The Mind of the Godly and excellent learned man M. John calvin, what a Faithful man, which is instruct in the word of God, aught to do, dwelling amongst the Papists.  2. Cor. 6. 
☞ What fellowship hath righteousness with unrighteousness? What company hath light with darkness? How agreeth Christ with Belial? Or what part hath the believer with the infidel? etc.  
Anno Domini M.D.XLVIII.   

The Preface to the Reader.  
Sense that Satan was loosed out of the bottomless pit, 
Apoc. 20.  and (for man's unthankfulness toward God for his manifold benefits) permitted to range through out the whole world, to deceive mankind, man off himself naturally prone unto evil, & therefore ready to incline to his diabolical suggestions and temptations/ well nigh all the whole world (a few of the little flock of Christ only except, 
Gene. viii  whom it hath pleased God of his mercy so to preserve, as he always doth his church that they have not bowed their knees to Baal) hath neglected and set nought by God's everlasting testament & gospel which is the power of god in to salvation 
3. Reg. 19  
Rom. 1.  to all them that believe. And where as they knew there was a god, & have not worshipped him as god, nor thanked him, but became vain in their imaginations, and their foolish heart was blinded, when they counted them selves wise, they became fools: and turned the glory of the incorruptible God into the similitude of a corruptible man etc. Wherefore God, likewise, gave them up unto their hearts lusts into uncleanness, to defile their own bodies in themselves, which turned the truth of god in to a lie, so that they worshipped & served the creature more than the creator, which is blessed for ever and ever.  

Rom. 1  And what more ensued Saint Paul declareth, They justly received the reward of their error, and as they had no regard to know God, even so god gave them up unto a lewd mind, to do those things which were not comely being full of all unrighteousness whoredom, wickedness, covetousness, malyciousnes, full of envy, murder, strife, deceit, evil conditioned, whisperers, back biters, despisers of god, doers of wrong proud, boasters, bringers up of evil things, disobedient to their elders, with out understanding, covenant breakers, unloving, stubborn, unmerciful, & endued with all kind of wickedness.  
Thus dost thou see (good Christian reader) how dangerous a thing it is, to neglect or despise the mighty word of god, against which (notwithstanding) the gates of hell can not prevail: so that in despising or resystinge it although of a malicious or perverse mind, thou goest about to suppress & keep it back thou dost nothing else but procure thine own damnation, the word of god florisshinge nevertheless: for as the gospel is salvation, to them that believe it, so is it damnation to them that believe it not. This doth Christ verify and affirm himself, saying, 
Ihon. 12.  he that refuseth me and receiveth not my words, hath one all ready that judgeth him.  
The word which I have spoken, that shall judge him at the latter day: for he shall have nothing to cloak his sin withal. 
Ihon. 15.   
Peradventure we will think that saint Paul doth speak those things only of those that were before his days and so persuade ourselves that it was nothing meant of us, but in less than we can prove ourselves not guilty in those and like offences that they in the old law were plagued and punished for, let us not persuade ourselves to be clear of like threatenings. No, let us look for none other thing, but to be cast up of god into a reprobate and lewd mind and so headlong into all filthiness and iniquity the just reward of our error whose end is death everlasting.  

Deut. viii.  God fed the israelites with fine Mamna sent them from above, they abhorred it & wished to be at their full gross flesh pots again in Egipte. 
Exo. 16.  They were plagued for their unthankfulness. God hath sent us the true Manna, 
joh. vi  his everlasting word the bread of life we abhor it, we can not abide it, we would be at the full pots of the gross flesh of men's traditions to poison ourselves. Well, shall we think to escape gods wrath? Is god become a changeling? will he not punish us, for our unthankfulness as he did them? yea truly. For we be more worthy of punishment than they, seeing we have their punishment, 
Num. xi.  for an ensample before our eyes to beware by.  
God also brought the children of Israel out of Egypt by wonderful miracle, 
Exod. 14.  for when it was unpossible by all reason, but the other they should have been destroyed by Pharaoh and his army being behind them: or else to have been all drowned in the red sea before them: the mighty power of god caused the deep sea to stand on either side of them like a wall so that they passed through it safe lie, but their enemies pursuing them were drowned horse and man. Where as they ought with whole heart & mind continually during their lives to have given thanks unto that mighty god alone for their deliverance: they shortly after made them a golden calf, 
Exo. 32  fell down and worshipped it, offering sacrifice unto it, saying. These be thy gods (O Israel) which have brought the out of the land of Egypte. This their unthankful Idolatry Moses called the greatest sin and was grievously punished: for there ensued murder of the Israelites to the number of twenty-three. m. Now if it can be proved, that we have showed no such unthankfulness toward god, have not resisted his word nor committed no such like offence: then may we sleep the more careless and fear no such plagues to fall upon us, for of this we may be sure, God will not punish us without a cause. But amongst many other things, what say you to this, I pray you? We were long in Egypte that is in the bondage and captivity of Pharaoh the devil, and when we could be delivered by no power no merit or intercession of any creature beside christ visible or invisible/ mortal or immortal/ & where as it was impossible to all reason, but other we should be everlastingly drowned in the red fiery sea of hell & death being always before our eyes: or else to be devoured of the furious Pharaoh the devil pursuing us: God of his mere mercy (above all our desert) sent his only begotten son Christ jesus, to become very man and die for us, for in as much as we had committed such offence 
Gen. 2.  as was forbidden in pain of death we must needs be redeemed again by death, and that by such a one that should not remain dead still, for than should not he overcome death but death overcome him: therefore must he rise again and so by death overcome death.  
This part hath christ played alone. He died for our redemption, 
1. Cor. 15. 1. Cor. 1 Ephe. 1  he rose again for our justification & so overcame death sin and hell: and thus most wonderfully delivered us out of everlasting thraldom and captivity. But have we always ascribed the renown and glory of our redemption and forgiveness of sins to god alone? No no but rather to masses satysfactorie with sundry other vain traditions of man. To whom do we attribute, or whom do we praise for our daily preservation from perils and jeoperdyes? God alone? No, our manifest acts do openly reprove us. How many men and women have been, when they have been in danger/ some of drowning, some of burning, some of ●reakynge their necks, and some lying so sick that to all reason they seemed vn●●…rable, that, if god of his goodness preserved them and raised them up again, would shortly after get them to one idol or other (to whom they had vowed their pilgrimage and offering) as some to the lady of Walsyngham some to the lady of Grace, or unto some other foul idol. And where as they should have given glory and praise to the one everlasting god, which alone delivered them they have kneeled down in the sight of the whole multitude & thanked a doom image, worshipping and offering their idolatrous sacrifice unto it. Was not this idolatry worse than the worshipping of the golden calf? yes truly. For than sacrifice was commanded to be offered to god with calves, but not calves to be worshipped: as for idolatrous images were forbidden then as they be now. And for that the people might be that more alured to like abomination the priests taught them for their own advantage to come only in their shirts & smocks what was this else but to say with the israelites? These be thy gods (o Israel) which have brought the out of the land of Egipte & bondage: yea and no doubt the world both hath and shall be plagued with as grievous plagues as they were, if it do not earnestly repent and forsake not only such abomination: but also all kind of idolatry that is, all inward or outward worshipping of the image of any thing visible or invisible: or sea king forgiveness of sins or salvation at any creature mortal or immortal, but only at gods mercy, & that for Christ's sake.  
More over for these and such like our unthankfulness and offences, God had justly given us up into such a lewd and reprobate mind, that all we (a few except) were not only given headlong into all kind of vice and idolatry: but were so far gone that we were just partakers of the curse pronounced out off god's mouth by the prophet isaiah. 
Esai. 5  woe be to you that call evil good, and good evil, making darkness light and light darkness, taking bitterness for sweetness and sweetness for bitterness. In this case were we. That which was vice and abomination, we took for godliness and virtue: And that which was godliness and virtue in deed, we took for heresy & sin: for who was he that thought it not godly to profess himself into an abbey friar house or nonry? Who was he that spoke against them, and that with god's word but he should be hated and persecuted? Who was he that thought but that it was highly meritorious to go on pilgrimage to this or that image? Who was he that could speak against them but he should be in danger of his life? Who durst speak against the Popes hot purgatory, but that he should be burned to ashes? And as for the abusing of the lords supper which they called the sacrament of the Aultare, he that spoke but a word against it, or against their wicked masses satisfactory (though it were the very scripture) hanging was to good for him, he must die most cruel death. But thanks be to the eternal god for he (to the declaration of his glory & for his elects sake) hath stirred up men as his instruments to speak, writ and print mightily against such abomination, and he hath turned the hearts and powers of some christian Princes against them to suppress them and root out all such plants as our heavenly father hath not planted.  
❧ Finally, seeing that papistical abominations and idolatries be now well nigh all known though they be yet scarcely half left in many places, it is requisite and highly necessary to know how a faithful christian man, endued with the spirit of god & truly taught in his word, shall behave himself among the papistes, were in and how far he may be conversant with them: namely, whether he may be present at their mass and superstitious Ceremonies without offence in that he, although by outward gestures as by capping and kneeling seem to worship with them, doth notwithstanding in his heart worship the only living god: whether he may lawfully use such dissimulation or not? For thy full erudition & learning in this behalf although veri few writers have touched this point (namely in the english tongue) here hast thou (good Christian) this notable work of M. John Caluyn a man of good learning and godly conversation, now first translated into english: which, if thou, diligently read peruse and mark with soberness, it wylfullie satisfy thy mind in this behalf where as certain places in scripture (after some men's minds) seem to bear with such dissimulation in worshipping thou shalt have them most manifestly opened unto thee: so that thou shalt perfectly know, that all that be of Christ ought not only to confess God with the heart inwardly, but also (after the council of Saint Paul) to confess the living god with the mouth and glorify him in their bodies professing him in all their outward gesture and behaviour. 
Rom. 10. 1. Cor. 6.   
AMEN.   

How a faithful man shall behave himself, dwelling amongst the Papists.  
MAny do ask me Counsel oftentimes, how they should behave themselves among the papists where it is not lawful for them to worship God poorly: but every man is constrained to use many ceremonies which have been invented against the word of god, and be full of superstition. Now it were not very hard to answer them in this matter & to define unto them simply the truth thereof, if they were fully determined in their hearts to follow wholly and without contradiction all that God hath commanded them by his word. But I wot not how the most part of men, after that they have known a thing displeaseth god do nevertheless give them selves leave, and also do defend themselves against it. For there have been divers have asked me counsel in this matter even altogether after such a fashion as Baalam did of god, when he would go unto king Balach, 
Nume. 22.  for he knew well enough that it was against the will of God that he should take that voyage upon him, but yet nevertheless he ceased not to ask him leave for the same. Even likewise these men here being in manner convict in their conscience/ that it is evil done, to bow themselves before Idols/ do inquire and demand what they may do not for to captyvat & make subject their assent unto god, and rest upon his word/ but to the intent men should give them the bridle: and that they having answer after their desire may quiet themselves in their vice through vain flattery. To be short even as the prophet ezechiel saith. 
Ezechi. 13.  They go seeking about that men should make them cusshens to lay their conscience a sleep upon and that men should make them believe that they live when they be in death.  
Nevertheless because it is our office poorly to bear witness to the verity, I can not dissemble nor refrain, but that I must needs speak those things which I think necessary to be known: specially when I am required there unto, but for as much as all the difficulty cometh of this, that we do ever give more heed to keep us in the favour of the world, then to please god I exhort every faithful person in the name of jesus Christ/ for to resist his own affections, that he may be obedient unto the will of his master Christ. It is a painful thing for a man to put himself in danger of losing both body & goods/ to steer up all the world against him, to live in opprobry and utter reproof, and to leave the contrary, where one may live well at ease, for to go into a strange country as one goeth astray. I do grant it to be so, but what is the first lesson that we should learn in the school of jesus Christ, but to forsake ourselves, but if there be any so weak or frail that they can not at the first determine veri well what they ought to do, at the least I desire them that they will not flatter themselves seeking sterting holes and vain excuses for to hide them with/ but these sterting holes can not deliver them from the judgement of god, yea and we see that this is the beginning and as it were the first degree of the ruin of such as do fall from the grace of god. And when they see that it is not sure for them to make themselves known before men, that they be the true servants of god duly to honour him they excuse themselves & will be counted for righteous & faultless when they do with other men defile themselves with divers kinds of idolatry. Then afterward they perceiving that they can not this way escape all manner of suspicion they think they be discharged if they do hide their christianity all together without speaking so much as one word of God except it be to their chief friends and familyars and that shut up in a chamber surely. Now the whiles they suffer the truth of God to be blasphemed, & what dishonour soever men do use to do to jesus Christ: they do not only make no resistance to the contrary, but also make as though they consented to it, having none other things in their mind but to take heed that no man should perceive that they be christians at the last what happeneth to such manner of people which will with so carnal pretence (that is to say, by perverse subtility) beguile both god and the world god suffereth them to fall as it were into a depth of darkness depriving them of the knowledge that he had given them, and so finally the devils possessed them & stirred them up against the gospel and maketh them persecute with a hoot & cruel fury, the doctrine which before they knew to be of god, and that by good right, for it is reason, that that man which turneth the verity of god into a lie for to justify himself in his iniquity, should therefore feel such vengeance. For as much then as as infirmity doth let us for to accomplish our duty, let us rather give all glory unto god in confessing our misery, then by inventing cavillations and starting holes to bring upon ourselves shame & double damnation, for we should take the ensamples of the punishments of god for admonitions or warnings, to the intent that we should learn to walk in his fear.  
What shall men do then? first of all let us not measure our duty due unto God after our own commodity, for after that manner we shall never attain to the truth. Then afterward let us not in this matter have respect unto our own persons for to seek out that which is most convenient for us after the flesh. thirdly let us not take counsel at our own brain, which way is best to wind us out of apparel and trouble: but let us rather trust in the providence of god nothing doubting but that he is able enough for to keep us even in the mids of a thousand deaths, if necessity required, that it should come there unto: thus doing we should not have any need long to stand in advisement or dispute of the one part or of the other part whither we should with trouble with the loss of our goods, with the danger of our life, obey unto god or no, & for to please him get the evil will of men: but having one's his commandment, we should readily & without doubt follow it as a sure way committing unto him what soever might come thereof & give ourselves over unto his holy safeguard: here have we the only mean whereby to govern us truly. In this case I will recite a godly example that Saint augustyne doth rehearse which shall be good for to bolden and encourage us thus for to do. It is that Saint Cyprian after that he was condemned to the death because he would not do sacrifice unto idols was moved and enticed to condescend unto the same for saving of his life. And specially the judge coveting to deliver him required him instantly, for to do so and prayed him well to bethink & advise himself. Unto whom he gave a short answer, that in a thing so holy deliberation might have no place. Let us now consider in what estate Saint Cyprian was then, he saw the death before his eyes: but for asmuch as he was at a point with himself, for to follow the commandment of God, the same delivered him from all perplexite, that he was not astonied: so that he did not bow or change his mind, but abode invincible.  
This is then a notable sentence which ought to be well printed in our memory, to th'intent that we do not attempt through any devilish presumption, for to advise ourselves whether we may do that which God hath spoken or no: as though we might control him, but if we will take counsel at our own head & turn away from his word, let us surely wait for the curse which he hath pronounced by the Prophet Esay, upon all them which give not authority unto his spirit for to rule in their counsels and axe not at his mouth to take there at their determinations.  
We see now touching this present matter, that if our lord hath on this wise declared his will, we contenting ourselves with his word, may have sure knowledge of that that we ought to do. This now concluded, if any man will still to it reply, let him go and plead against God, to see whether he can win his process against one so strong a party specially having so evil a matter.  
First, let us remember that jesus Christ doth learn us all this lesson at the first entrance into his school, that if we be ashamed of him or of his word before men, 
Mat. 10  of us will he be ashamed when he shall come in Majesty with his angels.  
Behold then how that our Lord is not content when we do knowledge him secretly only and in our hearts, but he requireth straightly, that we do declare before men by outward profession that we be of his: & he doth not accept us to be of his kingdom but under that condition. And it is no marvel for that that saint Paul saith can not be false, 
Rom. 10.  that as with the heart a man believeth unto righteousness: so must he confess with his mouth that he may be safe Whereby he signifieth that can not be the fruit of faith before God, which bringeth forth no confession before men. Who soever now draweth back, he must go seek him a new master.  
Now one will demand whether every one must declare himself openly or no, if he will do his duty though no man inquire of him his faith? I answer, that it is not my meaning for in asmuch as it is a particular office to preach openly/ it is not convenient that every man meddle therewith/ no neither were it expedient nor convenient? I mean not them that every man should go into the pulpit to declare their christianyte/ or else that we should publish it in the streets as the blowing of a trumpet: but that every one after their vocation in the which he is called to take heed that he give god his glory.  
Now for as much as our lord hath not determined neither the time nor the place, neither yet the bounds, how far we shall go, we can not make any certain laws therefore.  
But it is meet that every one (to his power) do apply himself faithfully, to do the same by all the means that he can, considering always the state in which he is and the grace that god hath given him, & because that we be all slothful and negligent, except that we have always some spoure for to steer and prick us forth, let us have these godly sentences printed in our hearts wherein it is commanded us to be ready to render a reason of the hope that is in us unto every one that asketh us. 
1. Pet. 3.  
Esai. 2  In like wise where it is said that th'office of every faith full person is, to take his neighbour by the arm and say let us ascend into the hill of Zion in to the house of the god of jacob and he will teach us to walk in his ways, we see now that there should be such zeal in us both for to exalt the kingdom of God and also for to edify our neighbour: and that we should give all our strength and apply all our study to do the same.  
But for as much as we have no certain rule to certify us, how far & how wide we should walk, there is no more to do then, but every man to desire our lord to direct him in true wisdom: that he may judge what is most expedient to be done. And then afterward after his power (according to the measure of the understanding which he hath) he do seek all the means and occasions that is possible for to fulfil his duty: to the intent that we have all ways the following of jesus Christ for our mark, 
Psal. 68  of whom it is spoken that the zeal of the house of god consumed him, that is to say, he was inflamed with such love and affection to build and entertain the church of god that the same was even as a burning fire in his heart which did never let him rest. On the other side, let us note well, what is spoken of them which durst not confess jesus Christ after that they believed in him. 
Ihon. 12.  It is that they loved more the glory of men than the glory of god. Is it not a cursed and an overthwart choice to prefer men before god? Let us take head that we come not into such condemnation.  
But the thing which I have taken chief to handle at this time, is to know whether a Christian man being rightly instruct in the truth of the gospel, when he is among the Papists do offend god or not if he do as other do in going to the mass, worshipping of images, relics, & using such like ceremonies. And to prevent the cavillation of some, we entreat not now of this difficulty, whether it be evil done to dissemble: but whether a man may feign and counterfeit or fashion himself against the verity & truth. A man doth dissemble when he hideth that that is with in his heart: but he feigneth or sembleth when he feigneth himself to be that he is not, in conclusion look what it is to lie with the mouth that same is to feign in the deed.  
Now to define this question, we must note, that as there be two manner of honours that we own unto God, that is to say, spiritual service of the heart & the external or outward worshipping: even so on the other side, be there two kinds of Idolatry, the first is when a man through a false fantasy which he hath conceived in his heart or spirit doth corrupt & pervert the spiritual salves of one only god The other is when a man (for what cause so ever it be) doth give or transfer the honour which belongeth unto god only, unto any creature. As for an ensample unto an image, let us then begin to speak of the duty which we own toward god, to serve him duly. Is it sufficient for every man to hold god within himself within his heart for his saviour and worship him in secret? No, he requireth more of us saying, that we must glorify him as well in our body as in our spirit & he adjoineth the cause. Because that both of them belong unto him. Now although we had not this commandment, yet it is evident that it should be so, for in as much as our bodies be redeemed by the precious blood of jesus Christ. What reason is it, that we should prostytute it before an Idol? Seeing that it is the temple of the holy ghost. What an horrible sin were it then for to defile it with such sacrilege? Considering that it is predestinate to receive the crown of immortality and to be partaker of the glory of god, is it then convenient for to corrupt and to foil it with such filth? let us learn then that even as our souls be consecrated unto God, even so ought our bodies to be reserved unto his honour. S. Paul crying against whoredom useth this argument. 
1. Cor. 6.   that our bodies are the members of Christ, is it lawful to make them the members of an harlot? By the same reason may we say, seeing that our bodies be the membres of Christ, shall we divide them from his communion by polluting them and bowing of them before Idols? Therefore our Lord speaketh of his true servants, and giveth them this mark that they had not bowed their knees before Baal nor yet had kissed his hand, 
3. Kin. 19  who might have said that they were not corrupt with false superstition holding Baal for their God in their hearts. But he willing to signify that the matter lieth not all together therein, said. That they had not done him any reverence by any outward gesture. In this description doth he show us that we ought narrowly to abstain from such defylinge of ourselves, if that we will be of the number of his people. This is also that he saith, by Esay. 
Esai. 45.  I am the living god every knee shall bow before me/ & every tongue shall swear by my name, he declareth by these words that he reckoneth not himself to be worshipped truly, but when a man doth tender unto him only yea even with outward gesture: and that he be worshipped of the body as well as of the soul. Now when the contrary is done, that is to say, when one knelethe down before an image, it is derogation to his majesty. And what will we more? Have we not an express commandment which forbiddeth us to give any honour unto images? For the words which the lord useth do not only import, that men should not attribute unto them his glory through any superstitions or perverse opinion: but they do also comprehend all the honour that men may do on what wise or for what end so ever it be.  
Then it is now a vain excuse, & that doth not else but aggravate and enlarge the sin to allege that god is content with thy heart: for we see the contrary. Even so is it to allege that idolatry proceedeth of superstition and therefore that it is not committed but when the heart is there with it, for although a man do mock an Idol in his heart when he maketh as though he worshipped him: yet is he nevertheless guilty of this sin in that he giveth the honour of god to a creature/ but let us set a part all superstition: what is it that a man can pretend in his behalf? He will deny that he sinneth, for as much as his mind or intent is not evil. What thing soever (will he say) that other men do, I worship the living god in my heart, I know that it is sacrilege and abomination for a man to go to an Image, of it to seek or wait for any help or else to do it any reverence. It is to god that I direct myself, although I seem to worship the Image. This is the same cloak and colour which the Corinthyans' pretended when Saint Paul reproved them of this vice, 
1. Cor. 8.  for they went unto the brotherhodes which men made unto the honour of idols and did eat of their sacrifices with other: was this now thorough superstition? No for S. Paul bringeth forth this excuse in their name or person: we know that the Idol is nothing, but vanity: what foolish fancy so ever the world have of it, and that there is but one only god and one only lord jesus Christ. But is he content with this? No. Even clean contrary he answereth that all this is nothing seeing that through their examples they did entice other to worship Idols. A weak person (saith he) that seeth you, thinketh he not that you have the Idol in some estimation? Now upon this is he confirmed to do in like case: yea but you have a right understanding in your heart. Must he therefore for whom Christ died perish in bearing himself bond of your knowledge? Doth he not through this answer shake of all their cloaks? With which many now a days would help themselves. And yet doth he speak more sharply a little after. 
1. Cor. 10.  That even as he which is partaker of the sacrifice of god is partaker of the true sacrifice so he which doth communicate with such faulty and defiled manner of doings is polluted & defiled, it is a vain thing (saith he) to reply, that the image is nothing and that it can do nothing. Let us be content that in as much as the unbeliever doth sacrifice unto devils/ who so have any thing to do with them in this act giveth himself to the devil in like wise. Now can no man be partaker of the lords table & of the devils together: neither yet drink of the lords cup and also intermeddle with the devils cup: who so ever doth take the one doth clearly renounce the other.  

Daniel. iij.  And in deed if Danielles companions might have scaped by this subtlety, it was very folly and rashness for them willingly to offer themselves unto death. Might not they have agreed within them selves to say. Other men do worship the Image, but our spirits shallbe erected up to heaven to worship the living God.  
Thus the cause standing for to avoid danger, let us be in the company of other, feigning as though we followed them, Could such cavillation quite them before God? Every man will say nay, Well what shall we say then, shall we accuse them of an undiscrete zeal/ because that they had rather suffer themselves to be cast into a burning furnace then to counterfeit or feign, and have their hearts nevertheless always unto God? But this were asmuch as to reprove the holy ghost which praiseth them for this their constancy, Some man will say, that every man can not be so constant and steadfast. Well followeth it therefore upon that that we should not follow th'exemple which is set before us for a doctrine.  
Even according as we do seek sterting holes for to excuse our sin: so seemeth it unto some men, that they have a good solution for this text: when they say, that it ought to be understand of the Idolatry of the heathen, and therefore it ought not to be applied unto our time.  
For the Paynims (say they) were not only deceived in using of perverse ceremonies: but also in as much as they had Gods devised & forged out of their fantasy. It is no marvel then (say they) if our lord do so greatly reprove their manner of doings: but this is not all one with that that is done among the Papists: For although the service of God be among them corrupt and faulty, yet always their intention is none other but to worship God. To be short, they arm themselves with this diversity that they think there is not so great apparel to be partaker in any Idolatry the which is covered with the name of God, as in an other that were altogether without any cover. But unto this I answer that for asmuch as the world goeth about to serve God after a perverse and an unlawful manner, that then it doth worship an Idol: what cloak so ever they make. Then, they that invent superstitions which God condemneth and refuseth, might very well say, we will serve god but in asmuch as God accepteth not such service they do it rather to the devil. 
Rom. 1  Wherefore saint Paul saith, that they which did transform the glory of god into any corruptible figure, did serve the creature and not the creator. But to th'intent a man may understand more plainly, how feeble this defence is, let us take th'examples of the scripture convenient unto this purpose. 
Nume. 21.  Mark the brazen Serpent which was not invented rashly by the foolishness of men but by the will of God. It was not only a memorial of the benefit which God had done to the people of Israel, but also an holy Sacrament of jesus christ afterward did they make of it an abominable Idol, & yet nevertheless, this was not done without a Godly show or pretence of the name of God. I demand now if that any of them in the same time had made as though he had worshipped it for to fashion himself unto the superstition of the people, whether that we would excuse him? I think there is no man that would not condemn him. 
Exod. 32   
Look also upon the golden Calf which Aaron did cast, was not the same to represent the living God? for when he made proclamation that the people should assemble together for to keep the feast of the Lord which had brought them out of the land of Egypte, that same was received of every man without contradiction: it was then a ceremony set up to honour God with. But because it was false and perverse, it was reputed for idolatry. He that had feigned himself there to consent excusing himself by the title of God/ had he therefore been guiltless? We would all of us condemn him. How cometh it then in a like matter, we will not seem to err. As moche may we say of the Calves which Jeroboam prepared 
3. Regum. 12  for he professed not to bring in any new God: but rather protested that he would always hold him unto the living god. And in deed he had none other respect then to keep the people from going to jerusalem, for fear least they should join themselves again unto the house of David. This was notwithstanding idolatry, because he invented a strange manner of worshipping against the word of god. if that any man now which consented not unto this abomination had sacrificed there, had he done well? And without making any more a do. Read we that any servant of god did at any time worship there? No but contrariwise we read that the Lord by his Prophets forbade it as a crime very abominable.  
Now to make an end of this article the temple of the Samaritaynes, was it builded unto the name of jupiter or Mars? We know that it was done to the name of the lord god of Israel, was it therefore lawful for any faithful man to worship there. It is very plain that it had been an extreme abomination. I conclude then upon these reason's invincible, that it is no more leeful to communicate in an idolatry which is decked with the name of God then if it were all together the sacrifice of the heathen.  
Now, before we pass any further, in as much as we have now seen that idolatry, yea, all although it be committed but feignedly, doth always displease God: it is convenient for us to apply this doctrine unto our time. If a man were among the Turks, there were no doubt but he should do wickedly and against god, to enter with them into their synagogue/ there for to keep their superstition? And if there might be found peradventure any man so far past shame as for to approve this, he should declare himself to have no fear of god nor any conscience of sin. A good cause why? For look even as the worshipping of god done in the church or in the company of the faithful after his word is a solemn acknowledging that we do hold and except him for our god: and that we do honour him openly. So a man to join himself with the Turks or Paynims for to follow their manner of worshipping that they use (which is nought) It is a kind of forsaking of god, by which he is defiled and accursed. To say so moche of the Papists, plainly it seemeth a very strange thing. For we have many things with them to common together: & what soever division or variance there be between them and us, yet must we (without all comparison) have more fellowship with them, than with the heathen, yea, and if it were but for the honour of the name of jesus Christ which they bear: in which thing also we agree with them.  
We must see then where in and how far, it is lawful for a christian man that is well instruct in the truth of the gospel, for to communicate with them/ for I speak not, but because of them (to whom god hath opened his truth) with how great filthiness the whole papistical church is replenished. To judge now well of this matter, it is necessary to be noted that of that which men call the service of god there is one part which was Institute all together directly against god: another part hath been depraved and abused by the fault of them which misused it. Albeit that at the beginning the first origenall was not evil. Further that there be many ceremonies which a man by no means can excuse, but that they contain plain idolatry. Now there be other which be vain and foolish, nevertheless of themselves they cannot defile a man except that a man in the observing of them have any superstitious opinion. thirdly we must mark that there be some things that were commanded wickedly which notwithstan- a christian man may keep with out offence. Other there be which may not, neither aught not in any wise to be observed. It is not necessary for to handle or entreat of all these kinds one after another severally. It is sufficient to touch them to the intent that a man may know that I am not so sharp & extreme as altogether and without exception to forbid a christian man that he may not confirm himself to the Papists in any cerymonye of observation: for I intend not to condemn any other thing then that which is plain evil and manifestly nought. And because this can not be well understand but by examples, without going any further about the bush, let us set forth the thing even as it is, amongst the papists there is mass song daily, they that will seem more devout than other, go to the church to hear it: whether may this thing now be excused? Who soever hath but meanly profited in the Gospel is not ignorant but that thing is none other than plain sacrilege & abomination which the priests do there. I pray you, may a man go to bow himself before an Idol, that every man should know that he hath a devotion to a wicked thing and it not sin in so doing? But if it be so, what should become of that that the holy ghost speaketh by the mouth of saint Paul that we have not to do with the unfruitful works of darkness but rather should reprove than? 
Ephe. 5.  Behold a work that I know to be wicked and doth displease god/ I have to do with it. I make as though I accept it & afterward think that I have clean hands. What is that any other thing then (as the prophet david speaketh) for to say with the wicked let us do hardly that that liketh us/ for god seeth us not? 
Psal. 14.  But these men do allege. It is not we that do it, but sin. What can we do seeing that it lieth not in our power to amend it? I answer that the evil which I reprove is in them that abstain not from that thing which they know to be evil: but defile themselves by wrapping them selves in it. And in deed touching this point it is not hard to stop their mouths. Now of high mass it seemeth to many that it hath a better cloak & a more apparent shine, for all though (say they) that there be moche corruption in it (which we can approve) nevertheless, for as much as to us it is as it were a memorial of the supper of the lord (even so do we take it) then when we come there it is to reduce into our memory the death & passion of our lord jesus, well is the matter at that point that we may transform things after our appetit & say that darkness is light. I pray you what similitude is between the holy Sacrament institute of the lord jesus and this confection compounded of evil. First to speak of that that the mass is holden for a sacrifice, by which god is pacified not only with the living, but also with the dead, think they that this is nothing? Is this nothing neither, that the Canon which is as it were the principal substance of the Mass, is full of such abominable blasphemies? In likewise the prayers for the souls in purgatory which we know to be altogether superstitious?  
But if there were no more but this devilish Imagination for to sacrifice jesus Christ unto god to the intent that such a work should be a satisfaction & an attomment for the quick & the dead, is not this a manifest denying of his death & passion: the which is made of no value if that men do not acknowledge it for the only & perpetual sacrifice? Is it not a plain corruption of the holy supper? It is sure that these two so abominable pollutions can no more be separated from the mass, than heat from fire. Whosoever cometh thereunto to be partaker of it/ can he be puer and clean committing such an act? Is this the honour which we bear unto God our father and to jesus Christ our master & redeemer, that when we see such a spiteful deed done of one and other, in the stead of speaking against it, do come & join ourselves unto him that doth it? And that worse is, do allure other by our examples to do as much. Is it not to shameful to say, that a man in dishonouring of god and giving example unto his neighbour doth none evil at all? Then is their Idolatry which passeth all ungodliness, to worship a piece oft bread as God, and to say that it is no more bread but god himself. If that same were the supper of our lord which there were duly ministered, we grant well than, that there should be a true spiritual receiving of the body and blood of jesus Christ. But yet therefore were not this as much as to say that the substance of bread were changed: or that the body were hidden within it. For the supper is given to cause us to lift up our minds on height unto heaven not for to fix them upon these visible things and signs of bread and wine, which be there present with us.  
Now than/ if this were the very supper in deed, it were aperilous & a damnable fantasy, to worship a piece of bread in the stead of jesus Christ. Other else to seek him there. But it is not now necessary to enter into his disputation. For by what means belongeth it unto the mass this promise of jesus Christ, when in giving of the bread he said take, eat, this is my body, which shall be delivered for you. For before he promiseth any thing, he commandeth that the sacrament be distributed among the faith full. Is this done at the mass? No but rather contrary wise, the priest doth his business alone apart as though he would exclude and excommunicate that whole congregation.  
Think we then that in doing altogether contrary to that Christ ordained, we have him yet tied to our girdles for to play with him as with a little baby? Or else rather as a tennis Ball for to whirl him here and there even as it pleaseth us? Furthermore, he addeth, that we do celebrate his sacrament in the memory of him there by preaching his death with praise and giving of thanks. Now, how can this be done in the mass, where there is not so much as one word understand: but altogether is done and spoken in an unknown tongue. Moreover it is unto us that Jesus' Christ directeth himself in promising us in the communion of his body, when he giveth us the sacramental bread. In the mass is there nothing of all this, but the Priest after the fashion of Enchanters or jugglers bloweth upon the bread to charm and cuniure it. Wherefore, think ye this to be good? To be short, ye shall as soon prove, that there is any similitude between the Pope's mass and the supper of our lord as that the day should no more be contrary to the night Then what else can the worshipping be which men do there to the bread, than abominable Idolatry. yea more gross & more foolish than ever was any among the Painyms. Now let us see with how good a conscience a christian man may be present there, for to fashion himself there like unto other men. Behold an Idol that is lift up on high on the shoulders to be called upon and worshipped as God. I shall fall down on my knees I shall make protestation to worsip it. And then afterward I would not that any man should reprove me what meaneth all this? Though no man should speak a word doth not the act itself accuse me enough wherefore though men do spare me, yet god will not spare me. Now if there were no more but this, I see not what cloak any faithful man can find for to purge himself, that he should not be faulty in thus doing. And yet nevertheless perceiving that they have no thing to lay for them, do not yet cease to find cavillations pretending the authority of this man, or that man, for their buckler. But to what purpose must we set thopinion of men plate against the word of god? I appeal their own conscience, if the same do not condemn them, what shall it then help them to be absolved of men when before god they be convinced for to do evil. But this is it that I said at the beginning that, many do ask me, not for to know the verity but to have an answer agreeable to their desire. And our lord to punish their hypocrisy, suffereth them to find such as they seek: but that is none other but unto their more grievous confusion.  
But for as much as this evil is wont to spread itself abroad very far even almost among all men, for to have more clear and easy declaration of this matter: let us consider in a some, that which men be commonly accustomed to do. Behold then, what every man will do for his own part, I speak specially of the better sort of that worldly wise people, which will entertain and keep them selves in the favour of the world: on the sundaye he will not only take holy water (as they call it) with other like ceremonies and also go to the Mass, but also upon all other holy days, of that which one part was institute, of very manifest superstition: there one singeth Mass in the honour of a Saint, yea, oft such one where of there is none other probation, then that the Pope hath put him in his paradise. But yet although it were a Saint approved, shall one sing Mass in the honour of him? Can there be any greater abomination, them to transfer the Sacrament of our lord unto such an abuse? And think we that the lord will make himself subject unto such filthiness? Besides this, what prayers do they make there? Wicked ones and stuffed with blasphemies. Let him that doth communicate with them, excuse himself if he can. Now every man doth this commonly. If that I or any other would flatterre them in this, were it not even to betray the truth?  
Now when any man shall be married, where as he ought to represent himself before god and his church, that his mary age might be blessed. first there shallbe many foolish gandes, which be meet do defile him. Finally, he shall pollute himself altogether by buying of a Mass with his own money. I demand this of you? when the Priest selleth the Mass, is it not sacrilege? What shall we say then of him that buyeth it? Our lord saith, that a good make is a special gift of his goodness, now then it were meet for him to give him thanks & to desire him to accomplish that which he hath begun in making the marriage to prosper. Is not this to provoke his wrath, for to use such abhomynation? We know all how much our lord doth honour marriage, and in what estimation he would that we should have the holiness thereof, when he compareth it to the spiritual union, which he hath with his people thorough the virtue of his holy spirit. Shall we pollute that thing which is the image of the conjunction which we have with the lord jesus, & begin the same with the denying of his death? Do not we think that the lord will punish grievously such outragiousenes? The marriage finished, they have a child: where as he should be presented unto the lord for to receive baptism poorly after his institution: in the stead of the same he is defiled with very many perverse and profane ceremonies. It is truth that because of the same, the baptism ceaseth not to have his virtue as touching the child, because the holy ordinance of god can not be abolished by the foolish inventions of men: but the father shall not be excused of sin in consenting to such a ministration of baptism, which is altogether faulty and corrupt. I pass over the jews superstition which is used at the churching of the mother and at her coming abroad. Now we will come unto instruction off a household. Who is he that hath any care to have his servants rightly taught for to serve god after his word? Is it not rather a thing to common, to let them live in ignorance like brute beasts, and without carefulness of withdrawing them from Idolatry? But there is great danger (say they) to speak unto them. Let us pass over to speak of the danger for this present time. Shall that be a let that men should not do it? Is it reason that we should be served every man in his house and that god be there not with standing dishonoured? Think we that a household deserveth to prosper in which god is not the sovereign lord? And what do I speak of servants, how many fathers are there which dare instruct (as they ought to do) their wives and children? yet nevertheless, for as much as these faults do rather declare one to be negligent in doing his duty, then to offend god in doing expressly the contrary: I do not prosecute in every thing against them very bitterly. For as much as my intent is, to speak of such deeds as men commit against the commandment of god: & be transgressings of his law.  
All we which have received the pure doctrine of the gospel do grant well that their diryges and obsequies for the dead be very abominable. first, for as much as, they were at the beginning invented falsely against the scripture, and also that they be derogation to the death and Passion of our Lord jesus Christ.  
Now if that a man's father or friend do die or a neighbour he that calleth himself a Christian man will go with the other, making as though he prayed for his soul. What cloak have they for this, except it be such a one as can not keep away the rain? Now, if the father or wife die, he will not only approve these sacrileges in standing by them: but will also buy them with his money: if the priest in selling the Mass do follow the market of judas.  
Now he that putteth the same in practice and giveth him wages, shall he be guiltless? I will speak nothing of that men do all the rest of the year: I will only entreat of the feast of Easter What do all they then commonly, which do profess the Gospel They stick not to go unto confession, not only to satisfy the tyrannous commandment of antichrist: but also consent to the blasphemies that shall please the Priest to pronounce over them, and by such consenting as it were sealed to them: for as the Priest doth give absolution by the authority of the seat apostolic (that is to say) of the Idol of Rome, which can do none other but destroy and curse, even so must he receive it as a very wholesome thing. I ask whether this can be found good that a Christian man should present himself and fawle down before the vicar or depute of Antichrist, for to receive remission of sins, in the stead of that which he ought to seek at the minister of the Gospel. In like wise, he enjoineth him penance but what is it? It is most commonly to mumble up certain ave Maries, before a crucifix, to cause Masses to be done, or to do other like Idolatry, And to what purpose? Forsooth to make satisfaction unto God, & to recompense him. If this work may be allowed, I can not see, what sin one may reprove in all the world.  
But to th'intent I be not overlong, let every man reckon with himself the damnable superstitions which they then commit in three or four days And who is he that abstaineth from them, it is possible that there be some, but the numbered is very small. A Christian man when he hath lived continually in this filth and mire, yet cometh there worse at the death, for than is it, that the devil troubleth him and giveth him most assaults, for either friars or priests shallbe at his elbow, for to seduce and deceive him, unto whom although he consent not yet must he nevertheless grant them somewhat, and make unto them a good face. What torment shall he find in his heart, which must immediately appear before his judge jesus Christ, after that he hath been ashamed or afraid to confess him? considering that this sentence is given already, 
Mark. 8.  that who so ever is ashamed of me or of my words before men, of him will I be ashamed when I shall come in mine and my father glory with the Angels. I thought I would set out this mirror before men in the which every faithful man (that liveth amongs the papists) might behold the faults, which he doth, and the cursed estate wherein he is.  
Now have I brieffely comprehended them in a gross some loving rather to dyminish and leave many things out, then to amplify and enlarge the same which of itself is but to bad.  
Even so, when a man truly fearing God and comparing of that he doth, with that which is here written, shall knowledge that he sinneth double so much in other things which I have not spoken of. And then he shall have good occasion to condemn himself: and shall not dare to open his mouth to defend him.  
But because there be some which think all good enough when they have some excuse, as it were a buckler for to put before them. A man must beat out of their hands all that wherewith they were wont to arm, and help themselves. It is a very common thing to allege th'exemple of Naaman the chief captain of the king of the 
4. Reg. 5.  Assyrians wars, who after that he had made profession, that from thence for the he would worship the god of Israel: nevertheless asked leave of the prophet Helizeus for to enter with the king his master into the tempe of that Idol which was worshipped in his country. And because the king leaned upon his shoulder he demanded, that whether when the king inclined or bowed down himself, if it were not leeful for him to stoop or bow. Now for as much as the prophet did grant him this, it seemeth unto divers that it were not evil done for a man to fain or dissemble in a like case. I will then direct my words against him which would pretend this colour for to justify himself and will answer him. My friend I marvel to much, that seeing thou hast the general word of God as a great high way already made and beat on, in the which thou canst not fail, how it cometh to pass, that thou hadst rather decline unto one particular example which is (as it were) a narrow path and little used in the which thou mayst lightly go out of the way. How happeneth it that thou art so subtle to seek out starting holes, and canst not see at all which way to enter in at the gate? dost thou not know well, that it is a thing not very sure, to follow the particular examples with out having other approbation? For our lord did some time permit unto some of his faithful (as it were by privilege) that which he did forbid to all in general. In like wise, he hath suffered that thing which he hath not therefore approved. We read not that Naaman, of whom we now speak, was at any time circumcised: and it is not very like that he was in deed. Wilt thou excuse thyself therefore, that thou shouldest not receive baptism? And wilt thou say, if I will now reason the contrary, that in as much as the worshipping and the confessing of his name proceeded of faith: look how moche more clear knowledge thou haste then Naaman, so much art thou more bound to give glory unto god? I put case I answer the thus. It is no marvel of Naaman though he were by the prophet sent again with such permission, saying he had but a very little spark of the verity: but thou which haste a great measure of knowledge shouldest thou order it so as though thou were not more bound to confess god than he? God is no sophister to receive such evasions, shall thy conscience then be in rest? But yet I have an other answer for such manner of people: for I do say, that they do falsely abuse the scripture in this place, when all is well considered. first we must consider that the kings chief capitain in his idolatry was wont to do many sacrifices, seeing that every particular person of mean estate did so. And what doth Naaman promise among other tynges? He protesteth that he will never do sacrifice more but only unto the God of Israel. Now is it certain, that this was as much as to make profession openly & known unto all the world, that he is no more an Idolater: even as he had caused it to be proclaimed by the sound of a trumpet. For who is he that can doubt that he had not forsaken those gods to whom he ceased to make all those sacrifices, which he was wont to do afore time? Furthermore, he requireth to carry away of the earth of Israel as much as two moils might carry, that he might sacrifice there unto the living god: to th'intent he might not defile himself by sacrificing upon an heathen ground. Have ye not here now another solemn declaration which he maketh to put away all doubt, that he would not live any longer in the superstition of the assyrians? yea but afterward he asked leave for to worship in the temple of Remmon. If that were to make as though he worshipped the Idol, it should have some appearance for them, but now a man may see the contrary. Be hold the words which he useth, if the king my master do peradventure entre in to the temple of Remmon, and that he do worship there leaning upon my hand: if I worship also likewise, that the lord impute not the same unto his servant. This word worship is as much to say, as to incline or bow down. Wherefore is it then that he saith expressly, if the king leaning upon my hand do worship? Forsooth to signify that he would not bow down, but for good manners sake, that he might be no let unto the king. Then in that he inclined or bowed down his body it was not for to make as though he worshipped the idol, but for to render and give his accustomed duty to the king. Let him then that will defend himself with th'example of Naaman, first purge himself of all superstition and idolatry, and declare that he will in no wise consent unto any. Now when he hath made this known, we shall be no longer in controversy. But I pray you, what a mocking is this, to allege th'example of Naaman to cover or cloak them with: when there is so great a difference in the matter? For that they do, is nothing else but to show that they will play the Idolaters with other idolaters. A man can not satisfy God with such vain and trifling cavillations.  
I have heard some also allege that that is on this wise written in the Epistle that is ascribed unto jeremy, 
Baruc. 6.  when ye shall see the babylonians bear about their gods of gold & silver and that all men do fall down before them, ye shall say in your hearts, it is thou lord which oughtest to be worshipped. But doth th'author of this epistle in exhorting the people of Israel, to give glory unto god in their hearts, suffer them to make courtesy unto the idols? What helpeth them so foolishly to abuse that same sentence?  
And I pray you, he that outwardly doth honour unto Idols, how can he say in his heart that unto God he ought to do it: except he do accuse his own deed and condemn himself before the judgement of God? As for me, I require not of the faithful, that when they see the Papists bear about their relics and other mamettes, that they should snatch them out of their hands or else cast dirt at them, for it belongeth unto Princes and higher powers to correct such abominations: but that they do abstain from fylinge themselves with them And saying they may not be suffered to worship God openly that they do yet at the least glorify God in their hearts and abstain from outward Idolatry. Thexemple of S. Paul likewise, which they allege, hath a little more appearance with it, but it serveth them much less than that same of Naaman, which we have proved to serve them nothing at all. 
Act. 21.  S. Paul (say they) knowing well, that the ceremonies of the law were abolished, yet for to please his nation did use them in shaving and purifying of himself, after the custom of the law, for to offer in the temple. Now it seemeth unto them, that, if S. Paul sinned not in doing thus: that it is no more evil done to go unto Mass for a face, and to do other things which I do reprove. I answer, that they do great injury: first unto god, for to compare a ceremony which he hath institute with an idolatry all together wicked and abominable: as is the papistical Mass. secondarily, unto S. Paul, to lay to him that he hath done such an act, as they themselves do: but look what it is when men will clear them selves in evil doing: a man doth always defile himself double. This Ceremony that S. Paul used them, was it reproved of god of else was it indifferent yet during the time until the gospel was better and more openly spread abroad? There is no man which will not grant me, that of itself it was none evil thing, neither yet damnable: for it was in veri deed of itself a sacrifice of praise and giving of thanks that he did unto god. The shaving and the purifying were in deed of the shadows of the law: but there was yet no inconvenience in them, but that a christian man might use them unto edifying. And this is it that Saint Paul himself saith, 
1 Cor. 9  that he was become a jew unto the jews, to the intent that he might win them: and did observe the law because he might draw them to the gospel. In this Mass what thing is there like unto this? I take the Mass for all other manner of fashions of doing, wherein there is any evident Idolatry or else superstition altogether fighting against the word of god. What reason is it then to apply the deed of Saint Paul, which was none other but good, for to maintain things that be all together nought? if it be all one a man to shame himself and to fall down before an Idol: then would I grant them to follow the example of Saint Paul: but to put things together in a room that be nothing like, it is to confound all together. How be it, there is yet more to be regarded, that is th'intent and end of the thing: for if S. Paul to keep himself in favour of the world, and for the fear of his flesh, did use such dissimulation, he should be the first that would reprove himself. But we know that he had none other consideration, then for to edify the poor ignorant and rude people, and that he might offend no person. Who be they now a days which dare boast themselves of such a zeal, for their own conscience doth reprove them? yet nevertheless, must we contend about this matter, as though there were some doubt in it, for ye shall see a great number of them, which do counterfeit for to enter in themselves with the papists, and do colour and cloak them selves with this goodly cloak. We do it not but because we would not offend. first I do send such kind of persons unto the judgement of god & to the witness of their own consciences, where ye shall find that they have none other respect, but to avoid trouble & danger. What win we now I pray you, to flatter ourselves even against the verity? etc. What shall it help us to defend ourselves by lies, when I have invented an excuse? Behold my honour is decked that I am not addict neither to my belly nor yet unto ambition: and yet not withstanding I know well & can not deny that there is none other thing that driveth me unto it. But now some man will lay to my charge, that I do rasshly to judge the secret thoughts and that the same belongeth only unto God. I answer, that my judgement is proved true enough, by that every man seeth with his eyes. Let us not mock with god. If there were no fear of losing of the life or of the goods or authority or acquaintance or the favour of friends, which do hinder a man, freely to do or speak: should a man find among a hundred yea one among a thousand which would dissemble so as all men do now? But saying the world is come unto such an unshamefastness for to mock with god so, I grant that their intent be such as they pretend and I will no further inveigh against their hypocrisy. Let us now examine the deed itself, for fear to offend (say they) we be constrained to make a good countenance in fashioning ourselves unto the superstitions of the papists.  
Now to see whether it be so or no, we must first understand what it is to offend, for when S. Paul useth this word, offend, he signifieth the troubling of a conscience whereby it is letted to come unto jesus Christ or cause to fall or draw back from him, now when he handleth this matter of which we speak of, he commandeth us to be well  that we offend no man, well how is that? Take heed (saith he) that thou eatest not of the offerings made unto Idols in the presence of a weak person that is scrupulous, 
1 Corin. 8  for that is an offence. Wherefore? For sooth in as much as his conscience is thereby edified to do evil, for he thinketh that such meat is defiled, and yet nevertheless, he styckethe not to eat of it, following thine example. Behold now how thou art cause of his ruin, or else, if he abstain, he is troubled in his heart, thinking that thou displeasest god in so doing: and is by this means set as it were on fire, and in danger to give over, because he is not well grounded in the truth of god. We see then from what offence Saint Paul calleth us back it is, when we through our rashness be the cause that a weak parson doth so stumble, that he fall unto ruin, or turn from the right way, or else be hindered, and to be short. When we pluck him back, or be a let unto him to profit in our lord in the stead of that we ought for to further him. In like manner, to the romans. 
Rom. 14.  After that he had showed, that it was an unfryndly thing & against charity, for to trouble a weak person because he maketh his conscience to eat of all manner of meats and that he should not constrain him: not to be to importune against his conscience. Finally, that he should not dyscomfort nor discourage him. And when he would conclude his purpose he saith. Let every man please his neighbour in well doing unto his edifying.  
Now, we see the mark whereunto we must have an eye, when we go about to avoid offence, it is that we give not an occasion unto our neighbour to be edified in evil, nor yet give him any evil example, neither to say or do any thing, where by he might ever the sooner, go out of the right way. Where upon, it is easy for us to judge, whether that they which bow themselves unto Idols, and by their dissembling of their christianyte dishonour god, do, by this means avoid offending? first, they show themselves that they have no great zeal unto the glory of god, the which they do dishonour so. Then do they entice other to do the same. I speak of the feeble and simple oons, which have already some taste of the truth. And where as otherwise they would make conscience to defile themselves with Idolatry, they do take courage and boldness, through their example. Finally, they confirm the unbelievers and harden them in their errors. If this be not to offend, I confess that I am out of my wit. It is very true in deed, that they do not offend the worldly people or do run into their displeasure: neither do they provoke any person for to persecute them, nor give them any occasion for to murmur or cry out against them. But in nourishing of all Idolatry thorough their feigning, they be the cause that breaketh his neck, other be grievously hurt, some do fall & some be caused to halt, or else to wander out of the right way. And by this means they altogether, even from the first unto the last be blind and leaders of the blind, for in following one an other like Cranes, they do seduce or lead an other out of the right way. For as much as never a one of them doth follow the word of God which is the only true rule. Moreover we must note, that when S. Paul biddeth us to condescend unto the rudeness or infirmity of our neighbours that we give them none offence, he would not that we should do any evil thing, for to do them pleasure with all: or else use any dissimulation, that is not lawful for us: but that in all indifferent things which God hath left in our liberty, and which of themselves be but good, we should, have respect unto them, and not to trouble them. Wherefore the first foundation should be ever to consider whether the thing where of we entreat, be letfe us free, that we might use it in one sort or other poorly with out offending god, that is to say, to do a deed or leave it undone, to use a thing or to abstain from it. Now to include idolatry in this row, it is to no purpose. Therefore in as much as to counterfeit in such sort that one should commit all abomination, is against the express prohibition of god, there is no reason at all, to bring forth offence, to be an excuse in this behalf.  
Now, they that see me to be more indifferent perceiving themselves to be void of all lawful excuses, do not wholly defend that this is well done or that it is no sin to commit Idolatry, for the fear of men: but do allege that it is a small fault and easy to be pardoned, when the heart is not there with and therefore that it is to pass all measure, for to reprove it so bitterly. And for to give some show unto their saying, they do object, that there be many vices remaining in the world much more grievous than that the which ought to be reproved first of all. And therefore men ought not to begin at this small infirmity (as they do take it) if we will not follow the hypocrisy of the pharisees which swallowed up an whole Camel and strained the little pieces there of through a seife. 
Mat. 23.  I will begin to Answer at this last point, granting that there be now a days very horrible faults in the world, against which there is moche need to cry. I confess also that when one passeth over them lightly to tarry upon this only sin of outward Idolatry, that he goeth not well to work: even as now I should spare whores, drunkards, thieves, deceivers perjured persons, and that I should wink at covetousness, that I dissembled with extortioners, & finally, the pomps and pride, or this world, being only & altogether set to reprove this vice whereof I speak now. For than I should not do well, and also a man might, by good right reprove me of lack of discretion, as one that left many secret wounds alone for to be occupied about the healing of one. But for as much, as I do not see who shall let me to reprove every vice in his order, without leaving any untouched, now that this is one of the number, it can not be denied. yea (say they) but yet it is to bitterly: for some men hearing you to cry so moche against it do think that they have done all their duty towards God, when they have not feigned themselves to be idolaters, as other men do. And even as all their holiness lay in that, they pass not to lead an inordinate life, or to beguile their neighbours, or to do such like things: notwithstanding, I answer that such people putting all their perfection in abstaining from an outward thing & going about to please god by doing one only poyncte of his law, be even as far out of the way as tother which think that they offend not God by forsaking of him through the using of outward superstitions before men. But it is no reason, that their fault should be imputed unto me: considering I give them none occasion. My doctrine is, that a faithful man ought to sainctify & consecrate unto god as well the body, as the spirit: but yet that the spirit as the most principal, have the first place. Who is it now that can conclude upon this, that I would bring in any hypocrisy for to pay god with outward gestures only? touching that they do pretend that it is a small fault, a man to feign for to worship Idols, and therefore that it may lightly be forgiven. To that I answer, that if a man come to make comparison of the commandments of god from th'one to tother, that than he may well find th'one greater and tother smaller: even as jesus Christ said, 
Math. 23  that the principal points of the law, be justice, judgement, & faith. But when we consider every one of them severally, there is none of them which ought not to be of great estimation unto us, for we know this, 
Math. 5.  that jesus Christ our master saith. Who so ever shall break one of the lest of these commandments and shall teach men so to do, he shall be of no estimation in the kingdom of heaven. What is it to teach men so to do? It is to make them believe, that it is not very evil done for to transgress some commandment of God: as though it were of small valour, and by that means to give them the bridle to do evil, and to diminish the sin. Now, if he which maketh the breaking of the commandment of god (how little so ever it seemeth to be unto our understanding) more light than it is, be so condemned: what shall become of them which say, that a man, when he doth plain against it in deed, may dissemble his fault all together & not be a known of it at all. And in deed, if we had not a very perverse & corrupt judgement, we should not dare open our mouths, for to say, that it were a small thing to do clean contrary to the will of god. For in as much, as our lord hath vouchsafed to open to speak of any thing, what so ever it be, were not this good reason, that every creature should be moved at it for to give ear there unto in fear: & diligently to observe the same, that he speaketh? belongeth it unto us to inquire, wherefore he commandeth or forbiddeth any thing? As though his only will were not sufficient unto us for a reason.  
Now, to th'intent that we deceive not ourselves, we ought not only, to look unto the thing commanded or forbidden: but unto god which speaketh, in so moche that we can not disobey his word without despising of his majesty. Therefore it is after his highness, that we ought to esteem th'offence, & in so doing, it shall never seem small to us. For this cause, he saith by his prophet zachary. 
zacha. 5.  That he would send a book of curse, by which every perjured person & every thief should be accursed together. Whereby, he signifieth, that no man can transgress his law, in what sort so ever it be: but that it is altogether damnable. 
jaco. 2.  Which thing Saint james doth expound yet more clearly, when he saith. He that hath kept the whole law and offendeth in one point, shall be counted guilty of all together. For he that hath forbidden to murder, hath also forbidden to play the whoremonger, to rob, or to lie.  
Now, to show, what offence it is to fail in any point, he sendeth us unto God which gave the law, as though he would say, that the fault ought to be measured and weighed by this that we do against the will of god, even by contempt, as it were, setting nothing by his severity, as much as is in us. Wherefore our lord jesus Crist reproving the hypocrisy of the scribes and pharisees: 
Mat. 23.  which in such wise did apply their study to observe the smallest commandments, that the principal were left behind undone, said not unto them. That they should go about to do that which he had most chief commanded and pass over the rest: but contrariwise, he speaketh even thus. These things ought you to do & not to leave tother undone: as though he would say, there is never a one of the commandments which one ought to despise from the greatest unto the least: nor one should not utterly reject the one, for to keep the other. We see then, that it is a perilous fantasy to conceive, that it is a venial sin and lightly to be pardoned, for to transgress any commandment of god, what so ever it be: considering that, look what fear and reverence we bear unto his majesty: even the same should we show toward all the points of his law, even from the highest, to the lowest. And in deed, when we once begin to extenuate or diminish the word of god in any point, for to bring us here unto, that we pass not to do that which is commanded, it is an entrance for us, for to cause us afterward for to cast it of altogether.  
Thus, every thing that man doth against the will of god in one sort or other, indifferently aught to be rebuked and vehemently reproved. For in this do we show ourselves to fere him and that we will be subject unto him, if that we do not omit one only title of all that he commandeth. How be it, I would fain know what reason it is, to call outward Idolatry one of the smalllest offences that a man may do. Some man will say unto me, it is because I have not the will or th'intent to do it, but do it by constraint, desiring to do otherwise, if I might be suffered. I will axe of him then that saith so. My friend, if that thou for fear of displeasure, or for dread of some danger, dost a great outrage or villainy to thy father, shouldest thou therefore be holden excused? And how moche less oughtest thou to dishonour God by profaning or unhallowing his holy name, by giving glory unto a Mammet. Thou art constrained (thou sayest) thinkest thou then that he esteemeth not moche more his glory, than thy life etc. But for to put away all contentions altercations, I desire all them which be holden in such error, that they will bethink them a little, if it be a light fault to maintain that by which S. Paul saith. That god is provoked even against one which would fight against him, by which he saith, that jesus Christ is offended that one forsaketh his holy table, 
1. Cor. 10.  and that one is made partaker of the devils table, here be words (as me thinketh) able enough to make us tremble: yea, and to say the truth, they beat down all outward Idolatry more mightily than I can express. But some man will reply against me, & say, that I abuse them for to wrest them to my purpose. Let us see them whether it be so or no. The christian people either for fear of danger, or for other worldly respects, did assemble in the company of the infideles, for to make solemn banquets in the honour of Idols: & their excuse was. In our hearts we condemn all their superstition, and know that there is but one only God, unto whom all honour is due. Upon this Saint Paul ceaseth not to cry, that they provoke the lord unto battle, and pollute themselves with communicating with the devils table. What is it that they do less, which come to kneel down at the Mass, for to approve all thabomination that is done there: and which is using of all the perverse ceremonies, & such as be repugnant unto God, which men do in the kingdom of antichrist, do show themselves to be obedient children, that is to say do feign that they consent unto them and receive them as good? If they deny this, let us see whether the causes for which Saint Paul is so sharp against the Corynthians shall not be found in them. It is certain, that he considered two things, it is that the corinthians by such dissembling, did give occasion unto the infidels, and paynims to harden them in their evil, and not to regard the christian religion. And that on the other side, the simple weak people were subverted & their consciences troubled.  
Thus, because of the double offence that followed of their act, he threateneth them so sharply. And what do they now a days that be conformable to the papistes in their foolishness? Let us all ways take the Mass for an example. They know well, that it is an abhomynation set up as it were in the despite of god, they know well for what purpose the people come together there, & if there were none other thing there: they know that men do worship there an Idol, lifting up a piece of bread in the stead of God while they know this well enough, do they not yet make as though they worshipped it as other men do? Would not they that men should think that they do it of good devotion. In this doing (I pray them) do they not lay forth the glory of God to be mocked of the wicked? Do not they offend the weak by giving them an evil example with casting them in doubt & scrupulosity that they wot not what to believe? It is but lost labour then for them to go about to make a light matter of it, which we see to be so sharply reproved of God. And yet that more is, it is a known thing, that the Mass is taken of the enemies of jesus Christ as a gage for to bind men to live in their ungodliness: and to serve their tyranny. For if any man go unto the Mass devoutly, he is taken for a good and a laudable supporter of Antichrist, contrariwise, to despise the Mass is as it were to forsake the kingdom off the Pope. Seeing that it is so, that a Christian man in going to the Mass, doth give a testimony and make a profession that he will live in Idolatry, & maintain thabominations which reign this day in the world, is not the same a cloaked forsaking of jesus Christ, and a plain denying of his gospel by craft? What answer will they make me unto this, which would colour their sin and because they can not make it altogether white, they would by some means darken it, that it should not appear at all. I say that we ought not to esteem the Mass alonely in itself: but with all the circumstances and all the inconveniences that follow it. I say further, that the inconveniences be such, that there a man maketh an obligation for to approve, retain, and follow the present estate of the popish church, which all Christian men ought to abhor and defy, if they can assoil me this argument with a good conscience & without sophistry, I discharge them, but that will not be this year.  
I will yet recite unto this purpose for the further confirmation thereof, an History that is in josephus and in the book of the Maccabees, 
2. Machu● 6.7,  it is of Eleazarus and a woman of the jews with vii children that she had, who all be it it were so, that men would constrain them for to eat swines flesh, had yet rather die then to consent thereunto. It might seem at the first sight that this was rather a selfwilfulnes, to suffer death for so small a matter, than a right ordered zeal. But if we take heed whereunto these tended, they might do none otherwise without forsaking of God: for in constraining them to eat swines flesh, which God had forbidden them, their purpose was to have a witness of them that they were content to condescend unto the gentiles manner of living. This History is not of the holy fcripture, but it is an act that was done in very deed and no fable, if we do commend these persons as martyrs & praise their constancy, doth it not become us to condemn that that is done to the contrary? Now to make an end of this article, I say, that all they, which take it for a small fault, such a feigning or dissembling, to make as though they agreed with the Idolaters do not know in what estimation God hath his honour, and have never tasted of this sentence which he speaketh by his prophet Isaiah. 
Esai. 42.  I do live, I will not give my glory to another: neither yet my honour unto Images, for by the same he showeth us that he will never suffer, that his honour be given unto an Idol: but that he will at one time or at an other, take vengeance of it, I say also, that they did never conceive the grace that God hath showed unto us, in ordaining that our bodies should be the temples of his holy spirit, after that he had redeemed them by the precious blood of his son our Lord, and in promising them glory and immortality in his kingdom. For if they understood this thing, they would make this conclusion with S. Paul, that it were meet for us to purge us from all filthiness as well of the body as of the soul, and to bear God as well in th'one, as in the other, considering that both of them be his  
Now, after all these cavillations be beaten down, my Lady worldly wisdom cometh in with her five eggs, bringing in a perilous reason. What good should come of it, if every one would declare himself for to serve God poorly? I answer with one word, that if it pleased God, there might follow of it much persecution, and that some might be constrained to flee, forsaking all their goods: either might be poyncted at with the finger some put in prison, other banished, yea, and some might lose their lives. I understand, even as I have said if that God would suffer it, but we ought to give this honour unto God, to commit unto him all that might come of it: trusting that he would so order the matter, that he evil (which we feared) should not come to pass for this is the refuge, where unto our father Abraham bringeth us by his example, 
Gene. 22.  who having commandment to kill his own son, when he was demanded in the way, what he would sacrifice, said. The lord shall provide. It is truly a sentence, which ought to be written in our hearts, that it might come unto our memory by and by incontinently, when we be amazed in any thing: & driven as it were unto an extreamyte, if we could do so, that is to wit, to cast all our care upon God nothing doubting but that he were wise enough, for to direct us unto a good end, when we be destitute of counsel and in perplexite, he would not fail us more than he did his servant Abraham, in delivering him from all heaviness, when it was against all the help of man. But because of our unbelief, we be not worthy to feel the goodness of God toward us. When our Lord commandeth us any thing, think we, that he seeth not the dangers before hand, or else that he doth not consider them? And when he seeth them, think we, that he is not able to pluck us out of them? And that more is, will we make him a liar, as though he would not keep his promise that he made unto us, for to preserve them that follow his ways? wherefore in stead of alleging, what shall become of us, if we serve God, let us learn to say, saying that all counsel doth fail us, God hath some other in store for us. Are we in strait/ out of the which we think there is no way, to escape out?  
Then will he make the way wider, only let us do what our Lord God biddeth us, and in what peril so ever we be, he shall surely help us.  
Above all thing the lord God loveth this confidence, that when we keep his commandments, we do commit th'end unto his providence, and that our spirit do quietly rest upon the same. But if that a thousand perils do present themselves before our eyes in such wise that we know not which way to wind us: shall we therefore say, that god's commandment is in vain, and that it can take no more place? No, but we know that it ought not to be violate nor broken, though heaven and earth should go together.  
Nevertheless, belly wisdom will not that it be thus answered, for she objecteth an other inconvenience, that if every man should withdraw himself from idolatry. first all lands where Antichrist reigneth, should be destitute of faithful people. secondarily, that when they be departed from the place where they were, they should not know where to dwell, considering the regions where God is purely called upon, can not hold them with the inhabitants that be there already. I answer, that this, fear is very vain, for if that all they, whom our Lord hath illuminated, with one accord and commune consent, were so strong rather for to die or to leave all together, then to defile themselves with wicked superstitions, he would help them by some mean that we know not of: for either he would convert the hearts of the princes and of the Magistrates, & move them to put down all idolatry, and set up the true service and worshipping of God, or else at the least would mollify them so, that they would not constrain the poor faithful people for to defile themselves against their consciences, nor use no more such cruelty against them. Furthermore, that we enter no further in disputation, I say that we shall not now doubt, that every one will truss up his baggage for to set forward. For always thus will the world good, that some shall have their eyes so blinded that they can not perceive in what mire and filthiness they lie in: & other, although they do so, & acknowledge the miserable estate wherein they be, shall nevertheless behold in through the infirmity of the flesh for to abide there still. And some shall be so wrapped with diverse cares and burdens, that they can not avoid it, all be it they would fain do it.  
But it is very likely (will some man say) that they which have the better zeal & more knowledge for to edify other, will go their way: what will come of this then; how can the doctrine of that gospel be multiplied, if the seed be taken away? To this I answer, that if every one of them which be here and there, unto whom our Lord hath given the knowledge of his truth, did but the half of his duty to his power, that there should not be one corner of the world which should not be filled there with. The fault is, that there is no boldness nor courage in the most part, but yet although all they that could not live in one Country with a quiet conscience, because they might not live after God's word, did depart away, think we that the seed of God should utterly be extinc? We should rather hope, that god in the stead of one, would raise up four. In conclusion, we shallbe alwaes fools, so long as we will reason against God. I know also, that there be some which think to clear themselves very well by saying, that it is an eaysye thing for me to say thus seeing I am far from danger: but that if I were in their place, I would not be so hot, but would do as they do. I answer, that I say none other thing, but that which my conscience constraineth me to speak: and that, if I would say other wise, I should wickedly blaspheme the truth. Wherefore, if I were in a place where I thought that I should not avoid Idolatry without danger, I would pray our lord, that he would strengthen me: and that he would give me this constancy to prefer (as reason requireth) his glory, before mine own life, & I hope that he would not forsake me.  
Nevertheless, let us leave to dispute what I would do, for I do not boast myself: but do only show that, which as well I myself, as every man ought to do. And therefore, whosoever did otherwise (were it I myself or any other) he were to be reproved. But what doth it help them for to look upon me If I do otherwise then I have preached, woe be unto me: for as much as I should condemn myself by mine own mouth. But are they therefore to be excused? let every body prove his own work, 
Gala. 6.  saith S. Paul, and then he shall have glory in himself and not in his neighbour, it is a very common thing in the world, that one doth make him a buckler for to defend himself, by the faults of an other, but a man may not use thus for to do before God.  
Furthermore, to the intent they should not say, these be words, but find me one (I pray you) that doth so. I require nothing off them, but to follow that which so many thousand Martyrs have done before us, men and Women, Rich and Poor, great and small. This doctrine than is no speculation, that I have invented, ever the sooner because I myself am (as I and they do think) safe and well at ease/ but it is the same which the holy Martyrs of our Lord jesus christ/ have occupied themselves with in the mids of the torments that they suffered.  
And by this meditation they were strengthened & helped to overcome the dread and fear of prisons, of racking, of the fire, of the gallows, of the sword, & of all other kinds of death. If they had not had this thoroughly printed in their hearts, that it were better for them to die an hundred times, then to do any thing against the honour of God, they had never had the courage, to present themselves unto the death, for to confess the christian faith: but they would rather have suffered themselves to be induced for to honour Idols  
Now, their conscience is not recited unto us, only because that we should praise it: but that it might be an example to us, and that we forsake not the verity which they did so manfully maintain, that we do not set at nought, nor corrupt the glory of God which they esteemed so highly, that they shed their blood for to seal and confyrm it: if they had then thought it lawful to escape by simulation or dissembling, when men would constrain them, to incline unto Idolatry: then had it been now no need that they should have given over themselves, for to endure such torments as they suffered. For they might have worshipped God secretly, and made as though they had worshyshypped Idols, for to satisfy their persecutors with al. But they have taught us that that is nothing else but moccage, to pretend that a man doth honour God in his heart, when he betrayeth the truth before men, and so defileth his honour by giving it unto Idols. And truly when every thing is well weighed, this is no small condemnation upon us/ for to see what an ardent and a burning zeal the holy Martyrs had in times passed in comparison of the cold zeal that we show our selves to have, for by and by as soon as a poor man in those days had but only a little taste of the true knowledge oft God, he made no doubt to cast himself in danger, for the confession of his faith/ and had rather to be slain quick then to counterfeit or dissemble so moche, as to commit an act of any outward idolatry. We that have so great knowledge, which should set us on fire, be more cold than Ice, and besides that, go about to excuse or justify ourselves. But if we do so, we shall heap unto ourselves a more grievous curse and provoke the sorer, the wrath of God upon our heads, and let every man for his own part mark this diligently.  
Now even as hitherto, I have fought against them which for to wash and justify themselves, do falsify the truth of God, or for to extenuate or minish their faults, do derogation unto the majesty of his word, and diminish th'authority of his commandments, or else that by vain cloaks would excuse themselves, that it might be lawful for them, to do evil, and no man to reprove them. So on tother side, it is good reason to prevent the question which many good persons and such as fear God might happen to ask, that is to wit, whether that I do reprove and condemn all the faithful, which be dispersed thorough out France, Italy, England, Flaunders, and other Realms: in as much as (in many of these) they be constrained to use many superstitious ceremonies. Before I answer to this question, I protest before God that so far is it of that I do delight to rebuke and reprove my poor brethren which be in such captivity, that rather for the pity and compassion that I have upon them, I would devise some way to excuse them: but yet so, that I speak as my conscience doth compel me to say, yea, and that for their own health. And after that I have said all, I do mourn for them, desiring God that he will comfort them: touching the reproving of them, this is not my mind, where as I rebuke any vice in them, therefore to condemn their persons: God knoweth that I have this estimation of many that be dispersed abroad, that they live much more holily than I do, and in greater perfection. Moreover, I knowledge and consider well that it is a greater and more excellent virtue for than to keep themselves in the fear of god, in the mids of such of confusion, than I which have no such occasion, and am not so much tempted to do evil: but contrariwise have daily the word of God to draw me back. In likewise, if they happen to fall that I ought to bear more with them, than I myself ought to be favoured or to be borne with. Therefore, so far is it of, that I do reject them, as though I should not take them for brethren: in that I do else laud & praise them before God and also before men, counting them more worthy to have a place in the church of God than I: let us set aside then this false opinion, that I would exclude them from the number of the faithful, or count them for no Christian men.  
Nevertheless, though I have their persons in such honour and reputation, yet I cease not (if I see any vice in them) for to judge it evil: for although a man be very faithful, yet one can not say, that all his works be good and laudable: it is possible they may find other faults in me, let them condemn them in the name of God: but let it not be of evil will or through the desire to dispraise or backbite me, or for to revenge them selves thorough accusing me again. That notwithstanding, let them receive this correction with humbleness, if they will show themselves to be the children of God: or else they shall declare themselves to be led with a spirit of rebellion, and bitterness: saying that they would not receive the truth.  
But one, will demand of me, what counsel than I would give a faithful person that dwelleth so in some Egypt, or in some Babylon, in the which he is not suffered to worship God poorly: but is constrained after the common fashion to conform himself unto evil usages.  
The first were, that he should get him from thence if he can, for all things well reckoned & debated, happy is he that is far from such abominations, for as much as it is very hard to be so nigh and not to be defiled with them. Let him then draw himself unto the place where he shall not be constrained to meddle with such filthiness: nor yet to blaspheme the name of god, nor his word, by holding his peace and dissembling as though he consented on the other side, where as he might be suffered to make profession of his christian faith, in the assemble of christian people, to be partaker of the holy doctrine of the gospel, to have the pure and wholesome use of the Sacraments, to have his part of the common prayers.  
Here, have ye my opinion, what were best to be done: but if any man find no way to get out, I would counsel him to look, whether it were not possible for him, to abstain from all Idolatry, and to keep himself pure and undefiled toward God, as well in body, as in soul. Then, that he worshipped god privately, desiring him that he will restore his poor Church unto her right estate. Finally, that he do his diligence for to instruct and edify the poor Ignorant, as much as he may: if he abject that he can not do this with out danger of death. I grant it: but the glory of God where of we entreat now, ought to be more precious unto us then this vain and transitory life which (to say the truth) is nothing but a shadow.  
I know, what the most part will say unto me, alas it is very truth that we ought to prefer God before all things: but we have no such strength nor constancy, where we have father and mother which do retain us here, where we have charge of household, how can we well get away? Unto this I say, for as much as their infirmity doth let them, to follow the counsel which they do acknowledge to be most sure and healthful, that for as much as for the fear of men they do bow from the right way, they ought to confess their sin before God: and with tears and sighs to bewail it, accusing themselves in the stead of justifying. Then, I do admonish them that by custom they sleep not in their evil: but from day to day, endeavour themselves to mislike themselves and to be sorry, that they may obtain mercy before god. Then, afterward to desire, their good father (for as moche as his office is, to redeem prisoners) that he will once draw them out of bondage: or else prepare a right form of the church thorough out all the world, that they may give him the honour, that belongeth unto him. Finally, to seek all the ways possible, to get out of this mire, and this miserable and cursed estate, where in they be: and take those same means which shallbe offered unto them, that they may show that it was for no hypocrisy, that they desired of God deliverance: if all men would thus do their diligence, I doubt not, but that our lord would work, otherwise than he doth, for to destroy all abominations and Idolatry, that reign upon the earth. But because we feel not our misery nor be not touched with it, as we ought to be: but rather as indurate persons, do not pass upon the matter/ it is no marvel, that he doth thus suffer us, so long to corrupt, in our filthiness. It is to be feared, if we do not bethink us the sooner, that he will let us root altogether therein.  ☞ Translated by R.G. Matthew the ten b 
Whosoever knowledgeth me before men, him will I knowledge also before my father which is in heaven. But whosoever denieth me before men, him will I also deny, before my father which is in heaven.  romans the ten d 
If thou knowledgest jesus with thy mouth/ that he is the lord/ and believest in thine heart that God hath raised him from the dead thou shalt be saved. For if a man believe from the heart/ he shall be made righteous: & if a man knowledge with the mouth/ he shall be saved. etc.   

Imprinted at Ippyswiche by me John Oswen the ten day of August.  
Cum privilegio ad Imprimendum solum.