CHAP. IV. Of Idolatry, forbidden by the first Commandment.The word Idolatry is a Greek word, and a compound of λατρεύειν

CHAP. IV. Of Idolatry, forbidden by the first Commandment.The word Idolatry is a Greek word, and a compound of λατρεύειν

CHAP. IV. Of Idolatry, forbidden by the first Commandment.

T he word Idolatry is a Greek word, and a compound of λατρεύειν and εἴδωλον, and is nothing else, but The worshipping of idols. And εἴδωλον is derived of this word εἶδος, which signifieth, A form, or (as if ye did say) A shape. But an idol (as we now speak of) is every form or figure, which men have invented unto themselves, to resemble and express God.

And as there be found out sundry and manifold matters of these forms; so be there also diverse kinds of idols. Whereupon, if the matter be stones, wood, or metal, whereby God is outwardly counterfeited, to the intent he should be there worshipped; those be gross and most manifold idols. There may be used also a spiritual matter, which then happeneth, when those forms and images are nothing else, but conceits of the heart and mind; which men do frame to themselves to represent God himself; not as the scripture declareth him, but according to their own opinion and rashness.

Wherefore, according to the properties of the matter, an idol is divided into two kinds; the one is outward or visible, and hath recourse to the outward senses of men; but the other is inward, that is, wrought in the inward parts

of the mind. There be also two parts of religious worshipping. The one is inward, whereby we believe in God himself, trust in him, give him thanks, submit ourselves and all that we have unto him, and devoutly call upon him in our prayers: in these actions (no doubt) consisteth the inward worshipping. But the other part hath outward tokens, wherein we give a testimony of this mind of ours, by prostrating the body, and bowing the knee, by uncovering the head, by speaking, and by exercising rites and ceremonies by God appointed. And this is an outward worshipping or adoration.

2. But we must note, that such outward kind of signs of bowing the body, or knees, and such other like, are done also unto creatures: I mean unto princes and kings, which in earth do represent unto men the authority of God, and do supply his place in the administration of things. And verily, then they are nothing else to be esteemed, but certain sure testimonies, whereby, as many as are subjects, do truly and from the heart confess, that they in the name of God will be subject and obedient unto such powers, so far as piety and the word of God shall permit. But we must beware, lest in our inward judgment we attribute more unto them than is meet; or expect more of them than their power and might is able to perform: for otherwise we should not scape idolatry. Wherefore, if any, by bowing himself to his prince, would signify that he cannot err; and that it is lawful for him to do whatsoever him listeth, to command anything whatsoever his pleasure is: doubtless such a one should be counted an idolater, and should commit the crime as well inwardly as outwardly.

And whether the Popes hirelings do use this trade, we may hereby easily gather; in that they so cast themselves at his feet, to testify, that they will be subject unto him; as to the only vicar of Christ upon earth, as to the

universal bishop of the church, as to him that cannot err in decrees of doctrines concerning faith; and finally, as to whom only it is lawful, as he list himself, to determine of religion and Christian discipline. Let this then be everywhere a sure and firm rule; that these outward submissions of the body do then appertain to idolatry, when they shall be testimonies, that the mind attributeth more unto the creature than is meet; or which are only proper unto God. For they be not referred unto God himself, or to the obedience of his commandments; but to vain forms and similitudes, which we ourselves have imagined to ourselves, and conceived in our mind.

3. Hereby we may also gather, that the invocations of saints, which are used by the Papists, are idolatrous. For they attribute unto saints, those things which belong only unto God; namely, that they being absent, hear our prayers; or that they can be present at one time, either everywhere, or else in many places at once: thereby to be able to succor those, which call upon their names in diverse parts of the world. Augustine in his epistle to Dardanus, durst not thus affirm, no not of the soul of Christ; to wit, that it might at one time be in many places. Wherefore, that which Christ spake unto the thief; This day shalt thou be with me in paradise, the same he expoundeth should be understood as touching his divine nature: seeing the body of Christ should the same day be in the sepulcher, and his soul in hell: neither could that soul be both in hell and in paradise all at one time.

Basilius De spiritu sancto, and also Didymus would not grant this unto the angels, that they may be in diverse places at one time; affirming, that that thing ought only to be granted to the sole nature of God. But they, which call upon saints, believe that they hear them, and that they are present with them: which (without doubt) is to attribute more unto them than the power and course of a nature created can suffer.

4. But here they trifle, and say, that they do not so think; but that God himself, which heareth their prayers, doth open unto the saints what is required of them. But thus I answer; They deceive as well themselves, as others: for they know not, whether God will show unto the saints their petitions; wherefore the prayers, which they pour out, cannot be grounded upon faith, which ought to be sure and undoubted. They bring also a feigned lie of the glass (as they call it) of the divine essence, wherein the saints behold all things: but their feigned devise hath no ground at all in the holy scriptures. Over this, seeing they will needs have it so: admit it were so, as they feign it to be; yet must they be compelled to grant, that the same their glass hath not a natural, but a voluntary representation; so as there is only so much seen of the saints, as God will have to be known. For else, without all exception, the saints should behold all things therein. Which is both false, and manifestly repugnant to the holy scriptures: for; Of that day

(saith the Lord) the very angels shall not know, which nevertheless do behold the face of the father, which is in heaven. Moreover; the Papists do not after this manner call upon saints: for by this reckoning they should thus say; Cause, O God, that this or that saint may know those things, which I require of him; and that he may be with me, and grant me that which I desire. But they deal far otherwise; O holy Peter (say they) O holy Paul, pray for me; bring this or that thing to pass for me. So as they think, that the saints do altogether hear and understand their prayers: which if they thought not, then were their doings utterly foolish.

5. They declare also by their titles and additions, which they ascribe unto the blessed virgin, unto the cross, and other creatures, how far more worthy they esteem and repute of them than their condition can bear. Neither are they afraid, to set up lights, wax candles, and lamps, to cense, and do other

things unto them; which the Ethnics, and also the Jews in the old law were wont to perform unto God alone. What shall I say more? Do they not build up altars unto the images of saints? But to whom altars are built, those are confirmed by a sure testimony to be gods. Augustine in his tenth Tome, and sixth sermon, writeth thus; It is an altar, which testifieth that to be counted for god, to whom it is erected. For the altar doth testify, that they; namely, the Ethnics have a god, and do take that image for a god. What should an altar do there, if that were not taken for a god? Let no man tell me it is not a power divine, it is not a god. But I would to God they knew this so well as all we know it. But what they account of it, for what purpose they have it, about what they be there occupied; that altar doth testify.

6. Howbeit our adversaries say; We therefore do these things, because we have tried by experience, that they do please God: for there he worketh miracles. Indeed I know, that God hath sometime done miracles by saints, even by such as were dead: for the bones of Elisha, by the touching of them, restored a dead man to life. And the same Elisha used the cloak of Elias to divide the waters of the rivers, that he might make the more expedition in his journey. But God doth therefore work these things sometimes, that the doctrine of the prophets and apostles, which was the very word of God, might be confirmed. And yet the scripture declareth not, that there was any invocation, either of Elias, or of Elisha, when those miracles were done. But seeing the Papists do not, by these their invocations, seek the confirmation of the evangelical doctrine, but rather are busily occupied to establish their superstitions; those miracles, which they boast of, must rather be referred to the devil, than to God.

For Satan seeketh nothing more, than to lead men away from the sincere service of God. This doubtless he attempted by the enchanters of Pharaoh:

and that such things must sometimes happen unto us by Antichrist, Paul hath faithfully admonished the Thessalonians. But thou wilt say, that the devil hath no power to do these things, unless God will, and give license. I grant it. And why he will so have it, there be two causes set forth in the scriptures; whereof, the one is gathered out of Deuteronomy; namely, to try us, to the end it may plainly appear, in what estimation we have his word; and whether, by such illusions, we will suffer ourselves to be drawn from him. The second cause is, to punish the unbelievers: for so Paul teacheth us unto the Thessalonians; Because (saith he) they have not received the love of the truth, therefore they are delivered up to be beguiled with strong illusions, and devilish miracles.

7. But we meet with two places in the scriptures, which must be examined, whereby our doctrine now in hand may be the more confirmed.

The first is in the Acts of the apostles, the tenth chapter, touching Cornelius the Centurion; to whom when Peter came, he threw himself at his feet: but Peter would not suffer it; yea rather he reproved him, and said; Do not so, rise up, I also am a man. It is read likewise in the Apocalypse, that John prostrated himself before the angel: but he admonished him, that he should not so do; I am (saith he) thy fellow servant. These two places might thus be understood; that Peter and the angel condemned these actions, as in a manner idolatrous: as though the Centurion and John should attribute any divine nature, the one to Peter, and the other to the angel, and should give them more honor than was due unto creatures. But it seemeth, that this must not easily be believed as touching any of both these. The scripture testifieth with the Centurion, that he did fear and worship God. How can we then think, that he could be brought to believe, that Peter was a god; or that he would attribute divine honors unto a creature? And it is very likely, that

John, which was either an apostle, or else (as some will have it) a notable Divine, did put no difference between an angel and God.

But if so be that neither of these would worship the creature, instead of the Creator; it may seem to remain, that it is not lawful to give unto creatures this kind of outward reverence. Wherefore we shall seem, not to have said well before, in affirming, that these things may be done to princes and kings. Unto this I answer, that there must be a difference observed between civil and worldly honor, and a divine or religious worshipping; as we have before declared. Further, we must understand, that these two men,

Cornelius (I mean) and John, intended not by this their worshipping, to transfer the honor of God unto creatures. Howbeit, it may easily be, that they fell into an immeasurable show of reverence, and so somewhat offended in excess.

8. But as touching kings and princes, we are in much less danger of offending, than towards angels, or ministers of Christ: for they, insomuch as they execute the spiritual function, the honor, which is given unto them, draweth nigher unto religious worship. Wherefore, in those places, either the bowing of the knee, or of the body, are not of themselves to be condemned; but in respect that they be done for religion sake. Moderate honors therefore must be used, especially when they be done for religion.

And thus much shall be sufficient for this time concerning this matter. But let us remember that, which we have admonished before, that this also doth belong unto idolatry; when as we worship the true God by other means and rites than he hath willed and prescribed unto us. For if we otherwise do, we shall worship an idol, according to that second form before described, by feigning to ourselves in our mind or heart any god, which is delighted with the worship invented by men: and such a god is there none. Wherefore we

shall not honor and worship the true God, but an idol, the which in our mind we have fancied. And verily to this effect we ought to understand Paul, where he saith in the first epistle to the Corinthians; We know that an idol is nothing in the world. Paul teacheth not, that an idol is nothing, as touching the shape and outward form: for no man doubteth, but that the idols themselves have place either in the outward matter, or else inwardly in our minds. By an idol then he meant, not the very sign, but the thing whereunto the same hath relation. And he understood, that the thing itself, which is signified in the idols, is nothing at all: seeing there is nowhere a god, which is either represented, or delighted with such images.

Whether it be lawful for Christians to dwell among Infidels.

9. Seeing the Israelites fell, because they dwelt together among the unbelieving nations; and rather exacted tributes of them, than according to the commandment of God, weeded them out: I think it good to entreat, whether it be lawful for godly men to dwell and have conversation with the ungodly. And surly there be many reasons, whereby the same might seem to be indifferent. The first is, because Christ did not shun the feasts of the Publicans, Pharisees, and sinners. Secondly, Paul in the first epistle to the Corinthians admitteth not, that the believing wife should depart from her unbelieving husband, if so be that he be content to live and dwell together with her. Moreover, the same apostle writeth, that If any infidel bid you to a feast, and ye be willing to go, then eat such things as are set before you. By these his words therefore, he maketh it free. Furthermore, the same apostle in the same epistle saith, that he warned the Corinthians, that they should avoid whoremongers, raveners, and evil speakers, and such like: but not all

(saith he,) for so must ye go out of the world; but if any be called a brother, &c. Wherefore it is not forbidden us to avoid the fellowship of all the

ungodly. Besides this, Abraham was called out of Chaldea, and was commanded to dwell as a stranger among nations, which were strange from true religion: and so he dwelt in the land of Canaan, and in Egypt, which places were fraught with idolatries. Yea and Lot separated himself from the conversation and household of Abraham his kinsman, and went to dwell at Sodom. Also Naaman the Syrian, returned to the idolaters his countrymen.

In like manner, Christ did not retain all those with him, which he had healed from diseases, but sometime he sent them home again, that they might show there what was done unto them. Finally, by civil laws certain heretics have had places appointed unto them: as the Novatians in the city of Constantinople. And it is granted at this day to the Jews, to have everywhere liberty to dwell among Christians.

10. Now this question as it is weighty, so hath it also very many difficulties. Wherefore it seemeth that we should first make a distinction what may be lawful unto magistrates, or what unto private men. Then must we understand, that the conversation with infidels is of two sorts; one is, whereby men are compelled unto idolatrous and impure worshipping's; and another is whereby they remain at liberty. Moreover, it must be considered, that they which dwell together with the ungodly, be sometimes, as concerning religion, skillful and constant; and sometimes both weak and also unlearned. It seemeth good therefore, that we declare (as touching private men,) that if they be learned, and have steadfastness joined with learning, so they be not compelled to communicate with ungodly ceremonies, may lawfully have their conversation with infidels: yet so, as there be used certain cautions. The first caution is, that they do it with this mind, to instruct those which be strangers from godliness, and to induce them to true religion. And therefore, while they be conversant among them,

they must not cease, but ever busy themselves about those things, for the which they dwell in those places. And that their instruction and doctrine may be fruitful, it is a singular point of wisdom, that they be familiar, gentle, and courteous toward those whom they mean to win unto Christ. For unless they fully persuade themselves, that they are beloved and greatly esteemed of those, which teach and admonish them; the thing well purposed shall but unhappily proceed.

Furthermore, there must be heed taken, that they live godly, justly, and honestly: for if so be that the infidels should be offended at their behavior, their ministry would utterly become unprofitable: for so much as it nothing availeth to build that with one hand, which thou destroyest with the other.

Moreover, this must especially be regarded, that under the cloak of courtesy and friendship, they mingle not themselves with ungodly usages: no not although they were persuaded, that by such means they could with more ease allure them unto Christ. For the rule of the apostle ought to remain inviolate; that Evil things must not be committed, that good things may come thereof. Let them also beware, that they seek not their own commodity, while they be conversant with them. For some there be, which although they make a pretense to have the Gospel published abroad, yet in very deed, do hunt after their own pleasures, gain, or advantages.

Wherefore, if it be past hope of the salvation of these infidels (which thing nevertheless can seldom justly happen) we must no longer deal with them; but so far, as either their necessity or ours doth require. That is, if peradventure they should be very sore sick, and could not otherwise be holpen than by our travel: or else, if we ourselves should not be able to get such things as be necessary for our sustentation, by any other means than among them. Also it may be lawful to be in the company of them, so much

as natural and civil courtesies require; or if they shall be our princes, parents, our wives, our masters, and such like.

11. There remaineth, that we confirm this doctrine, either by testimonies, or by examples of the holy scriptures. So indeed Christ did, which for this cause kept company with Publicans, sinners, Pharisees, and Scribes; that he might instruct them concerning salvation, and convert them from sins unto godliness and virtues. Wherefore Jerome upon the sixth chapter of Matthew hath this saying; Christ indeed went to the feasts of sinners, but to the end he might have an occasion of teaching, and to recompense their inviting's with spiritual banquets. Neither is there any mention made there, but of such things as Christ himself either spake or did; or else what was the power of his doctrine? &c. The very same way did the prophets in old time use, when they were conversant with idolatrous people. Nor otherwise did the apostles, when they were sent by Christ to be conversant among the Ethnics. Neither did Paul, when he came to Athens, disdain to haunt up and down those idol temples, and there very diligently and exactly to view the titles and inscriptions of the altars. By means whereof, he found that inscription, Ignoto Deo, that is, Unto the unknown God; and thereof he gathered matter for an excellent sermon, which he there made; that he might after a sort reprove the Atheniens out of their own proper tables. These things I think are sufficient to confirm the doctrine before alleged. But before I remove from this matter, I thought good thus much to advertise; namely, that these cautions being used, it is lawful for godly men to be conversant with them, which be excommunicate; namely, to call them into the right way, so that they be not partakers with them in the offense, or have dealing with them for affection sake.

12. But let us proceed, and declare what is to be thought touching men which be weak and unlearned. They, although they be not compelled to pollute themselves with idolatrous customs, yet ought they not to dwell together with infidels. For seeing they be unlearned, they have no pretense of teaching: for if they should go about to instruct others, they might easily, thorough their unskillfulness, cause the doctrine of Christ to be had in derision. And surly the ignorance of such men is sharply to be reproved: forsomuch as among Christians there is none found so unlearned, but he is bound to be able to yield an account of his faith, and in some sort to instruct strangers. And doubtless, they shall be all able to do that, if they would suffer themselves to be even meanly informed in the Catechism.

Nevertheless, such as are infected with this ignorance, ought to separate themselves from the familiar conversation of infidels; so far as the need of the body and other inevitable necessities will suffer. But what shall we say of school-masters? They be oftentimes enemies unto piety; who nevertheless are appointed to that end, that they should teach good arts and philosophy. I say that it is dangerous to use such: for oftentimes they instill perverse things into the minds of the hearers.

And seeing the scholars are accustomed to have a marvelous opinion of a learned school-master, it cometh easily to pass afterward, that they begin to have them, and that highly in admiration; and so finding them eloquent, pregnant in liberal sciences, and well traveled in philosophy, they can hardly persuade themselves, that such do err, or be miserably deceived in true religion. For on the contrary part we see, that Origin Adamantius

(being, besides the religion of Christ wherein he was instructed, wonderfully endued with good arts and philosophy) in teaching heathen arts, brought very many of his hearers unto Christ. We know also, that

Augustine when he willingly gave ear unto Ambrose for his eloquence sake, of a Manichie became a Catholic: so it may oftentimes happen (and that more easily, in so much as we be more inclined to evil than to good) that they which are weak and unlearned in religion, may in ungodliness overmuch increase under ungodly schoolmasters. And undoubtedly, by this means fell Julianus the Apostate from Christ, in using Libanius, Iamblicus, and Maximus, for his school-masters. Wherefore, forsomuch as such teachers cannot be had without great peril; my judgment is, that we should altogether leave them.

13. Thou wilt peradventure say, that the apostle Paul, in his first epistle to the Corinthians, hath not delivered these cautions or exceptions concerning the weak and unlearned, seeing he writeth absolutely; If any that is an infidel shall call you, and you will go, &c. By these words he seemeth to affirm, that the matter is wholly committed to our own disposition. I reply that the apostle permitteth not this to the liberty of every man's will; but only to such a will, as is well and rightly instructed. For if a man go unto those feasts to be drunk, to pamper his belly, or to gorge, and solace himself with filthy talk; without doubt, he should not be excused by the permission of Paul, but ought to be earnestly reproved for his wanton will and naughty purpose. Likewise, if a man being conversant with an infidel, should doubt of his own constancy, and should perceive that he could nothing profit them which be in his company; undoubtedly, that man cannot go thither with a sound conscience, or with a just will. But if he do go, he cannot direct that which he doth, to the glory of God, as he is commanded. Therefore, although Paul hath not in the same place by express words put this caution alleged; yet it followeth not thereby, that the same is not to be given, seeing

as well by strength of reason it is manifest, as also by many other places of the holy scriptures proved, that it is not lawful.

And to hold me to this apostle, he saith in the seventh chapter of the same epistle, that He doth well, which surly purposeth in his heart that he will keep his virgin. Howbeit, he addeth this condition; So that he have no need, and have power over his own will. For if he should otherwise determine than his daughter either would or had need, then out of doubt he should not do well. Whereby it appeareth, that to the goodness and uprightness of the work itself, it is not enough to foresee that the work itself, in respect of the nature thereof be not evil, or repugnant to the word of God: but this moreover is required, that we take the same in hand with a right, sincere, and sound intention. Wherefore, everyone that is unskillful and weak, ought to separate himself from the fellowship and familiarity of the unfaithful; so far as civil and natural necessity will permit. For, seeing he perceiveth, that thereby will come some danger upon his soul, he cannot with a good mind and sound intent be conversant with them. Howbeit, he may show such duties, as are commanded by the law of God; lest he be guilty of the sentence of Paul, where he saith; He that hath not a care of his own, and especially of his family, hath renounced his faith, and is worse than an infidel. Yea, and the same apostle hath commanded, that Servants should of necessity obey their masters.

14. Now there resteth, that we show reasons out of the holy scriptures for the disallowing of this conversation. First, our Savior doubted not to say in Matthew, the fifth, and the 18th chapters; If thy hand, foot, or eye, offend, or hinder thee, cut it off, and cast it from thee. The which words notwithstanding, as the sounder sort of interpreters have showed, he spake not concerning the members of the body; but meant them by such as be our

familiar acquaintance, and most nigh of kindred. They all are to be separated from our company, although they seem to bring us profit and commodity, when either they sever us from God (who is our eternal salvation) or put lets and hinderances, whereby we be withdrawn from him.

Chrysostom entreating in a manner of this argument, in the 56th homily upon John, saith; If we cut off a corrupt member from the body, least it should corrupt other parts of the same, (which undoubtedly we do not, because we despise that member; for Who ever hated his own flesh?) How much rather should we do the same in those, which be wickedly joined unto us; not despising of them, but providing that our salvation be not hazarded by them, when as we see, that we be not anything able to profit them?

Wherefore in this case there ariseth no profit by desiring and maintaining of familiarity and concord. To this also tendeth the law of Christ, which he gave in the 18th chapter of Matthew; that They which be in a manner past all hope of salvation, and do not hear their brethren justly admonishing them, yea and which despise the voice of the church correcting them; let them be accounted as Ethnics and Publican's. Which thing Paul also taught, who in the first to the Corinthians, the sixth chapter, commanded the incestuous person to be excommunicated; least a little leaven might pollute the whole dough of the saints.

15. Moreover, the same apostle taught, and that in the same epistle, the 15th chapter, out of a verse of Menander the poet, that Good manners be corrupted by naughty communication. And thereby he showed, that the right faith of the resurrection was sore impaired among the Corinthians, which were new come unto Christ: and that by reason they were over ready to give ear unto the arguments and profane reasons of philosophers, or rather heretics. No man can sufficiently conceive, how the words of

enchantment do corrupt the tender faith of the weak. Wherefore the Corinthians were profitably and seasonably warned, and with them all other weak in faith are warned to refrain the conversation of infidels. The physicians also do counsel, that when a contagious disease infecteth either a family, or a near neighborhood, they while they be yet in health, should not come to the sick. For in the bodies and complexions of men, there is a certain like affection, whereby a contagion issueth easily from them which be sick, unto others that be whole and sound: the poison whereof, although it be not presently felt of them which were not wary of themselves, yet within a while after it infecteth deadly. Wherefore, seeing we be willed to take such heed of the diseases of the body; much more we ought to prevent the vices of the mind, that we draw them not unto us.

16. Moreover, our nature is so framed, by reason of natural or original sin, as we be subject on every side to corruption; as both the holy scriptures, and many experiences do daily teach us: so as there is no doubt, but that we shall easily drink of the poison of other men's sins, if we do not very diligently avoid the same. And those sins, as they do without any labor cleave unto us before we be aware; so, being once conceived, they cannot be plucked from us, but with very great pains. Wherefore Chrysostom in his

56th homily upon John, the which I cited a little before, seemeth wisely to say; If we could make them the better, and not hurt ourselves (he speaketh here of infidels) we should do all things. But seeing we be not able to further them, because they be past amendment, and that we may grievously hurt ourselves; they are utterly to be cut off. Further, to confirm his saying the more strongly, he bringeth in that which Paul in his first epistle to the Corinthians and 5th chapter, writeth; Take away evil from among you.

Which words of the apostle cannot certainly be understood of sin: for the

Greek word is τον πονηρόν, that is, Evil; by which kind of speech a wicked man is meant.

Wherefore I shall not err at all, if I somewhat bend the apostles words unto the commodity of them which be weak, saying; Depart ye from among them that be wicked. For if when ye be weak and unskillful, you be among them you must as well hear as see very many things against godliness and religion, which you profess. But those things, seeing you be neither able to refell nor reprove, ye shall seem to be cited as witnesses of blasphemies and reproaches against the truth. And perhaps a sting will remain in your minds, wherewith ye shall be disquieted in conscience longer than ye think for. Let us give care to the Wise man, which rightly and faithfully admonisheth us;

He that toucheth pitch, shall be defiled therewith; and he that hath fellowship with a proud man, will become like unto him. Take no greater burden upon thee, than thou art able to bear; nor join not thyself with one that is mightier than thee: Ecclesiasticus the 13th chapter. These things do two manner of ways appertain to the matter present. First, in that the vices of other men are likened unto pitch, the which sticketh wonderful fast to the fingers and garments of them which touch it. Secondly, we be faithfully admonished, that we should have a consideration of our own proper strength.

17. Let (I beseech you) the examples of the holy scripture teach us. The Israelites were seventy years captives in Babylon, and were so infected with the conversation of the unbelieving nations, as when leave was afterward given them, first by Cyrus, then by Darius, most mighty kings to return home; many of them would not return, but being delighted with the commodity of houses, lands, and trade of merchandize, they remained still among the Chaldeans, Medes, and Persians: so great was the love,

godliness, and study of religion cooled among them. Indeed they were reproved by Esdras, Nehemiah's, and Zechariah; but they were little the better thereby. And how much the Hebrews were corrupted through the long conversation, which they had with the Egyptians, the things which by and by they committed in the wilderness, do manifestly declare. For when as yet they had before their eyes, the singular benefits of God towards them, they departed from him unto idolatry. And because in Egypt they had seen an ox superstitiously worshipped, they provoked Aaron to make them a calf to worship: which being given unto them, with great rejoicing they began to cry; These be thy gods, O Israel, which brought thee out of Egypt.

Moreover, traveling through the wilderness, when they came to the borders of the Moabites, and accompanied with that nation more familiarly than became them; they were brought to this point, that they did not only with the shameless harlots of Moab abominably commit fornication; but also offered sacrifice unto that most fowl idol Baal-Peor, and suffered themselves to be trained up in the most impure services thereof.

Peter a chief apostle, when he had entered into the wicked hall of the high priest, and there had been in the company of the maidens and ungodly servants, did forswear his master Jesus Christ our savior: which fault afterward, being departed from thence, he most bitterly lamented. When

Isaiah beheld God sitting in the temple like a judge, and angels standing about him, which most purely celebrated praises unto him, although he seemed not to himself to be guilty of his own fault, yet he cried out; Woe is me that I dwell amidst a people of unclean lips! For (no doubt) that man of God felt, that he had gotten no small infection, by reason he had dwelt so long with an unclean people. Alexander of Macedonia, which by wars and notable victories had subdued to himself a great part of the world, became

so delicate and effeminate by the manners of the Persians, whom he should have drawn to his own manners and qualities; as he himself took of their garments, daintiness, haughtiness, and pride: so far was he from bringing them to the ordinances of the Macedonians, that he incurred great hatred of his own soldiers. Nor is this to be passed over, that the long conversation of the godly with the infidels (unless the fruit of their conversion be manifest, and be by all means endeavored) doth breed a let or hindrance to their salvation. For when they perceive that our men live so familiarly with them, they think not that their superstitions and idolatries, wherewith they be corrupted, can be so very evil, or much to be detested. And peradventure they be come to that pass, that persevering in these points, they distrust not, but that they may hope to obtain salvation. For unless it were so, they could not persuade themselves that our men would dissemble it.

Besides these things, there be very many of our men, that by the example of this mingled conversation, think, that they also may do the same, which they see others do: whereby it cometh to pass, that by the deed or example of some, evil hath a larger scope, and our faith and godliness is counted but a jest among the infidels and Papists. And oftentimes it chanceth (which we know happened in the time of Paul as we have in the first to the Corinthians) that they which otherwise were faithful, do through this conversation, communicate with ungodliness, and with polluted customs.

For by overmuch familiarity with the infidels, there is a step made by little and little to follow their superstition and idolatry. Wherefore the apostle did not proclaim without a cause; Fly from idolatry. I will not say also, it is impossible, but that among our men, being weak, and without learning and knowledge, and being conversant among the infidels, sometimes speech of religion may happen, wherein they slip not: yet when they cannot

overthrow the sophistical and crafty subtle arguments of the adversaries, there ariseth many times brawling and strife, and from that they fall into hatred, cursing, and reproaches, which have no edification, but rather hinder it: so far is it off from stepping forward unto the same. To this purpose serveth that which Paul wrote in the second epistle to the Corinthians;

Drawe not the yoke with the unbelievers. What fellowship hath righteousness with unrighteousness? Or what participation is there between light and darkness? What agreement between Christ and Belial? Or what part hath the faithful with the unbeliever? Or how agreeth the temple of God with idols? These words are so manifest, as they need no interpretation. Neither must they be understood only for contracting of matrimonies, seeing they are extended largely and generally, and appertain to all kind of conversation, which for our own sake we have with the ungodly.

18. I know verily, that the shadows of the old law are now removed from us by the benefit of Christ: yet nevertheless, we are not to doubt, but that those things abide, whereof the people of God was by them at that time admonished. Wherefore, I demand what God meant when he commanded the Jews to sow borders to their garments which they ware. This surely was the meaning, that they being taught by that sign, should perceive themselves to be severed from the Ethnics: neither that it was lawful for them to join themselves with them; but so much as necessity constrained. God more than once forbad them, that they should not return into Egypt, nor yet desire the aid of strange nations: for he would have cut off from his people, all occasions of superstitions and idolatry. Yea and the history of the Judges testifieth, that the Israelites grievously sinned, because they brought those idolatrous nations under tribute, and had made a league with them, and

dwelled together in the same cities and country with them. And surly, to what evil it turned them, the history itself doth show: for they brought not the Chanaanits unto the true worshipping of God, but they themselves rather forsaking their God, became idolaters together with them. I speak not how the conversation between the Hebrews and Samaritans was so hateful, even until the coming of Christ; that the silly Samaritan woman, of whom

John maketh mention, said unto Christ, that the Jews used no familiarity with the Samaritans. Besides this, it is not very convenient for Christians, to take away from themselves the boldness and liberty of the free talking of Christ: which they must do of necessity, if they dwell among infidels. For if in living familiarly among the unfaithful, they should confer of Christ; either they should be scorned, or not tolerated.

Undoubtedly, the holy fathers of old time, both sorrowed and mourned, when they were driven by any necessity to dwell from the people of God.

Whereof David is a witness, who sighed when he was (by reason of the unjust violence of Saul) forced to live among the desert places. And it appeareth in the Psalms, with how grievous lamentation he complained, that he was compelled to have conversation among such as were strangers and enemies unto God. Daniel, with his fellows, might have enjoyed the pleasure of the kings table and delicate fare; but he refused those pleasures and commodities, least he should contaminate himself with the delicate meats of the Ethnics, and with the impure banquets of the unbelievers.

Moses also (as it is written in the 9th chapter to the Hebrews) when he might have been reputed the son of Pharaoh's daughter, and thereby attain to great honors, contemned all this, and went unto his brethren, which were pressed with miserable servitude in working of clay and bricks. They which follow not these examples, surely declare themselves to have but small

heart to the glory of God, and that they will not redeem the same with any loss of theirs be it never so small. Do we (saith Paul unto the Corinthians the first epistle) provoke God? Or be we stronger than he? Wherefore they which be weak and unlearned, whilst they be so hardy to have conversation among the infidels; without controversy they tempt God, and in a manner provoke him, as though they would be stronger than he. Surely, there might be many other reasons gathered to this purpose; but those which I have brought, shall suffice at this time.

19. Now let us come to those, which do so dwell among the infidels, as they are enforced to be present at their unlawful rites; whether they be learned or unlearned, constant or wavering. What they be in this case, it is no matter now: for I take them one with another. I say, that to none of them such a habitation or acquaintance is to be borne withal, but either they must fly from thence, or rather suffer death, than to commit idolatry. Paul (as we have mentioned before) said; Fly from idolatry. The law and the prophets, the Old and New testament, are full of edicts, commandments, laws, admonitions, and rebukes; whereby strange worship is forbidden. Daniel's fellows chose rather to be cast into the furnace, than to worship the image set up by a most mighty king. Machabaea the mother, with her children, would rather be martyred, than eat of swine's flesh against the law of God.

There be infinite martyrs reckoned up, which most constantly suffered death, because they would not forsake their professed religion, having always this before their eyes; Fear you not them which can kill the bodies,

&c. Paul in his first epistle to the Corinthians affirmeth the same; Because we be the temple of God, the members of Christ, and partakers of the Lord's table; unto whom nothing may be common with the table of devils.

20. All these things are to be applied unto our times; forsomuch as in the Papacy, the godly dwelling with the ungodly, be compelled to be present at their Masses, and their polluted sacrifices, which is in no wise lawful for them. But some take these probations of me now alleged, to be understood concerning the sacrifices done unto idols, and not touching superstitions which are now grown into use in the Papacy. But they ought to consider with themselves, that there is no outward work to be accounted for the worship of God; unless by the word of God it be ordained. Which if it be not, it can be nothing else but an invention of man; for we cannot without faith worship God: and faith can have no place, if the word of God be withdrawn. Wherefore, in human actions, be they never so gorgeous, unless

God by his word allow them, there can be no worship of him. Surely, if we be minded to honor men, we are first accustomed to mark wherewithal they be delighted: and this being known unto us, then we think we have bestowed our labor very well, when we have done those things wherein they are wont to take delight and pleasure. Whie then deal we not in like sort with God, that we may serve him with that worship, which he by his scriptures hath allowed?

We do hear in Isaiah, that he was rather wearied with oblations, sacrifices, incense, and burnt offerings, which without faith were brought to the temple, than that he rejoiced at them. He abhorreth and detesteth these kinds of sacrifices, as the prophets have taught us. But if so be that those things were spoken concerning the sacrifices, which had the word of God, and that only because they were done without faith; what are we then to think of man's inventions, and feigned worshipping's, which seeing they be destitute of the word of God, they cannot be done with faith? We may verily say, that they appertain unto idolatry. And this may sufficiently be gathered

hereby, because there is no true God, that will be worshipped with those things. Wherefore it resteth, that the ungodly, while they adjoin such rites unto their holy services, do worship, not the true God, but him whom they have feigned to themselves to delight in the same. And for so much as in the whole cause of things, there is no such God, they worship an idol of their own fancy, and therefore justly and worthily may be called idolaters.

21. But they say, that those things, which be done and said in the Mass, had their beginning from the institution of Christ; although they were afterward corrupted by man's default. Surely that availeth them nothing, forsomuch as in these matters we may not have a regard or consideration to their beginning, but to their nature and form: and there must be diligent heed taken, whether they agree with the word of God. The brazen serpent had his beginning by the commandment of God, and it was also commended by miracles. For the Israelites, by looking upon it, were delivered from the venomous biting; yet nevertheless, when the Jews did worship it, and offered incense to it, the godly men did so detest it, as the most holy king Hezekiah brake it in pieces, and utterly put away the worshipping thereof. Wherefore the beginning must not be regarded, but the use must be considered; and whether it be agreeable to the first institution.

The Hebrews, when they compelled Aaron to make them a calf to worship, were not minded to fall from the true God Jehovah; seeing they confessed him to be their guide out of the land of Egypt. Only this was their intent, to worship him under some sign or visible form: and they chose that form, wherein they had seen the Egyptians worship their God.

So the Ethnics testified, that they worshipped one God, the chief author of all things, whom they fashioned to themselves in diverse and sundry shapes.

For in Pallas, they said was signified his wisdom; in Mars, his strength and

power; and in Jupiter, his justice and goodness. Wherefore rites and ceremonies are not to be esteemed, according to the counsel and will of men. No otherwise must we think to have happened of Jeroboam the son of Nabat; for he professed, that he would not lead the people from worshiping of the true God: but because he stood in fear of his kingdom, and saw, that it might soon come to pass, that if his people should often go to the temple of Jerusalem, they would fall from him, and return to the family of David: he said therefore, that to worship the true God, they needed neither the temple of Jerusalem nor yet the ark of the covenant. Forsomuch as the same

God Jehovah, as he was represented to the Jews in the wooden ark, and temple of Solomon; in like manner might he be expressed in the signs of golden calves; so as the worshiping, which they should perform at Jerusalem, they might commodiously celebrate to Jehovah in Bethel and Dan. No other thing therefore did this man, but that he obtruded an outward work, which he invented altogether without the word of God, as if it had been a worship of God: but this word being wanting, all that he did was mere superstition and idolatry. Tyrants therefore and princes, when they compel men to corrupted customs, although they profess they do it upon a good intent, (as they term it) and howsoever they pretend some certain beginning of anciency, are not to be hard. Paul in this manner admonisheth the Ephesians; Have no fellowship with their unfruitful works, but reprove them. He called them their works; for they could not be called the works of God, in so much as they disagree very much from his word.

22. But what is then to be done, when they are thrust upon us? We ought to reprove them, and with great liberty (when need requireth) to reprehend them. But that is dangerous (say they) we shall lose our goods and dignities; we shall be put to death. I grant that. But none of us hath upon this

condition received Christianity, that his life, goods, and dignities should remain safe unto himself. Yea Christ hath by express words testified unto every one of us; Except you renounce all that ye have, and take up your cross, and follow me, ye cannot be my disciples. And unless you lose your souls, ye cannot possess them. After this sort must we frame ourselves.

Cyprian (as Augustine reporteth) when he was led to execution, the president being desirous that he might escape, said unto him; Now I give thee space to deliberate, to choose which thou wilt, whether thou wilt be thus miserably executed, or obey, and so be dismissed. The man of God answered; In a thing so holy, deliberation hath no place. They which are not affected with this mind, but are over careful, least their life and goods should perish; such do easily defile themselves with Masses and impure superstitions: and for the same cause suffer most grievous punishments.

First truly their conscience doth miserably wrest them; secondly, the light of the truth, which before was kindled in their minds, is by little and little extinguished. Further, they exceedingly delight themselves oftentimes in that dissimulation; so far off are they from repentance thereof. Yea, and they go about to persuade the same unto others; and those which will not obey their admonitions, they begin to hate. And lastly, as much as in them lieth, they stir up against them the wrath, forces, and power of tyrants and worldly potentates. Such a most unhappy end of many of them myself have seen.

23. But while they dissemble on this sort, thus they use to defend themselves; We do not this (say they) from the heart, we only behave ourselves so in body and outward gesture. But why consider they not, that outward actions be a certain show of confession? And as it is not lawful for the tongue to disagree with the heart, in profession of faith and religion; so

whatsoever is outwardly done in divine ceremonies, ought to agree with the same profession. Add thereunto this saying of Paul; With the heart we believe unto righteousness, and with the mouth is confession made unto salvation. Christ also said; Whosoever shall be ashamed of me before men,

I will also be ashamed of him before my Father. Furthermore, I would have these men to know, that the same is no perfect and true faith, which breaketh not out into actions agreeable unto it. Moreover, our Savior, who most earnestly sought the glory of his Father, after he had purged the temple of buyers and sellers, said; The zeal of thy house hath eaten me up. But these fellows show forth no following of that godliness and faith, which they crake that they have enclosed up in their heart. Neither do they remember, that even as the inward worshipping of God, is found to be that, whereby we rightly and reverently judge of him; so the outward worshipping of him, is that, wherein we honor him aright, and as he hath prescribed. And that idolatry likewise is of two sorts: for one is, whereby in our heart we fain by evil opinion, such a god as we list ourselves: another is, whereby we transfer the outward worship, not only unto creatures and idols, but also we pollute the same with our own lies and inventions.

We retain in our heart (say they) the right opinion. Grant it be so, but yet the body is abandoned to idols, and to the devil. But Paul showeth, that Your body is the member of Christ, why do you then take it, and give it unto a harlot? But they affirm, that Paul wrote that touching fornication. I know that. But the prophets in the meantime teach us, that idolatry is the foulest fornication of all other: for Jeremiah, Ezekiel, and other holy prophets, so inueth against the Jews and their church, as they resemble the same to a harlot, which under every green tree, hath laid open herself unto idols, and profane worshipping's. Furthermore, how vain this excuse of

theirs is, that divine oracle sufficiently declareth: wherein God thus answered Elias the prophet; I have left unto me seven thousand persons, which have not bowed their knee unto Baal. He said not; Which have rightly judged in their hearts, and which have believed uprightly in their minds: but contrariwise mentioneth a sign of outward worshipping; namely, of bowing the knee. And he that hath made the whole man, is not content with the half of him: neither will he have his creature parted with the devil.

To me (saith he) to me alone shall every knee bow. Moreover, if this their reason had been of any value, the Corinthians also might thereby have excused their doing: for they might have said unto Paul; Whie art thou so vehement against us? We ourselves also know, that an idol is nothing, we in our hearts keep the right opinion. Therewith let God be content; it is lawful for us in the meantime with the body and outward presence to serve our own commodity.

24. Yet further they say; We pollute not these things at all, but rather we would have them to be uncorrupt and perfect. Wherefore, what sin soever is here committed, it ought not to be ascribed unto us. I answer, that truth indeed it is, that another man's sin is imputed to no man; but yet, whilst ye are present at profane rites, this blame is ascribed and rightly imputed unto you, in that you communicate with another man's ungodliness. The apostle, in the first to the Corinthians said; Do ye not know, that they which eat of the sacrifice, are made also partakers of the temple? What say I then, that the image is anything? Or that which is offered unto idols is anything? Nay, but this I say, that the things, which the Gentiles offer, they offer unto devils: but I would not that ye should be partakers of devils. Ye cannot drink of the cup of the Lord, and of the cup of devils. Ye cannot be partakers of the table of the Lord, and of the table of devils. &c. So as,

although the corruption of the sacrifices be not to be imputed to the communicants; yet the communicating itself, from which they ought to have kept themselves, maketh them blame-worthy. And unless the matter were so, why would not the holy martyrs communicate with the rites of the Ethnics? Wherefore did Paul so rebuke the Corinthians? But here again they reply and say; that The Mass is not to be compared to the idolatries of the Ethnics: for howsoever it hath somewhat strayed from the institution of Christ, yet must it not be accounted a profane and idolatrous thing. But I affirm it to be so much perverted, as in a manner it agreeth nothing at all with the institution of Christ; yea it is altogether contrary unto it: which is very easy for me to prove.

25. [ 1] First of all, The supper of the Lord, as it was instituted by Christ, was a common or public work. But now cometh forth the sacrificer, appareled in monstrous vestments, and doth all things alone. Others are only present to see and hear. Wherefore, if Paul justly and upon good cause said to the Corinthians, which tarried not one for another, that they were not now to eat the Lord's supper; how can they worthily call the papistical Mass by the name of the Lord's supper, where only one sacrificer doth eat and drink? Surely by no means. They may rather give any name unto it, than the supper of the Lord. [ 2] Besides this, they say, that they offer the son of God unto the eternal father. And that is expressly denied in the epistle to the Hebrews: for it teacheth, that all things were finished by the only oblation of Christ; which being perfect, we may not renew it. They will, that Christ be offered up every day: the word of God affirmeth, that he was to be offered up but once.

I grant indeed that the fathers sometime so spake, as if the body and blood of Christ, are to be offered or sacrificed in the celebration of the sacraments.

But they not seldom interpreted themselves, that those oblations or sacrifices were only giving's of thanks, or else a memory and figure of that oblation and sacrifice, which Christ made, when he died upon the cross.

Moreover, they affirm, that the bread and wine is converted into the substance of the body and blood of Christ, when as the holy scriptures do teach far otherwise. Over this, when they lift up the bread and wine, they set forth the very creatures of God to be worshipped in the stead of God. For what is more shameful, than religiously to worship a piece of bread, and a cup of wine? It is true indeed, that they be made partakers of the body and blood of the Lord; namely, in heart and mind, which with a sincere faith do eat and drink the elements of the Eucharist, and in such sort, as God hath instituted the same. But if a man only behold and worship them, they are unto him nothing but a piece of bread, and a cup of wine. Further, the ministers of the church, when as their duty is to study with all their power, to ravish the minds of the people unto heaven; to the intent they should not seek for Christ in the world, and that they should not receive any carnal or earthly thing in the holy supper, do miserably attend the visible signs.

The apostle in the first to the Corinthians giveth charge, that in holy assemblies they should not use a strange tongue; because that all men might answer, Amen: and because the edifying of the hearers is above all things to be sought for. But in the Mass all things be done in Latin. And those words, which should bring great consolation unto the standers by, when as to them the participation of the body and blood of the Lord is promised, they do speak them so softly, yea they mutter them so darkly, that albeit a man know the Latin; yet is he not able to understand them. They therefore whisper them so softly, as though the members of Christ were unworthy to hear them: when as nevertheless the Lord himself spake them openly. And

the Greek church, even to this day, pronounceth them with a loud voice. Yea and in times past it was a custom received (as Ambrose and Augustine among others testify) that unto those words the people answered, Amen.

But in my judgment these men do therefore mumble up those words; because they be wary, least their lies should be perceived. For there they say; Take ye and eat: and also; As often as ye shall do these things, ye shall do them in remembrance of me: when as nevertheless they have appointed to eat and drink it alone. And doubtless many other things speak they secretly and openly in the Mass, as though many did communicate, or should communicate, when as the sacrificer meaneth to do the same alone by himself. Indeed a lie is shameful always, but then most shameful of all, when it is committed in holy things, and before the Lord.

26. But what shall we speak of their applications? They protest, that they may at their own pleasure apply to the quick and dead, those sacrifices which they make. But the scripture testifieth, that every man is justified by his own faith: and that all persons in their own righteousness or unrighteousness, shall either die or live. But they say otherwise; namely, that they be able to help with their Masses both quick and dead. If they would attribute this unto prayers; to wit, that they would teach it to be lawful for them by their prayers to help the necessity of others, they might have been borne with: but when they affirm, that the work itself; namely, of the Mass, hath such virtue and strength in it, as it may be a help to all kind of men: that may not in any wise be done. Add also, that Masses be many times celebrated to the honor of some saints: which thing undoubtedly is most strange from the truth. For Christ instituted his supper, to the end it should be a remembrance of his own death, and not a commemoration of other saints. I speak not how it commonly cometh to pass, that there is

nothing found certain of those saints, whom there they worship. The lives of them are obscure; and oftentimes full of fables, and faining's of poets. Also, therein are placed certain, yea very many strange rites, ridiculous signs, and garments not used: the signification of which things are utterly unknown, not only to the standers by; but even the sacrificers themselves, if they should be demanded what the matter meant, could not tell what answer to make. Wherefore, either they answer nothing at all, or else, if they would fain say somewhat, they allege not the same things, but diversely disagree one from another. Whereby thou mayest easily gather, that there is no truth in their words. So as faith hath no place in those things, which they do in their Mass; seeing it hath place there only, where God's word offereth itself to us.

27. And that they cannot clear themselves, but that they offend in the crime of idolatry; the images testify, whereunto they turning themselves, do celebrate their most impure services. For in their Masses they are not satisfied by looking upon images, but they cense them, and kneel before them; and finally, do unto them all manner of honor, which should be showed unto God alone. And because (as I have declared before) they dare affirm, that the Mass hath (I know not what) affinity, with the institution of Christ, it shall not be from the purpose, and it may easily be done (if we consider the tokens) to show that the old Ethnics may with much better probability excuse and plead for their sacrifices, than these men may defend their Masses. For the sacrifices of nations did less differ from the manner of sacrificing which the fathers had before the law, and which God allowed in his law, than these do differ in their Mass from that supper which Christ appointed, and the evangelists, and Paul the apostle taught. There, on both sides was invocation of God, a temple, an altar, sacrifices, priests, killing,

shedding of blood, salt, wine, oil, meal, a holy banquet, religious garments, washings, fumigations, continual fire, singing, oracles, and such like, which would be too long to rehearse.

Let the popish sacrificers show us, if they can, in their Mass, as many things that can agree with those, which Christ did in his holy supper. But if so be they cannot, let them then think, that their Mass doth no more agree with the celebration of the Lord's supper, than the rites of the idolaters accorded with the legal sacrifices. Let them cease therefore from dandling that little daughter of theirs, and say no more that it ought to be taken for the institution of Christ, and of his apostles. I will speak little of the yearly obits, and funerals of the dead, which be so often frequented: whereof God gave no commandment. By it they establish purgatory, whereof the holy scriptures have made no mention. Furthermore, this is most of all from piety, that in their Mass they pour out their prayers unto saints already departed out of this life. Finally, all the things, wherewith they there busy themselves, they make a market of; yea, they sell them, they bargain and set them out to most shameful gain. Wherefore we had need to take very great heed, least while we do desire to worship God, and have him merciful unto us, we by hearing of Masses provoke him not exceedingly unto wrath.

28. The superstitious sort proceed, and by the example of Naaman the Syrian would prove, that it is permitted them to be present at most corrupt

Masses. Naaman prayed Elisha the prophet, that if he bowed his knee in the temple of the idol, when the king, who leaned his hand on his shoulder should so do, he would earnestly crave of God mercy and forgiveness for him. To whom Elisha only answered; Go in peace. These fellows ought to consider with themselves, whether they only and alone have read and seen the discourse of this history: I think not. For the holy martyrs in the old

church were studious day and night in the holy scriptures: so as these examples were not hidden from them. And what cause was there then, that they would not follow such an example, and that with the loss of their life?

Those ancient champions, and pillars of our faith, saw no doubt that which our adversaries make no account of among themselves; namely, that the same Naaman, which is objected against us, was newly converted unto the true God, and was yet a novice: who also was not yet provided to renounce both his substance and himself also; but after a sort desired to retain his old place and dignity about the king. The which if he should obtain, he saw that it might easily be, that he should fall into that sin which he declared unto the holy prophet. But when he had very well understood, that it was not agreeable to true godliness, he required prayers and intercession of the true

God: whereby he falling through weakness, might have his fault forgiven him. Otherwise there is none, which need to ask pardon of that which he thinketh lawful for him to do. We make intercessions for sins, and not for things permitted us. Wherefore this place maketh much against our adversaries. And that the same is sin, it is manifestly proved by this history: but this do they earnestly endeavor to excuse. I would to God they would diligently mark in that action, that which there Naaman felt. And if they shall fall, as he feared to fall, let them not cloak it with a vain defense, but let them crave the mercy of God, and the prayers of godly men; whereby, that which they have done amiss, may be freely forgiven them. Neither did

Elisha, (as they persuade themselves) give Naaman the Syrian, liberty to go unto the idols: only he said; Go in peace, which also was an accustomed kind of salutation in those days. Neither is it lawful to gather any other thing by those words, than that the prophet promised to do that which was desired of him; namely, to pray unto God for the salvation of that man.

First, to strengthen him, that he should not fall; secondly, that if he sinned, his fault might be forgiven him.

29. Also they use to object certain words out of the epistle of the prophet Jeremiah, the which is written at the end of a little book entitled, Baruch.

The words be these; In Babylon you see gods of gold and silver, borne upon men's shoulders, forcing a fear out of the heathen; beware that ye follow not the Gentiles, when ye shall see a heap of people worshipping as well before as behind. But say in your heart's; O Lord it is thou only that ought to be worshipped. By these words do our Nicodemites think it to be sufficient, that they which be present at idolatrous worshipping's, do say in their hearts; O Lord, it is thou only that ought to be worshipped. But they should more attentively ponder, that the prophet, if he were a prophet, that spake those words (which I therefore speak, because the little book of Baruch is not canonical, nor found in the Hebrew) gave not the Jews liberty to go into the temples of the idols, and so to be present at profane and idolatrous rites, that they should then talk secretly within themselves unto the true God. But he speaketh of those images, which were carried about the city: for that was the manner among the Babylonians, as the history of Daniel declareth, which testifieth, that the image of Nabuchad-nezar was openly carried about in great pomp, with instruments of music, and with songs: at the hearing whereof, all men were commanded to worship the image that they beheld; which the companions of Daniel would not do. Of those images (I say) it is written in that epistle. And the godly are faithfully admonished, that they should not worship or adore those things, which the Ethnics did both behind and before them. Nay rather, in detestation of their wicked worship, let them say at the leastwise in their heart; O Lord, it is thou only, which ought to be worshipped. These same meetings happening

by chance in the city, could not be avoided. The godly therefore were to be admonished, how they should behave themselves in such meetings.

30. But these men being shameless, do proceed forward importunately, and demand; how chance Daniel was not cast into the burning furnace with his fellows, when as like punishment was provided for all, which would not worship the image of Nabuchad-nezar? Wherefore these men imagine, that Daniel made a show, as though he did worship it: and for that cause the Chaldeans meddled not with him. And they say also, that they may lawfully do that which they think this holy prophet of God did. They consider not, that they fall into a false kind of reason, which commonly is called Non causa ut causa; which is, when that which is not a cause, is put for a cause.

For there might be very many other causes, why Daniel was not then punished. Peradventure he met not the image, which was carried about; or if at any time he met it, the Chaldeans marked not what he did; or else, being apprehended and kept, was not accused, because the king bare him incredible good will. But we must not believe, that the man for fear of punishment or death, would dissemble the worshipping of the image, against the law, and against piety; since it is afterward declared, that for godliness sake he was thrown among the lions. Seeing now there were many causes to let, that he was not delivered to be burnt in the flames of fire with his fellows; why do these men then lay hold only of one cause, and that such a cause, as was unworthy and full of reproach for such a holy man; because in the holy scriptures there is not so much as a suspicion once offered us in any respect of such a matter?

31. They think with themselves, that they speak handsomely to the purpose; and that they cunningly defend their doing: when they allege that which is written in the Acts of the apostles, the 21st chapter, where it is

declared, that Paul, by the counsel of the elders of the church of Jerusalem, took upon him a vow, and four other men with him, and purified themselves after the manner of the Jews. If the apostle of God (say they) would use the ceremonies of the law already abolished; we also may be suffered sometimes to admit rites and ceremonies, so long time received, and to be present at them. But to make this matter more plain, we must understand, that this was the effect of Paul's preaching; We think that a man is justified by faith without works. As many as be under the law be under the curse.

The just man shall live by his faith. Wherefore the apostle in that first time of preaching the Gospel, condemned not the ceremonies and laws appertaining to the Hebrews, unless they were retained with such a faith and mind, as if justification should come by them. And this doctrine of his, hath he very manifestly set forth in his epistle to the Galatians, where he saith;

Ye which be circumcised, have fallen both from Christ, and from grace: for Christ is made of none effect unto you, if ye should be justified by the law.

As though he would say; These things of Moses do not alienate you from Christ, except ye exercise them with this mind and purpose, that thereby ye might be justified. Take away this opinion, and the apostle commended good works.

And as for civil and accustomed ordinances, so they were just, and not idolatrous; he suffered still in their own place. Neither did he let, but that the legal ceremonies might still be used. Wherefore he writeth: In the Lord there is neither Jew nor Greek, neither bond nor free man: and that circumcision also, and uncircumcision are nothing, but only the observing of the commandments of God, and a new creature, Again; He that is circumcised, let him not desire to have uncircumcision: if thou be called in uncircumcision, be not then circumcised. Let every man abide in that

wherein he is called. And that such things, as were civil and indifferent, might sometime be observed, and sometime discontinued, as best should serve for edification, he declareth by that which he spake of himself; I am made all things to all men, that I might win some. To the Jews I am made a Jew, and to those which are without a law, I am as without a law. Neither did he any less confirm his saying by examples, than by doctrine: for when he was required to circumcise Timothy according to the manner [of circumcision] he granted unto it. But when they would have compelled him for the overthrowing of Christian liberty, to circumcise Titus likewise, he judged that it was not to give place, no not for one hour; For (saith he) false brethren are privily crept in among us, to search out our liberty. He observed therefore the ceremonies of Moses, when the same might be done without ill purpose and hurt of the church: and by this means avoided the offense of the Jews, least they should be alienated from the Christian religion, which they had received.

Neither ought the Nicodemites to compare the ceremonies of the old law with the inventions of men. For those ceremonies were brought in by the word of God, but these were thrust into the church by the subtlety of the devil and deceitful men. They were not forbidden by and by after the ascension of Christ into heaven, but might be so long observed as the temple and public wealth of Israel remained, and until the Gospel of the son of God were revealed and preached, and until the church were well conjoined both of Jews and Gentiles. Neither was it meet (as Augustine godly and learnedly writeth unto Jerome) that those ceremonies of the ancient synagogue should straightway without honor be rejected: but idolatrous and superstitious things have always been, are, and shall be forbidden. Now then it was lawful to observe them for a time, so that from

them true righteousness were not looked for. Wherefore Paul the apostle (albeit thou shouldst look upon the actions themselves, which he by the law observed) cannot be justly reprehended; and much less can be blamed, when thou shalt thoroughly perceive his mind, purpose, and (as they term it) his intent. But to the favorers of the Mass, both these things be wanting.

First, they defend that which is contrary unto the word of God, and (as I have declared) is wonderfully against it. Moreover, by means of that their dissimulation, they travel only for themselves; namely, to keep their riches, degree, place, dignity, estimation: whereas Paul sometime kept the legal ceremonies, only because the Jews should not start back from Christ; and to the end he might the better and more easily allure them unto the Gospel.

32. They object also, that by their dissimulation they would avoid offenses. For they say; If we shall utterly be enemies unto the Mass, we shall be accounted wicked and ungodly men, and in our own countries we shall procure great offense. I believe indeed that these men do avoid offenses; to wit, offenses of the world; that they would not be any offense unto tyrants, and antichrists: as who saith, they would not provoke their weapons, anger, and rage against them. But these be not the offenses which Christ taught to be avoided, when he saith of the Scribes and Pharisees; Let them alone, they are blind, and leaders of the blind. What offenses then be disallowed? Even those verily, which hinder the spreading abroad of the Gospel of the son of God, which stay men from coming to the pure doctrine, and call them back which already believe in the religion of Christ.

Now let them consider (I pray you) whether by their dissimulation, they offend not the superstitious and idolaters. Yes undoubtedly: for they say with themselves; Behold, these men that know the truth of the Gospel, do come to our Masses. Sure, if they were so very wicked, as they are said to

be, these men would also abhor them. Wherefore they being confirmed by the example of them, do very oftentimes determine to stand firm in their purpose.

Yea, and the weaker brethren newly converted unto the Gospel, perceiving this learneder sort, as ring-leaders to dissemble, dare also do the like, and suspect themselves to have been deceived: and they which ought to have gone profitably forward in religion, do go backward. But we ought

(say they) to bear with the weak ones, and sometimes to frame ourselves unto them. For there be many which are not yet persuaded that the Mass is evil: and they perceiving us not to come unto the same, would not give ear unto other points of religion. Wherefore somewhat must be done for their weakness sake: as Paul in his epistle to the Romans faithfully gave advise.

We grant, that somewhat must be consented to for their sakes, that be so weak: howbeit, with Paul we may not abide the same to be done otherwise, then in things indifferent. But things which of themselves be evil, and forbidden by God; we counsel that they be not done for any man's sake. For this is a most firm and sure rule (as I have often before said) that No man is permitted to do evil things, that thereby good may ensue. Yea, we must not always bear with the weak ones in those indifferent things, except in the meantime, while they may be the better and more perfectly taught. But when they once understand the thing, and yet nevertheless stick fast in their opinion, their weakness is not to be nourished. Moreover, we must not so much bear with them, as by our example we should hurt other, and also many members of Christ.

33. Again, they object unto us; If we should so do, as you would have us, either we must escape away, or else strait way be put to death. Which things if they should happen, our churches would be utterly forsaken: there would

be none to teach us anymore. I answer; That also doth every one of us see, and (which is more to be reckoned of) it is not hidden from God himself, whom yet commanding, we must obey. Let us commit the end unto him, unto whom the church belongeth: he no doubt will very well and in good time provide for his spouse. Christ said to Peter, when he called him, and he prolonged, and demanded what should become of John; If I will that he tarry till I come, what is that to thee? Follow thou me. We be taught therefore to follow the word of God, whither so ever it call us; and let us commit the care of other things (which seem to hinder us) to him that calleth us. Furthermore, this is not to be overpassed, that that doctrine oftentimes is more worth, and doth greater edify, which is sealed by flying away, and by death; than that which is only set forth by words. Let us not be afraid, though one of us fall or fly: but let us hope, that God in his place will raise up many more. But if we continue, and that our dissembling endure long; the light of the truth, and fire of charity, which is kindled in our hearts, will by little and little be extinguished.

34. They allege examples of the prophets, of Zechariah, of John Baptist, of Marie the virgin, and of Joseph, who in those corrupt and impure times came unto the public service, and unto the temple of the Jews; and therefore think that it is permitted unto them to do the like. But they ought to consider with themselves, that in that age there were many pernicious doctrines, and evil opinions among the Scribes and Pharisees. Howbeit, the custom of sacrificing was changed: for as yet the same sort of beasts and oblations were offered, which the law commanded; the same days and ceremonies were observed. Wherefore it was lawful for holy men to use them, for so much as they had the word of God joined with them. But as for the corrupt opinions, conceits, and manners of certain priests, bishops, and Scribes,

they were no let unto holy men; especially, seeing they were pure and clean from them, and both judged and lived in all things according to the word of God. But the corruptions and faults of doctrine, when opportunity served, they did reprehend and sharply reprove. This doth Augustine testify, as it is in the 23rd cause, qu. 1. cap. Recedite, and in certain other chapters, which be there read.

Let the papists do so in these days with us, let them so set forth the Lord's supper, and other rites, as they be appointed by the word of God; and we will not refuse to use them: so that they compel us not to the confession of wicked opinions, and preach not heresies unto us, but deliver to us the pure and uncorrupt word of God. But and if so be they themselves think evil, if they live shamefully; we will be sorry for them, we will admonish, rebuke, and blame them, and (if we may) we will drive them from the holy administration: and when they be past amendment, we will deprive them of their office, although we abstain not from the sacraments. This no doubt was the will of the Lord, when he said; The Scribes and Pharisees sit on the chair of Moses, and what they say, do ye; but what they do, do ye not. It was lawful therefore for the blessed virgin, after she was delivered of our savior, to offer a pair of turtle doves, or two young pigeons; because it was so commanded in the law. Wherefore, let them show unto us, that their

Mass by them corrupted, is commanded by the word of God, and not forbidden: and then we will not contend with them about that matter.

35. Last of all, being confuted in these objections, they be brought to that pass, as they say; Although it be sin to be present at Mass, yet it is but a light offense, and should not by us be so severely reproved. But when they say thus, why do they not remember, that all sins have their weight, not of the nature itself of works prohibited, but of the word of God and the law,

whereby they were forbidden? Hereby sins do procure all their burden and weight. Whereunto James the apostle had respect, when he saith in his second chapter; He that shall observe the whole law, and offendeth in one thing, is guilty of all. Neither do I speak, as though I would have all sins by all means alike: for this, Augustine, in his nine and twenty epistle to Jerome aptly and manifestly denieth. Indeed he confesseth, that the philosophers went about to prove it, when they affirm, that all virtues are so knit together; that he which hath one virtue, hath all; and he which doth want one, doth want them all. For wisdom is not fearful, neither intemperate, nor yet unjust: wherefore it hath all the other virtues with it. And again, justice, fortitude, temperance, and the other virtues be not without wisdom; and therefore they be knit all together. These things (say they) do not agree with the holy scriptures: for there it is written; In many things we sin all. And if we say we have no sin, we deceive ourselves, and there is no truth in us.

Seeing then we sin in many things, doubtless in sinning we cannot have virtue, which is opposite unto the sin, which we commit.

And nevertheless it often chanceth, that he which falleth in one thing, may be constant in other things. Peradventure he which is angry, or that eateth and drinketh excessively, yet yieldeth to every man his own, and is ready with a good courage to give his life for God: and therefore, notwithstanding he be somewhat testy or intemperate, he may for all that be called just, bountiful, and valiant. Moreover, the same father confuteth the similitude of the Stoics, wherein they say; that He is as well drowned in water, above whose head the water is but one hand breadth, as he over whom it floweth ten or twenty cubits. The similitude (saith he) is not aptly brought: but we must bring in another more fit to the purpose; namely, a similitude of light and darkness. Undoubtedly, while a man departeth from darkness, and

cometh nearer the light, he beginneth then somewhat to see: so that it cometh to pass, that although he be covered with darkness, yet for all that, after a sort he is somewhat partaker of the light. But he that is desirous to understand more hereof, let him peruse the same 29th epistle. And these things have I to this end brought, to confirm, that all sins are not equal; as the Stoics judged.

36. Now let us return to the place of James, which I cited; He that offendeth in one, is therefore guilty of all: because the observation of the law is not to be admitted with an exception, as if we might choose any certain part thereof to be kept, and lay aside and neglect another part for a time, as we will and list ourselves. God hath joined together the commandments of the law, and it is not our part to separate the same at our pleasure. We must consider the authority of God the law-giver, which ought to take place as well in one; as in all. This interpretation James himself seemeth to confirm, when he saith; He that said, Thou shalt not commit adultery, the same saith, Thou shalt not kill. As though he would say; God is as much resisted in breaking one of these commandments, as in another.

But it may be proved also, by another reason, that he which sinneth in one, is guilty of all. For even as we being driven by temptation, lust, or other occasion, are stirred up to some certain transgression of the law: even so, if the same or like motion should urge us to any other transgression, we should as well break the one as the other. Also Augustine, in the place now alleged, teacheth, that the saying of James is true for another cause: for sin, which is committed, is contrary unto charity, whereon the observation of the whole law dependeth. Briefly, to this end have I rehearsed all these things; to declare that sins, which be committed, are not in that respect to be diminished and extenuated, because they be counted light: forsomuch as the

transgressions of the law are not to be esteemed only by the weight and worthiness of their actions, but rather by the strength of God's word, and authority of the law of God, who hath forbidden to sin. But least I should seem over-rough, I am content to have some consideration even of the act, wherein the sin is committed. And surly, as concerning this, I cannot see how it can be accounted a light fault, to sin against the sacraments; when as that kind of sin pertaineth to the first table, wherein (without all controversy) is entreated of the worshipping of God. Which worship alone being kept inviolate, other things be easily corrected: and contrariwise, the same being corrupted or abused, all other things whatsoever we do, become most unacceptable unto God.

37. Further, they think that the crime, whereof we entreat, may therefore be extenuated; because they affirm themselves to err, not willfully, but by compulsion only. Of whom if thou demand, what manner of compulsion that is, which they pretend; they cannot undoubtedly give any other answer, but because they would not incur the loss of their goods, their fame, and their life. Yet these things make not, but that the action is voluntary: even

(as Aristotle taught in his Ethics) as when passengers in danger, that throw their goods into the sea, to avoid the peril of shipwreck, are said commonly to be compelled, when as they nevertheless do throw them in willingly. (For they take deliberation, and judge it better to suffer loss of goods than of life.) And as they in that work do wisely, so do our men for the love of life and body, and covetousness of the goods of this world, unwisely choose the loss of eternal life; when with wicked dissimulation they repair unto detestable Masses. Wherefore, the excuse, which they bring, cannot be received as just. The Corinthians also might by this reason have defended themselves, when they were reproved by Paul; If we go unto the feasts

dedicated unto idols, we go not thither of our own affection, as though we would allow such sacrifices; but by just reason we be compelled to go thither. For if we should fly such feasts, we should be accounted seditious, evil citizens, and without humanity: we should loose pleasant friendships, and profitable favors; yea and peradventure possessions and country too.

If they had said these things to Paul, would he have given care unto them?

No truly: for he was not ignorant, but that they might have said so: and yet nevertheless (as it is written in his epistle) he vehemently and most sharply reproved them. Aaron also (if these men's judgments were true) might justly and rightfully have defended himself for making a molten calf unto the Israelites: for he might have said; I did it not from my heart, but I was compelled so to do, because the people would have stoned me, if I had not obeyed them. So indeed he made answer. But Moses, which knew right well that the same necessity or compulsion was not just, but came of a naughty condition or ground, which neither justice would have suffered him to have enterprised, nor God would by any means have admitted; therefore Moses did sharply reprove him. Moreover, these men must assure themselves, that Mass is a pledge, an earnest penny, a token, and a sign, whereby Papists know their companions from others. For whether a man give alms or no, whether he pray or pray not, live chastely or unpurely, and such other like, they lightly regard; but whether they hear Mass or no, that is it which they have respect unto: and if they perceive he do, they account him straightway for one of their own. And again, to detest Mass, and not to hear it, they take it for a certain token of falling away from Antichrist.

Wherefore we may well call Mass a public profession of popery. With what color therefore, or with what countenance may so great a crime be extenuated? They be grievous evils (say they) which hang over us, and we

put ourselves in most great dangers, unless we communicate with the Papists in hearing of Masses. I grant it: but let us remember, that God both foresaw all these things, and also forshowed that they would come to pass: who nevertheless would not therefore suffer his laws to be changed.

Wherefore, as touching these events, let us cast the care upon him, who hath commanded these things, and is not ignorant that these evils are joined with the observing of his commandments. So as the nature and force of troubles and dangers is not such, as they can abrogate the laws of God.

Those do abide, and everlastingly shall abide: and therefore let us not covet to have them new made for our dangers and calamities. But there is good and wholesome counsel given unto men, that they should not part that which they have, between God and the devil; so as they should give their heart and affection unto God, and grant their body and outward parts unto the devil.

38. Forsomuch as by the parts of the distinctions before put, we have spoken sufficiently as concerning the dwelling together of private men with infidels: now remaineth to treat of princes and magistrates; and they are either principal, as they which depend of no other, nor have superior powers above them: or else they be inferior officers, which lawfully and of right are subject unto superior potentates, as it were by fealty; or for because they are their deputies, or ministers, that is, officials, or vicars, as commonly they be called. Let us first therefore speak of such as be absolute and mere higher powers, searching whether they in their dominions may suffer the faithful to be conversant with infidels. I think it be lawful, so that there be certain conditions or cautions put. For when as the Roman Empire received

Christianity, everyone which lived under the same Empire did not straightway believe; who yet were suffered to live and dwell peaceably.

Yea, in the time of Ambrose, Symmachus, who was a stranger from Christ, was so hardy to crave of the emperors, that the rites of the Ethnics might be restored: which was not granted unto him. And now, when as kingdoms and dominions have admitted the preaching of the Gospel, there be still many suffered, which are wonderfully affected toward the Pope, and his wickedness; because they cannot, without great perturbation of the state, be separated from them which are of the Gospel. So that the princes are forced to suffer such conversation.

Neither is that to be ascribed a fault in them, if that they depart not from these just cautions. The first whereof is, that they constrain not the faithful to any ungodly worshipping's; for then should they not execute the office of the ministers of God, but rather of the devil, and of antichrist: they should be a terror to good works, and not unto evil: neither should they set forward the work of God, but the tyranny of Satan. Secondly, let them beware, that they permit not unto the infidels, wicked rites, and ungodly ceremonies, in their dominions. Of this crime was Solomon guilty: not that he compelled the Jews to worship idols, but because to his wives and concubines, which were strangers, he permitted temples in Jury, wherein they might worship

Astaroth, and Chamos, and other strange gods. But how grievously God was offended with him, the holy history declareth. He was justly punished by the law of like for like: that even as he had made division of the service of God, giving part thereof unto God, and part unto idols, so was his kingdom divided, whereof a part was granted unto his son, and a part was given to Jeroboam the son of Nebat. And his fault spread abroad unto his posterity: for Ahaz, Manasseh, and many other ungodly kings, had wicked and detestable worshipping's at Jerusalem; for the which they were by the prophets grievously and sharply reproved. And undoubtedly, a magistrate

cannot but be blamed, when he worshippeth idolatry, seeing he beareth the sword to revenge wicked acts. Wherefore we must determine, either that idolatry is no sin; or else, that it ought to be punished by the magistrate, as well as other sins be.

39. Augustine many times doth very well entreat of that place of David; Be wise now therefore, O ye kings, be learned ye that be judges of the earth, serve the Lord in fear, &c. It is meet (saith he) that even kings do serve the Lord. Neither speaketh David of them, in that respect, that they be men: for so are they bound, as well as others, to observe common laws. In that therefore that they be kings, (surly) they be warned to use the power and sword given them by God, to defend the verity of the true faith, and to repress the ungodly, that the Catholic truth and church of God, so far as their dominions extend, be not assailed. So that it is not lawful for princes to grant impure worshipping's unto the ungodly: nay rather, it is their part specially, to be earnest in setting forth of sound doctrine, ceremonies, and rites, which agree with the word of God. And yet nevertheless (to speak thereof by the way) I think not, that we should too much contend, that rites and ceremonies may be all alike, and observed everywhere after one manner. But this must be regarded, that they be not repugnant unto the word of God; but that they approach thereunto as nigh as is possible, that they tend as much as may be to edifying, and to the promoting of decency and order. For otherwise it maketh no matter, whether we receive the sacrament of the Lord's supper standing, or sitting, or kneeling; so that the institution of the Lord be kept, and occasion of superstition be cut off. Neither is it any matter, when the brethren be communicating, whether one certain place of the holy scripture be recited, or whether psalms and thanks-giving be son of the people.

Yea, and I think that this variety of rites, doth not a little further to the obtaining of a true opinion concerning ceremonies; namely, that all men may understand, that those ceremonies, which are not set forth in the holy scriptures, are not necessary to salvation, but may be changed for edification sake, as time shall serve. And Augustine to Ianuarius and Cassulanus was of this opinion. The third condition or caution that must be regarded, is, that princes take heed, that those infidels, whom they suffer in their dominions, be continually with diligence instructed; and not neglect them (as commonly the manner is) in things pertaining unto godliness.

Otherwise we are not to look, that the patience, wherewith the prince suffereth them, can set forth the glory of God; if they may be suffered continually, without teaching to abide in their ungodly opinion: for in process of time they become not the better on whit, but a great deal the worse. Furthermore, princes must beware, that those sort infect not the people committed to their charge, with the corruption of infidelity and errors, by means of the mutual conversation between them. And finally, when they be well instructed and taught, they must compel them to the sound and pure worshipping, which the holy scripture hath appointed. For the magistrate may not suffer his subjects to live without the exercises of godliness: for the end of civil government is, that the citizens should live virtuously and happily. And who seeth not, that godliness and worshipping of God is of all other virtues the principal?

40. But some man perhaps will say; that If the prince should compel those unto the right using of the sacraments, which are not yet persuaded of the truth, he should drive them headlong unto sin; so far is he from furthering of their salvation. For there they shall do against their conscience, and whatsoever they do in such wise, is sin, as the apostle testifieth. And here I

think it good to make a distinction, between that which is of, or by itself; and that which is by adventure and by hap, or (as they speak in the schools) that cometh by accident. The magistrate in this matter, which we have now in hand, setteth forth to his subjects, that which is right, good, and just: but whereas sin is committed in the meantime, that happeneth nothing at all by his default, but rather by the incredulity and misbelief of them; whereof he is not to be accused, when he hath diligently labored to have his subjects well instructed. Neither are the Papists (which at this day be suffered by Christian magistrates) ignorant, that we ought to have in use the sacraments instituted by the Lord. So as they cannot justly complain of their magistrates, if they would have them to be uprightly and in due order ministered unto them. Besides, they which object these things unto us, must note diligently, that by the same way we may cavil against God: for he hath set forth unto men his law (which is most perfect) to be kept of them. Shall we then say unto him; We be weak, corrupt, vicious of nature, and not able to perform thy commandments, as thou hast willed us: and so, whether we do against that which thou hast commanded, or perform that which thou hast willed, we shall ever sin, because we shall fail; neither can we obey as we should do: wherefore, whatsoever we do, we shall not avoid sin. Thus whosoever shall contumeliously speak against God, will not he of good right answer him again? The things which I have declared unto you to be kept, be just and right: but in that ye be weak and feeble, it ought not to be imputed unto my default; for I have especially holpen your weakness, having given mine only son unto death for your sakes. If ye will believe in him only, whatsoever ye shall not accomplish in performing my precepts, it shall not be imputed to you to everlasting death. So may a good prince answer; I require of you those things which are contained in the word of

God, and the things which are decent, and do edify; now if your opinion or conscience be against it, that must not be ascribed unto me, which have diligently employed my travel, that ye might not be ignorant of the truth, and miserably perish. For I have very carefully studied, that ye might be taught and instructed in the truth; and so will I still proceed in exhorting, admonishing, and commanding you, that ye read the holy scriptures, and that ye pray unto God to open the eyes of your mind. These things if the prince shall say, I see not by what right, or by what reason he may be reproved.

41. And I think it not meet to be omitted, which Augustine said, that he was once of the opinion, that nothing should be done to heretics by compulsion; but they to be instructed by admonitions and doctrine. But he confesseth, that he was warned by certain bishops of more experience, which showed him of certain cities, which before were in a manner utterly destroyed by the error of the Donatists, and were by violence and laws of emperors compelled to come unto the catholic church: which cities being thus at the length sincerely converted unto the truth, rendered thanks unto

God; neither would they, if by any means they might, return unto such pernicious opinions. Wherefore the godly prince shall nothing at all hurt such men; nay rather, he shall profit them very much, if (when instruction hath been given) he compel them to receive the sacraments duly, as they be delivered by the word of God. But this I would have to be understood concerning his own subjects, his native countrymen and denizens, which enjoy the right of the city or province. Otherwise I do not think, that he ought to use any violence towards strangers that pass to and fro, and which occupy the trade of merchandize, either inward or outward. And yet I judge also, that he must take diligent heed touching these, least they infect the

people with wicked doctrine. So as I suppose, that the steppes of the Israelites are to be followed; who made none a Jew or a Proselyte, neither enfranchised any among their nation, unless they had been first circumcised, received the law of Moses, and communicated with their sacrifices. Which thing being so diligently observed by them, there is no cause why our princes should not do the like unto any; namely, to suffer no citizen of theirs either native or stranger born; but that they might compel or constrain him unto the ceremonies and services consonant or agreeing to the word of God.

42. But now let us proceed, and speak of those lords or magistrates, which are subject unto the power of superiors. These seem on this manner to be divided: some to have jurisdiction, either proper, or by inheritance; or else committed unto them by emperors, kings, and public-wealth's. Or else they be without jurisdiction, and are reputed noble men only for the nobility of their blood, or by reason of notable riches gotten together. And surly, seeing this latter sort differ in a manner nothing at all from private men, we must

(in my opinion) so judge of them, as of those other private persons, of whom I have before spoken. But the first, which be rulers of provinces, cities, and places, either by inheritance, or by office committed unto them; they ought not otherwise to do in the thing (whereof we now discourse) than we have before prescribed for those, which are mere and absolute magistrates. For by the commandment of the superior princes, it is not lawful for them to compel the subjects, whom they govern, unto ungodly religion: neither to permit the same to those infidels, which inhabit their territories. But if thou shalt say; We must obey the higher powers: I grant it, but yet Usque ad aras, that is, So far as religion shall permit.

When they, which overcame the Lacedaemonians, commanded such things as were against their laws and institutions: they said; If ye shall command us things more harder than death, we will rather die. Then, such kind of magistrates must in all other things be subject to the superior power: but in those things, which are against the word of God, they must not in any wise follow their mind. What time as the Macedonians, Antiochus,

Demetrius, and Alexander, withdrew the Jews, which then lived under them, from the true worshipping of God; the Machabeis would not be obedient unto them. And whereas that house of priesthood was chief, next unto the kings family; it revolted from those kings, least that the sincere and ancient religion should be destroyed. And here, in alleging of these things, I count not the books of the Machabeis to be such, as that I judge from thence should be taken firm arguments of doctrine; but because I reckon that history to be true, as the which is not only contained in those books, but also hath been written by other authors.

43. I will also add the act of king Hezekiah, as it is written in the second book of Kings, the 18th chapter. For (as it is written in the 16th chapter of the same book) Ahaz had yielded himself unto the king of Assyria, to whom he did not only pay tribute, but for his sake he changed the worshipping of the true God. For he going to meet the king at Damascus, commanded an altar to be made at Jerusalem, according to the pattern of that, which he had seen at Damascus; and he followed the service and religion, which the Assyrians used. But Hezekiah his son (being very godly) perceiving that those things, which his father had done, were repugnant to the word of God, fell utterly from the king of the Assyrians, who then ruled over him, as a superior power. But first he assayed to pacify him with gifts and money; but when he saw that would take no place, he then defended himself, and his

people, against him with all his power. Nevertheless, in these things so much as is possible we must avoid seditions, and most warily provide, that under the pretense of religion, princes seek not their own. These things if they observe, and resist their superior magistrates only for godliness sake; let them not mistrust, that they commit any injustice. Moreover, the holy scriptures command, that Every soul should be subject to the higher powers.

But that must be understood; as much as shall be lawful by the word of God. For in the same scriptures it is written, that the magistrate is a terror, not unto good works, but unto evil. So as, if the inferiors promote not evil things, but good, they do not then resist their powers. Wilt thou not fear the higher power (saith the apostle?) Do good, and for that thou shalt be praised.

Then, if they defend godliness, they shall deserve rather praise than blame: but if thou do evil, fear the superior power, for he beareth not the sword in vain; for he is the minister of God, and a revenger unto anger, against him that doth evil. All these sentences do confirm the minds of the inferior powers, that they should be nothing afraid of the superior power, when they in defense of religion obey him not. Howbeit, if thou wilt say;

By what law do inferior princes resist either emperors, or kings, or Common-wealth's, when as they defend the sincere religion and true faith?

I answer; By the law of the emperor, or by the law of the king, or by the law of the Common-wealth: for they be chosen of emperors, of kings, and of Common-wealth's, as supporters to govern, whereby justice may more and more flourish. To the end therefore that they should rightly, justly, and godly govern the Common-wealth, according to the charge committed unto them, they were appointed: wherefore they do according to their duty, when in cause of religion they withstand the superior power. Neither can that

superior power justly complain, if in this case, the inferior power fall from it. The emperor testifieth in the Code, that his mind is not, that any of his decrees should take place in judgments against right; but that they should be made frustrate, if happily they be perceived to vary from justice.

Whereupon Trajan is not without cause commended, who delivering the sword and the girdle unto the governor, said; If I rule justly, use it on my side; but if I rule unjustly, use it against me.

44. Gregory the bishop of Rome cannot be excused, who perceiving that the law made by Mauricius was unjust, (for he had decreed that none, which was encumbered with affairs of the Common-wealth, or appointed to the wars, should be made a clarke or monk) wrote indeed to the emperor, that when he had seen his law, he was wonderfully afraid; and therefore desired him either to remit somewhat of the rigor thereof, or else utterly to alter it.

Howbeit, he added; Now that he had done his duty in admonishing him, (according to the obedience and service which he ought unto him) he would publish the law at Rome, as he was commanded. Doubtless this act of Gregory cannot but be reproved; because he ought not to have obeyed the superior power, in that thing, which he judged to be unjust and wicked.

When we write of these things in this manner, we do not open any way at all unto seditions; but only our care is, that those things may be given to God, which are due unto God, and unto Caesar the things which be due unto Caesar. If the higher power would require either the goods or things of this world, for the use of the public weal, my counsel is, that they should be given; but not when those things be required, to be overthrown and subverted, which have respect to the worship of God. And by this means surly, we may excuse just Naboth, which would not grant to the king his vineyard: for he did not that of covetousness and pride; but because he saw

the law of God thereby to be violated, whereby it was ordained, that lands and possessions, among the people of Israel, should remain distributed by just division. This law of God the king went about to violate, and to the performance thereof he sought the consent of that man, which he with a good conscience could not have done.

Some think, that when the superior powers go about to constrain their inferiors to do wicked things, it were good and meet that they which exercise the inferior office, should resign and depart from their office; but I think not so. For this were to fall from his vocation, which he ought not to do; especially, when we see that his surrender must be made to the ungodly, which either resist, or oppress the kingdom of God. I judge therefore, that they ought to continue, until by force they be deposed by the superior powers; that they, through abiding may courageously defend the glory of God. But alas, we see very many dukes, earls and princes, which if the king or emperor would take from them their dominions, they would not leave a stone unmoved to defend and keep their own. There would they with all their force resist their higher powers, for this cause, and under this title; that they would unjustly deprive them of their own. But when the kingdom of God, godliness, and true religion are assailed by them; and that these inferior powers are required as ministers to prepare themselves to be present, and help to the overthrow of these things: they dare not speak or resist anything at all. Whereby we can think nothing else, but that they have but small love to the kingdom of Christ, and true religion.

45. Now remaineth, that we answer unto those arguments, which were objected at the beginning: where it seemed to be proved, that conversation together with the infidels is lawful. Christ was alleged, which kept company with Pharisees, sinners, and Publicans. Howbeit, he was not only constant,

and wise, but was the head of all wise and constant persons: and was in such sort able to profit evil men, as their naughtiness could nothing at all hurt him. Wherefore they, which are constant and learned, may lawfully (as we have taught) be conversant with infidels, to the end they may thereby further them to salvation. Secondly, Paul was brought forth; who forbad that a faithful husband or wife should not depart from an unbelieving husband or wife, so that he or she were content to dwell together. We also showed, that natural and civil friendships, especially such as are instituted by God, should be kept still. And yet must not that, which the apostle hath there said, be understood absolutely, as it seemeth there to be spoken. For if the unfaithful husband should entice his wife, being a Christian, unto ungodliness; or would not cease to blaspheme Christ: such a matrimony ought not to continue. Further, there was rehearsed the sentence of the same apostle to the Corinthians; namely, that all covetous persons, drunkards, and whoremongers, are not to be avoided; for then we should be gone out of the world: but he said, that those only were to be eschewed, which were accounted brethren. And touching this purpose of Paul, we must diligently note, that he perceived very well, that the necessities of life could not suffer, that all those, which believed not in Christ at that time, should be shunned: for the greatest part of men, at the beginning, were far from Christ. Neither could the infidels have become better, if our men had separated themselves altogether from them.

But according to the mind of the apostle, the corrupt brethren would be stricken with sorrow and shame, when they should perceive themselves for their sins sake, to be abandoned of those, to whom before they had been so familiar and deer, that they were joined to them, as members of one body.

Besides, when this discipline flourished, the church was not ill spoken of,

for the offenses of brethren; which would otherwise have been, if they had winked at wicked acts. Wherefore these sayings are nothing at all against that case, which we before determined. And much less that which was alleged of Abraham, how he journeyed as a stranger among Ethnics and idolaters; first, because he did it by the calling of God; secondly, for that he was of so great staidness and wisdom, so as he could be conversant among the ungodly, without any hurt to himself, and with great fruit to them. For whither so ever he went, he carried about with him the religion and worship of God. We may answer the same also of Lot. If he went unto the five cities with a good mind; namely to teach the Sodomites godliness, and the right way [he did well:] but if he went thither, being moved only with the commodity of the place, he did not well. And assuredly, his going thither had but ill success: for he was led away captive; and Abraham was fain to redeem him. And when afterward those places were set on fire by the power of God, he was compelled to remove from thence, whether he would or no.

I need not speak much at this time concerning Naaman the Syrian, for I have before treated of him, and will again. And I think it is manifest enough withal, what was the cause, why some of them, which were healed by Christ, were sent home to their own families; namely, to the intent they should preach, and faithfully declare unto them, what had happened unto themselves.

Of the Jews.

46. Now there remaineth to speak somewhat particularly of Jews and Heretics: for this kind of men are suffered almost in all cities, provinces, and kingdoms; and they dwell together with Christians. Why the Jews should be suffered, Augustine among others bringeth certain reasons. He De civitate Dei, the fourth book, the 18th chapter, as also upon the 58th Psalm,

and in other places, writeth; that Therefore they be suffered, because they before other men had the promise of salvation; neither are they past all hope, seeing that some of them many times, although few in number, do return unto Christ. Blindness (saith Paul unto the Romans) fell partly upon Israel: as though he would say; Not upon all. And to this the same apostle addeth; When the fullness of the Gentiles is come in, then all Israel shall be saved. And least peradventure thou shouldest think, that these words are spoken allegorically; Paul writeth them as a mystery. And to prove his saying, he bringeth the prophesy of Isaiah the prophet; to wit, that The iniquity shall be then taken away from Jacob. Furthermore, they be now called enemies unto God for our sakes, but friends in respect of their fathers. The same Augustine, in his questions upon the gospel, the second book, and 33rd question (if those be Augustine's books) when he interpreteth the parable of the prodigal son, he saith; that That son doth betoken the Gentiles. For it is written, that he departed into a far country; because the Ethnics were so far departed from God, as they worshipped idols publicly, and in open profession. But the elder son, under whom is shadowed the Hebrew people, went not so far off. And although he were not within his father's house, which is the church; yet nevertheless he abode in the field. For the Jews are occupied in the holy scriptures, which they understand not rightly, nor with such spiritual sense as the church of Christ doth know them; but take them in an earthly and carnal manner, whereby not unaptly they be said to have their abode in the field. This elder son doth not at the beginning enter into his father's house, but in the latter days he shall also be called and come.

47. The same father also, for the proof of this doctrine, bringeth that which is written in the 59th Psalm, as he readeth it; Do not kill them, least

they forget thy law, but scatter them in thy power. The son of God (saith he) prayeth unto the father, that the same nation might not be destroyed, but that it might wander everywhere in the world. Other provinces, when they were overcome of the Romans, followed the laws and rites of the Romans; so that at length they became Romans: but the Hebrews, notwithstanding they were overcome by the Romans, yet would they never yield unto their laws, rites, and ceremonies. They still observe their own, as much as they may; and being dispersed, they wander abroad. Neither have they utterly forgotten the law of God; not that the godly apply themselves to observe it, but do only read it, and keep certain rites and ceremonies, whereby they are discerned from other nations. Verily it seemeth, that God hath put a sign upon them, as he did upon Cain, for killing his brother Abel; namely, that every man should not kill them.

Neither is this scattering of them abroad in the world unprofitable unto the Christians, because (as it is written to the Romans) they are showed unto us as broken bows. And for so much as we were grafted in their place, when as we see that they were so miserably cut off, we acknowledge the grace of God towards us: and by beholding of them, be taught to take heed, that for our infidelity sake, for the which they were broken off, we also be not cut off in like manner. Moreover, there is another commodity, which cometh unto us by the dispersing of them. Because our books are saved by them; I mean the holy bible, which they carry every-where about them, and read it.

And although, because they be blinded, they believe not; yet they confess, that those writings are most true. Indeed they be in heart our deadly enemies; but yet by these books, which they have and reverence, they are a testimony to our religion. Wherefore I cannot marvel sufficiently at those, which do so much hate the Jewish tongue, and bibles in Hebrew, as they

desire to have them destroyed and burnt; seeing Augustine De doctrina christiana thinketh, that wheresoever we doubt of the Greek or Latin translation, we must fly unto the truth of the Hebrew. And Jerome in many places writeth the same.

48. But they say, that the holy books were abused and corrupted by the Hebrews. To this Jerome upon Isaiah the sixth chapter, towards the end, answereth thus; Either they did this before the coming of Christ, and the preaching of the apostles, or else afterward. If a man will say, that it was done of them before; then, seeing Christ and his apostles reprehended the most grievous wicked acts of the Jews, I marvel why they would say nothing of that sacrilege, and so detestable a wicked act. Undoubtedly, they would have reproved them for marring and corrupting of the scriptures. But if thou wilt affirm, that the faults were brought in by them afterward: then will I say, that it had behooved them to corrupt those places chiefly, which do testify of Christ, and of his religion; and which were alleged by the Lord himself and his apostles in the New Testament. But those places remain sound; and the very same sentences, which they cited, do remain still in the Hebrew bibles: for they were not so greatly careful for the words, and it is not likely, that they in other places have corrupted the holy scriptures. Yea, if a man diligently read over their books, he shall find in them a great many more testimonies, and those more plain and manifest, than our common translation hath. Do they not read in the second psalm; Kiss the son: which our men have translated; Take ye hold of discipline? Which words undoubtedly are referred unto Christ. But I do not mean at this present, to bring all such like testimonies: it is sufficient, if I prove with Jerome, that the books of holy scriptures are not corrupted by the Hebrews. The which surly, if they would have done, yet had they missed of their purpose. For

many of the most ancient books are found, and that in written hand, which have been kept a very long time by the Christians, which never came in their hands to abuse.

49. But let us return to discourse of that commodity, which Augustine hath declared; There be very many (saith he) which would peradventure think, that the things, which we affirm to be done of the ancient people, and of the prophets, were but vain, and imagined by us; unless they saw the Jews yet alive, who with their books maintain that, which we profess, whether they will or no. For although the Hebrews be blinded in their heart, and be against us with as much power as they can; yet we have themselves, together with their books, most evident testimonies of our religion. And doubtless, among all testimonies, that testimony is of greatest account, which is testified by the enemies. And of this kind of witnesses God hath provided great store for his church: for we not only have the Hebrew books, to make on our side; but also the verses of the Sibyls, which were born in sundry countries. Neither must it be thought, that those verses were invented by our forefathers themselves: for in the time of Lactantius,

Eusebius of Caesarea, and Augustine, which alleged those verses, the books of the Sibyls were rife in every man's hand. So as, if they had added any counterfeit verses unto them; the Ethnics, which were then many in number, and were full of eloquence, and deadly enemies unto our religion, would have reproved them as vain and lying. What then remaineth, but that God would wonderfully defend his church, even by the testimonies of his adversaries? Now then, the Jews are tolerated among the Christians; partly for the promise sake, which they have of salvation to be given to their kindred; and partly because of the commodities, which I have now recited out of Augustine. Wherefore they be not only borne withal, but they have

also synagogues, where they openly read the books of the holy scripture; and one with another do call upon the God of their fathers.

In which thing nevertheless, the diligence of magistrates and bishops is to be required, who ought to provide, that they do nothing else there; and by all means to beware, that in their public prayers, exhortations, and sermons, they do not curse nor rail upon Christ our God. And this if our magistrates and bishops do not look unto, they cannot escape a just accusation. But it is not lawful to grant unto the Turks any religious assemblies; for that they have not any particular promise of their salvation: neither would they read there, either the Old Testament or the New, but only their most detestable

Alcoran. Over this, the Jews should be prohibited to exercise false bargaining and usury among Christians; thereby to vex and afflict the poor

Christians before our face: the which cannot be done without great indignity. But our princes exact a good great tribute of them; and of those gains, which come by usury and naughty bargaining, they obtain great pray: so far are they from forbidding them these evil arts. Furthermore, (a thing no less hurtful) they provide not to have them taught; when as they ought to compel them to come often to godly Christian sermons: otherwise, while they be so negligently left, they become daily worse and worse. Whereby, either naughty fruit, or in a manner none at all can be looked for, by the conversation which they have among Christians. It must also be looked diligently to, that they corrupt not Christians, in seducing them to their

Jewish religion. By reason of neglecting hereof, the heresy of the Marrans hath much increased, specially in Spain. Moreover, it is meet, that they may by some apparel, or certain token be known from Christians; least any unwittingly should be familiar with them, no less than with the Christians.

And these things shall suffice concerning this sort of infidels.

Of Heresies.

50. Now let us speak of heretics. The word is αἵρεσις; it is derived of this verb αἴρειν, which is, To elect, or choose: for those kind of men choose unto themselves, some certain opinions, which are against the holy scriptures, and do stubbornly defend the same. But the causes of this their choice for the most part, are either, for that they be ignorant of the holy scriptures, or else if they know them, they despise them: and being driven of a certain desire, they apply themselves to the inventions of some errors.

Wherefore Augustine in his book De utilitate credendi, writeth; An heretic is he, which for the love of gain, or bearing of rule, either breedeth or else followeth new opinions. So that the definition of heresy is a choice, and stubborn defending of opinions, which are against the holy scriptures, proceeding through the ignorance or contempt of them, that they may the easilier obtain their pleasures and commodities. Choice and stubborn defending in this definition, are instead of the form. But the opinions disagreeing with the holy scriptures, serve for the matter. Pride and covetousness make heresy. And the obtaining of dignities, gain, and pleasures, are appointed as ends of so great a mischief. By this definition is manifest enough (as I think) who be heretics. I mean not now to descend unto the kinds and particulars of heresies; I hope I shall have another occasion, and place more convenient. This will I briefly say as concerning this question, that we are to deal with heretics in none otherwise than with infidels and Jews.

51. But to draw to an end of these things, which I have spoken, let us hear what Augustine writeth of this matter, in his 154th epistle unto Publicola where he saith; If so be an idolater shall offer unto idols any portion of the fruits, or of the wine lately strained in the press, that maketh not, but we

may freely use that which remaineth, as well in the press, as in the barn. For we be not afraid to draw waters out of those fountains and wells, from whence they took for the service of their idols. But he judgeth, that he which hath the public power, (the magistrate I mean) by his authority must withstand, that no part of the profits should be defalked [and employed to] wicked worshipping's: but if this cannot be hindered, those things which are remaining, he maketh free. He answereth also touching the common bains, wherein idolaters were wont to bath themselves; the which in like manner he maketh common unto Christians; For (saith he) we likewise take breath, and breath out air, which we know to be infected with the evil stink of the sacrifices of infidels. Hereunto I would willingly also add, that albeit I confess the place of the bath for the faithful to be free also for the use of the believers; yet that we must not wash together with unbelievers: because in that kind of action, there may be noted some familiarity, assent, and participation together. And this we read in the ecclesiastical history, that John the evangelist did avoid, who would not enter into a bain, when he heard that Cerynthus the heretic did wash therein.

52. Augustine added, that we must use nothing that we understand doth tend to the honor and worshipping of idols; Neither doth it avail (saith he) if thou say that thy conscience is clear: for thy neighbor doth not see into thy heart, but beholdeth thy fact. Therefore if we shall hear anything, which is either superstitious, or idolatrous, we must abhor and detest it, and not convert it to our own use. The which was expressly commanded in Deuteronomy, when God forbad men, that they should not take such things unto themselves. Of which opinion Augustine alledgeth two reasons; Least thou taking anything away, which served to the superstitious worshipping, they suspect, that thou art moved to abolish wicked worshipping, not for

religion, but for covetousness sake; namely, that thou mayest wax rich, and to fulfill thy covetousness. Another reason there is, that if thou shalt lay-up at home these things among thy treasure, it might easily come to pass, that either they should be had in honor of thy posterity; or of the unwiser sort, which be in thy household: and so, that the idolatrous worshipping by little and little should be restored. Howbeit, he confesseth, that those superstitious things may be converted into public uses, and to the services of the true and right religion; even as we have known godly emperors to have done, who have taken money given to the theater, and to the temple of idols, and have consecrated them to the church of Christ, and to the good uses of the Common-wealth.

And there is a place cited out of the sixth chapter of the book of Judges, where the Lord willeth the wood of the grove dedicated to Baal, the which Gideon did cut down, to be transferred to the sacrifice which he was to offer. And in the sixth chapter of Joshua we read, that the substance of Hierico became accursed, and yet whatsoever was there, brass, iron, silver, or gold, all that, were they to bring to the treasury of the Lord. If a field, by any hap should be consecrated unto idols, the same Augustine judgeth, that those things which grew therein, are lawful for the believers: for The earth

(saith he) is the Lord's and all the fullness thereof. And unto Timothy it is said; Every creature of God is good, so it be received of us with thanksgiving and prayers. Else should we blame Paul, who was many days in Athens, and undoubtedly fed of the fruits and commodities of the Athenien field; which field nevertheless was consecrated unto Minerva. But if there should now be fruits, and those consecrated and appointed to the special use or service of idols, the Christians ought to refrain, least they might seem to communicate with impiety. But because men in old time were accustomed

sometimes to sacrifice unto fountains and rivers; for that they attributed unto them a certain kind of divinity, I know not what: and therefore they threw into them sometimes, either the sacrificed flesh, or the inwards of the same; it is doubted, whether Christians might use those waters afterward.

Augustine answereth; Yes indeed, it is lawful: for we know, (saith he) that there be very many, which do sacrifice unto the sun, yet fear we not to use the light of the same, and to enjoy the beams thereof; yea and there be found infidels, which do offer sacrifice unto the winds, and yet nevertheless we use the winds in our sailing.

53. Last of all, Publicola putteth him in mind of a case concerning a certain man, which passing through a desert, and the same man being very hungry, happening upon a church or chapel of idols, where, by chance, finding certain flesh set ready, he demandeth whether it were lawful for him to eat, if he profess Christian religion? Augustine answereth, because it may be, that that same is not sacrificed flesh, but is left there of strangers by chance, which turned in thither, either to dine or sup: therefore, seeing it is not apparent, that those are sacrificed things, he that is hungry may use them. Further, as if he had not satisfied himself, he maketh this distinction.

Either he knoweth for a certainty, that the flesh was offered in sacrifice; or he knoweth for a certainty, that it was not: or else he doubteth. And he addeth, If he doubt, or else know for a certainty, that it is no sacrificed flesh, he may eat lawfully. But if it shall certainly appear, that the flesh was offered in sacrifice, let him abstain in respect of Christian piety. Here would

I not willingly subscribe to the judgment of Augustine, for I see no cause why he may bid a Christian man that is hungry, to refrain from this kind of meat: for being in the wilderness, he hath not there any weak brethren, whom he may offend: neither yet doth he communicate with devils, seeing

no sacrifice is there in hand: neither doth he set forth unto the infidels his liberty to be condemned or blasphemed. Which things were the just and only causes, why the apostle forbad the eating of things offered unto idols.

Therefore I would judge, that in such a case it is free, to use that kind of meat: for, The earth is the Lord's, and all that is therein.

What is, to tempt God.

54. To tempt, is nothing else, but to make proof. Wherefore they tempt God, which will have trial of his power and will. And this is done two ways: because otherwhile there is no lack of such things as we have need of, but we disdain to use those accustomed and familiar things: and we would be holpen by means exquisite and unheard of. As if one that would not put on a garment, which he hath, and in the meantime should pray, that God by some strange means, would drive away the cold from him: as there be everywhere to be found, who not content with the miracles rehearsed in the holy scripture, would now have some other to confirm the truth of the faith.

According to this sense Christ answered Satan, when he persuaded him to throw himself down headlong from the top of the temple; It is written, Thou shalt not tempt the Lord thy God. As if he should say; The way to go down is manifestly known unto me, I have steps, to what purpose should I cast myself down headlong? If I do it, I shall tempt God.

55. Another kind there is of this temptation, when we lack necessary things, but yet nevertheless have a promise; and godliness doth persuade us to attend patiently. But many refuse to tarry the Lord's help, yea they dare prescribe a time unto God, and a mean also, whereby they would be holpen of him. This riseth through the unpatientness of adversities, which happeneth oftentimes with our great destruction. Wherefore the scriptures not without cause exhort us everywhere to patience. Tertullian also and

Cyprian have very notably written, concerning patience. None of us ought to prescribe unto God, either the means, or the time of help: he best knoweth the just causes, and he for good considerations deferreth his gifts.

The first is, for that our sin should not lurk in the mind: for unless we were deferred, unpatience would not bewray itself, wherewith otherwise the heart is infected. Which being not understood of us, we would live more careless; neither would we pray to have it taken from us. Further, if things necessary should forthwith come unto us, perhaps we would not attribute the same unto God; but either unto chance, or else unto our own strength and endeavor. Wherefore God hath appointed, that when he deferreth his help, which he afterward giveth at the time prescribed, we may acknowledge him to be the author of our deliverance. For by this means we understand, that help is come unto us, not by our own appointment, but by his.

And affliction is recompensed with the pleasantness of delaying: for most pleasant are those things, which be longest looked for. Neither doth God demand anything else, but that we should weigh his gifts with a right consideration; lest they should become vile. And thus we must beware of this heinous crime, that we through unpatience do not tempt God: for by such means men either believe him not, to be the author of all things; or else they be in doubt whether he take care of them. And when help is deferred, at length they spew out their anger, and pour forth their hatred, which they miserable wretches always keep close and nourish within themselves against God, and never show it; but when they come to misfortune. Then break they out into blasphemies, wherewith they either slander God as cruel; or else the evils, which they suffer, they impute unto the stars, and unto evil men, whom they blame and curse without end. And as a mad dog biteth the stones which be thrown at him, and letteth them

alone unhurt which threw the stones: so these men neither look into their own sins, neither yet consider they the just causes, whereby God doth prolong his help: but most unwisely tempt God. The remedy must be so applied, that we set before our eyes the promises of God, and the steadfast faithfulness, which he hath hitherto used towards all the godly, and towards us. Which if we shall repeat in our mind, we shall not be provoked to tempt him, but rather we will turn ourselves to most earnest prayer, whereby we shall obtain, that those things, which are profitable to salvation, shall be given us in due time.

56. Besides these two kinds of tempting God, there is a certain other most wicked of all, which proceedeth only of impudency and contempt. For there be some, which of set purpose do go on in provoking and stirring up God by their sins, of which wickedness the apostle maketh mention in his 1st epistle to the Corinthians, when he saith; Be we stronger than Christ?

Neither did Peter, though he dealt more mildly than we have declared, much disagree from this signification, when in the Acts of the apostles he said;

Wherefore do ye tempt God, that ye would lay a yoke upon the faithful, which neither we nor our fathers were able to bear? As if he had said; This is to provoke God unto battle. As though they challenged greater strength unto themselves, than God would grant unto their fathers in the observation of ceremonies. As concerning the first of these three temptations, the Israelites tempted God; for when as they had sufficiently wherewithal to sustain their living, they would have had God to prepare flesh and fish for them from heaven. Also they tempted God in the second manner: for when they had need of help, they expected not the opportunities appointed by God. Neither abstained they from the third manner, when as by accustoming themselves to sin, they provoked the wrath of God.

Of Curiosity.

57. Curiosity, is too much endeavor to know things forbidden, and such things as are nothing to the purpose. As touching the ark, God forbad that no man should see it, only the priests did fold the same in clothes: afterward, being covered and folden up, they delivered it to the sons of Caath to be carried. For if the Levites had seen the same, they had died. So God forbad that the people should approach to the mount, or to behold what was done near unto it: it was enough for them to be afraid at the lightening and thunder. Yea, and now it was not lawful to search over-curiously even of things besides the purpose: for when Peter had demanded as touching

John; What shall this man do? Christ answered; What is that unto thee?

Follow thou me. For while we have our mind occupied in these things, the time for better cogitations is lost. But on the other part also we must take heed, that we do not over-lightly receive whatsoever is laid before us: for that cometh of a certain foolish inconstancy. But we must be steadfast and constant, and not be moved with every wind of new doctrine. Prudently did the Thessalonians, who would confer with the scriptures, and see whether those things were true, which were spoken of S. Paul: for upon another occasion Christ said; Search the scriptures. When the Papists perceive, that their strange wonders are not believed of us; to wit, that the body of Christ and his blood do lie hidden under the shows of bread and wine, they cry out, that we be over-curious, and that of us is renewed that Jewish saying;

How? But fools as they are, they might have remembered, that in the holy scriptures, even the godly men have oftentimes asked; How?

Moses desired by prayer to be rid of his ambassage, and alleged the stammering of his speech; And how (saith he) shall Pharaoh hear me? And Gideon; How can I deliver Israel, seeing I am the least of all my tribe? And

Abraham; O that Ishmael might live in thy sight! And how should I know that I shall possess the land of Canaan? And Sara laughed at the promise of God concerning the seed. And the blessed virgin; How (saith she) shall this be? And Jeremiah saith; That he was a child, and could not speak. I know indeed that of these, some were reproved, and some praised: for Abraham by that faith was justified. And the blessed virgins heard; Blessed art thou, which hast believed. But Moses was blamed, and that in such sort, as at the last God was angry with him. Then this is the difference, that they, which through unbelief, ask the question, How? Do offend and sin. But they which desire, that by this means their infirmity may be strengthened; or they which only inquire of the way and manner, because they see, that they themselves must have to do in the matter, they sin not at all. The virgins demanded by what means she should bring forth a son, whether naturally, or above nature. Neither was she for this cause unfaithful, neither is she reproved. But when a man sinneth in this matter, it cannot be perceived by the words themselves: for all men after one manner say, How? But God is chiefly the knower of the heart, and he understandeth with what mind every word is spoken. We also through things going afore, and following after, may meetly well understand a man's meaning. But now, if these men were not to be reproved, which demanded, How, in the words of the Lord; how much less shall we be blamed, if, in their lies and vain devises we do ask,

How? And undoubtedly, Peter commandeth us to be ready to render an account of all our doctrine: but these men can make no manner of reckoning of their mysteries. They say it is a tradition, we ought not to ask. If so the case stand, we must yield: but (as I have said) this easiness of giving credit, is no less a fault, than that curiosity, whereof I began to speak.

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