper.  
But I say that the old heathens might with more colour of truth/ excuse and defend their sacrifices by that manner/ then these men may do their mass. For verily the sacrifices of the heathen have less departed from the manner which the fathers used in sacrificing before the law given/ which also the lord approved in the law/ them these massers do from the supper which Christ/ and the Apostle paul hath prescribed. In both their sacrifices was the invocation of god/ a Temple/ an Altar/ slain sacrifices/ sacrificing priests/ slaying of beasts/ shedding of blood/ salt/ wine/ oil/ meal/ a holy feast/ holy garments/ washing/ censinge/ fire/ singing/ prophecies/ and such other things/ all which to repeat it were to long: let our Massers (if they can) show so many things in their mass agreeing with the things which Christ did in the holy supper: Which thing if they can not do/ then let them cease to boast that their Mass is the institution of Christ and the Apo stle/ from which it differethe so far that if the Apostles and fathers of the primitive church were now here to behold this mass/ they should not know it to be the lords supper/ but would surly marvel at such a monstruo us mahometry.  
jomytte also that in and with their Mass they have many anniversaries yearemyndes/ diriges done for the dead: But The Lord did not institute any of them. If they say that Cyprian and others of the fathers do speak of such Annyversaries: I answer that those of which the fathers do make mention/ were nothing else but thanckfull remembrances of the Martyrs departed/ in which they did give thancks to god for them. They also in their Masses do call up 'pon the saints and holy men departed/ which is a thing most contrary to true godliness/ and utterly unknown and unpractised in the administration of the lords supper.  
And to be short all their things which they do in their Masses/ they do chop and change/ they buy and sell and set them forth to most vile and filthy gain. Wherefore/ my most Loving brethren take ye diligent heed/ les whilst ye pretend to worship God in your going to Masses/ and to entreat him to be merciful unto you/ yedo not most might tyly kindle his wrath against you by hearing of these Masses: which as ye plainly do see/ are nothing else but a shameful devise set up to deface the death of christ/ a pestilent practice found out to overthrow the true use of the lords supper/ and an Idolatry invented to infect the people and to make them Idolatrors. whereby eich man may easily judge/ how great a sin it is/ to be partaker of a Mass.  
But notwithstanding all this which is spoken/ yet these men which think that they may dissemble at the Mass/ cease not to say/ That though the Mass be not the Lords supper/ but an Ido latrie/ yet is not the presence at it so earnestly to before bidden/ seeing that such things have been granted unto the Infirmities of men: If a man do ask them where: They do bring forth the Example of Naaman 
Naman.  the Syrian/ and by it they will needs have it made Lawful unto them to communicate with wicked superstitions. for he prayed ●…eliseus/ say they/ 
4. Reg. 5.  that he might be suffered to kneel in the temple of Rymmon that Idol/ when the king did worship/ and lean upon his arm. whom the prophet answered/ go in peace. And that/ say they/ which was permitted unto Naaman/ why do ye forbid unto us? Furst these men should weigh with themselves/ whether that we only have red this Example of Naaman/ or not. ●…o we think that the holy Apostles and Martyrs of the old church which were occupied night and day in the holy scriptures/ did not consider this act and Example? Truly they were not ignorant of the history/ yet did they never know this understanding of it: for if they did/ why then would they not follow this example/ especially when they might thereby have saved their lives?  
But these holy and godly learned men did see that thing in this history/ which our men do not consider/ namely this/ that Naaman now newly converted to the faith was a smoking flax which was not to be put out/ a weak and shaken read which was not to be brosed in pieces/ and that as yet he was very weak/ for he was not yet prepared and ready to deny and forsake himself and all that was his for god's sake. He thought that it might come to pass that he should together with the knowledge of the living God/ easili hold and keep still his old place/ office/ and dignity/ if he could happen to have that/ which he desired of the prophet: And when he did well perceive that this was his infirmity and sin/ it troubled himso that therefore he desired the prayers and help of Heliseus: he desired him/ that if he should happen to fall into this evil/ yet that he might be favoured/ that he might find mercy/ and that Heliseus would pray that the Lord would forgive him. Who doth at any time ask forgiveness for that which he accomptithe Lawful? forgiveness is asked for sins only/ Naaman therefore acknowledged this his act to be a sins And if I so fall (quoth he) then pray the Lord to forgive me. This place therefore doth make most against our men/ and even the same ways which they go about to excuse their fact/ by the same it is most plainly proved to be sin. Let them acknowledge therefore in their doing that thing/ which Naaman the Sirian did. And let them beg the mercy of god/ and the prayers of godly men/ that the same thing which they have evil done/ and do/ may be pardoned them. Neither did Eliseus'/ as our men do think/ grant Naaman licence or liberty to do so as he had said/ but only he said unto him/ go in peace: which manner of speaking was a kind of taking leave used in that age. And as for any other thing there can none be gathered out of those words/ unless it be this that he promised to do that which Naaman required: go thy ways (saith he) I will do as thou desirest/ I shall pray for the. The prophet doth not reject him/ if he should fall into this evil. As we do not utterly reject nor shut these men from grace which thus do fall: Ye●…t must we sharply reprove their doings that they may acknowledge their fault and sin/ and unfay ●…edly lament and repent the same. And we ought also heartily to pray that they may be raised up again. They do object also certain words out of the Epistle of jeremy/ which is entitled Baruch. The words are these. Now shall ye see in Babylon gods of 
Bar. 6.  gold/ of silver/ of wood/ and of stone/ born upon men's shoulders to cast out a fearfulness before the heathen/ But look that ye do not as the other: be not afraid let not the fear of them overcome you. There for when ye do ●…ee the multitude of people worshipping them behind and before/ say ye in your har●…es/ O Lord/ it is thou that oughtest only to be worshipped/ Of these words our men do gather/ that it is sufficient for them when they are present at Idolatries/ Masses/ and popish superstitions/ to say in their heart/ O Lord it is thou that oughtest only to be worshipped. In answer to these men: furst I say/ that this book entitled Baruch is none of the Canonical scriptures: And therefore no man is bound to the doctrine of it. But admit the book were of sufficient authority/ Then these men must understand/ that the prophet doth not give the jews leave to come unto the temples of Idols/ that there they might be present at ungodly Idolatry/ bow their knee/ and so make up the matter/ with saying in their heart to the true and living god/ O Lord/ it is thou that oughtest only to be worshipped. But he giveth the jues' instruction against Images which were carried about/ and Ido latries which were used in those places where they were exiles: for the manner of the babylonians was/ not only to have Images in their temples/ but also to have them set abroad and carried openly upon men's shoulders. As it is not unlike that the Image of Nabugodonosor, which being dedicated in the field of dura, was carried about the whole Region with Musical Instruments and songs/ at the sound of which wheresoever the Image was seen/ commandment was given unto all men that they should worship it: which daniel's fellows would not do. Of these things I say/ that epistle entreatithe/ plainly to warn the godly/ that they should not adore/ nor worship those Idols though that the heathenish people did so both before them/ and behind them/ but when they did see this Idolatry/ detesting it/ they should then say/ O lord/ it is thou to whom worship doth only belong: he said not/ bow the knee with them/ and say in your hearts/ o lord/ it is thou rc. but when ye do see these Idols and idolatry/ say so. These seyngs and suddayn meetings in the city streets and fields/ could not be avoided/ and therefore the godly were to be instructed and admonished/ how they should behave themselves in that case.  
But our men/ as they are very bold to abuse the scripture for their purpose/ go on further and ask/ how it happened that Daniel was not thrown into the fiery furnace with his fellows? seeing like 
Daniel. 3.  punishment was appointed unto all men which did not worship. They will of necessity have it granted them therefore/ that Daniel did dissemble/ (as they now do) and that therefore nothing was done unto him: And that thing which Daniel did/ they think that they may do. I answer our men thus/ that they do not reason well to say/ He was not punished/ therefore he was there and worshipped/ they do put more in the consequent/ then is in the antecedent/ and so to reason is to make a subtle cavillation/ taking that to be a cause which is no cause. For there might be many other causes/ wherefore Daniel was not likewise punished: happily the Image and he did not meet together: or if he did meet it/ men did not mark what he did: or else though men marc●…ed that he did not worship/ yet he was not accused: or if he were accused/ yet through the singula●… favour which the King did bear unto him he was delivered from punishment. It must not then forth with follow/ that Daniel for fear of death did present himself before that Idol/ and did dissemble his Religion/ doing there as other Idolatrors did: this we must not judge of Daniel/ seeing in the life quarrel/ he was not afraid to be thrown unto the lions. 
Daniel. 6.  Now seeing there may be many other causes why he was not cast into the fire with his fellows/ why do these men chose unto themselves this one cause? and that such a one/ as is slanderous unto that ho lie man/ of which in the holy scriptures/ there is not so much as a suspicion contained. Yet they do think that they do not unaptly say for themselves/ and defend their cause/ when they do allege that out of the Acts of the Apostles: where mention is made 
Actor. 21.  how that Paul/ through the council of the Elders of the church of Jerusalem/ did take on him a vow with other four men/ and did purify himself after the manner and custumme of the jues. If (say they) such an Apostle did take this liberty to use in jury the ceremonies which were now abrogated/ even we also may use/ and come unto the rites/ and ceremonies now used in our countrithe. For the better understanding of this matter we must first well consider what the some of Paul's preaching was: We do suppose (faith he) that a man is 
Rom. 3.  justified by faith/ without the works of the Law. And as many as are under the deeds of the Law 
Gal. 3.  are subject to the curs. Again the just man shall 
Abac. 2. Rom. 1.  live by his faith. This is the some of Paul's doctrine/ whereby it doth appear/ that Paul did not utterly condemn the observing of the ceremonies of the Law/ but only when it was done with this mind/ as though that justification did come thereby. And the same his meaning he uttereth most plainly to the Galathians/ where he saith. As many of 
Gal. 5.  ye as are circumcised/ ye are fallen from the grace of Christ: for Christ shall not profit you at all: ye are gone quite from Christ/ as many as are justified by the Law/ As if he would say/ These things of their own nature do not alienate and separate us from Christ/ but only when they be done with this mind and purpose/ to be justified by them: Take away this opinion/ and this evil hurtful purpose being removed/ then Paul commendeth these works/ and all other civil ordinances commanded/ and appointed to that Nation: he condemneth them not/ but so far as they were justly and not superstitiously used/ he did leave them in their place/ and did not hinder the observation of them. As he did 
Gal. 3.  ●…lso write/ that in the Lord/ there was neither Ive ●…or gentle/ neither bond nor fire. And that in Chri●…e 
Gal. 6.  jesus/ neither circumcision availeth any thing ●…t all/ nor uncircumcision/ but the observing of the ●…ommaūdementes of God/ or a new creature. And 
1. Cor. 7.  ●…gaine if any be called being circumcised/ let him not ●…dde uncircumcision. If any be called uncircumcised/ ●…et him not be circumcised. Let every man abide in the same estate/ in which he is called. All these indifferent things/ might sometime be well observed/ sometime be as well left undone/ as most served for edifying in god. Of which use and observation of them Paul doth speak/ when of himself he saith: I am 
1. Cor. 9  made all unto all men/ that I might win many: Unto the jews/ I am made as a Jew/ to them which are without the law/ as though I were without a law. This sentence he hath also confirmed by exam bless: For when he was required to circumcise Timothy 
Actor. 16.  because that the custumme which was yet in force might be kept/ he did it: But when they would enforce him to the overthrowig of the christian liberty/ that he should likewise circumcise Titus/ In no 
Gal. 2.  wise would he give place unto them/ no not for the space of one hour/ and that because (saith he) false brethren came in/ to espy out/ or to betray our liberty. S. Paul did observe these things then/ when it might be done without an evil mind/ when no hurt should ensue of it: The cause and end why Paul did it/ was to avoid the offending of the believing jews/ les if he did it not/ they should thereby be alienated and turned away from Christ's gospel/ which they had newly received. But we must not compare these ceremonies of the old law with the Inventions of men/ they can not be justly compared with Massing: They were plainly taught in God's word/ but these masses and popish Idolatries are thrust unto us by the subtlety of the devil/ and crafty deceiving of men. They were thinindifferent/ and as such things might be well used. But these are things utterly evil and can not be well used. They after Christ's ascenstion into heaven were not forbidden/ and therefore might be observed/ so long as the Temple and common wealth of Israel did continued and the city was undestroyed/ and until the full reveling and preaching of the gospel was had/ until by it the church of Christ/ which was to be gathered of the jews and gentiles/ were well/ and fully united and knit together. Neither were those ceremonies/ as Augustine faith/ suddenly 
Aug. Epistol. 19 ad Hieron.  and without honour to be buried and thrown away. But these masses/ and such popish superstitions/ which are farsed full with Idolatry/ always have been/ are/ and shallbe forbidden. Those things might therefore be feapt and observed for a time/ so that men did not use them with that mind (as I said) to be justified by them. Wherefore if thou wilt consider the matter itself/ that is/ the nature of the act/ Paul can neither be therein reprehended/ nor yet can these dissembling Massehaunters use his well doing as a defence for their evil doing: but much les can this be done/ if thou wilt search out the mind/ council/ and intent of Paul's doing. Both these things these maintainers of massehaunting do want. For furst they are occupied in a ●…hing which is contrary/ and repugnant to Gods word/ as it is already declared. Secondly/ in this ●…heir dissimulation they do only seek themselves/ for ●…o th'end that they may retain their riches/ dignity/ and estimation by falling to popery they offend the weak and draw them by their example from Christ to Antichrist/ whereas Paul did herein observe things commanded in God's word/ and then to this end only/ les the believing jews should fall back from Christ/ and that he might the more easily draw others/ which yet believed not/ to the gospel of Christ. Furthermore these men do say/ that they by their dissimulation will avoid offence. For (say they) if we should so utterly forsake the Mass as ye would have us/ we should be taken as wicked men and evil doers/ and so shall we give great offence in our countrithes. I grant that these men do seek to avoid offence/ but what offence? even the offence of the world. They will not offend/ but whom? tyrants/ and such as are the very limbs of antichrist. And why? les they should procure against themselves their wrath/ pour/ and tyranny. But this is that offence/ which Christ sayeth should not be avoided: Let them alone (saith he of the Phariseis) They are blind and 
Mat. 15.  the leaders of the blind. Hear we must consider which be evil offences/ and such as are to be avoided indeed. Even those I say/ which are an Impediment to the setting forth of the gospel/ which do offend and hinder men/ be they simple/ or wicked/ that they do not embrace pure doctrine/ and turn unto Christ. Now behold/ I pray thee/ by coming to the Mass/ what offence thou dost give? The Idolatrous and superstitious people/ are they not offended by this thy doing? yes verily. For when they do see the haunt their masses/ they say/ these gospelers do come to our masses/ which they would not do if our masses were so evil as they call them: wherefore we may persevere and continued in our old purpose. And on the other part/ the weaker brethren/ which are but newly turned/ and not far entered into the knowledge of Christ/ when they do see these better learned professors/ enseing bearers/ and chief men in the school of Christ come to the mass/ they are taught to do the like: and where before they were persuaded not to come at masses/ now they think that they were then deceived/ and that it is but a fond precise scrupulosity so to abstain from masses: and it cometh to pass/ that where they should go forward in the way of truth/ now they do go back. Thus both the wicked and the godly/ are offended by thy example: It is plain therefore that under the cloaked colour of avoiding of offence/ these men do fall into the very offence giving. They say moreover: It is needful to condescend unto the weak: for there are many which are not persuaded that the mass is nought/ and therefore are neither ready to forsake their country/ nor to die in the quarrel/ which men if they should perceive that we did not come to mass/ they would not give then any ear or credit unto us in the other matters and chief points of religion: wherefore we must give and yield somewhat unto their infirmity/ as Paul doth teach the romans. This they say. But what will Paul/ I pray you/ that we 
Rom. 14.  should yield to the weak? This verily/ first that we should not please ourselves: Again/ that we should not so live after our own mind/ that we should contemn their salvation. We do grant therefore that some thing is to be given unto the infirmity of the weak brother/ but even with Paul/ we will not suffer that to be done/ but in things indifferent. But those things which of themselves are evil and forbidden of God/ must not be done in respect of any man. For that same Rule doth stand certain which 
Rom. 3.  giveth leave to no man to do evil that good may come thereon. To abstain/ or not to abstain from meats/ was then a thing indifferent. In such things they which be stronger must bear with the Infirmity of the weaker: but meat eating and Massehauntinge are not like/ for this is no thing indifferent/ but manifestly evil/ as it is sufficiently proved/ and therefore it is not to be done in respect of bearing with any man that is weak. But are the weak always to be borne with all in things indifferent? no truly/ we must not always yield to the weak but only whilst they be taught: And when they do understand the thing that is taught them/ and yet do waver and doubt of a wilful scrupulosity/ their infirmity is no longer to be nourished nor born with all: For we must not so bear with them/ that our liberty shall be in subjection to their frowardness/ nor that thereby we do hurt others by our example.  
Again they object and say: If we should do as ye would have us to do/ then must we either fly out of our countrithe/ or else forthwith shall we suffer death and so the congregations shallbe left utterly desolate/ there shall be none left to teach and nourish those of flicted members which shall remain in our church: Better it is/ that by our bearing and dissembling/ theridamas do remain yet sum leight/ then that by doing as ye would have us all together should be put out. If sum do remain there/ it will burst forth at length/ 
1. Cor. ●…5.  and a little leaven will sour the whole lump of dowe●…c Truly for all this goodly clock/ it is easily perceived that through this dissembling the edifying of the church is hindered and not furthered. These men pretend with Athlas to bear up heaven with their shoulders/ but they do overthrow altogether: God doth see more than we/ in the things which shall hap pen to the church: We must obey him in serving him and his church with the confession of truth. The issue/ and success/ let us commit unto him to whom the church doth belong: And let us do that whereunto we are called. The church shall be destroyed them/ thou sayest: Let God care for that/ he will well provide for that/ let us not doubt. Well may these men be answered/ as the lord answered Peter/ when he called him/ saying: follow me: Peter made a stay at it and asked him what john should do. If 
joan. 21.  I will (saith Christ) have him to tarry/ what is that to thee? do thou follow me. So if thou ask in this case/ what shall then be done with the church? I answer/ what is that to thee? Do thou the thing where unto thou art called. Besides this often times the doctrine of the gospel is more set forth/ and better received/ when it is maintained by death/ and fleinge/ then when by words only it is propounded and taught: for then men are taught by deeds/ as before they were by words: Haste thou confessed the gospel in words? This then remaineth for the to do: die/ or fly for the gospel so shalt thou confess the same indeed. And Let us not fear the desolation of the church/ for where one of our brethren dieth/ or flieth foe: the doctrine/ in his room shall rise up a great sort. But if we stand and continue in dissembling/ them is the light of the truth put out/ neither is there any confession made indeed.  
They bring in also the examples of Zacharie/ john the Baptist/ the virgin Marie/ and joseph/ which in the corrupted and infected times when they lived did come unto the service of God in the Temple of the jews/ The something may be permitted to them (they think) and that it is as lawful for them to partake and use the ceremonies in the popish church be they never so corrupt. True it is that there were many wicked doctrines and evil opinions at that time amongst the scribes and pharisees. But yet the estate of them was far otherwise/ them it is in our time: They had corrupted the docrrine of the law and of justification. They were covetous/ That thing which they did/ Was done with out faith/ and therefore abominable before God/ yet the rite and manner of sacrificing appointed by God's law was not changed/ for the same beasts were offered which the law did command/ the same days were observed/ and ceremonies/ and therefore it was lawful to use them inasmoche as they had the word of God for them. And eiche man that so used them received according to the measure of his faith. For the corrupt doctrines/ sentences and manieres of the priests/ bishops and scribes/ did not hurt at all the prophets and godly men which were themselves clear from them/ of a contrary mind to them/ in all things thinking according to Gods word/ yea did also reprove and sharply rebuke those things: which thing Augustine doth witness as he is allegded. 23. q. 4. ca Recedite. and in many other places there. Let our sa crificinge priests do the same unto us at this day. Let them celebrate the lords supper and use other ceremonies/ so as by Gods word they be appointed/ then we will not draw back at all/ but use them/ though they themselves think corruptly/ and live more wickedly/ we shall bewail/ we shall admonish/ we shall reprove/ we shall accuse them/ and they shall bear their own sin. Their sin shall not hurt us/ neither will we abstain from the sacraments for their nowghtines/ but use them. In which doing we shall not communicate with their wickedness/ for we shall use the rite and ceremony as the lord●…e commanded/ and instituted. And this thing meant Christ when he said. The scribes and pharisees do sit in More ses chair/ what they bid you do/ that do/ but as 
Matth. 23.  they do/ see that ye do not. So Christ commanded the leper whom he had cleansed to go unto the priest. The blessed virgin likewise she might well after the 
Luc. 2.  birth of our saviour Christ offer the pair of Turtles or too young pigeons/ because it was so commanded in the law. By this example our men can not hear mass/ because it is a thing contrary to gods word: But let these papists give unto us the sacraments/ as Christ did institute them/ and we shall use them/ and yet nevertheless reprove their wickedness. Now our men being thus at all points answered/ and overcomed/ do fly to this atlenghth. Though say they it be a sin to go to Mass and such popish pelf yet it is but a light sin/ and not so severely to be reproved. What (say they) we do many things which we should not do. but God forgyvithe them. 2c. To the last I answer: The goodness of God which doth forgive sins unto them that be truly penitent/ doth not diminish at all the greatness of the sin. Wherefore I will answer only/ to that they say/ that it is but a light sin. Which thing whilst they do say/ they do not think this with themselves/ that all sins have their proper weight and burden. For doings and the nature of things done are not to be considered simply of themselves, but they are to be weighed by gods word and law/ by which they arforbidden: By it/ wicked acts and the do●…inge of them are to be judged: And seeing that the pour of the law and word of God is all one in all commandments/ by it/ the weight/ burden and greatness of sin committed/ is to be weighed considered and judged. S. james therefore in this cause doth say. He that 
jacob. 2.  hath observed the whole law/ and doth offend in one/ is made guilty of all. Which saying truly is hard and sharp/ but most true/ and teacheth all men that they should not extenuate sin. But this place of james/ is not so to be understonded/ as though 
August. Epist. 29. ad Hiero.  that all sins were equal and like. That doth Augustine truly and plainly deny: He saith that the Stoics do go about to prove it/ when they say/ that all virtues are conjoined and knit together/ so that he which hath one of them hath all/ and he that wantith one wantith all. For wisdom (say they) is not fearful/ not intemperate/ not unjust/ therefore it hath joined with it the virtues which be contrary unto these vices: And likewise justice/ strenghthe/ temperance and other virtues are not unwise/ but are joined with wisdom/ whereupon they do conclude/ that all virtues are conjoined and knit together. These things/ saith Augustine/ do not 
jaco. 3. 1. joan. 1.  agree with the holy scriptures/ which do witness. That in many things we do all offend/ and If we say that we have no sin/ we do deceive our selves and there is no truth in us. Wherefore seeing that we sin in many things/ and in sinning we can not have that virtue which is contrary to that sin which we do commit/ and yet it may be that he which falleth in one sin/ may be constant in other virtues/ the opinion of these philosophers is false. As for example: Be it/ that one be of an hasty nature/ or do exceed measure in eating/ and yet he giveth every man his own/ and will give his life in Gods cause: though this man be fierce/ and intemperate/ yet is he called a just man/ and a strong man. S. Augustine doth also put away the similitude of the stoics/ which is. That the man doth die in the waters/ if they be but half a handful over/ his head/ aswell as he over whose head they are/ ten/ or twenty cubits. This is no apt similitude/ saith he/ therefore let us take an other more fit for our purpose/ of light namely and darkness. Certainly when one is in darkness/ the more he doth depart and go out of it and draweth nigh unto light/ he begynnith the better to see somewhat/ and so though that yet he be compassed with darkness/ yet is he somewhat partaker of the light. But he that will know more of this matter/ let him read that Epistle of augustine: Where he proveth plainly/ that all sins are not like/ as the Stoics did think: Now to return to our place/ which we did rehearse. Be that offendeth in one/ is guilty of all. There is no observation of Gods Law to be received with an exception/ as though we might choose one part of it to observe/ and separate or set aside the other part at our will and pleasure to neglect it. The commandments of the law are conjoined of the lord and knit together/ and so given unto us: We must not now dissever/ and separate them as we lust/ but without exception we must observe the whole law. We must consider and look upon the Authority of the law giver/ which is God/ It is of force aswell in one commandment/ as in the rest. This doth james seam to mean/ when he saith: 
jacob. 2.  He that hath said/ Thou shalt not commit adultery/ the same hath said/ Thou shalt not kill. As if he should say/ he is no les contraried in any one of these commandments/ then in an other. And therefore (to add this by the way) let them well consider what they do which do profess to receive the gospel/ and yet they do refuse ecclesiastical discipline: Whereas the lord/ which hath revealede and opened the gospel unto us by Christ/ doth appoint discipline to be a part thereof. These men do sin against the whole law. The papists do also sin herein/ which do preach their parted righteousness/ as meritorius of congruity. But to return/ this is also manifest/ that he that synnith in one/ is therefore guilty in all/ for that as now by lust and tentation he is carried into sum one transgression/ and so doth sin/ even in like manner should he offend in an other evil/ if he were assaulted in the same sort/ and which that same violence of tentation. And Augustine in the place before alleged. doth say. That therefore he is made guilty of all/ because he sinneth against charity/ upon which the observation of the whole law is ground. To be short therefore/ when we do thus fall into sin/ we must not ligtly trifle it of and excuse it/ saying that it is but light/ and small: for sin is not to be considered of the matter/ and manner of the action only/ but of the force pour/ and dignity of Gods word which doth forbid it. And yet les I should seem to be to rigorous and straight in this matter of massehauntinge/ let there be had a consideration/ or difference of the matter/ and doing. And truly I can not see/ how this find of sin and doing can be judged to be light/ or small/ seeing that it is a transgression committed against the furst table of the law/ in which the worship due untto God is commanded which worship being sound and safe in a man other vices and sins are the more easily corrected: And again this being corrupted/ all other acts are most unacceptable unto God. whoredom by Gods law is to be punished by death/ yet is it a sin but against the. ij. table. And what shall we think then of spiritual whoredom? how severely doth God judge it? how sharply ought it to be punished? If therefore thou dost consider the commandment which thou breakest/ it is of God: If the matter/ it is against the furst table and therefore this sin is the more heynus and weighty. Besides this/ our men do count this Mass hauntinge a fault to be either contemned/ or not so deeply to be considered in them because they do not sin with mind will and affection/ but as it were compelled and of necessity. But I ask them/ what manner a violence and compulsion this is through which that necessity commithe of which they make their excuse? Truly they can not say that it is any other/ than because they would not run into the danger of the loss of their Goods/ their estimation and life. This is then no absolute necessity 
Aristote. Ethi. lib. 3.  but such a one as riseth of there own corrupt affection and will, which proveth that their action is voluntary. As Aristotle in his Ethics doth say of the loss which shippmen do suffer in a tempest/ which do cast out of their ship all their Goods when they be in danger of ship wrack: They seam truly to be compelled to do it/ and yet willingly they do it/ and therefore they are said. To do. because that with deliberation and advise/ they do determine/ both with judgement and will/ rather to abide the loss of their goods/ then of their life. Which thing as the mariners do wisely determine/ so our men do foolishly/ which for the love that they bear to their life/ body and goods do not chose to abide the loss of them all/ in refusing to come to these detestable masses/ to gain thereby life/ and salvation ever lasting. And so do they commit double sin. Furst they sin willingly. Then they do prefer earthly things before heavenvly/ outward things before inward/ the body before the soul/ their Goods before God: Which is not done but of such/ as are the very ●…ldren of the world. Of affection verily/ though they do say nay/ they do that which they do/ but of that inordinate affection which they do bear to their riches. Wherefore this is no just excuse which they make. For as well might the Corinthians/ even by the very same reason/ have said to Paul. If we do come unto these feasts where the meats offered unto Idols are eaten/ we do it not with that mind as though we allowed such sacrifices/ but we are compelled thereunto/ for if we should avoid these solemn feasts/ we should be taken as sedicius men/ evil citizen's/ uncourteous/ we should lose our friends/ and most profitable help and defence/ Yea and peradventure our goods and countrith, Paul hearith noon of all these things/ but doth sharply reprove them/ as in the furst epistle which he wrote unto them it doth appear. Aaron also by the same reason might have excused the making of the golden calf/ and said/ I did it not with my mine 
Exod. 32.  de/ I was compelled/ and if I had not followed the mind of the people/ they would have stoned me. rc. But Moses/ who did well perceive that this was not of an absolute necessity/ but did rise of such a corrupt ground and matter as neither righteousness doth suffer to be received/ neither God doth admit/ he condemnith the act/ and doth sharply reprove Aaron for it. These men ought also to think this: That the mass is as it were the sign and sure mark/ the pleadg/ and seal/ by which the papists do know who be theirs/ from others. For whether a man giveth almos/ whether he prayeth/ whether he liveth a chaste life/ and so forth/ they pass not at all: This only they do regard/ whether he hearith Masses: which thing if they perceive that he doth/ for the which they think that man to be there own/ and on the other part/ to abhor the Mass and not to hear it/ is even the beginning of falling from their kingdom/ and from antichrist. Wherefore we may call Mass hearing/ The public profession of popery/ the badge of the most vile and filthy Idolatry which is used in our age. In this therefore/ in which papists put so much confidence/ that they make thereof the very mark whereby the godly are known from their men/ no Christian must dissemble. For if he do/ then doth he publicly profess himself to be a papist/ which is even to deny Christ's gospel: And this to do/ is so great a sin/ as no man can extenuate by any blind cloak or reason. But thou wilt say: There be great dangers/ of which I am in present jeopardy/ and I shall also set mi self forth to other most heavy danngiers/ except I be partaker and do communicate with papists in the Mass/ and such popish Idolatry. I grant that there are dangers/ such is their Tyranny. But remember thou/ That God hath foreseen all these dangers before/ and also hath showed that they should come/ of which though he were not ignorant/ yet did not his wisdom change his law to have them avoided: He commanded/ and doth/ that Idolatry shall not be committed but that men should fly from it/ which commandment he will have kept what so ever peril doth come thereon. Wherefore let us cast our care upon him which hath given us this commandment/ for he which doth know right well/ that these evils are joined with the observing of his commandments/ he will care for them which for rightuisnes shallbe persecuted. Truly the violence/ and nature of persecution and dangers is not such/ that it can change Gods law: neither that he will have his laws changed for them. Let persecutions be howsoever they be/ yet Gods law remaineth unmovable. Let us not seek then to divide and part ourselves/ and our service/ between God and the devil/ as though we would give our mind and affection unto God: and in popery and superstitious Idolatries to give our bodies doings/ and outward actions unto the devil. Our mind is Gods seat/ our body is his Temple. give therefore to god/ that which belongith unto him. Think 
1. Cor. 6. Mat. 22.  what thou lust of doing and dissembling for thy commodity: yet this Rule/ and certain Canon of the holy ghost must now either rule thee/ or hereafter in Gods judgement confownde the. Evil things 
Roma. 3.  are not to be done that good should come thereon.  
Now seeing that we have sufficiently spoken of private men and subjects/ in and through all the parts and membres of our distinctions and divisions/ it remaynithe that we should entreat of Princes: for so at the beginning we ordered our division.  
Of Rulers and princes/ I make this division/ Some there are which be chief princes/ such as do not 
Of Rulers and Princes.  depend and hang on other/ of whom the civilians do say/ that they have a mere Rule. Other are under Rulars and such as be of less authority than they/ which do depend and hang on the higher princes/ either by the right (as they say) of fee/ or else because they are their officers/ and ministers/ that is to say (as they be commonly termed) their deputies/ lieutenanntes and executors of their office. I will first speak of the higher/ absolute/ and mere Rulers: And of them I will both ask and answer this question: 
A question  Whether it be lawful for them to suffer and permite in their dominions the free and familiar conversation and dwelling together of the unfaithful with the 
The answer.  faith full? I think that it is lawful/ but yet so that they must take heed of certain things/ and observe and keep certain Rules and conditions.  
The first is/ that they do not enforce nor compel their faithful subjects to join with the unbelievers in their assembles/ nor in such unholy kinds of worship of God as are contrary to Gods word: for than should they not be Gods ministers/ as they are taught to be in the epistle to the Romans/ but 
Rom. 13.  rather the ministers of the devil/ of antichrist/ and of their fury. Then should they be a fear unto them that do well/ and not to them that do evil/ neither should they promote the work of God/ but the tyranny of antichrist.  
The second is/ they must not grant nor suffer/ the unfaithful to use their superstitions and wicked Idolatries which are contrary unto Gods word. For it is not sufficient/ that they do not compel the godly to wicked superstition and Idolatry/ but also they must forbid the same to the wicked Idolatrours: For not doing of this Solomon is greatly accused: Indeed he did not compelle the jews to 
3. Reg. 1●….  worship Idols/ but yet did he permit and suffer his wives and concubines, which were strangers, to have their chapels among the jews/ in which they worshipped Astaroth/ Chamos and such idols/ for which cause the lord was so angry with him/ that as he suffered his true worship to be parted and divided/ as he suffered service to be done partly to God and partly to Idols. Even so was his kingdo●…diuided/ part of it came unto his son/ and part to jeroboam the son of Nabat. And again for doing of this/ Achaz/ and other wicked kings were reproved of the prophets. Magistrates are appointed to be the defenders/ and executors of the first table of the law aswell as of the second: with what observation them of justice can a magistrate grant or suffer Idolatry to be used? It is written that he hath the sword to punish evil things and vices. If it be his part to punis he thieves/ and not to permit them/ the same must he do to Idolatrours. Or else we must say that Idolatry is no such sin and vice as theft is/ or that with other vices it is not to be punished. And that these princes may do this the better/ they must themselves take heed that they be clear from these Idolatries and superstitions. Augustine writing against the donatists doth in many places notably entreat and handle 
Psal. 1.  this sentence of the psalm. And now ye kings be wise be warned ye that judge the earth. Serve the lord with fear. rc. It is reason and seeming saith he that kings should serve the lord/ neither is it spoken of kings in respect that they are men/ for so are they bound to observe comen laws even as other men are/ but as kings they be admonished to use their power given them of God/ and their sword to defend the catholic truth/ and to repress the wicked which do oppugn the church and truth of Christ: wherefore it is not lawful for princes to grant unto the wicked and unbelievers their evil and ungodly Gods service and Idolatries'/ but they must maintain to their power/ those holy rites and ordinances of gods service which do agree with the word of God/ and forbidden those which are contrary to it. I do not say that they must be to curius in ceremonies/ as many are/ which would that in any wise all rites and ceremonies should he throughli and in all places of one sort/ and manner: But this these princes should provide/ that the ceremonies used in their churches should not be contrary to gods word/ yea and that they should most nearly agree therewith/ and should make for godly edifying and decent and comely order in the church: But of their likeness/ and that in all places the rites/ and ceremonies should be of one form/ I do not think it a thing worthy the labour. For what matter maketh it if some men do receive the sacrament stonding/ other sitting/ other kneeling. And if in some places whilst the brethren do communicate/ a place of the scri pture be red/ or some psalms be song of the people/ or other songs of thanks giving. Nether is it any great matter/ when a corpse is carried to the burial/ whether that men do follow the hearse holding their peace/ or singing of psalms/ or such other things as may edify them that do stand by. These things are to be left so free that in the churches such may be used/ as shall seem most meet for the edy fyinge of the people. Yea I suppose that this variety and change in rites/ and ceremonies/ doth not a little profit and help to bring in a true opinion of ceremonies/ and to have it kept also: that is/ that men should believe that all those ceremonies which the holy scri pure doth not appoint/ are not necessary unto salvation/ but may be changed according to the estate of time/ and as shall serve for edifying/ as they shall think God which have in their hand the ordering the church. That most worthy comen wealth of the venetians/ which have under their dominions/ many Cities and places in Grece/ they do in each of them permit and suffer the rites/ and ceremonies/ Both of the Greek church/ and of the Latin church/ for rhose wise men do think/ that the diversity in outward ceremonies which are not taught in Gods word is not hurtful. I do not allege this to allow all such ceremonies as they do permit in those places/ but only to show that they think it not a matter of necessity to have all one form of ceremonies: The very same thing before them did Augustine judge as in his epistles to januarius/ and Cassulanus it doth appear.  
The third thing is/ that the princes and rulers which do suffer these unfaithful men to dwell in their dominions should provide that they might be taught the truth: and in this behalf they must not neglect them: for as the princes do declare their gentleness in suffering them to dwell in their dominions so this their patience must be directed to the glory of God: And how can that be sought in these unbeleavers'/ if they be suffered to abide in their noughty opinion without teaching? Surely by this means in process of time they be made no whit the better/ but a great deal worse than they were before.  
The fourth is/ that these princes take God heed/ that by this dwelling and conversation which they do grant unto the unfaithful/ they do not infect the people committed to their cure and charged with their sc●…bbe of unbelief and error. charity is to be showed untostraungiers indeed/ but yet not so that they must hurt the people among whom they live. And this shall the prince's remedy very well/ if that they do not always bear with the corrupt blindness of the unbelievers/ but after sufficient teaching do compel them to embrace true religion. I say that when they have provided that these unfaithful have been taught a good while and truly instructed/ they must then enforce and compel them unto those holy and pure rites and worshippings of god which are commanded in the scriptures: for princes and rulers must not always/ nor yet to long suffer their citizens and subjects/ to live without exercise of godliness and virtue. The end of political government is/ that the subject both should live in felicity/ and also in the practise of godliness/ because that godliness and the true worship of God is the chiefest of all virtues.  
But some man will object against me/ and say/ if so be that the unfaithful be not yet persuaded/ they shall then embrace truth against their conscience/ which thing if the prince compel them to do/ then he compelleth them to sin. Here must we make a difference between the thing that of itself is sin/ and that which is so by chance/ by some fortune/ or some other thing that happeneth/ per accidens, as the Logicians do say: for when the Majesty's gistrate/ in the matter which now we have in hand/ doth propound unto these his subjects/ the thing that is right/ good/ just/ and commanded of God/ providing to have them taught therein/ and they will not be taught/ if then he enforceth them owtwardlye to use none other order in religion then is commanded of God/ and to forsake, all other/ he doth that which is just and appertaining to his office. But that sin is intermingled in this matter/ truly it is not through the fault of the prince/ but it is of the unbelief of these men/ of which the prince can not be justly accused/ when he hath diligently done his part/ that they should be well instructed. moreover let them which do object this consider/ that by the same reason that they accuse these princes we may accuse God: for he doth propound his law/ which is most perfit to be observed of all men. Should men say? we are weak/ our nature is corrupt and infected/ neither can we do these things as thou dost command them/ And why dost thou then enforce this law upon us? If we do contrary to that which thou dost command/ verily we sin/ and if we go not about to do it we sin/ we shall sin also if we go about to do that which thou commandest/ for we want of perfection/ neither do we obey as we should do: wherefore do what we will/ we shall not avoid sin: unto this the Lord would answer. The things that I do propound to be observed of you are just and perfect/ no man can accuse them of wickedness/ But in that ye are weak and do fall/ and fail in fulfilling of my law/ the fault must not be laid unto me/ for it is of your own malice and corruption/ and not through my fault/ for the which I may not withdraw my holy commandments/ Yet thus I have provided help for you/ Believe in mi only dearly beloved son/ and look what so ever ye want/ wherein soever ye do fail/ and do not fulfil my commandments/ it shall not be imputed/ nor laid to your charged unto everlasting death: yea your endevoyrs and your doings/ although they be not fully perfect and absolute/ yet will I accept them well/ they shall please me/ and I will allow them. Even so shall the good prince and Magistrate say: The things which are contained in God's word/ such things as are comely and do edify/ do I require of you/ if your mind and conscience do go against them/ ye can not impute it unto me/ I have laboured and done my part that ye should not be ignorant/ and miserably perish in ignorance. I have caused you to be sufficiently instructed/ and now will I proceed exhorting/ admonishing/ and demanding of you obedience in these things: do you read the holy scriptures/ hear the teachers and pastors/ and pray the Lord to open the eyes of your heart and mind. Thus in answering to this objection I show what a good prince in this case may and must do. That thing also is not to be passed over of which augustine maketh mention/ that he himself was sometime of this opinion/ that nothing should be violently done against heretics/ but that they should only be taught/ But his mind altered after that he was admonished by some wise bishops/ how certain cities/ which sometime were altogether corrupted with the error of the Donatists/ were compelled by the violence of the laws of good Emperors to receive the catholic faith/ and these at length were so sincerely turned unto the truth/ that they did give to God most hearty thanks for that violent enforcement/ saying that now though they might safely/ yet by no means would they return any more to such pernicious and hurtful opinions. The prince therefore/ after that he hath given them sufficient instruction/ if he shall enforce these men unto the embracing of such rites and ceremonies as are good and godly indeed/ he shall do no hurt at all/ but much good. I do mean that this should be practised only upon such as be citizens/ and natural borne subjects/ or such as being strangers borne/ do as denizens dwell in their dominions/ and so by privilege have the benefit of their countrithe: Otherwise if they be but straungiers which do pass through their countrithe/ or such as do come either to buy or to sell merchandise/ there is no such violence to be showed towards them. And yet this thing they must take head of even in them/ that they do not seduce their people and subjects which are of a good judgement/ that they do not infect them with vice and error. The Israelites/ as I think/ are in this point to be followed. They did admit no stranger to be as a Jew/ or proselyte/ neither did they give unto any the liberty of their countrith/ except he did first circumcise himself/ admit Moses law/ did communicate/ and became partaker with them in their Sacrifices/ submitting himself to their discipline: Which thing/ seeing it was well and diligently observed of them/ why should not our princes do even the same? That they should suffer no Citizen/ nor subject/ either natural/ or stranger born/ but that they should compel and enforce him/ to receive such religion/ and observe such rites and ceremonies/ agreeing with Gods word/ as they by common authority have established. Now will I speak of those princes and Rulers/ which are under these chief Rulers. Whom I do divide into two sorts. Either they are such as have jurisdiction/ pour/ and authority/ which cometh to them by descent from their Ancestors/ or else committed unto them of emperors/ kings/ and common wealths: Either else they have no jurisdiction nor Rule over others/ neither by descent from their ancestors/ nor by commission from other higher princes/ but only are taken and esteemed as men of worship/ for the ancientness of their house and blood/ or for their riches. This last sort do not differ at all in a manner from private men/ of whom I have spoken before/ for these are mere subjects as they are. Therefore (I do suppose) that the former Rules/ appointed unto private men and subjects are to be committed unto them/ to be observed of them/ in such manner as I have before declared. But of this other sort of Princes and Rulers/ of which some by right of inherita●…ce/ some by virtue of office committed unto them/ be Rulars and governors of countrithes/ cities and places. Of these I do say and pronounce this/ That in matters which do belong to god and true Religion/ they aught to do no other things/ but those/ which I have already showed that they must do/ which are mere/ absolute/ and the higher princes and Rulars. For it is not lawful for them/ no not at the commandment of their higher Princes and Lords/ to compel those subjects over whom they have rule/ to receive wicked Religion and superstition/ neither to permit the unfaithful in the places where they do bear Rule/ to have their ungodly Idolatries and superstitions. This must they not do/ no though they were (I say) thereunto commanded by their higher princes and Lords/ of whom/ and under whom/ they have their authority. But if thou wilt say/ that they must obey their higher pours/ I will grant that/ but (as the saying is) usque ad Aras, that is until they do come to matters of Religion/ and until they do command in Religion things contrary to God's word and truth. For when they shall command that which is against God/ and is hurtful to the conscience of man/ these magistrates must not obey them. For these under Rulars are called into a part of the cure and charge of the good government of the country/ by the force of their dignity and office: They must not therefore put those things in execution/ which are against God/ and are hurtful to their country: Yea they ought both to persuade by reason/ and to defend by pour the contrary. The Lacedæmonians/ when they which had overcome them/ did demand of them such things as were against the civil laws and liberty of their city/ They answered/ If ye do command us to do things which are more weighty and grievous than death/ we will rather die than do them: Thus ought these under Rulars answer their higher Lords/ when they do command them to do things which are to the defacing of Gods glory and truth/ and to the wounding and unquieting of the consciences of their subjects/ which things are more weighty and grievous than death indeed. In civil things they may give place to the unjust commandments and decrees of their higher Lords/ but that ought they not to do in the cause of God/ and pure Religion. The Maccabees at such time as the jews were under the Rule of the Macedonians (Antiochus/ Demetrius/ and Alexander/ I mean) which princes did lead the people away from the true worship of God/ and from the service taught in his word/ would not obey them. But that house and tribe of the priests ' called Asmonei, which in dignity were next unto the house and stock of the Kings/ and bare the chief Rule next unto it/ les that the true worship of God commanded and taught in the law/ and which had been retained a●…d used in their country/ shul●… be thus left and forsaken/ they did Rebel against those kings as the history doth witness. But if this history for the insufficiency of the authority of the bocke (which yet is a ●…rue history/ as josephus also doth witness) will not suffice to prove this matter: Then let us consider what joiada the bishop did in the days of Athalia: She had by violence obtained the kingdomme/ and so was she the supreme 
4. Reg. 11.  ordinary power: But yet he stirred up a commotion against her/ And he brought the Son of Asa/ King joas/ I mean (who was saved by him from her bloody sword) into the kingdom: For he knew that by God's word the kingdom was given to the house of juda/ He perceived also that she went about to have all good Religion/ and true godliness/ utterly overthrown. Therefore as she had unjustly shed innocent blood/ even so he most justly commanded that she should be slain. King Ezechias also/ was in subjection to the King of the Assyrians/ 
4. Reg. 18.  for Achaz his father had submitted himself unto him/ and did not only pay him tribute/ but also for his plea●…ure did change Gods Religion: for when he went to Damascus to meet this King/ he commanded that an altar should be made at Jerusalem/ after the patron and fashion of that which he had seen at Damascus. This King Achaz his son/ godly Ezechias/ perceiving that these things which his father had done/ were repugnant and contrary unto Gods word/ hurtful also to the consciences of his subjects/ he (I say) did fall away from the King of the Assyrians/ which yet was now his superior and higher pour. Indeed he sought first to pacify him with gifts/ which thing when he could not do/ then to the uttermost of his power he did defend himself/ and his people against him. Nevertheless in this matter sedition must be avoided so much as may be/ and these princes must not under the colour and cloak of Religion/ seek their own gain and honour: but here only let them resist/ that nothing be done contrary to Gods word/ and not for those things which are done to hinder their ambition. Of this corrupt affection if they be clear/ and only for Religion's sake do resist the wicked proceedings of their higher princes and Lords/ let them not think that they do herein any unrighteousness at all. But if one will object and say: This may not be/ for all men are commanded to obey the higher pours. I answer/ It is true 
Rom. 13.  indeed that the holy scriptures do command/ that every soul should obey the higher pours/ but so far as by Gods word it is lawful to obey/ and no further. For the holy scriptures do likewise say/ that the ruler is not any fear to them that doth good/ but to them that do evil. Wherefore seeing these princes/ in this case by their endevoir and labour/ do promote that which is good/ they do well and not evil: and so ought they for this doing to be without fear of the higher pour/ because that herein they do not resist against them/ with that Resistance which is forbidden. Wilt thou (saith he) be without fear of the power? do well then/ and so shalt thou be praised of the same: If these princes and rulars do defend godliness and religion/ they do good/ then by the judgement of God's word they are without fear of the pour/ and do deserve praise of their higher pours and lords. But if thou do evil (saith Paul) then fear the pour/ for he beareth not the sword for nought/ but is the minister of God to take vengeance on them which do evil. Thus doth this place arm the minds and consciences of these inferior princes of whom I speak/ that they should not fear their higher pours/ when for the defence of God's religion/ they do resist and not obey their wicked commandments. If any will now thus say against me. He that hath the kingly and supreme authority/ unto whom by oath I do owe obedience/ commandeth these things/ and therefore I must obey. I answer that thou art not bound herein to keep any such oath or promise. For when he commandeth those things which are against God/ he doth not the office of Gods minister/ to him then therein thou dost owe neither faith nor obedience. Again if thou wilt ask/ By what right may these under rulars and inferior magistrates/ thus set themselves against the higher princes/ which have the very supreme right and pour to defend pure and godly Religion/ and the true faith. I answer. That the electors of the Empire/ and the Princes of Germany/ and the free cities/ do it by the Imperial power and right/ which is committed unto them: And that the Magistrates and Rulars which are in kingdoms/ they do and dare do it/ by the Kingly power and right likewise committed unto them. For Emperors and Kings/ and such higher pours/ have therefore chosen and taken these under Rulars and officers/ as it were into a part of their Rule/ to be their helpers/ in administering and ordering their businesses and charge/ to the end that justice might flourish so much the more. And even so from the beginning power and Rule was given unto these/ that they should rule the common wealth/ for that part thereof/ which was committed unto them/ justly/ uprightly/ and godly. Whereof the Emperor in the Code doth say/ that if he should command any thing against right/ he would not that any such decree of his should avail in judgements. The very same thing is to be said/ where a king or such which do retain the supreme authority/ do command or determine any thing against right. Not unworthily is Traianus the Emperor therefore commended/ who when he delivered the sword to a ruler in his Empire/ said: If I do command just things/ use this for me/ but if I do require unjust things/ use it against me. But on the contrary part/ Gregory the great/ bishop of Rome/ can not in this behalf be praised/ but dispraised/ and accused: Who seeing that the law which Mauritius the Emperor had made was unjust/ which was/ That no man entangled with the matters of the common wealth/ or which was appointed to the wars/ might be made a priest or a monk/ he wrote to the Emperor/ That after that he had seen his law/ he was wonderfully afraid and astonished/ And therefore he desireth him to diminish somewhat of the rigour of the law/ or else to change it altogether: But yet he added/ That as touching himself/ after that he hath now done his office in admonishing him/ now for the obedience which he doth owe unto him/ he would publish his law/ as he had commanded. This act surely can not, but be reproved in this Busshopp. Again here thou wilt happily say. What if the higher Prince will not allow me to do mine office/ or doth revokethiss part of mine office? Truly no man can take that from thine office/ which God hath commanded the to do in it. No man can discharge the of that duty/ wherewith God chargeth the in thine office/ wherefore so long as thou bearest thine office/ do thou the duty that longeth to it. Many there are which do think/ that when this dealing and doing of the inferior magistrate against the higher rulers is thus straightly required/ That Gods Religion is not to be promoted after this manner by them/ but rather/ that they do sufficiently the thing which belongeth unto them/ if they do forsake their office/ and give over their Rule and authority. So do not I think/ Thy dignity and office is not so lightly to be given over. Thou dost give over thine office/ because thou w●…t not strain thyself therein to promote the glory of God: And this is to departed and fall from thy vocation: which thou oughtest not to do/ especially when thou dost plainly see/ that thy room and place/ shallbe bestowed upon those/ which are wicked and both do/ and will oppress the kingdom of God. These men must abide therefore in their offices/ so long as they be not put out of them by the higher pours/ and strongly must they defend the glory of God in them.  
Now when I on this manner do entreat of these things/ I do not make or show an easy way to stir up seditions. But this only I do seek/ and care for/ That those things which do belong unto 
Matt. 22.  God/ should be given unto God: and those things which are belonging unto Cesar/ should be given unto Cesar. If the worldly substance and riches of men were required and asked by the higher pours/ I would council to give them. But in those things which do belong unto the worship of God/ I say/ that they must not yield to the wicked requests of their higher rulers and lords: here is no place to be given to them/ but in our own civil matters we must yield/ if to yield in them be not against God's law. In which case Naboth is to 
3. Reg. 21.  be excused/ which would not grant his vy●…eyard to the King: He did it not of covetousness/ or of to great a desire which he did bear to the things of the world/ but because he did know that in giving away of his vinyeard so/ God's law should be broken/ by which he had appointed/ that the fields and possessions among the people of Israel/ should remain in their tribes and kindreds/ as they 
Num. 33.  were justly distributed at the beginning. This law of God would King Achab have broken/ and thereto required he the consent of Naboth/ which he with a good and a safe conscience could not do/ and therefore would not. But halas/ sorrow it is to behold/ how that there are many Duke's/ Earles/ and such princes/ from whom if an Emperor or a King would take their dominions/ lands/ lordships' and inheritance/ they would leave nothing undone/ yea they would do all that they could do/ to defend their own/ and to resist their unrighteous doing: But when the kingdom of God is assaulted by tyrants, and the gospel and bequest of the blood of Christ taken violently and wretchedly away from them/ and from the children of god which are committed to their tuition and defence/ they will do nothing at all. Yea when they are required of their higher pours/ as ministers of their fury/ to destroy and overthrow the gospel/ then they neither stir nor speak any thing at all/ but do as they are bidden. In their own cause they can fight/ and rebel/ but in God's cause/ they are as it were no princes nor Rulers. Whereby we can not think any other thing of them/ than this/ That they do not at the heart esteem the gospel of Christ.  
Now this is remaining/ that I should answer 
A confuta ●…ion of the ●…laces alleged.  unto those reasons which were put forth at the beginning to prove that the dwelling together of the faithful with the unfaithful is lawful/ and confute them. first/ the example of Christ is set against us/ which did eat and drink familiarly with scribes/ pharisees/ publicans/ and sinners. We must remember that Christ was not only strong/ but the chief head of all them which be strong. He could so profit them which were evil/ that their evil should not hurt him/ and therefore might use familiarity with the wicked. Even so there is no cause to the contrary/ but that they which be learned and constant in the truth/ such as can prof●…t the unfaithful by their conversation and familiar being with them/ and not be hurt by it themselves (as we have admonished before) may be conversant with the unbelievers and wicked.  
The second place is/ Paul would not that the faithful married unto an unbeliever should depart/ 
1. Cor. 7.  if the unbeliever will dwell together with the other. This I do also acknowledge/ as before I have said: for unto them/ all necessary businesses/ especially those which are ordained of God/ are to be done. And yet in that place which is here alleged/ Paul is not so to be understanded without exception/ as these men do judge: for if the unbelevig married parson/ should continually move the faithful to Idolatry/ or should not cease to blaspheme Christ/ and provoke the other to commit like blasphemy/ so long as they did live toge there/ this joint life in marriage were not to be continued: for this were not to dwell together/ but to conspire together against Christ: Paul therefore speaketh of such cohabitation as is lawful without such soliciting or moving to evil and blasphemy.  
another sentence of Paul is brought which he writeth to the Corinthians/ where he teacheth that 
2. Cor. 5.  all covetous parson's/ evil speakers/ dronckardes/ whoremungars/ and such like/ are not to be avoided/ for than should they have gone out of the world. But he would/ that we should keep ourselves from them/ which being called brethren/ be infected with these vices. As concerning this place/ we must consider the mind and purpose of Paul. first he did perceive that for the necessity of life it could not be that the faithful should avoid the company of all which at that time were unbelievers/ for the greater part of men at that season was without Christ/ and they being avoided of our men/ could not thereby have been made the better/ But into than which before were brethren/ both sorrow and shame was driven/ when they did see that they were now shunned of the godly/ to whom as they were before right dear/ so with them they were familiar. And by this means the church was not evil reported/ neither for clokinge of evil among themselves/ nor for to severe separating themselves from them which were not yet converted: seeing that they lived with the unbelievers/ partly for the necessity of life/ partly to turn them to the gospel of Christ: wherefore this sentence doth make nothing at all against those things which we have already spoken.  
Moche less maketh that for them which they do bring in/ that Abraham did become a stranger among the heathen and Idolatrours: first that which 
Gene. 12.  Abraham did/ even by the calling and commandment of God he did it. Again he was of such knowledge and constancy in the truth that he could be conversant which the unbelievers with out hurting of himself/ and with moche profiting of them. For he carried about with him the name of god and his holy and true worship/ whither so ever he went. And the very same thing/ may we answer of Lot.  
For if Lot went to Sodom/ with a Good mind 
Gene. 13.  to teach them true faith and godly life/ he ought not to be accused therefore/ for it was well done/ yea it was the providence of God towards the Sodomyts/ that they might be better taught/ and earnestly called unto repentance. So doth God admonish before he destroyeth. So Abraham was sent among the Canaanites. On this sort to go among the wicked/ and unbelievers is lawful and laudable. But if Lot went to Sodom only because the pleasant commodity of the place pleased him/ he did not well. Neither indeed did his going thither happen luckily/ for he was led away captive/ so that he was in need to be rescued again by Abraham. 
Gene. 14.  And likewise when God burned the City/ he was compelled even against his will to forsake it.  
Of Naaman I shall not need to speak now/ for 
6  of him I have spoken enough before. I suppose likewise 
7  that the ca●…se is open and plain enough/ where fore many of them which were healed of Christ were sent from him to their own country/ and kindred/ to publish and declare among them/ what had happened unto them. This now remaineth/ that I should peculiarly speak of the jews/ and heretics. For these too kinds of men do in all places this day live among/ and do dwell together with the Christians.  
As concerning the jews/ there be certain reasons 
Of the jews  why they are to be borne withal and suffered. Of which Augustine/ among others/ doth make mention in many places. first/ they above all other sorts and nations of men had the promise made unto them. Neither are they all yet utterly to be despaired of/ for the root remaineth into the which they may be engrafted again/ and now and then some of them/ though not many in Nombre/ do come unto Christ. Paul saith to the Romans/ that partly blindness is happened in Israel/ as if he 
Rom. 11.  would say/ not upon all/ nor for ever. And afterward he saith/ when the fullness of the gentiles is come/ them all Israel shallbe saved: unto that end therefore the lord saveth/ and preserveth them unto this day. And that thou shouldest not think that this place is to be understanded allegorically of the spiritual Israel/ Paul teacheth it as a mystery/ and doth recite the prophecy of isaiah/ in which it is 
Esa. 59  said: That then all the iniquity of jacob shall be taken away. Besides this they are called enemies/ 
Quest. evang lib. 2. quest. 33. Luc. 15.  but yet beloved for the fathers. And Augustine expoundinge the history of the prodigal son/ saith/ that he doth represent the gentiles/ for as he went into a far country/ so the gentiles did depart so far from God/ that they worshipped Idols as by a public order and custom commonly received: But the elder son/ by whom the people of the jews is signified/ went not far away/ but was in the field/ not in his father's house verily/ which is the church/ but in the field/ for the jews are occupied/ and conversant about the letter of the scriptures/ they understand them which an earthly and fleshly mind. And therefore it is said/ that he was in the field: At the beginning he went not into the house/ but at the last he shall enter/ and be called also: And always Augustine bringith this sentence to persuade 
Lib. de fide rerum invisib. cap. 6 Psal. ●…59  men to suffer the jews/ which is written in the 58. psal. as he numbered the Psalms. ●…ley them not/ lest my people do forget/ but scatter them abroad. etc. The son of God prayeth the father/ that the jews might not be utterly slain and destroyed but scattered abroad through the world. Other countries and nations/ being subdued of the Romans received their laws and rites/ and so became Romans/ but the jews although that they also were overcome of the Romans/ yet were they never made Romans/ neither in ordinances/ laws/ nor religion. They do keep their own law (so far as they can) even unto this day: They wander about dispersed and scattered abroad/ neither do they forget the law of God/ they have it/ not to observe it indeed/ but only they do read it/ and they do also retain certain signs/ as Circumcision and other ordinances/ by which they are known from others. But they offer no sacrifices/ for to sacrifice was lawful only at Jerusalem. And thus it seemeth that the lord hath set upon them a sign/ as he did upon Cain/ which slew his brother Abel.  
Neither is this their dispersion among all the nations of the world unprofitable for us. They are branches broken of/ and we are grafted in their place/ which thing whilst we do behold/ we must acknowledge the justice of God towards them/ and his grace towards us: And we must take heed/ that we be notlykwise cut of through unbelief/ for the which they were broken away. There is another commodity besides this that cometh of this their dispersion which is/ that they do keep our books/ the holy bible I do mean. These they do carry about with them/ they read them/ and though they believe not/ because they are blinded/ yet do they confess that these writings are true. And so though they be our enemies in their mind/ yet the books which they have and do reverence/ be our witnesses. wherefore I can not marvel enough at those men which do persecute and hate the tongue of the Hebrews/ and the Hebrew bibels/ and do burn them/ when as Augustine in his book/ De doctrina Christiana, doth bid/ that we should go to the truth of the 
lib. 2. ca 11.  Hebrew tongue/ if we do doubt in any place of our translations. The self same thing doth Jerome teach in many places. But they say that these books are corrupted of the jues. Hear I think good to answer with Jerome. Either saith he they did this before the coming of Christ/ and the preaching of the Apostles/ or after: if before/ it is marvel that when Christ/ the Apostles/ and Paul/ did reprove most shameful faults in the jews/ that they would have kept in silence so great and heinous a sacrilege as this: surely if it had been so/ they would have reproved it. But if it was done after Christ's ascension/ they would them chiefly have corrupted those places which do make mention of Christ/ and those which Christ/ and his Apostles did allege. But those remain safe and uncorrupt/ the same sense and meaning of them is in their bible in which they were recited of Christ/ and his Apostles (for about the words they were not so curious) wherefore it is not like/ that they have corrupted any other places at all in the holy books of the scripture. Yea if a man doth justly behold them/ he shall see that they have many more testimonies and sentences for us/ more plain/ I say/ than our comen translation hath/ as in the. 2. Psal. kiss the son/ where ours hath/ lay hold of knowledge. In like manner the whole. 53. of isaiah/ which doth most plainly prophecy of Christ/ remaineth uncorrupt. The books therefore are not corrupted. Yea they could not have corrupted those books though they would/ but it should be easily espied: for there be of them many most awn cient in written hand/ which have been kept most diligently of Christians. But let us return to the profit that Augustine speaketh of. Many might●…e think/ that those things which are spoken of the old people were vain and feigned/ and likewise those things which we do tell owte of the prophets/ except they did see the jews themselves yet living/ and remaining/ with their books/ which do bear witness to the things that we do speak: wherefore though the jews be blinded in mind/ and in heart are our enemies/ yet even them and their books we have most plain witnesses of our faith. Ask them of the prophets whom Christ doth allege/ they grant them to be true. Ask them of the understanding of them/ in it they are ignorant/ because they are blinded. And among all other witnessings/ that witness which is given of a man's enemy is of greatest weight/ and maketh most for him: Of such witnesses truly the lord hath provided good store for his church. For we have not only the books of the hebrews to make for us/ but also the verses or riddles of the Sibylles/ which were of an heathen people. It is not to be thought/ that our elders feigned those verses: for Sibylles books were even commune/ in all men's hands/ in the time of Eusebius the bishop of Caesarea/ of Lactantius/ and of Augustine. All which do use/ and allege them. But if they had alleged false and counterfeit verses/ the heathen men which then excelled in knowledge/ and were very many also in numbered/ they would have reproved them as vain men and liars. If then men will give this unto the verses of the Sibylles that they be uncorrupt/ moche more is it to be given to the books of the hebrews. Thus hath it pleased the lord to defend and arm his church/ yea even with the testimonies of his adversaries. Wherefore let the jews be suffered among the Christians/ both for the promise which they have of the salvation to come to their stock/ and also for the commodities which they do carry with them/ such as I have rehearsed. And for this cause/ they be not only by laws suffered/ but also they have their synagogues granted unto them: As in the Novellis Constitutionibus of justinian/ and in the Decrees/ it doth appear: But this is permitted under such condition that they should not have more synagogues than they had before/ nor greater: Yet may they repair them that fall into decay: This was granted to them/ because that in their congregations/ there is no impiety/ nor wickedness committed: They do but read only the books of the holy scripture/ and do publicly pray. In which thing yet the Magistrates and Bushopps/ do evil/ which do not diligently search/ take heed/ and provide/ that they do nothing else in their congregations indeed/ then that I have spoken of: for they should by all means take heed/ that in their public and common prayers/ exhortations and readings they do not speak evil of Christ our lord and god. Which thing seeing they do not/ both the Magistrates and the Bushopps are in great fault. Unto Turcks this ought not to be granted/ that they should gather themselves together in congregations to do their God service/ because that in the same they read neither the old Testament/ nor the new/ but only their own blasphemus and filthy Alcorane. moreover the jews should be forbidden the practice of their exchanges/ and their usuries. For not without much dishonesti and shame/ do they afflict many poor Christians therewith. But Christian Princes and Rulars do take tributes/ and great taxes for these gains of usury and shameful covetousness of the jews/ so far are they from forbidding them these wicked practices. Again Christian princes do not provide to have the jews which do dwell under their dominions taught in God's truth: which indeed is an evil negligence in them: for truly they ought to compel the jews to come unto the godly sermons of the Christians/ and that often times. Else if they be left in this point neglected/ they do wa●…e daily worse and worse/ and lytill yea no hope at all is there to be had of their conversion. These princes are likewise bound to take head that the jews do not corrupt the Christians/ which are under their Rule/ that they do not seduce them and bring them into juishnes. Neither should the weaker sort of Christians have any familiarity with them/ but only such Christians as be learned/ and constant in the truth. And that for such causes/ as I have alleged before. Last of all it is meet and convenient/ that they should be known from the Christians by their array/ or some such outward sign/ les any man at unwares should be conversant with them/ as though they were Christians. And thus much of the jews shall suffice. Now will I entreat of Heretics.  
This word Haeresis, is derived of the Greek word/ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to choose/ to pick/ or to cull out. For heretics do chose out/ unto themselves sum doctrine which is contrary to the holy scriptures/ and do obstinately defend the same. Unto this evil they are brought/ either because they do not know the holy scriptures/ either because that though they do know them yet they do contemn and despise them either else because they do apply themselves to get sum honour or riches by this mean. Wherefore Augustine saith. He is an heretic which either enuentith/ 
Lib. de utilit. creden.  or followeth false and new opinions for any worldly commodity/ and chiefly to get himself glory and authority. But of Heresy I will make this definition. Heresy/ is a choice and obstinate defence/ 
What he resie is.  of certain doctrines which are contrary untto Gods word/ springing/ either of the ignorance/ or of the contempt of the holy scriptures/ to get thereby advauntag/ or honours. There are four kinds of causes in this definition. The formal cause is/ choosing and defending of picked doctrines. The material part or cause is picked doctryns contrary to Gods word. For he that believeth no doctrine at all/ is godless/ and not an Heretic. The cause efficient by which they are moved to Heresy is/ ignorance and contempt of the holy scripture/ and lust or covetus desire. The end why men fall to Heresy is/ to obtain honours/ and riches: For they do abhor the Cross which followeth the preaching of the gospel/ and as Paul saith/ Their belie/ is their god. 
Phil. 3. Quest. in Matth. quest. 11.  Augustine hath also this division. Evil catholics are they/ which do live otherwise than they say that they do believe. Schismatics are they/ which for diversity in opinion do divide and separat the church/ for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to divide. Heretics are they/ which persevere/ and continued in that schism. But in an other 
Lib. 2. contra Cresco. cap. 7.  place he saith. That Heresy/ doth differ from schism. For a Schism/ is a strife which riseth upon diversity of sentences. Neither can a dyviding or a schism be/ unless they which do make it do think and hold contrary things. But Heresy is/ a inveterat schism. Saint Paul observeth no such diversity/ for he useth these too words for one thing. Now that 
1. Cor. 11.  ye see what Heresy is/ consider well wether that the papists be heretics/ or no? They themselves do stoutly say that they be none. Yea and sum other there are/ which dare affirm/ that the papists do differ from us only in certain abuses of ceremonies/ and not in the doctrine of faith. But how far these men do ere from the truth/ it shall forthwith appear. For I will plainly prove/ that the papists are Heretics/ and do maintain Heresy against certain principal doctrines of our faith.  
Furst in the Article of justification/ the papists do pick out unto themselves this doctrine: That a 
1 The Papists are heretics  man is not justified by faith only/ but by good worcks also. Which doctrine is contrary to the holy scriptures. Paul teacheth thus. We hold that a man is justified by faith/ without the deeds of the 
Rom. 3. Gal. 2.  Law. Again he saith. We do know that a man is not justified by the deeds of the law/ but by the faith of jesus Christ. And Peter/ whom Paul did then withstood/ did not speak against this doctrine. Of the jews/ also he writeth thus. For being ignorant 
Rom. 10.  of God's righteousness/ and going about to establish their own righteousness/ they were not obedient to the righteousness of God. In which place he setteth these two righteousnesses/ the one/ against the other/ the righteousness of faith/ against the righteousness of works/ so that the one excludith the other. The same thing he doth where speaking 
Rom. 11.  of justification he saith. If it be of grace/ then is it not of worcks/ if it be of worcks/ them is it no more 
Phil. 3.  grace. To the Philippians he plainly saith/ that the worcks which are wrought before Regeneration/ can not justify/ for he doth count them to be but loss and dung/ which truly he would not have done/ if they had such power and virtue/ that they could justify. This is most plain/ that men before regeneration are evil/ and than must this sentence of Christ's stand true. An evil tree can not bring forth good fruit. For how can it be/ that they which are 
Mat. 7.  dead as concerning righteousness/ can of themselves go any thing forward unto their new birth: And we all were such/ even dead through sin/ and the children of wrath. The Epistle written to the hebrews 
Ephes. 2.  doth witness/ That without faith it is impossible to please God: And to the romans Paul 
Hebre. 11.  saith. That what soever is not of faith is Sin. This is the doctrine of the scripture concerning this 
Rom. 14.  matter. The papists (as I said) do teach clean contrary doctrine/ and do obstinately defend it/ notwithstanding that they be admonished of their error by the holy scriptures/ by the ancient father's/ as Hierom/ Augustin/ and others/ by the godly Counsels/ as Africanum/ Milevitanum/ Arausicanum/ And now also being admonished thereof by us/ yet will they not leave their error: Wherefore by the former definition of Heresy/ they are proved heretics.  
another doctrine also they do hold which is this. That the worcks which men do after regeneration/ are meritorius of their own worthiness unto everlasting life/ And that they do fulfil the law of God. Yea they be not content to say this only/ but they add. That men can do more good worcks than the law of God requireth. For (say they) to live a single life/ to preach the gospel freely/ men are not commanded by any express commandment of God. This they do teach/ and obstinately defend. But we do learn out of the holy scriptures/ that The afflictions of this life/ are not worthy of the glory/ which 
Rom. 8.  shallbe showed upon us. He speakith hear of the best kind of worcks/ even of suffering martyrdom. Besides this eiche man doth feel himself bound between/ and guilty of the breaking of these two commandments. Thou shalt love the lord thy God which all thy heart/ with all thy soul/ and with all 
Deut. 5.  thy might: likewise of that same other commandment. Thou shalt not lust/ Theris none among 
Exod. 20.  mortal men/ that did ever fulfil those commandments. For the prophet saith: that our rightuousnesses/ be as the cloth stained with the flowers of 
Esa. 64.  a woman. And Christ would have us all/ yea even the blessed virgin/ and the Apostles themselves to pray/ forgive us our trespasses. james addeth/ in many things we all do sin. john saith. And if 
Mat. 6. jacob. 3. 1. joan. 〈◊〉.  we say we have no sin/ we do deceive our selves. This do we learn in the holy scripture/ of our continual sinning: they teach not then that we can do any thing more than we should. But here the papists do seek starting hooles/ and say that they which live a sole life/ they which do preach the gospel freely/ do more than the law commandeth/ as I sayde-But this is not true/ for they which have the power to live a sole and chaste life/ and do know that in this kind of life they shall more painfully and profitably labour in the preaching of the gospel of Christ them otherwise. They are bound to take it on them and to live in it. For if they do it not/ it is certain that they love not God with all their heart/ by cause they should then leave undone somewhat that they might do/ to●… the glory of his name/ and would not. Like is to be said of them/ which might preach the gospel freely/ and do see that it shallbe for the increase of the kingdom of God/ and do it not. Wherefore seeing the papists do both think and teach otherwise in this matter than the holy scripture doth teach/ and do defend their error with an obstinate mind they are heretics.  
They do chose unto themselves also an other doctrine/ which is/ that they which be regenerate/ must 
〈◊〉  always doubt of their salvation. But Christ/ the Apostles/ and the whole scripture/ do teach clean contrary/ he that belevithe in me (saith Christ) hath everlasting life. If he hath it/ how can he doubt 
joan. 6.  of it then? And it is written in the Acts. To him give all the Prophets witness/ that all they which 
Act. 10.  believe through his name/ shall receive remission of sins. And to the Romans/ whom he hath called/ 
Rom. 8.  them also he justified/ whom he justified/ them he also glorified: But here the papists have this shift/ A man must not doubt of God's promises (they say) but he must doubt of the infirmity of his flesh/ that he can not do those things which are to be done/ to obtain the promises of God. Butt we be admonished by Abraham's example/ that we should 
Rom. 4.  not in beholding of our imbecyllitie/ faint in faith/ nor fall from believing certainly the truth of the promises: he considered not the barren womb of Sara/ nor his own old and effoebled body/ he stackered not at the promise of God through unbelief/ but became strong in faith/ and did give glory unto God/ knowing that he was sufficiently able to perform those things which he promised. 2c. Therefore by faith is the inheritance given that it might come of grace/ that the promise might be certain 
Rom. 4.  and sure: for if the certainty of our salvation did hang on our merits and worthiness of our works/ it should always stumble/ and be in danger of overthrow. Thus the papists do spoil men of healthful hope/ and make men doubt/ if not despair/ which is not to be done: For that nature of hope may not be inverted which Paul teacheth to be such/ that it doth not make a man ashamed: if then we do certainly 
Rom. 5.  hope and look for life everlasting/ we shall not be deceived: and seeing it is the holy ghost that bearithe witness unto our spret/ that we are the children 
Rom. 8.  of God/ surly his witness we may not reject/ without committing great offence. I am saith God/ The lord thy God/ this will he have them that be 
Exod. 20.  his to believe: And who soever believeth this/ hath the quiet peace of a justified conscience/ and knoweth 
Roma. 5.  himself to be in safety/ for God is his justifier/ and who shall condemn him/ whom God doth justify. Against all these manifest testimonies of the holy 
Roma. 8.  scriptures/ these men do teach their contrary doctrine/ and do obstinately defend it/ wherefore they are heretics.  
Moreover they do teach that every man must satisfice for his sins in this life/ which if he do not/ then must he go to purgatory: And that by the power of the Keys committed unto them/ they can turn the everlasting punishment in to a temporal. If therefore satisfaction be not made whilst a man is in this life/ he shall do it/ when he is gone out this life. But against this/ the holy scriptures do 
Psal. 32. Rom. 4.  teach. Blessed are they whose unrighteousnesses are forgiven/ and whose sins are covered. What blessedness/ I pray you should this be/ if they which be reconciled unto God/ should be bound to sustain such pains and punishments. When a Sinner doth repent (saith God by the Prophet) The sins that he hath done/ shall not be thought upon. But God will think upon them/ if it be 
Ezech. 18.  true that either a man must satisfice/ or go to purgatory/ if God will so sharply punish them by such pains as they say are in purgatory. It is written in the revelation. Blessed are the dead which do 
Apoc. 14.  die in the lord/ even so saith the spret/ that they rest from their labours. They which do die in the lord/ that is the beleavers/ how do they rest from their labours/ if it be so that they must yet be vexed in purgatory? Christ our Saviour when he did forgive sins said. Thy faith hath made the safe: go thy 
Luc: 7. joan. s. Lnc. 23. Phil. 1.  ways/ sin no more. To the thief he said. This day thou shalt be with me in paradise. Paul desired to be loosed/ and to be with Christ. How chauncith it that here is no mention made of purgatory▪ In the old law/ there were sacrifices ordeigned/ for princes/ priests/ for the Nazarites/ for the lepars/ for controversy/ for the sin of ignorance/ and many such like. How happeneth it that there was no sacrifice appointed for the dead? The church truly (as we also do grant) hath keys committed unto it. And these are/ the preaching of the gospel/ that is the forgiveness of sins to them which do believe in Christ 
Mar. 16.  and the threatening of condemnation/ through which heaven is shut against the unbelievers. One key is the promise/ an other key is faith/ by these two keys heaven is opened to the penitent. These keys Christ did delyure when he said: go in to the whole world/ and preach the gospel to every creature/ he that believeth and is baptized/ shallbe saved. Those ministers do occupy these keys which do preach the gospel. But here is no mention made of altering of God's judgements/ nor of turning of punishments. Christ our saviour/ by that one sacrifice of his body/ ones offered for all ever/ did work perfect salvation/ and made a perfect and consummate end of sacrificing for sin: where then is their enuented satisfaction for sin? Yea who doth not see/ that this their doctrine doth withdraw from Christ/ the fullness of that his satisfaction with which he satisficed for us? when they do say that it is not sufficient/ except we do add ours also. And this their wicked error they go about to colour/ because the old fathers used often times this word/ satisfaction. But they will not see/ that the fathers meant thereby/ to satisfice the church/ when they were received publicly to repentance/ and not to satisfice to God. Except thou wilt say that to satisfice is nothing else/ but when one doth make himself approved unto an other man. For even so are we said to satisfice to god/ when as after our conversion and turning to his grace/ we do live godly for his pleasure/ to approve ourselves unto him/ as his children. Thus satisfactions/ are signs of the forgiveness of sins and of true repentance. But (as I said) these men do both think/ and teach otherwise/ and do defend obstinately their error/ they will not be satisficed by the word of God/ wherefore they are heretics.  
They do teach furthermore/ that it is lawful in the congregation to do the holy service/ in a tongue that is not understonded. And this they do indeed/ and defend their misdoing/ neither being admonished will they amend it. Paul doth forbid the 
〈◊〉 Cor. ●…4.  christians the use of those tongues in the congregations/ which even by miracle were bestowed upon them/ except they did interpretate and expound that which they should speak in them. And all Paul's reasons are grounded upon the edifying of the congregation/ which above all things we ought to seek in the holy meetings and congregations. But there shallbe no edification at all/ when that thing which is spoken/ is not understanded of the people. Paul saith. My brethren if I do come unto you speaking with tongues/ what shall I profit you/ except I speak to you/ either by revelation/ or by knowledge/ or by prophesying/ or by doctrine. But these sacrificers/ like men that can do much more than Paul/ they do come with a strange tongue/ which the congregation understandeth not/ and yet nevertheless they brag that they do much profit the congregation. Paul will rather speak five words/ to the information of others/ than ten thousand words with tongues: Our sacrificers clean contrary/ will rather speak a thousand/ yea an infinite number of words in a strange tongue/ then a very few/ the meaning of which may be understanded. Paul proveth his sentence and mind/ even by things that have no life/ as by a trump/ and harp/ and les we should be one to an other as barbarus/ and alients/ but this is of no force/ nor authority with the papists. For our purpose we have the example of God himself/ which did speak unto the jewish people in their natural tongue. The greek church did receive the doctrine of the gospel of the Apostles (which were hebrews) in their natural greek tongue. And as from the beginning the hebrews in their congregations have used their natural He brew tongue/ so have the Grecians their greek tongue/ and so at the beginning the latin church used their natural latin tongue also: Only these heretics (the papists I mean) are delighted with a 
In novel. Constitu.  strange tongue. Justinian the Emperor determineth/ that all things should be spoken openly and plainly in the Temples/ that they might both be heard and understanded/ But this the papists regard not. Wherefore seeing they can not/ nor will not/ be moved from this their opinion/ which is so absurd and repugnant to the holy scriptures/ to the order of the catholic church/ to the laws of the emperor/ without all doubt they are heretics.  
They do teach that the sacrament of the lords body and bludd/ should be ministered in one kind only / when it is given to the people. It is most manifest and plain/ that Christ our Saviour did otherwise institute it/ even to be ministered in both kinds to all communicauntes. These sacrificers therefore in taking away of the cup from the people they do commit most shameful sacrilege. We bring in against them the Institution of Christ: But that can they not abide to hear of. yet les they should seam to say nothing/ They say/ That the Lord did deliver it in both kinds unto priests only/ that is to his Apostles. And yet when they themselves do minister it unto priests which do not say Mass/ they do give but the one kind only. But they have nothing to answer unto Paul (who writing to the hole church of the Corinthians/ which were not 
〈◊〉. Cor. 11.  priests only (as the papists call them) but a congregation both of men and women) doth deliver the holy supper unto them in both kinds/ as he received it of the Lord/ here have they nothing to say. And unto this madness some of these massers do come at length/ That they say that the holy communion is not to be called the lords supper/ for where is it (say they) called the supper of the Lord? Forsooth 
Dotor Weston.  Paul/ the scholar of the holy ghost/ calleth it so. 1. Cor. 11. Yea they ask farther/ where the scripture teacheth/ that this holy sacrament should be given unto women/ as though they would be counted of favour and of their liberality/ to give a communion 
Liberal 〈◊〉 Women  unto women/ and not because god in his word hath appointed the sacrament of his body and blood 
1. Cor. 11.  to be delivered unto women as well as to men. In the holy scripture it is written/ Let a man prove himself. In this word man is man and woman comprehended. No saith a Doctor the greek word is/ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the mankind only: This 
Master latymer's answer therefore is true. 1. Cor. 10.  Doctor lieth loudly/ for the greek word/ in that place is/ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both man and woman. The scriptures also do teach/ that the holy communion doth pertain unto all them/ which are one bread/ and one cup: wherefore except they will exclude women out of the body of Christ/ and show that they be not of the church of Christ/ how shall/ or can this papist/ deprive them of the holy commu nion? Especially seeing it is plainly taught/ that in Christ there is neither man/ nor woman/ neither bond/ nor free/ but all are one in Christ. But to return 
Gal. 3.  to their sacrilege/ in which they do take away one part of the sacrament. Of this theft the institution of the Lord/ the Epistle of Paul/ the custom and manner of the primative church/ which was to minister this holy supper in both kinds/ doth accuse them/ which did continue even until the time of Thomas Aquinas/ and unto this day it continueth in all the east church/ wherefore seeing that in this thing also they are so obstinate/ they can be none otherwise esteemed but as heretics.  
They have also another most pernicious and hurtful doctrine/ of the calling upon the dead saints/ and worship/ and adoration/ to be given to their Images. The holy scripture saith/ Thou shalt 
Deut. 6.  worship the Lord thy God/ and him only shalt thou serve. But they deny that they do worship the Images: They may deny it in words/ but in their deeds they do testify clean contrary. They fall down before them/ they pray to them/ they cry and call on them/ they cense them/ they light up candles before them/ what do they more to God himself? They leave no peculiar thing unto Christ/ to ask of him/ which they do not ask of some saint/ They do give titles/ and names unto the saints/ especially to the blessed virgin Marie/ which do belong unto Christ alone. Thou queen (say they) of mercy/ our advocate/ our life/ our sweetness/ and our hope. certainly these things do belong to Christ only/ unto him therefore alone should they leave these things untouched/ and without diminution. I speak not this/ as though I did not think/ that the most holy virgin were worthy of singular praises/ but even she herself will not be made equal with Christ. They do furthermore cry out of all corners at all their altars unto their saints/ as though they were present every where. But this presence belongithe to god only/ neither is it communicated to any creature. Again it is written in the 
Acto. 4.  holy scripture: That there is none other name under heaven/ but the name of Christ only/ wherein we 
1. joan. 2.  must be saved. And john doth say: If we sin/ we have an advocate with the father/ jesus Christ the righteous/ and he is the propitiation for our sins. But these heretics make many advocates. isaiah confessith and saith. Abraham hath not 
Esa. 63.  known us/ And Israel hath forgotten us. And therefore (saith he) these are not to be called upon/ we must not trust in them/ but in God only/ and that unto him we must fly. We are commanded also in most plain words/ that what so ever we ask/ we should ask it in the name of jesus Christ/ and 
joan. 16.  not in the name of other saints/ as these men do. But contrary to this true doctrine they do stiffly maintain their wicked error/ therefore are they verylye heretics. Here I do let pass their mass/ in whi●… they make their misshapen god of bread/ through their art of transubstantiation. They set up their sacrifice for the quick and dead/ the very abomination and God Maozim: which things they do defend with most perverse obstinacy. But how contrary they are to the word of God is not now again to be repeated/ seeing that a little before/ in this matter I have said sufficiently. But if I would spend more time here/ I might rehearse many other doctrines of the papists in which they do shamefully serve from the truth of Gods word. And of their errors they will not change any thing at all which proveth them to be obstinate heretics. But this that I have written is enough/ and enough again to prove that they are heretics. Now let them say that we descent but in ceremonies. But I say that we descent in doctrines. Let the papists say that we should not have departed from them/ but I say/ they should not then have departed from the truth. Augustine would not grant unto Cresconius/ that the 
Aduersus Crescon. lib. 2.  controversy between the Catholics and the donatists/ was a light and small contention/ and schism: But he saith that they defended an heresy/ and that most horrible/ even this that they did rebaptize. And yet baptism reiterated doth no more differ from the word of God/ then these errors of the papistes/ which I have repeated.  
Wherefore Christian princes/ whilst they do suffer them in their dominions/ they ought no otherwise to suffer them/ than upon such conditions as are above rehearsed. That is/ that they do compel no man to partake their wicked Idolatries. That they do not permit them to have their rites and superstitious ceremonies. That they take heed/ that they do not corrupt others which do believe truly/ and be of good judgement. And last of all/ after that they have been competentlie taught/ to enforce them outwardly to embrace sound/ and holy rites/ and ceremonies agreeing with Gods word. Thou wilt say happily/ if it should be so/ their condition should be more miserable than the condition of the jews/ and turks/ whom we do not compel to receive our Religion. I grant/ but yet this should be justly done. And that for these causes. first because the jews are not Citizens in our common wealths/ but received under this condition/ that it is lawful for them to use their own laws/ so long as they will: wherefore if they do not behave themselves well/ or they do not please us/ they be turned away and cast out/ as often times they have been handled. And not without just cause/ when their conversation hath been hurtful. But these papists are our citizens/ therefore they must be otherwise handled/ and seeing they do confess Christ/ they are to be enforced to his pure and true religion. Again the jews can not do so much hurt as these jebuzites may/ for all men/ for themoste part/ do shun and detest the Jew/ but these are subtle sorcerers/ which under the cloak of the name of Christ/ and civil familiarity/ may deceive many: furthermore there is a promise of the salvation of the jews/ to be showed in the latter age/ The like peculiar promise of papists there is not. And yet I do not speak this/ as though I did condemn the counsel of many good princes/ which have cast the jews out of their country/ for good just and lawful causes. Their act I do allow. But to return unto these heretics the papists/ we are bound to pray for them/ and seeing they do dwell among us/ we muste observe the aforenamed rules/ In using or not using familiarity/ and being conversant with them/ which I did give/ of being conversant with the unfaithful and wicked/ in which sort I do place them. And if any of them do return to the truth/ and will embrace the true Religion of Christ/ they are not to rebaptized. For though a Christian ought not to demand baptism in the popish church/ yet the baptism which they have hitherto used we acknowledge it to be such that it is not to be reiterated of them whom they do baptize. Augustine writing 
Contra donat. lib. 5. cap. 23.  of baptism/ against the donatists/ sayeth that when they return/ the hands only are to be laid on them: and that les it should appear/ that they were before without fault. Also that the holy ghost may by prayer be begged to come upon them/ whose singular gift the unity of the true church is. This ceremony truly is laudable/ but yet seeing it is not appointed to this purpose in the holy scripture/ it may be omitted: because we do see that the chiefest use of it (as the apostles used it) was in the institution of the ministers of the church. Such of them as have been by shops/ and elders/ may be received/ into their degrees/ and offices/ if they do retur ne unto the truth: but this must be done/ so as shall seem most profitable to the flock/ and church of the lord. If they have such gifts as may serve for the edifying of the church/ And if by their ministery/ the truth of the gospel and the salvation of the people which was committed unto them may be promoted more than by the ministery of other/ and aptelie/ and as profitabli, They may be restored to their place/ and degree. The order of which matter is left unto the judgement of the church of God. But if they remain obstinate in their evil/ and do continue perverters of the godly doings of the magistrates/ and pestilent corrupters of the people: Then the magistrates may/ and owghte to use the sword against them: for hebearith the sword to take vengeance on them that do evil/ and thereto is he the minister of God.   

A Sermon of the true confessing of Christ/ and the truth of the gospel: and of the foul denying of the same/ made in the convocation of the clergy at Zurich the 28. day of januarie in the year of the lord 1555.  By. H. B. 
Our lord jesus Christ hath forsayed that there should be persecutions/ and chiefly in the later times/ through which sum should be despoiled of their goods/ sum also thrown out of their dwellings/ and other should be shut up in prison/ again that other should be fried in the fire and put to other punishments/ and executed with infamus deaths/ And that for the lord Christ himself/ and for the doctrine/ and confession of the truth of the gospel. The same lord did then also forsaye/ that not a few should fall from the truth known. All which things truly we have herd and seen fulfilled/ not in this time only/ but in times long passed. For there are sum which at this day do openly/ and that without shame/ curs and bid adieu to the truth of the gospel/ which with demas do embrace this present world. There are other/ and not afew/ which do themselves also deny the truth known/ and yet will they not be accounted to be forsakers of it. Thy do stain themselves with divers glosses and colours that they might not be known of the godly and more simple sort of men. One faynith that he doth not go out of Egypt and Babylon/ because he may win many unto Christ: when as in the mean time he doth both withdraw himself from Christ/ and doth confirm many that be weaker men in the filth of babylon so, that they do not at any time think earnestly of true repentance. Other do fantisie that there is no need openly to confess religion/ but that the inward belief of the heart doth suffice: And if it be of urgent necessity to confess any thing openly/ yet that the confession sufficith which is made among the brithern which are well known and companions in Religion: Neither that the confession among the adversaries is straightly required/ which shall put them in danger of life. And therefore thou shalt find sum men of exercise which can cunningly dispute of papistical ceremonies and make meruailus interpretations of them/ labouring by all means to prove that the godly by the partaking of them neither are defiled/ nor yet that the religion of the gospel is denied. Thus witty and subtle doth that trembling fear/ and great desire of this world make them. Truly when the time served that they might live without danger in rest and quiet at ease/ they then would never have thought/ no not so much as dreamt any of this matter/ Yea of these things they would have benloth but even to have spo ken/ as things plain contrary to simplicity/ and true religion. But now when the lord hath sent among them the fire of persecution or rather of probation/ and they do see that either they must fly out of their country/ or that they must put their life in extreme jeopardy/ and yet have no will to leave either ease or their riches/ or to commit themselves to dangers/ they turn themselves into all forms/ and craftyly creeping back by clokinge and dissembling they do seek ways/ by which they may slypp away out of the conflict. Which when it happenith as they would have it/ then without all doubt/ there lives/ their substance/ and good estimation do utterly perish. For this cause I think that I can not entreat a more profitable matter and more meet and necessary for this our world/ than of the true confessing of Christ 
The argu meant and matter.  and the truth of the gospel/ and of the foul denying of the same. This matter truly is copius/ and most ample/ wherethrough I doubt nothing at all but sum of you be all ready made afraid with the largeness of it/ which do consider the end of the sermon by the beginning/ and of the matter itself: But I will at this present touch but certain points of this matter having consideration of the time/ and especially of you/ reverend fathers and beloved brethren in in Christ. The lord give me grace omitting things not necessary/ to prosequnte only all those things which be necessary. Thos shameless men/ which affirm (without doubt against their own conscience) 
The cloak of them that deny true religion.  that there is no need at all of the outward and daungerus confession among the adversaries of the religion of the gospel/ they do wrest the ordinances of God to make a cloak for their malice. And they say/ that God will not have holy marriages broken/ or that the honour due unto parents should be undone/ that God will not have the government of polities or households disturbed/ and to be short that he will not have a man's death and destruction. For what increase shall happen to the glory of God by the unrecoverable misery of me and my household? what profit should come of my chains/ or of my poverty unto my neighburr? And who is it that knoweth not that all things which we do are to be referred to the glory of God/ and to the profit of our neighburr? Yea and if I be burned/ or cast into exile for the confession of the gospel/ do I not take myself away from mine by death/ before my time? Do I not throw all mine with me in to extreme poverty and beggary? And then after all my goods be lost I am compelled to be burdenus unto others. The towardlynes of my Sons shallbe brought in danger. The chastity of my wife and daughters shallbe brought into hazard. For they being pressed with most hard necessity shall learn by evil arts to get necessaries for their life. And who will think that god doth allow these things? who doth so much commend the faith of marriage/ the godly bringing up of children/ and an household well ordered/ that Paul his apostle fearith not to say, That if any provide nor for his and especially for them of 
1. Timo. 5.  his household/ the same hath denied the faith/ and is worse than an infidel. Wherefore les I should be constrained to confession/ and so deny the faith/ I retain faith in my heart/ and by holding my peace I do dissemble for a time/ I do nor utterly deny nor throw away all Religion. All these things (I say) they do most wickedly wrest against their natural and godly sense/ to defend their desires/ and to retain their worldly commodities.  
But against all these we do set the sentence of our lord and Saviour jesus Christ/ which is neither 
Confession is necessary  dark nor doubtful/ that by it all the subtleties of these men may at once be confuted/ and vanish away. In the gospel of matthew he confirming the minds of his disciples against the thretts and terrors of this wicked world/ among other things/ Are not (saith he) two little sparrows sold for a 
Matth. 10.  farthing. And one of them shall not light on the ground with out your father: yea even all the hears of your head are numbered. fear ye not therefore: ye are of more value than many sparrows. Every one therefore that shall knowledge me before men him will I knowledge also before my father which is in heaven. But whosoever shall deny me before men/ him will I also deny before my father which is in heaven; the same lord in the gospel of Mark/ Whosoever (saith he) shall lose his life for my sake and the gospel ●…He same shall save it. 
Mare. 8.  For what shall it profit a man/ if he win all the world and lose his own soul? or what shall a man give to redeem his soul withal again? Whosoever therefore shallbe ashamed of me and of my words/ in this advowtrus and sinful generation: of him also shall the son of man be ashamed when he cometh in the glory of his father with the holy angels. These words of the lord are plain/ and spoken without any darkness. The lord requireth of eiche one of us that simple and open confession which we make before men/ and that such men as are sinners and adulterars/ the enemy's/ I say/ of God/ and of all true religion. for such men do the prophets also call fornicators and adulterars. He requireth/ I say/ that we should confess him and his word/ That is/ that we should simply confess that he is Christ/ and that we should not deny any thing of his word either 
Examples of true confession. Mat. 16.  by our words or deeds. We read that Peter did confess Christ the lord sincerely and with a true confession when he answered unto the lord/ which asked and said. But whom say ye that I am/ he answered. Thou art Christ the son of the living god. Again when many did fall from the lord for that sermon in which he declared in the synagogue 
joan. 6.  of the Capernaites/ that he only was the foade of life/ and for that cause the lord said to his disciples: Will ye also go away? Peter answered/ and confessing the lord with a notable confession he said/ lord to whom shall we go? Thou hast the words of eternal life/ And we believe and are sure/ that thou art Christ the son of the living god. Such like confession absolute and true doth the blessed apostle and Evangelist john commend unto us saying. Dearly beloved/ believe not every spirit/ but 
1. joan. 4.  prove the spirits/ whether they are of God or not. For many false prophets are gone out into the world. Hereby shall ye know the spirit of God: Every spirit that confessith that jesus Christ is come in the flesh/ is of God. And every spirit which confessith not that jesus Christ is come in the flesh is not of God. And this is that spirit of antichrist/ of whom ye have heard/ how that he should come and even now alreadi is he in the world. furthermore this true and catholic confession/ doth so attribute all our whole life and salvation unto the lord Christ/ that it doth take the same from all other means and things with which man's doctrine hath any part: wherefore it is not sufficient only to have confirmed the part affirmative (as they call it) except thou do also express the negative/ and dost so ascribe unto Christ our lord all the things of our life and salvation/ that all men may understand that thou dost claim to him all the parts of our salvation/ and that thou dost not give any part thereof to any other. For we do find that the lord jesus did teach such a confession/ and that his apostles made the like. For when the lord in the gospel of john speaking plainly enough had said. I am the door/ by me if any man enter in/ he shall be safe and shall go in and 
joan. 10.  out/ and find pasture. A thief cometh not but for to steal/ kill/ and to destroy: I am come that they might have life/ and that they might have it more abundantly: I am the good shepherd/ a good shepherd giveth his life for the sheep. Yet was he not content with these though they be most plain words/ but he joined also a Negative/ with a most pitthie asseveration/ saying: Verily verily I say unto you he that enterith not in by the door into the sheepfold/ but climbeth up some other way/ the same is a thief and a murderer. He likewise saith plainly in the same chapter/ A good shepherd goeth before his sheep/ and the sheep follow him because they know his voice. Yea forthwith he addeth this also/ A stranger will they not follow/ but will fly from him/ for they know not the voice of stranngers. Again in an other place/ I am the way (saith he) the truth and the life: Yet he not being 
joan. 14.  content with this so plain a doctrine doth add again the exclusive and saith/ No man cometh to the father but by me. Wherefore Peter thought it not enough that he said in that full senate of Jerusalem/ That Christ is that Rock which doth by his death and resurrection establish and preserve the beleavers/ unless moreover he had Vindicated to 
Act. 4.  Christ alone all things that concern salvation/ and taken the same away from others/ saying. Neither is there salvation in any other: For among men under heaven there is given none other name wherein we must be saved. After which manner likewise saint Paul doth prove that faith in Christ through grace 
Roma. 3. Ephe. 2.  doth justify/ neither doth he say this only/ but he doth also remove all that which might seem to give justice unto men/ the law I mean and works/ saying. We know that a man is not justified by the deeds of the law/ but by the faith of jesus 
Gala. 2.  Christ. And we have believed on jesus Christ that we might be justified by the faith of Christ/ and not by the deeds of the law/ because that by the deeds of the law no flesh shallbe justified. And in an other place the same Paul: Behold (saith he) I Paul say unto you/ that if ye be circumcised/ Christ 
Gala. 5.  shall profit you nothing at all. I testify again to every man which is circumcised/ that he is bound to keep the whole law. Christ is become but in vain to you/ as many of you as are justified by the law are fallen from grace/ we look for and hope in the spirit to be justified thorough faith. These clear examples of Christ and the apostles/ and doctrine of the sincere and sound confession of Christ do suffice to you reverend and godly hearers. Out of which we do gather/ that their confessions are neither full/ nor sincere/ which do confess that indeed Christ is their salvation and rightuisnes/ their priest and sacrifice/ their advocate and mediator/ yet so 
Impersaite confessions.  that it notwithstanding they do give the very same/ and communicate them to sinful men/ to things also and means which are in no place instituted nor approved of God. And no les corrupt is their confession also/ which do confess with the mouth that God alone is to be adored and worshipped/ that Christ is the only priest and true advocate with the father/ but yet in their deeds they do deny that same confession of their mouth/ bowing their knees to Images/ worshipping creatures/ calling upon their patrons and feigned saints of 
The hole doctrine of Christ is to be confessed.  heaven. But the Apostles did not only confess Christ himself/ but also all Christ's doctrine/ all Christ's words/ the whole gospel (I say) of salvation: of which Christ is the only Mark. And therefore when the priests and senators of Jerusalem did forbid the apostles that they should no more preach the gospel/ they ●…ered heartily and plainly: whether it be right in the sight of God to hearken unto you more than unto God/ iudgeye. For we can not but speak that which we have seen and heard. And 
Act. 4.  when they were shut up in prison for free preaching of the gospel/ and werin danger of their lives/ they are delivered of the angel/ of whom by the commandment of God they do hear. Go and stand and 
Act. 5.  speak in the temple to the people all the words of this life. Therefore all those things which are contained in the holy gospel/ and holy scriptures/ must be confessed of them which are faithful indeed: for all those are the wordds of God/ and the wordds of salvation/ And all those do saver of Christ and do bring unto Christ. In whom only it hath pleased God the father that all fullness should dwell/ in whom 
joan. 1. Colos. 1. 2.  (as Paul doth witness) we are made perfit so that we want nothing/ as again the lord himself doth testify: he that eateth or drinketh me shall not be hungry or thrustie for ever/ but he shall have in him 
joan. 4. 5. 7.  self the healthful waters of everlasting life. If we do know/ believe/ and understand these things let us give glory to our only Saviour Christ/ and not give it away unto other/ But let us freely confess him only/ and alone/ in mouth/ and deeds/ to be our salvation justice sanctification absolution or rather perfection/ the peace of our souls/ and life everlasting. But the lord doth set denying against confessing. There are divers kinds of denying/ which being but lightly rehearsed it shall again appear what is the soundness and simplicity of confessing. Furst Christ and Gods word is denied/ when our redeemer Christ/ and the word of life is openly blasphemed in plain words/ when he is not acknowledged to be the only Saviour/ and when the due dignity and authority of the scriptures is not ascribed unto them. Then by silence also is Christ and Christ's word denied/ namely when upon occasion offered we do not defend the glory of the name of God and of the truth known against the enemies of God and slanderers of the word of God. For in this case it is lawful for no man to be a/ neuter/ as they call it. In 
A. Neuter.  the most ancient laws of Solon which were at Athens graven in posts of wood/ the which also once made by him the Athenienses ordained under great religion and punishment that they should continue for ever: one law Aristotle doth report to be written in this sense. That if through discord the people should be divided into too parts/ and eich party should take armour/ then he which did not join himself to the one party/ but slip aside separated from the common evil of the city/ he shall lose house/ countrithe/ and goods/ and be an exile and a banished man. Much les is it lawful for them which have professed the name of Christ/ and are signed with holy baptism/ in that fierce fight between Christ and antichrist to slip a side/ and to join himself unto neither party. That same neutrality doth seam truly to be wisoon to many children of this world/ but indeed it is foolishness/ yea it is a very denying of Christ/ by which they do exclude themselves out of that heavenly country/ they spoil themselves of all spiritual riches/ and make themselves exiles and banished men. For Christ and his truth is denied either by dissembling: 
Math. 26.  as when Peter was charged by the maid that he was one of the number of the disciples/ and he answered I wot not what thou sayest. He knew verily what she said/ but being bewitched with a certain fear/ he feigned that he knew not the thing which he did know very well. Even so truly at this day many do say that they are more simple than that they can understand the dissension in religion and give answer of all controversies: But they do understand so much as sufficith: yet for the jeopardies which be at hand/ or for sum vain fear/ they do feign that they do not understand. Neither were it necessary for every one to answer to all dark or hard things/ which thing they which are well exercised can not do/ it sufficith to confess those things which be open and plain. There is also a coloured denying when we playing the foxes with foxes do cofes verily somewhat of our religion/ yetwe/ do so enwrapp it with such dark words and doubtful sentences/ that unto them which are most subtle and cunning in quiddities/ it shall not plainly appear what we do think. But the confession should be simple/ and plain. In making of it God/ and not Man were 
Glory is to be given to god.  to be considered. Man may be deceived/ but no man candeceyne God. And also we are command to render unto God his glory frankly before men. But I do not see how thou hast glorified God before men/ when thou dost so temper thy confession that it somewhat saverith indeed of the truth of the gospel/ and yet they which be superstitius shall not see their superstitions utterly rejected/ nor their errors condemned by thy confession/ but may judge that thou dost yet hold on their side. Again many do confess Christ in words and his gospel freely/ and openly enough/ but even they themselves do forthwith defile and overthrow this Christian and gospellike confession with ungospellike deeds. I do speak nothing here of those sins and wickednesses by which they do unhallow the doctrine of our Saviour/ but of those supersticius ceremonies and wicked congregations with which they do communicate/ by which communion or partaking indeed they do deny that which they did confess before. For he which doth confess by mouth that they which do departed out of this life in true faithedo not (through the mediation of Christ) come into judgement/ but do straight way pass from the bodily death unto life everlasting/ even as the doctrine of the gospel doth instruct us/ and we do plainly confess in the articles of the apostles Crede/ this namely that we do believe the forgiveness of sins/ the rising again of the flesh/ and life everlasting: And yet so soon as any of their elders or familiars do departed out of this world/ they go straight to sacrificing priests/ and do demand of them church assemblees/ supplications/ dirges/ weak minds/ trentals/ to be short/ yearemynds/ and prayers and sacrifices expiatory for the dead/ to whom he doth join himself/ and doth observe those rites/ hath he not plainly denied in deed that which he had confessed in word? He that doth confess that Christ was once only offered for the sins of the whole world/ and that he is not therefore to be offerred any moor/ And that the holy Supper is a remembrance of this only and everlasting sacrifice/ and not the sacrifice itself/ and yet nevertheless doth go unto their god's service/ which do stoutly assure that they do offer up Christ in substance for the sins of the living and the dead: doth he not by going to and communicatinge with this service/ deny that which by speaking and professing he had confessed? These truly are ways of denying/ which they do not fully understand which are almost persuaded/ th●… Religion is but a play/ and as it were a slipper fit for every foot. These men do know how to rule all religions under a certain colour of holy concord/ but indeed for earthly commodity/ that among whom so ever they do live like unto a Chameleon they do take unto themselves their colour and ceremonies/ being much more changeable than Protheus/ of whom it is but folly to believe/ that they do pass for any religion at all. But let us pass over these unstable changelinges/ and establish our minds/ that they be not lewse nor wavering/ but being knit up and confirmed in the lord/ they may have sum surety and stableness of the sure and stable, word of god/ which we may both in mouth and deeds confess/ and in which we may finally rest. That maruailus and heavenly and therewith thonderinge prophet Helias/ how long (saith he) halt ye between 
3. Reg. 18.  two opinions. Ifthe lord be God follow him: but if Baal be he/ then go after him. Even so truly our lord himself doth say in the ●…gospell/ that no man can serve two masters. Let us therefore forsake all other Gods and religions/ and cleave only to our god/ which is the father of our lord jesus Christ/ and let us stick fast in the only Christian religion/ which is delivered unto us in the holy scriptures. For it is everlasting and most certain. But if it be sufficient to confess Christ and his gospel 
It sufficith not to confess Christ among the brethren. Mat. 10.  among our fellows and brethren in religion/ whereto I pray you will these our men refer those words which do go before this place of confession in the gospel? Behold I send you forth as sheep among wolves. rc. They shall deliver you up to the cowncelles and shall scourge you for me. rc. But whenthey deliver you up take ye no thought how or what ye shall answer: for it shallbe given you/ even in that same hour/ what ye shall speak. etc. Fear ye not them which kill the body/ but are not able to kill the soul. He which doth deny that all these sayings must be understand of persecutors/ he saith that darkness is light. Yea and in Marc he doth plainly say. Whosoever therefore shallbe ashamed of me and of my words in this advoutrus and synefull 
Marc. 8.  generation/ of him also shall the son of man be ashamed. He requireth therefore a confession of the truth not only in the company of the godly/ but also in the company of the ungodly and persecutors/ howsoever it be joined with the jeopardy of life and of all the substance. The lord speaking in 
Apocal. 2.  the book of the revelation with the church of pergamoes/ I know (saith he) where thou dwellest/ even where Satan's seat is/ and thou keapest my name/ and hast not denied my faith: And in those days in which Antipas was a faithful witness of mine/ which was slain among you where Satan dwellithe. In which words truly the confession made in persecution is allowed/ made I say in that place/ where Satan did bear rule/ where even very then Antypas that notable Martyr of Christ was slain for confessing of religion. Otherwise when all things are quiet it is not so hard a thing to confess the name of god. For if so be that the lord will not have us be in jeopardy of body goods and life/ if it seem to be evil and a sin for a man/ as it were to procure death to himself by the confessing of truth/ wherefore doth the lord (I pray you) exhort those his disciples/ that they should not fear them which do kill the body/ and can not kill the soul? Whidoth he by plain words say/ as it were provoking us to martyrdom? Whosoever will 
Marc. 8.  follow me/ let him forsake himself/ and take up his cross/ and follow me. For whosoever will save his life shall lose it. But whosoever shall lose his life for my sake/ and the gospels the same shall save it. Be addeth forthwith words which do make for the contempt of those things/ for which these men do think that in religion silence may be kept and dissimulation used/ sainge. What shall it profit a man/ yfhe win all the world/ and lose his own soul. Therewith also doth he add through what thing we do lose our soul's/ that is through Shame. For he saith. Whosoever therefore shallbe ashamed of me and of my words/ in this advowtrus and synefull generation/ of him also shall the son of man be ashamed when he commithe in the glory of his father with the holy Angels. Therefore Paul that chosen vessel of Christ/ and a most faithful teacher of the church/ who giveth evil council to no man/ neither leadith he any man from the true way/ it is (saith he) a true saying: for if we be dead with 
2. Tim. 2.  him/ we shall also live with him: if we be patient/ we shall also reign with him. If we deny him/ he shall also deny us. The same Paul to the Bebrues/ Call to remembrance (saith he) the days that are 
Heb. 10.  passed/ in the which after ye had received light/ ye endured a great fight of adversities/ partly while all men wondered and ●…ased at you for the shame and tribulation that was done unto you/ partly while ye became companions of them which so passed their time. For ye became partakers also of the afflictions which happened thorough my bonds/ and took in worth the spoiling of your goods/ and that with gladness/ Knowing in yourselves/ how that ye have in heaven a better and an enduring substance. Cast not away therefore your confidence/ which hath a great recompense of reward. For ye have need of patience/ that after ye have done the will of God/ ye might receive the promise. For yet a very little while/ and he that shall come/ will come/ and will not tarry. But the just shall live by faith. And if he withdraw himself my soul shall have no pleasure in him. It is not we that withdraw oúrselues unto damnation/ but we pertain unto faith/ to the winning of the soul. This truly is a sound and wholesome doctrine/ to clean fast unto this/ is to pleas God/ and to glorify him/ add also to promote the salvation of the brethren. Therefore whiles these men do reply/ what 
The death and persecution of the said ctes doth glorify God.  should come to the increase of glory of God/ or what commodity should come to Christ of those my labours and dangers which I should sustain for religion? wittingly and willingly they do disprove the doctrine of the apostle/ which doth plainly witness/ not in these places only which we have alleged/ but in many others also/ that both God is glorified by our sufferings and calamities which we do sustain for religions sake/ and also that the weak brethren are thereby edified/ of whom it is certain that by dissembling and denying of Religion they be offended/ confirmed in their errors/ and indeed destroyed. For that most excellent prophet David/ right dear (saith he) in the sight of the lord/ is the dathe of his saints. 
Psal. 116.  And saint Peter saith Dearly beloved/ marvel not that ye are proved by fire/ which thing is to 
1. Pet. 4.  try you as though sum strange thing happened unto you/ but rejoice/ in as much as ye are partakers of Christ's passions/ that when his glory appearith/ ye may be merry and glad. If ye be railed upon/ for the name of Christ/ happy are ye/ for the glory and the spirit of God resteth upon you. On their part he is evil spoken of/ but on your part he is glorified/ and so forth. And saint Paul doth pronounce that it is a most grievous sin if any man do offend the weak by his evil example. Thy brother doth perish (saith he) for whom Christ died. When ye sin so against the brethren/ and wound their weak conscience/ ye sin against Christ. Again we are said in the scriptures to have saved him whom we have by sound doctrine and our good example/ either retained in the way of the lord/ or have brought him back that went astray. But if a greater regard is to be had of wife/ children and household then of pure religion/ so that for that regard/ religion seem either to be dissembled or denied: Yfit be evil for religions sake to dissent from them that be of kindred and alliance/ yea and for religion to departed from a lawful wife/ and in sum/ for faith to disagree with all friends and familiars/ shall we say that the lord did teach evil/ which said in the gospel? Think not that I am come 
Mat. 10.  to send peace into the earth. I came not to send peace but a sword. For I am come to set a man at variance against his father/ and the daughter against her mother/ and the daughter in law against her mother in law. And a man's foes shallbe they that are of his own household. For from hence forth there shallbe five in one house divided/ three against two/ and two against three. The father shallbe 
Luc. 12.  divided against the son/ and the son against the father. This is not spoken as though that dissension in itself did pleas God the author of all peace/ but because he will have that peace which stondithe upon evil and wicked things broken/ and have us all conjoined in that which is holy and good. And therefore we do not allow when marriages friendships and leagues are broken without necessity/ and under an untrue pretence of religion. Again we do disallow those which are kept against the commandment of God with plain hurt of true religion/ and open denying of the faith. All persons must bend themselves to peace and concord so far as they may/ with retaining of soundness in religion: But when it can not be retained/ let none think that to keep peace with them 〈◊〉 he must commit Idolatry. And therefore the Apostle of Christ saith: If any brother have a wife/ which believeth 
1. Cor. 7.  not/ if she be content to dwell with him/ let him not put her away. rc. But if the unbeleavinge do depart let him departed. A brother or a Sister is not in subjection to such. But God hath called us in peace. Even so truly it is an unnatural thing not to nourish the children/ or to neglect the aged parents/ or to forsake friends and familiars. Gods word doth every where command that we should do reverence and duty to them to whom by the law of God/ and man/ we own it. In which sense we do willingly admit that saying of the Apostle. That he which doth not provide for them which be of his household/ both denieth the faith/ and is worse than an infidele. We do acknowledge that they are devils and not men whosoever they be/ which do wickedly disturb well ordered policies/ and households. But yet in all these we do also acknowledge this/ and we see it taught in the whole scripture as for an undoubted truth/ that the lord God is better than all these/ that the covenant and bond of religion doth exceed all other bonds in the world. And that the lord doth both so will and command/ that we should esteem him above all things/ and love him above all things/ and that when he speaketh we all should hold our peace/ that there we should not think at all of coloured expositions and excuses/ but only of simple and plain obedience/ such/ as we read that Abraham showed unto God/ whom God commanding him/ did go out of his country into 
Gen. 12. Heb. 11. Gen. 22. Heb. 11. Luc. 14.  a strange land/ and when he did not refuse to sacrifice unto the lord his only Son/ without suspicion of cruelty. Truly in the holy gospel the lord doth say. If a man come to me/ and hate not his father/ and mother/ and wife/ and children/ and brethren/ and sisters/ yea and his own life also/ he can not be my disciple. And whosoever doth not bear his cross and come after me/ can not be my disciple. They truly which have been content to bear this ioke of the lords/ have neither lost themselves/ yea though they have been slain of persecutors/ nor yet their family/ which they did leave in troubles and penury of things. For by teaching of experience and witnessing of histories/ we have learned/ that God by such miracles as have been done at the graves of martyrs hath witnessed/ that they which were killed/ were not lost but saved/ that they were not dead but living. Furthermore we can not say nay but that God hath blessed the families of such slain martyrs/ and that he hath moved the hearts of good men which have received those abjects and miserable people into their custody/ so that they wanted nothing. Besides this the godly do know that in this world they must hunger/ and that they must be exercised with divers adversities/ that they may be made like unto the image of Christ who was himself in all points tempted for us/ like 
Heb. 4.  as we are/ but yet without sin. But now this remaineth as yet to be discussed/ which these men do take as for an oracle/ and most evident truth. That 
Wether it sufficith to keep faith in the heart, and not confess it with mouth.  it is sufficient if a man do keep the true faith in his heart/ and that there is no farther need of outward confession/ through which thou shouldest be drowned in the deep of afflictions. If it doth suffice to believe in heart/ and the confession with the mouth seem not necessary/ wherefore I pray you Hath the lord said? Every one which confessithe me before Men. rc. Behold he saith before Men. But faith which stickith still in the heart is not brought forth before men. Yea it is not to be called a confession/ when faith doth lurk in the heart. For Confession doth properly bring forth that which did lie hidden within. The Apostle therefore taking from us all doubt in this controversy. The word (saith he) 
Rom. ●…0.  is nigh thee/ even in thy mouth/ and in thy heart. This same is the word of faith/ which we preach. For if thou knowledge with thy mouth that jesus is the lord/ and believe in thy heart that God raised him up from death thou shalt be safe. For to believe with the heart justifieth/ and to knowledge with the mouth maketh a man safe. what canst thou desire to be more plainly and evidently spoken in this matter? Thou dost clearly hear that thou takest away salvation if thou dost cut of the confession of the mouth from the belief of the heart. Yea and the belief of the heart is of that nature that it can not lie hid/ but must of necessity break forth to be confessed with the mouth. If the confession of the mouth neadith not/ neither then shall there need any preaching of the truth. But the Apostles/ bushopps and faithful martyrs of Christ/ when they preached even among the wicked/ have most bitterly condemned Idolatry/ and all doctrine and worship which doth not agree with the holy gospel/ and affirmed that the gospel only doth teach the true worship of God. By that confession of mouth they did glorify God/ they did disannul judaisme and paganism/ and did erect many holy congregations through the world/ which by holding their peace and keeping the true faith within their heart they should never have edified. Whereof every man saith that the confession of the mouth is always necessary/ and that it is required of every one of us. The notable examples also of the excellent servants of God contained in the scriptures do teach the same. That same great prophet of God Helias was once of that mind that he only of all the true worshippers 
〈◊〉. Reg. 19  of God was left alive upon the earth. But he hearith even of the lord himself/ which sayeth/ I have left me seven thousand in Israel/ of which never man bowed his knee unto Baal nor kissed him with his mouth. Hear is nothing spoken of the secret faith of the heart/ but of the outward fruits of true faith. For these were outward things/ to bow the knees unto Baal/ and to kiss his Image with their mouth. It is said that they did not these things/ and therefore are they taken for true and very worshippers of God. The lord/ if he had thought that which these our men do think/ he might have made mention of the faith of the heart without the outward confession/ especially seeing those times were so daungerus that Helias himself did fly into the wilderness. But the lord doth praise in his faithful the outward confession/ which was made in work/ rather than in words. Wherefore we must show forth the faith of the heart both by deeds and words/ after the example of these seven thousand confessors whom God doth praise. We must not go unto unholy assemblees/ we must not bow our knees nor uncover our heads before Idols/ we must not kiss those things/ which are contrary to the gospel.  
If any other in the whole world/ those three princes 
Dan. 3.  (of whom mention is made in Daniel) might have coloured their Idolatry/ but they chose rather to submit themselves to cruel punishment/ then to bow their knee before that Image which the king did set up to be worshipped. These men of ours would have said. It shallbe better to keep faith in the heart for the profiting of many/ then rashly to poor it forth to the hurt of an infinite number. For so long as we are safe/ the miserable captives shall receive great and many benefits: Yea and also we privily may promote the truth in the prince's court. But by this same unceasonable confession/ confusion of all things shall even at once overwhelm all these things. And with out doubt they would have added that the Image which the king had set up was not altogether to be deputed among profane things/ forbicause that the true God had showed the king a vision or an Image/ which did contain great mysteries of the kingdom of God/ after the form of which Image/ Nabugodonozor had caus●… this Image to be made and graved/ which Image the faithful for that cause might behold and reverence as the work of God. But those valiant/ and glorius Martyrs do make mention of no such thing/ and though they did know the kings mind 
Dan. 3.  well enough in this matter/ yet they do plainly say to the king. Be this known unto thee (o king) that we will not serve thy god's/ nor do reverence unto that Image which thou hast set up. Neither did they only use this liberty of speech before the king/ but willingly they offered their bodies to all dangers/ yea even to most fearful fires. Daniel also did not thick that God was religiusly enough worshipped 
〈◊〉 Dan. 6.  and served with the inward faith of the heart/ except he had added the outward confession also. For when those heathen princes did lay snares for him/ of which he was not ignorant/ and therefore might peaceably have prayed to the lord within his walls at home/ yet would he not dissemble in this matter. For what doth the scripture say? This/ that when Daniel perceived what the king had commanded/ he went into his house/ and the windows of his wall towards Jerusalem stood open. There kneeled he down upon his knees three times a day/ he made his petition and praised his god/ and so opened he his confession to God. This same most holy prophet of God might seem to be beside himself thus willingly to procure evil to himself/ and as it were without need to provoke the enemies of Religion against him: but the scripture doth not settfurth unto us any error/ no unconsideratnes or rash boldness in this matter/ but doth teach us plainly to yield unto God confession in deeds and in words. Unto these examples of the holy scripture we will now add other things which do agree with them (for those things which do disagree from the scriptures we pass little or nothing at all/ what authority so ever they have among men) This we will do out of the Ecclesiastical history. 
Ecclesiast. hist. lib. 6. cap. 28.  Eusebius entreating of such things as Origen did/ maketh mention that Origen did mightily oppugn a new heresy which did springe up in his time/ it was called the heresy of Helchesaites/ and at lenghth he did happily extinguish it. He showeth that they among many other things did hold this heresy/ that if a man did deny in persequut●… 〈◊〉 sinned not at all/ forbicause that he which is stable and confirmed in his heart/ although he doth deny with the mouth for necessity/ yet as touching the heart he abidith in faith. By which words truly every man may perceive that the same pestilent error is brought again as it were out of hell/ in our age/ and se that he ought chiefly to beware of it as of an heresy condemned. The same Eusebius in the viii. book doth set forth notable examples of many martyrs of Christ which did freely confess the truth/ out of whom I will recite unto your godliness these few things/ which without doubt will be acceptable unto all. They whose mind (saith he) was more ready and their faith more strong/ suffered torments. Sum were beaten with whips/ other were tormented with iron hooves/ sum other were burned with fiery plates/ of whom many indeed being wearied did give over. But other did abide patiently even to the end. Sum of the persecutors themselves verily/ as though they had used pity/ did bring many of our men to the wicked sacrifices/ and made a noise as though they had sacrificed/ when indeed they had not sacrificed. Of sum other when they had not so much as come nigh the unclean sacrifices/ they did cry out/ that they had already sacrificed and did now departed. Which were only faulty (I pray you mark these words) in this/ that they did with silence bear the fault which was objected against them. Sum being taken up half alive were thrown away as though they had been dead. Sum being drawn out by the feat/ were accounted among them which had sacrificed. Sum cried out against the persecutors and denied with a mighty voice that they had sacrificed. Other cried out that they were Christians/ and did glory in the confessing of that healthful name. Many also with a greater confidence did testify that they neither had/ neither would sacrifice ever. whose mouths and eyes the tormentors did forthwith beat/ to cause them to hold their peace/ and they were with violence thrust forth as though they had done the thing. For so the enemies of godliness did much esteem it/ if at least wise they did but seem to bring to pass that which they would. Many other things like unto this/ might I add/ partly out of the Tripartita historia/ partly out of Eutropius. But these are sufficient: And these do plainly and evidently enough prove/ that the lord doth require of true Christians/ a true and plain confession of the mouth/ yea even in the greatest dangers and furies of the persecutors/ and therefore that these tenderlinges do most manifestly ere/ which do think otherwise/ only to save their filthy paunch.  
It remaineth now right Reverend father's/ and most dear brethren in Christ that I should briefly 
Of ceremo nies.  touch also these men's reasonings of popish Ceremonies/ which I said at the beginning they do wittyly handle to persuade themselves/ and others/ that no man by the partaking of them doth either defile himself/ or by it deny the religion of the gospel. And surly it is well known that the name of Ceremonies not being narrowly weighed/ hath bewitched the eyes of many/ not only in this but in other controversies of religion. It is therefore to be known that Ceremonies are nothing else but holy rites. And of Ceremonies sum are called divine which are instituted (I say) of God himself/ sum other are called human/ such as are invented by man's will. But of the divine or ceremonies of God/ sum belonged 
Divine ceremonies.  to the old people/ of which the writings of the prophets and apostles do bear witness that they were abrogate in Christ. Sum do belong to the new people that is to Christians/ which were delivered unto them of Christ by the Apostles/ and those truly very few/ as of holy assemblees/ of sacraments/ and certain ecclesiastical observations/ which are declared in the writings of the Apostles. Of ceremonies enuented by man there is 〈◊〉 almost 
Human ceremonies.  neither measure nor end. For they were enuented and established at diverse times/ and that by divers and sundry authors/ and they were so delivered and instituted of them/ that they do not only not consent with the holy scriptures but they be contrary to them/ insomutch that they do deface and corrupt the ordinances which God hath instituted/ and do put them out of place. Of this kind is that church decking and dressing/ in which Images have the chief place. Of the same sort also is massing/ strange apparel/ singing/ and feasts appointed to saints which be in heaven/ and other innumerable of this sort. All which truly the papists do adorn with the title of ceremonies/ which when the simple and such as have little knowledge do hear/ they do Imagine sum holy thing as though that all these things were sent down out of heaven from the lord God himself to be kept. But here we do admonish men that they must stay somewhat/ and must somewhat more diligently make difference between ceremonies/ and must more narrowly look/ whether that these ceremonies (of which we do contend) be of God or of man. Every man knoweth that none is defiled by such ceremonies as are of God. And he which denieth that a man is defiled by human ceremonies/ he saith nothing at all. For though I do not again urge that which I said even now/ that those human ceremonies are contrary to God's word/ and do defile Gods ordinances/ corrupt them and hide them/ can that be obscure or unknown to any man which our lord jesus Christ doth plainly with expressed words bring out of Isaiah? They do serve me in vain/ teaching 
Mat. 15.  the doctrines and precepts of men. Again that which Paul doth affirm that they be commandments 
Tit. 1.  of men that turn away the truth? And that the holy Martyr of Christ pronounced? It is 
Cypriani epist. lib. 1. epist. 8.  adulterous/ it is wicked/ it is sacrilegus/ whatsoever is jnstituted by man's fury to violate the ordinance of God. And for this cause the godly will not call these ordinances any longer/ ceremonies/ simply/ but rather man's institutions/ and superstitions/ which are rejected and forbidden of God. Wherefore howsoever these men do beautifully set forth and adorn these things/ yet shall they never bring this to pass/ that the goddly will believe that it is lawful for them to communicate with superstitions/ and such institutions as are forbidden of God: Neither will the godly believe but that these things are forbidden/ except the papists shall prove by plain testimonies of the scripture that they are so instituted of God as they do use them. Which thing when it can not be proved of them/ nor yet at all of any other of the papists/ sum of our false gospelers do turn themselves hither/ that they say that Paul also did use forbidden ceremonies/ and that the prophets 
Paul circum cised Timothe●….  of God did reprove the sacrifices/ which they nevertheless did partake without sin. And if we do grant them this altogether/ how can they (I pray you) help or set forth their cause? We read that Paul used ceremonies instituted of God/ circum cision and sacrifices/ but these men do contend for ceremonies instituted by men. Paul did once circumcise his Timothy/ and did once or twis take on him a vow/ and that for certain and weighty causes. 
Actu. 16. 18. 21.  But these men covet to wax old in their superstitions/ and have no lawful causes to do so/ except thou wilt call that lawful which cometh of the affe ctions of the flesh. Without doubt Paul would not have one o'er two of his acts to be set against his whole doctrine. But wh●… do they not rather follow Paul in that/ when he refused to circumcise Titus? 
Gal. 〈◊〉.  seeing like causes are ministered unto them by those which go about to spoil them of their liberty/ and bring 
How the ●…rophetes ●…eproued ●…acrifices ●…nd were ●…lso parta 〈◊〉 them.  them into bondage. We do say that there were two sorts of the Sacrifices among the old people of Israel. Sum of them are red to be instituted of God/ which the people sum time abused/ or else did not use them with true faith/ which thing the prophets did reprove/ and not the Sacrifices themselves/ of which they did partake religiusly and without sin: Even as we read that Paul did worthily partake the supper of the lord/ although he doth reprove the abuse of the supper in the Corinthians. Other sacrifices there were enuented by man/ such were the sacrifices of Baal/ and of jeroboam/ and those which were done in the hills. These truly the prophets did reprove/ but it is not red that they did communicate with the same. This example therefore is offorce against them which will excuse themselves by the example of the prophets/ in that they do partake such sacrifices as are instituted of man.  
Forthwith them they say/ what is it to me though papists do abuse the Mass? In their abuse I do 
Howsum do thinc●…e that they may be at Masses, and how the●… understand the mass.  call to mind the true use/ and I come unto it with an other mind and understanding than they do say it. For when I see the bread and cup/ I do not think upon the transubstantiation which the pope hath feigned/ but on the sacrament of Christ. And therefore when I am at mass I do not regard what ceremonies be there/ or what the minister is/ but I do remember the very institution of Christ and I do spiritually receive that/ which he doth say that he doth corporally offer and receive/ for the living and the dead. And seeing I know that the virtue of the sacrament is not of les force for the variety of ceremonies/ or the unworthiness of the ministers/ I do suppose that I/ which do well use an evil thing/ am neither defiled/ nor yet that by this my spiritual communicating I do deny the gospel. By these words a man would judge these men to be mad/ except he do consider that it is not they which do thus speak/ but fear/ and desire/ which are affections plainly most troubled. They do simply acknowledge that papists do abuse the supper of the lord/ but yet (they say) that they themselves do well use their abuse/ forbicause they do come instructed with an other meaning than the papists do it/ not to hear a popish mass which the papists say/ but to receive the supper of the lord/ the selfsame which they in their mass do think abominable. I do not know whether there can be any greater ab surditie spoken. Thou mayst say that these men have learned an art which hitherto no man could attain/ to ●…bb a naked man of clothes/ to wring water out of a pumeise stone/ and to bid a man to get fish in the air/ that is/ at a table where no meat is set forth at all/ to far delicately and to be filled. But go to/ let them freely profess before them with whom they do thus communicate/ that they be of that mind which they speak of/ that is/ that in coming to Mass they will not come to Mass/ but that in it they will understand and consider bread/ yea and that they will set before their minds the supper of the lord/ that they will not confess the popish transubstantiation/ but that they do here in acknowledge Christ's Sacrament/ and that they do well receive that spiritually in the Mass/ which the priest doth offer/ and receive bodily for the living and the dead/ which thing he believeth not. Will not all they forthewithe cry out/ that their holy Mass is unhallowed/ and that they which think so are heretics/ and that they which do communicate with them are excommunicated? Truly they would so behave themselves/ that every man might understand/ that there is a great difference between the Mass and the supper of the lord/ and that they do embrace the Mass/ but the supper of the lord they do all ways hate and reject. With such a kind of men yet do these men communicate/ which would think it a hurtful and damnable thing/ if they should admit unto their divine service/ the companions of the religion of the gospel with their faith. For they do take the approving of their doctrine/ to be the condemning of the religion of the gospel: And they do take the communion in the Mass to be a certain confession and approbation of their religion. Who is it then which doth not see/ that these men do receive no part of the lords supper at all in the mass/ but also that by coming to the mass they do deny the supper of the lord and the whole faith of the gospel? These men say that they pass nothing what the ceremonies be/ what the ministers/ for that the virtue of the Sacrament is not the worse for them. But the chief question here is not of the worthiness of the ceremonies or ministers/ but of the true use and institution of the supper of the lord/ and whither that the Mass as it is at this day used (I do not now speak any thing at all of that which was used above a thousand years passed) were so instituted of Christ/ and be indeed the very supper of the lord? If the Mass be that mystical supper of the lord/ it must needs be allowed of the lord/ and thou (if so be thou dost come to it in faith) canst not but receive thereof the food of life/ forsomutch as the unworthnes of the minister doth not hinder th●…. But if the Mass be not the supper of the lord/ if the supper of the lord be defaced, corrupted and ●…den under foot by the Mass/ truly thou shalt receive no fruit thereof/ but shalt rather purchase to thyself great guilt of sin/ for that the gay glos●…e of the ceremonies or any worthiness of the ministers shall not help the at all. Even jeroboam himself would have been counted to have sacrificed to the god of Israel: but yet because he did not sacrifice ●…fter the same manner which God had commanded/ but rather after that sort which he himself had invented and instituted/ God did not accept his sacrifices/ and those did sin against god and against true religion/ yea and against the lawful Sacrifices of god/ as many as did communicate with the sacrifices of jeroboam. For both that jeroboam sinned/ and that he did lead Israel to sin/ the scripture doth repeat very oft/ to beat in to the head of the whole world/ that simple obedience doth pleas the lord/ in which we 〈◊〉 his ordinances after that manner only which he hath instituted/ adding nothing/ dyminishing nothing/ and changing nothing in them.  
I will not now reason how that the Mass doth agree nothing at all with the lords supper/ for this is even to the eyes of all men often times showed in many books of most learned and godly servants of God. Yea even children which are but instructed in the principles of faith/ do know that Christ did institute a common partaking/ or communion/ in which all the faithful which are one body in Christ are knit together in to one body/ and that the Mass is a dissipation of unity and a private devouring of one lurching sacrificer. They know that Christ commanded: Take/ eat/ divide it among you/ and drink ye all of this. And that the Mass doth set forth these things to be gazed upon/ to be worshipped/ to be carried about/ and to be shut up/ to be handled and also received of priests only: They know that Christ said: Do this in the remembrance of me. And that the priests do say Mass in the remembrance of saints/ that they do sacrifice for the sins of the quick and the dead/ and to be short that they do say mass for every thing/ for filthy lucre's sake.  
There were in the time of the Apostles certain witty disputars which reasoned that it was lawful for Christians to eat meats offered unto Idols. Meats offered to Idols/ were sacrifices used in the temples of Idols/ to be offered unto Idols. Therefore those faithful men did contend/ that it was lawful indifferently to communicate with the holy service of the Christians/ and also to sit down in the Idols feast. They did add plausible expositions/ that an I●…oll was nothing/ because God was not represented by the Idol/ that there is but one god/ the same our true and everlasting god: Whereof it followed that the Idol was nothing/ that is to say a thing of no valour or a very vanity/ that it could hurt no body/ and that the very meat offered unto the Idol was a thing of nothing/ that it did defile no man. But Paul with many words doth confute that folery. 1. Cor. cap. 8. 9 and 10. In this tenth chapter among other things he gatherith of the nature of the supper of the lord that a man may not both be partaker of the supper of the lord and of the table of Idols/ and saith: Ye can not drink of the cup of the lord/ and of the cup of devils. Ye can not be partakers of the lords table/ and of the table of devils. Either do we provoke the lord? Are we stronger than he? Also the Apostles of Christ and elders of the church of Jerusalem in that same great and notable council of Jerusalem/ which of all that ever were was most holy and of most authority/ did plainly forbid the Gentiles/ which were converted to Christ/ those meats offered to Idols. Yea and the lord jesus himself in the book of the revelation doth grewsly accuse and condemn them which do eat meat offered unto Idols. This may ye see in the epistles of the church of Pergamos and Thiatira. In the furst he saith: But I have a few things against thee/ because 
Apocal. 2.  thou hast there them that maintain the doctrine of Balaam which taught in balacke to put occasion of sin before the children of Israel/ that they should eat of meats dedicate unto Idols and commit fornication/ and so forth. I think here neadith not many words to show wherefore I have alleged these sayings of meats offered unto Idols: for all the godly do plainly see/ that by like reason all divine service that is unholy/ or contrary to Gods word/ with what colour so ever they be stained/ are forbidden and condemned. They see that all such expositions are put away/ by which these fearful men/ and such as do love the world and worldly pomp to much/ do lead themselves away from the right track/ that they should not sincerely confess Christ.  
All they which be godly do both see and perceive 
The Conclusion and adhortation to free confession.  that they which do desire to live everlastingly have need to make a simple clear and plain confession/ they see that Christ's name must be confessed/ and that no man must communicate with antichrist/ how great so ever dangers do hang over them/ and how great so ever the advanntages be which are offered unto them. They see that they must tread down the fear and desire of the flesh. The most holy Apostle of Christ writeth of Moses. By faith Moses when he was great/ refused to be called the son of Pharaos' daughter/ and chose rather to 
Heb. 11.  suffer adversity with the people of God/ then to enjoy the pleasures of sin for a season/ and esteemed the rebuke of Christ greater riches/ than the treasures of Egypt. For he had respect unto the reward. whose example (most goodly indeed) that we may follow/ we must always have before our eyes and (as I judge) we must never let slypp out of our minds those most holy most true and healthful words of our lord Christ/ which I see need often times to be repeated and inculcate: Every one that shall knowledge me before men/ him will I knowledge 
Mat. 10.  also before my father which is in heaven. But whosoever shall deny me before men/ him will I also deny before my father which is in heaven. For who so is ashamed of me and my words/ of him shall the son of man be ashamed when he cometh 
Luc. 9  in his majesty/ and in the majesty of his father/ and of the holy Angels. And therefore there are in all places of the scripture most large promises set forth to them which do freely confess Christ/ and deny antichrist with a good courage. john in the book of the revelation/ I saw (saith he) the souls of them which were killed for the name of jesus and the 
Apocal. 6.  word of God. And where as in this furst place he had written/ them which were killed/ he added. And as many as worshipped not the image of the beast/ 
Apoc. 13. 19 20.  nor did take the mark in their forehead/ or in their hand/ all which/ whom he did see in the very same place/ he couplith together and saith. And they lived and reigned with Christ. He saith that they lived and reigned with Christ/ not only they which were killed/ but they which abiding in the constauntnes and confession of true faith/ did not worship the Image of the beast/ nor received any marks of 〈◊〉. The blessed Apostle Paul doth prove that we do receive more in the reward of suffering/ then it is that we do here suffer in the affliction itself/ saying: 
Rom. 8.  for I suppose that the afflictions of this life/ are not worthy of the glory which shall be showed upon us. Who is it then that will not labour with all his power to come unto so great an excellency/ that he may become the friend of God/ and forthwith joy with Christ? that after famine and banishment or torments and punishments/ which are but earthily/ he may attain unto heavenly rewards? If it be a glorius thing for worldly soldiers to return in to their country triumphing after they have vanquished their enemy/ how much more worthy a thing is it for us/ after our flesh the world and devil being overcome/ to go again with triumph into paradise? And to offer unto God a gift most acceptable/ faith incor rupte/ the sound virtue of mind/ and sincere confession of faith/ a notable praise of devotion. To come in his company when he cometh to take vengeance of his enemies/ To stand by his side when he shall lytte down to judge/ to be made the fellow heir of Christ/ to be made equal with the angels/ to rejoice in the possession of the heavenly kingdom with the patriarchs/ with th'apostles/ with the prophets/ and all confessors and martyrs. What persecution can vanquish these thoughts/ which are not va●…/ but of force/ and of pour/ in the holy ghost? what torments can overcome them? The mind once ground in these godly meditations doth endure strong and stable/ and that mind abideth immutable against all the terrors of the devil/ and the threats of the world/ and of antichrist/ that mind I say which the certain and sure faith of things to come doth strengthen. The eyes be shut up in these persecutions of the earth/ but heaven is open. antichrist threateneth/ but the lord Christ defendeth. The world is taken from him that is killed/ but paradise is given to him being thereunto restored. Temporal life is taken away/ but the everlasting life is repaired. What a dignity (o brethren) is it/ how great a safety/ for a man to departed myrily from hens/ to departed so through oppressions and troubles? It is a glorius thing to shut up the eyes in a moment/ with which men and the world were seen/ and forthewith to open the same to see God and Christ. But that we may behold these things in mind and thought/ that we may (I say) night and day meditate these things/ and sincerely confess the holy name of Christ/ and escape and tread down all things which are contrary to pure confession/ we must diligentlly pray unto that same our heavenly father through jesus Christ our lord.