Two epistles One of Henry Bullynger, with the consent of all the learned men of the Church of Tigury: another of John Caluyn, chief Preacher of the Church of Geneue: whether it be lawful for a christian man to communicate or be partaker of the Mass of the papists, without offending God and his neighbour, or not. i. Corint. x. They that eat of the sacrifice, are partakers of the altar. Wherefore dearly beloved, i'll from the worshipping of ydolls. ¶ The Prologue unto the Christian Reader. HEre hast thou christian Reader the sentences and judgements of the excellent and godly learned men/ Henry Bullynger/ with all the learned men of the church of Tygury/ and also the sentence and judgement of John calvin of Geneva/ Whether a Christian man may lawfully communycate or be partaker with the Mass and ceremonies of the papists/ without offending God and his neighbour or not. Therefore have I set forth this epistle of those godly and learned men/ to the intent that thou mayest the better know what idolatry is/ and wherein it consisteth/ whereby also thou mayst the better learn and know how to avoid it: considering that it is the greatest offence that may be committed a 'gainst God. For it is forbidden in the first commandment/ saying: Thou shalt have no nother gods but me. Also all the holy Prophets of God ever cried out thereupon. And again it is manifest thorough the hole Bible how grievous a sin it is/ by the grievousness of the plagues with the which God ever plagued the children of Israel therefore. But here some will answer and say: We know that idolatry is a grievous sin/ and sore displeaseth God: But will you say that the holy Mass and Ceremonies that have been used in the church this many hundred years/ and also set up by holy counsels be wicked/ and that men commit idolatry by using of them? Deut. xii. Deut. iiij Deut. v To that I answer that what so ever law or ceremony/ the church hath made or set up/ & the same not expressed in the word of God/ it ought not to be allowed/ followed/ nor kept: For God commanded the children of Israel/ Deuter. xii. that they should not do every man what thinketh him good in his own eyes? And again Deuter four Ye shall put no thing to the word of God/ nor take no thing therefrom. And again in the .v. chap. of the same book. Take heed therefore that you do as the Lord your God hath commanded you: and turn not aside/ neither to the right hand nor to the lift: but walk in all the ways which the Lord thy God commanded the. etc. Now where can it be found in any word of God/ the invention of the Papists Masses/ or that images ought to be in churches/ or soch like. peraventure thou wilt answer me that they were ordained and set up for a good intent and purpose. Levi. x Thereto I answer/ that Nadab & Abihu the sons of Aaron were consumeth with the fire/ as appeteth Levi. ● for offering strange fire before the Lord/ that the Lord commanded them not. Therefore whatsoever is invented by the fantasy of man's imagination without the word of God/ we ought not to consent to do it: Galat. i. For s. Paul sayeth to the Galathians. If we ourselves or an angel of heaven come/ & preach an other gospel unto you/ than that we have preached/ hold him accursed. And although the mass a ceremonies have a glorious shine of holiness/ yet ought we not therefore, the less abhor it/ seeing Christ sayeth Mat. xv. Matt. xv. They worship me in vain/ teaching doctrines & traditions of men. Also Christ sayeth Luk. xvi. Luke. xvi That which is in high estimation before men/ is abominable before God: signifying thereby unto us that the most glorious works & ceremonies/ that be had in most high estimation before the world/ if the same be not agreeing to the most holy word of God/ they be abominable & very foolishness before God. etc. i Cori. ii● And where as our mercy full saveyoure Christ ordained his holy Sacrament of his body & blood: not to be worshipped/ but to the intent that all that are stung in the conscience with sin/ should come & seek help only in him/ the which is the only helper of all that call upon him/ as s. Peter sayeth: there is no health in any other/ neither is there any other name given unto men whereby they shallbe saved. Act. iiij. Antichrist with his disciples have perverted it/ clean from the use that hour saviour did institute it/ like as the children of Israel also did pervert the use of the brazen serpent/ that God commanded Moses to make and to hang up in the wilderness/ to the intent only/ that they that were stung with the fiery serpents might be healed only by beholding the serpent of brass that Moses had hanged up: Numr xx● The which brazen serpent described lively the hanging up of Christ upon the cross/ as appeareth john three to the intent that none that believe in him should perish/ but have life everlasting. Wherefore like as the good king Ezechias broke down the serpent of brass/ because the children of Israel did commit idolatry/ & worshipped it/ contrary to the use that it was set up for. john. iij. Even so thanks & praise be unto God hath other Kings and Princes in this days in other countries/ caused the Mass of the papists to be abolished & to be no more used nor said/ because that therein the people committed idolatry by worshyhping the bread/ like as the children of Israel committed idolatry with worshipping the brazen serpent. Nether is it any other thing then idolatry to believe that a visible ceremony of itself is a service to the invisible God/ whose service is spiritual as he is a sprite/ and therefore willbe worshipped in sprite and truth. john. iiij. john. iiij. Roma. vi Therefore do I exhort the christian Reader/ whatsoever thou be that shall read this epistles of thes godly learned men/ that thou wilt follow s. Paul's consayle/ where he sayeth: As ye have given your members servants to uncleanness & wickedness/ running out of one wickedness into another: i Corin. x ij. Cor. vi Even so now give your members to serve righteousness. And remember all so that they that eat of the sacrifice are partakers of the altar. And consider what a godly lesson s. Paul giveth his Corinthians in the second epistle the vi cha. saying: Bear not the yoke with the unbelievers: for what fellowship hath righteousness with unrighteousness/ what company hath light with darkness/ what concord hath Christ with belial/ either what part hath he that believeth with an infidel/ how agreeth the temple of God with the images: For ye are the temple of that living God/ as said God: I will dwell among them/ & walk among them/ & willbe their God/ & they shallbe my people: wherefore come out of the mids of them (sayeth the Lord) & touch none unclean thing: so will I receive you/ & willbe a father unto you/ & ye shallbe my sons and daughters sayeth the Lord almighty. ij. Cor. seven i Corin. x For as much as we have such promises dearly beloved/ let us cleanse ourselves from all filthiness of the flesh and spirit/ & grow up to full holiness in the fear of God. Wherefore dearly beloved/ i'll from the worshipping of idols/ least by thine evil example thou confirm the weak brother in his error/ & so thy weak brother perish for whom Christ died/ and so will God require his blood of thy hand: i Cor. viii wherefore I heartily require the Christian reader/ that thou wilt diligently read the three chap. of Daniel/ & mark how Sydrack/ Mysach & Abdenago/ the which were great rulers/ did rather choose to be cast in the kote burning oven/ then they would outwardly bow themselves to the image that the King hath set up. Dani. iij. Matth. v. Therefore Christian Reader do I the exhort yet once again/ that thou wilt put thy thrust only in the living God/ & believe steadfastly in thine heart/ that he is able & will fulfil all his good promises/ that he hath promised/ & that heaven and earth shall pass/ but one tote or title of the law shall not pass/ till all be fulfilled. i Corin. x And he hath promised/ that he will not suffer his to be tempted above their strength: but will in the mids of the temptation make a way to escape out. That is/ if thou put thy hole trust only in him/ seeking only his glory & praise in all that thou goest about/ he will (I say) according to his acustomable mercies deliver thee: either by blinding the eyes of thine adversaries/ that they shall take no heed of thee: Dani. i. or else give the favour in the sight of them as he gave Danyel with the three young men favour in the sight of the keeper/ when they were in captivity/ because they had determined with themselves to keep them undefiled. Tobi. i And also gave Tobias favour in the sight of the King Salmanaser/ with many other/ as joseph/ jeremy. & c: Or else if they espy thee/ he shall give the strength to glorify his name by suffering for his truth/ as he hath done many holy prophets/ Apostles & martyrs/ whose hope and trust was only in the resurrection. And for that cause the mother with her vij sons did chose to suffer cruel torments & martyrdom/ rather than they would eat swines flesh that was forbidden in the law/ not fearing the tyrants that could do no more but kill the body/ believing and saying that God would raise them up again/ which die for his laws in the resurrection of everlasting life. ij. Mach. seven. And also note the constancy of old Elcazare/ the which rather than he would but make a countenance as though he would have eaten of such meats as were forbidden in the law/ did rather choose to suffer the most cruel death/ as appeareth in the second book of Maccabees in the uj Chapter/ the which if thou do mark with a single eye/ I put no doubt but thou shalt easily perceive how greatly all manner outward simulation of wickedness doth displease God/ and therefore also how greatly every Christian man ought to abhor it. ij. Mach. seven. Thus I commit the Christian reader to the defence & keeping of the most high God/ which dwelleth not in temples made with hands/ neither is woshypped with men's inventions/ but whose seat is the heavens/ and the earth his foot stole/ as saith the prophet/ that with the breath of his mouth shall destroy all antichrists with all there venemus laws that hath coriupt & poisoned the precyos soul of man. Act. seven. Esai. lxvi ij Tes. ij. i Tim. vi. For whom our merciful saveyour Christ shed his most precious blood/ The which only hath immortality/ and dwelleth in the light that no man can attain/ whom never man saw nor can see/ to him only be all honour glory & praise for ever and ever world with out end. Amen. Here followeth the epistle of Henry Sullengers. IT is showed us worshipful brother Herman ne/ by the excellent & right godly man master john Beckstayne/ that there goeth abroad a certain epistle from one to another among the congregations of low dowchlande/ wherein it is plainly taught to be leeful for Christian men to go to high mass as they call it. And that because of this epistle some be greatly troubled in conscience/ & other some conjecture all the ministers of the congregations of high dowchland to be of the same judgement. Wherefore we of the church of Tigurye thought it good to purge the old & true faith & learning which we hold/ from this unhappy suspicion/ openly confessing unto you (a minister by the grace of God/ in the congregations of low germany/ both of good learning & conversation) that we neither be ourselves of that mind/ nor yet allow that sentence. As for things which be called mean & indifferent/ we believe a christian man may use them in all times & places without scrupulosity of conscience/ so that all thing be done discreatlye/ & according to charity. That is to say/ to the glory of God & the edifying of our neighbours/ & the hole congregation. But the pope's mass/ be it high or low/ images/ & other like/ which be expressly against the word of God/ & the pure faith/ we reckon not among indifferent things: an indifferent thing is that which is neither good nor evil/ for whether thou do it or do it not/ thou shalt neither be rightwise nor unrightwise therefore. For thus doth Iherome himself diffive it/ in a epistle to saint Augustyne. Now what man having his right understanding can say the high mass/ & the use of images in churches not to be evil? or who can lightly grant it to be good? The law of God doth evedentlye condemn one & other/ all strange worshipping & ceremonies/ or god's service (/ that is to say) such as are not institute of God/ or such as are inventide by man with out the word of God. But what is the high mass/ else save a rite or ceremony set up by man beside the word of God? For as for Christ's supper what it is/ ● after what fashion christ commanded it to be celebrate we be not ignorant. Libro. ij● epist. iij This is also to well known that they which keep the high mass/ do condemn the supper of the lord/ and the manner thereof as barbarous/ rude and heretical/ when as not withstanding the holy martyr saint Cyprian saith that in the supper we ought neither to follow or receive any other thing/ then what the Lord himself hath delivered unto us. iiij. Reg. ij. c And again it is false and counterfeit saith he/ it is wicked and dishonoreth God/ what so ever is instituted by the made brain of man/ if that god's ordinance be broken thereby. iij. Regum xviij. v Besides this Helias the holy Prophet of God which we believe was conveyed into heaven in a fiery charete did not he forbid to cuple gods & names ordinance together other to mingle the one with the other. If the Lord (saith he) be God follow him how long will you halt on both sides? Sophon. l. v In like manner Sophonias also I will destroy saith he/ those persons that swear by the Lord and by Malchom. Verily if the only sacrifice of Christ once offryde for the sins of the world/ maketh the believers perfect: what need they in their high masses/ daily to offer the body and blood of Christ for the sins of the quick & dead. john. v. Mark xvi. v If they which depart in faith pass from death unto life? If they which die in unbelief/ escape not damnation to what intent I pray you sacrifice they for the dead? joh. iiij. If the Lord must be worshipped in spirit and truth/ why wink thes persons at the doctrine and fact of them which bid men to worship him in bread? Therefore may we cry with Elyas/ how long halt ye on both sides? If the sacrifice of Christ be absolute or sufficient: think steadfastly that by that only sacrifice you be made perfect for evermore. But if there be sacrifice made daily in the mass. Then believe that you be cleansed thorough daily sacrifices. Thes things can not stand nor agree together. More over no man need to blind himself with thes words/ high mass/ and low mass: In the high mass are the self and same abominations which are in the lowest. In both of them/ is the institution and ordynaunte of Chryst perverted/ in both of them is he worshipped in the broad/ in both of them are idols served/ in both/ specially in the service of saints is help ask the at creatures. In both of them is the wicked camnon the greatest portion of the mass. There is nothing in it of old antiquity: nothing of the apostolic simplycite. Furthermore we must also mark in specially/ in this matter/ how the scripture requireth of us no cloaked/ but an open confession. Now by ceremonies and the use of ceremonies we do chiefly confess whath faith we be of. He that being required stondyth by at the Turks and gentiles service/ grauntyth himself to be a partaker or favourer of the superstition of the Turks and gentiles. He that is present at the mass when▪ he is required/ doth openly testify/ that he doth acknowledge the mass/ and the masses religion to be the true service of God. Therefore by his presence/ he establysseth all the errors of the mass. He that will not be present at mass/ him take the adversaries for a contenner of their service/ & all the whole papistry. Wherefore by what reason that we know that the open confession of Christ is required of every one of us/ how little of reputation so even he be: By the same believe we also/ that they be utterly forbidden to have any part with the mass. Nether is it sufficient for us to believe in the heart and secretly to confess God. The syncerefull & plain confession of the tongue must go with all. We have of Orygene/ that there was a certain sect called Helchesaytes/ which taught this heresy that if in persecution any man should deny/ (I use Eusebius words in his ecclesiastical history/ the vi book the xxviij chap.) the same were in no taute/ because he that hath a steadfast heart to God/ alltough he deny with his mouth for necessity/ yet in his heart he abideth in the faith. But I purpose not to dispute now this question at large. I have noted some what concerning this matter long ago/ in my commentaries upon the. viij.ix. & ten chapters of the first epistle to the Corynthians: & upon the epistle to the Hebrews/ again in the book de origine erroris/ which I last overlooked & enlarged. And this much have I written to the intent you may perceive that we be plainly/ not of their judgement/ which put afflicted persons in comfort to go to mass/ we believe & do teach rather that the truth should be plainly confessed/ & that all error ought to be spoken against/ abhorred & shuned/ & that we ought to die/ rather than to have any thing ado with that wicked service. We know that through much patience we must save our souls: we know that it behoveth us thorough many tribulations to enter into the kingdom of heaven. But if we may after such a sort according as the world goeth/ semble & dissemble/ chop & change at our pleasure in matters of religion/ surely the most holy martyrs of god were iole's/ that would have nothing to do with ceremonies which were plain wicked. But their uprightness &, steadfastness was acceptable unto the Lord/ wherefore he also will not be displeased at their holy pertynacite/ which had rather suffer all manner of extremity then once to make or meddle with the wicked service of the papists. Thes things may you be bold to say of us a eight good men & such as be in trouble for the truth/ praying them to commend us with their prayers unto god. More of this matter shall master john Becstayne declare you. For be heard mine other brethren in the ministration of god's word dispute of this same thing. Both Leo juda/ Casper Megander/ Erasmus Fabricis/ Conradus Pellicanus/ Theodorus Bybliander/ & the rest/ which all wish you good/ far you well brother in the Lord. Love me/ and remember me with your prayers unto Christ. At Tigurye. 18. Februa 1541 The Epistle of john calvin. THe man to whom ye gave commission/ required us to write your aovyse/ how ye might keep you from staining yourself among so many spots of superstitions/ as in the stead of the pure & true service of god have gotten place in the church there with you. As for me I suppose it shallbe sufficient/ to declare you my mind briefly. Also/ not hiding from you what other men do think in the mean season/ considering that there is some variance in this behalf. The same that other men would either deny or wink at/ stand I at no doubt to affirm/ namely/ that I utterly do not subscribe unto their opinion: So that at the least by this my simple confession/ ye may understand/ that it shallbe far from all feydnednesse what so ever I will say. But this one thing will I heartily pray you that in hearing me speak of variaunte/ ye will not be sore offended/ as though ye might have no thing of us/ but that is wraped with controversies. For as ye shall hear/ there is very little variance between us. They pondering how dangerous a thing it is to snare men's consciences in religion/ dare not condemn ought no unlawful/ that may by any mean be excusyde. More over when they consider how many grievous ways they be oppressed on every side/ which live in that captivity of Babylon/ they must needs favour them in some things/ least that if they should be to importune upon them/ it might utterly discomfort such as else have a good zeal/ and be endued with a right fear of God. But I contrary wise do hold/ that it cannot be to straightly kept/ which the Lord hath bound by his word/ and that the godly ought not to flatter themselves in evil things/ lest they be careless in remaining therein. Nevertheless I do not deny/ but that both the same their reasons are very good: they also grant me gladly mine objection. But it cometh to pass (I can not tell how) that while they are to fervent upon their considerations me think they are to merciful. They also judge me to cruel while I remit nothing. Verily there is nothing that I am more loath to do/ than to swerver/ (how little so ever it be) from the mind of such men as the whole church hath worthily in high estimation/ and whom I also privately have in reverence with all my heart. Only of their goodness let them grant me this to receive nothing against the judgement of my conscience. First with out any controversy/ we all agree in this/ that a christian man is bound not only to worship god spiritually in his heart/ but also to testify the same outwardly. For as the Lord hath consecrated our soul together with the body unto himself/ so showlde his glory appear in both/ as S. Paul saith: They do but fable therefore that aftyrme it to be sufficient/ if a man keep the pureness of religion inwardly: and that God regardyth not outward things/ so that the mind remain whole. And yet not withstanding/ we do not require of every one/ a open confession of his faith/ But that a godly man nevertheless endeavour him self/ to profess that worship of the only God & Christ which is commended unto us in his word. Again/ we have not appointed this profession with certain limits/ save only that every man (according to the measure of his understonding faculty/ & as occasion is offered him) do in any wise apply himself to sanctify the name of god. Wherefore in this matter/ we must handle more with exhortations/ than with determinable rulers. For as the faithful neither may nor ought to be constrained to any certain rule/ so do they favour themselves to much/ if but in part only & that slenderly they use the worship of God/ and follow not still upon it continually & with diligent labour as long as they live. Let every man therefore be diligent & constant enforcing himself & let him not leave of/ till he have specially persuaded himself in this/ that he omit no occasion of glorifying god. But one thing we affirm precisely/ that they which receive such usages as are notable in manifest ungodliness/ do serve from that profession of faith which all Christian men own unto their Lord. For saying that the Lord hath instituted ceremonies/ whereby we may be exersysed towerd the sincere worshipping of him/ verily like as in practising the same/ we testify ourselves to be the worshippers of the living God/ even so in using such other as have the appearance either of idolatry or superstition/ we both dishonour the name of God/ & defile ourselves. iij. Regum. xii. For they finally remain undefiled/ that neither bow their knee unto Baal/ neither kiss his hand/ ner swear with their tongue by another name/ than by the name of the living God. In these things we do not vary. But when we come to discern ungodly usages from such as be good & according to religion/ there we some what vary: Wherein yet I grant them this/ that some usages therebe which either came up of a little superstition/ or else are degenerate into some superstition from their good origenall/ the observing whereof were not to be reprehended/ if it lacked superstition. As for ensample: They that first lighted candles at the table of the Lord/ swerved some what from the pureness of the gospel/ bringing in a ceremony which yet being good/ was at the coming of Chryst abrogate with other persels of the jewesdome/ yet the same affliction of comeliness/ (as fond as it is) when it proceedeth not to ungodliness/ there is no of fence of God in observing it. Other things were well institute/ which thorough abuse are swerved from their truth/ which I permit the godly also to observe/ so that the abuse be not fallen to manifest idolatry. Nevertheless as conserving than both/ it were verily to be desired/ that they were either wholly abolished/ or else plainly that they were refourmyde. But because that lieth not in a private man's hand/ let him not refuse to follow the custom received in his church/ which custom by right he had rather were taken away/ or else reformyde: let him not refuse it/ I say/ if he be brought to it by necessity: but as long as he may with out offence/ let him refrain from it/ that by his rare using thereof/ he may declare/ that he doth not greatly allow it. Here now am I constrained to dissent from certain learned men/ whom I else esteem as father's/ because that among this sort they reckon the high mass and certain other such ceremonies: for they esteem it to proceed of the supper of the Lord/ though it be diversely stained & polluted. And yet do they not deny/ but that the opinions which are of it be wicked and against God such as a godly heart ought to abhor. Nevertheless they judge that a private man is to be excused/ which while he may not have the supper of the Lord purely ministered/ doth not refuse it/ torn and rend as it is. But I can not be brought to esteem it for the supper/ though the authors thereof do colour the name of it never so much. iij. Reg. xii. c For Hieroboam also would that the calves which he set up/ should sheme to be instruments of the jews religion: And the same verily was done contrary to the lords commandment/ so that it was no more lawful to offer there/ than to do sacrifices unto the ydolls of the heathen. Considering therefore that I esteem the mass for a very abomination/ which after no other wise is decked with the name of the holy supper/ than as an angel of sathan transfigureth himself into an angel of light/ I can not see under wat pretence a godly man being illuminate with God's word/ may have it in reverence as a pure ceremony of God. lj. Corin. xi. v For over and besides that it is manifest/ that Christ with the holy ministration of his supper is there had in derision: a devout conscience will not presume to apply unto it/ the promises that were given unto the supper. Nether availeth the excuse which some men bring in/ that a godly man and such one as feareth God/ cometh not save only to be partaker of the prayers and Sacraments with the faithful/ but abhorreth from all the ungodly acts which there are executed/ and in the secret affection of his heart doth hate the things that he openly can not improve. For he only avoideth idolatry/ that refraineth from the sacrifices of idols. The mass verily is an idol set up in the temple of God: when thou therefore art at it/ thou standest before the simple/ and givest very evil ensample/ for they think/ thou worshippest whatsoever abomination is in the mass. i Cor. x. ● I will stand no longer in this matter/ when Paul to the Corinthians doth sufficiently declare/ that he is a partaker of the cup of devils/ which although he do it without conscience of superstition/ only by outward ensample/ meddleth with profane usages: and moreover that he is guilty of blood/ because he confirmeth the error of the ignorant by his ensample. Where as it is alleged/ that there with you the church is/ whose communion is not utterly to be excluded/ that argument also is easily dissolved. For the church is taken sundry ways. Therefore according to the diverse estimation thereof/ we must prudently discern/ after what sort the church of yours is to be reputed. As for me verily/ I believe that the catholic church is scattered abroad in all such places as are kept under/ thorough the tyranny of the Pope. Rom. xi. v For seeing that the Apostle doth testify/ that God can not repent him of his calling/ as he gathereth of the jews that they shall never depart wholly from the grace of God/ which are once received into the inviolable covenant. Even so may we reason now/ that among all nations to whom so ever the Lord hath appointed the eternal covenant of the Gospel/ the power thereof remaineth still: yea they have baptism also a scale of the covenant/ which can not be without effect: For how greatly so ever the multitude self have swerved unto idolatry/ yet thorough the unthankfulness and unfaithfulness of man/ can not the will of the Lord be hindered/ but it must forth/ wherefore we conclude that the Lord hath alway had & yet hath his elect/ whose salvation is scaled with such a seal of baptism/ as is neither vain nor without any undoubted strength. And because baptism is a sacrament of the church/ the Lord would that the calling upon his name and some appearance of the ministration should still remain there. But as concerning the very proper beauty of the church such as is expressed unto us in the scripture/ that do not I knowledge to be the congregations of the papistry. The church is it whom Chryst commanded to obey and hearken unto: but why? even because it is the pillar and stablyshement of the truth. As for those they are the nests of errors and heresies/ which by all means go about to over throw the word of God/ & set up idolatry in the stead of God's true worship: yea all kind of abomination in the place of true godliness. Finally I judge her to be such a shape of the church/ as was among the israelites/ after that Hieroboam had set up a temple & the calves/ contrary to the word of the Lord. iij. Reg. xii. ● For wickedly all things were perverted among them/ yet for the honour of Circumcision the Lord vouchsafed to grant the people the name of a church/ and therefore by Ezechiel he called them his children that came of them. But would not the Prophets therefore have granted/ that any man might have worshipped in Bethel/ under that pretence because the church was there. Amos ●●…. ● Thus ye see now how far we agree/ & how great diversity is between us. This do certain & godly men require of a Christian man as well as I: first that he serve God with the inward pureness of his heart/ & then with outward exercises of godliness to testify the worship of the spirit: This profession do we think to consist in two parts/ in the confession of the tongue/ and in holy observances. In declaring your faith we can prescribe you no measure/ but that according to your vocation/ ye seek all occasions/ that the name of God may be sanctified by you. But specially ye must labour to have your household well taught in religion. For the Lord in making you ruler over your children and servants hath not only put you in trust with them that ye should govern them in their duties of cyvilite/ but also to bring them up in godliness. Touching the second part we think thus/ that all such ceremonies as do contain either manifest idolatry or open ungodliness/ are contrary to the profession of that religion/ which a godly man is bound unto: wherefore the worshipping of images & selling of Masses (that a man should buy them with money) and such other like things/ we plainly disallow. And in this are not godly & learned men against me/ that it is also a Christian man's duty to eschew those ceremonies/ which sprang of error and covetousness/ & saints holy days/ where there is nothing that resembleth or is like the holy antiquity of the church: but many things are there profane and impure. For the word of God is there shamefully and miserably perverted: and prayers there be which are either fond and unsavoury/ or else full of blasphemies. Under the same kind do we comprehend pardons/ brotherheades or fraternites/ holy water and such like/ whose beginning hath not been allowable/ and the abuse (yea the very use of them) doth plainly rob God of his honour. Now have we to speak of such as do pertain nigh to the keeping of the communion of Christian fellowship/ concerning the which my conscience will not suffer me to be of like opinion with those right virtuous and excellent men. For they judge that men ought not to forsake the communion of a congregation/ wherein the covenant of the Lord remaineth/ & where his name is called upon. There counsel is therefore/ that men (specially on the sundays) do participate with them in prayers/ because that then commonly the people assemble for this intent/ to call upon God: And the prayers which are made/ be the more pure/ because they are of the old church: They counsel men also to be present at the Mass as at the lords supper/ which how wonderfully so ever it be defiled/ deformed/ rend as●nder on every side/ corrupt and polluted with wicked opinions/ yet by means of the certainty of Gods promise/ it remaineth the supper for the faithful. Nevertheless in the mean season they enjoin two things/ that as oft as a Christian man goeth to the Mass/ while he himself may not reform the abominations that there appear/ he require of God by his prayers a reformation thereof: And that then to his power/ as occasion requireth/ he doth his diligence that he seem not to consent unto idolatry/ nor to such rites or usages as do rob God of his honour/ but that he may be perceived to seek God and his pure worshepe/ and utterly to refuse all such things as are contrary to his Gospel. A certain godly and learned man addeth more over/ how that he wisheth that the same person who soever he be/ should communicate at the table/ whereby he may the better testify/ that he seeketh there the supper of the Lord. But I would wish verily with all my heart/ that the servant of Christ should revelently take what so ever he saith there appertaining to his Lord/ so that he defile himself with any uncleanness. Notwithstanding because I see no way whereby the filthynesses of sathan might be separated from the holy ceremonies of our Lord and saviour jesus Christ. I can in no wise suffer the outward exercises of religion to be had in such price that the temple which is dedicated unto god/ should be stained with idolatry. Wherefore if ye can there use the things appertaining unto Christ/ so that ye join yourself to no wicked and ungodly ceremonies I will gladly grant it you. Else I can in no wise be brought to give you leave for to do that which in my judgement is clerlye against the profession of a Christian man How then (will ye say) must I not then other change my dwelling/ or else despair? That do not I so presyselye require. Nevertheless my desire is/ that ye daily call yourself unto an accounts/ and cast with your self earnestly how far from rendering unto god the worship that ye own him. And this may ye bem one the misery of your captivity unto him which only can amend it/ and in treat him by your continual prayers/ that he will restore liberty unto his people/ and renew his holy city/ wherein pure and sincere sacrifices of praise or thanks giving may be offered up unto him. For it is no small scourge of the lord/ that ye are constrained to serve strange gods. Therefore must ye neither mynyshe it with vain consolations ner favour yourself in so great infirmity. Wherefore see that ye have allwayse in mind/ what miserable case ye stand in. That ye may with the more earnest desire go about to be rid of it. Such an humble mind will not the lord for sake/ but either make some way of final deliverance or else succour you thorough his mercy. Far well. The Lord bless you and your howsolde. Amen. Laus Deo.