Whether the dwellinge together
and familiar conuersacion of the
godly withe the godles / the faithfull withe the
faythles / the professor of Christes
gospell withe the papiste be
lawfull or no.
[[Reasons prouing that it is lawfull.]]
The reasons bi whiche many do persuade them selues / and others
also / that yt ys lawfull / for the faythfull to haue famylier
conuersation / and to dwell together withe the vnfaythfull, are
theise.
[[1]]
Christe Iesus dyd go vnto the feastes and dyners of publicans
and synners / and was there accompanyed and famyliarlie
conuersaunte with them. In lyke maner beinge bydden of the
phariseis to dyners / he went.
[[2]]
[[1. Cor. 7.]]
Also S. Paule dothe byd / that the faythful whiche is ioyned in
mariage withe the vnbeleuer sholde not be separated / yf the
vnbeleuer will dwell withe the faythfull.
[[3]]
[[1. Cor. 10.]]
Againe he teacheth / if any of them whiche beleue not byd you to
a feaste / and if ye will go / what soeuer ys sett before you /
that eate / &c. In an other place he likwise sayethe:
[[1. Cor. 5.]]
I wrote vnto you in an epistle / that ye sholde not companie
withe fornicatours. And I meant not at all of the fornicatours
of this worlde / or of the couetous / or of extorsioners / or of
the Idolatrors / for then muste ye neades haue gone owt of the
worlde. But nowe I haue written unto you / that ye companye not
together. If any that is called a brother / be a fornicatour /
or couetous / or a worshipper of Images / or a rayler / or a
drunkard / or an extorsioner / with him that ys suche / see that
ye eate not.
[[4]]
[[Genes. 12.]]
Abraham beinge called to go owt of Chaldee / ys commaunded to
trauayle in those countries / in whiche the people were
altogither vngodlye and wicked Idolatrours / that ys / in the
lande of Canaan / and in Egypte.
[[5]]
[[Genes. 13.]]
Lot refused to continewe in the housholde / and familiar
companie of Abraham / and did chose to dwell amonge the
Sodomytes.
[[6]]
[[4. Reg. 5.]]
Naaman the Sirian / after that he was healed of his leprosie /
dyd returne to his Idolatrous nation.
[[7]]
[[Marc. 5.]]
Christ our Sauior dyd not reteyne with him all those whom he dyd
heale / but commaunded some of them to returne vnto their own
famyliars / countrymen / and kinsfolkes (which yet were wicked /
and infidels) among whom they sholde publishe and declare / what
the lorde hade done for them.
[[8]]
The Iues both by the ciuile and canon lawes ar not only permitted
to lyue among the christians / but also to haue their synagoges:
and tribute is taken of them.
[[9]]
Some heretiques haue libertie giuen them by ciuile lawes / to
dwell amonge the faithfull: for the lawes do not apoynte them
all to be punished by deathe. We reade that the Nouations hade
their Churches and congregations / permitted in Constantinople /
in the tyme of Constantine the greate / and Theodosius / whiche
were moste godlie Emperours.
These are the reasons by whiche many do persuade them selues and
others / that yt ys lawfull for the godlie and faythful / to
dwell together and to haue familiar conuersation withe the
wicked and vnfaythfull /
[[The disposition of the Tretise.]]
To proue that their persuasions are false and vntrulie gathered
of thes places / I muste propounde certayn diuisions: whiche
beinge done / I shall put forthe certayne propositions or
sentences In the prouinge of which to be true / ye shall
playnlye perceyue howe these places alledged / are abused of
them to maynteyne their false opinion.
[[The furst Diuision]]
Firste / I muste deuide betwene the estates and sortes of men:
Some sortes of men / are Magistrates and rulers: some other be
subiectes and of the comen sorte of people.
[[The second Diuision]]
The second diuision shalbe of cohabitation or dwelling
together / of which one kinde ye free / that ys / where men be
not compelled to communicate withe wicked superstitions / vngodly
rites and Idolatries.
An other kinde of cohabitation / or dwellinge together there is
which ys not free / and that ys where men are compelled to
communicate withe wicked supersticions / to be presente at
Idolatries / and so to defyle them selues.
[[The thred diuision.]]
The thirde diuision shalbe of the godlie and faithfull men them
selues / whiche are thus familiarlie conuersaunte withe the
vnbeleuers. Either they are learned stronge and able to confesse
the doctrine of truithe in religion / and to reproue and conuince
the false: orels they ar vnlearned / weake / and vnable to
stande in the confession of the truithe / and reprouinge of
vntruthe.
These three diuisions shall suffice. Nowe will I put forthe
certeyne sentencis and propositions.
The firste sentence and proposition / shalbe of those which in
estate and condicyon are priuate men and subiectes: Of that
cohabitation and dwellinge whiche ys free. And of those men which
are learned and stronge: of all wich I make this proposition.
[[The furst proposition.]]
Priuate men and subiectes / which ar learned and stronge /
dwellinge in that place where they be free and not compelled to
communicate withe wicked supersticions / they maye be
famyliarlie conuersaunte / dwell and liue together with the
vnbeleuers This maye they do / but yet vnder certeyn conditions /
and obseruinge certeyn rules.
[[1]]
[[Rules to bekept.]]
Of which the firste ys this / that they do teache thos
vnbeleuers with whom they do liue and are familiarlie
conuersaunte / and do instructe them in the truithe / trulye
teachinge them and earnestlie callinge them / vnto the knowledge
of the truithe / and faythe in Christe. And this they muste not
leaue of to do so longe as they be dwellinge and familiar with
them. To the end also that they maye do this the better / yt ys
not vnlawfull / but moste conuenient for them to shewe them
selues frendlie / gentill / and louinge unto the vnbeleauers
withe whom they are familiarlie conuersaunte / and dwellinge / So
that theise maye perceyue that the faythfull do loue them: els ys
yt to be feared that they shall do no good withe them. for that
doctrine ys moste redylie receyued of the hearer / which commeth
from him / of whom the hearer ys persuaded / that he ys hys
frende / and that he louithe hym indeede.
[[2]]
The second thinge that the faythfull must take heede of / and
Rule which they must obserue ys this: That they do lyue an holy
lyfe / and that amonge the vnbeleauers their conuersacion be so
godly / graue / comely / and agreing with their profession /
that in no wise they do gyue any offence through the wickednes
of their lyfe: for yf by their lyfe the vnfaythfull shuld be
offendid / then shuld their mynistery be vnprofitable to the
vnbeleuers / for that by their euell doings they shuld
ouerthrowe what soeuer they labored to builde vpp in wordes.
[[3]]
The thred thinge that theise men must take heede of / and Rule
which they must obserue is. That they do not communicate / with
the vnfaythfull in their supersticions and idolatries / nor iet
do so mutch as outwardly to seame to allowe them. Thys ys not to
be doone in ony wise / no not in hope therby to wynne the
vnbeleauer from hys supersticion / and Idolatrie:
[[Ro. 3]]
For this Rule of the holy ghoste doth euer remain certain /
Euell things ar not to be doone / that goode maye comme therof.
This vnchaungeable rule must not be broken.
[[4]]
The fourth and last thing that theise men must take heede of /
and Rule which they must obserue is this. That they haue not
ther familiar conuersacion with the vnbeleuers for their own
cause / as for their pleasure and recreacion / or for their gayn
and profite / but only in respect of wynnynge them to the
gospell of christe. Neither ys this conuersacion and companie /
contynually to be hadd and kept with the vngodly and
vnbeleuers / but so long as ther is goode hoope of wynninge /
and conuerting them to the gospell of christe. For yf the
vnbeleauers shall shew themselues so obstinate in their euell /
that they giue iuste cause to despaire of ther amendement / then
ar they vtterly to be forsaken / and no conuersacion or companie
is to be hadd with them / farther then the necessitie of lyfe
enforcith either partie. As yff the vnbeleauers shuld be in such
extreme necessitie / that they could not be releaued but at the
hand of the faythfull: or yf theise shuld be in that
necessitie / that they could not otherwise obtain thinges
necessarie but of the vnfaithfull. Also in byinge and selling
thinges necessarie for the lyfe / as garmentes / victuals / and
such like: Agayn in such thinges as cyuile estates / and
condicions do require / as of princes and Rulars to demaunde
lawfull defence / and to obey them in thinges lawfvll: to
fathers / maried folke / masters / and such lyke / to do thos
duties which ar appointed in godds worde. In theise thinges to
vse the vnbeleauers / or to minister vnto them / ys not
vnlawfull.
Thus and in thys manier / yt ys lawfull for a priuate man / which
is lerned / and constant in godds truithe / being in that place
wher no man ys compelled to be partaker of wicked
supersticions / to dwell together / and vse familiar
conuersacion with the vnbeleuers and vnfaythfull / as theise
named Rules and condicions / do appoint and suffer. And so haue
ye this proposicion declared and opened / The same ys confirmed /
by the example of Christ our Sauiour. He dyd resorte to the
dyners / and feastes / where scribes and pharisees / publicanes
and synners were / to thys ende onlie / euen to teache them and
to winne them vnto the Gospell. So saieth hierom.
[[Hiero in Matt. cap. 9.]]
The lorde dyd go vnto the feastes of synners / that he mighte
haue occasion to teache them and that he mighte gyue spirituall
meates to them which dyd bydde hym: and after speaking how
christe went ofte to feastes / Theare ys (saithe he) no other
thinge reported / but what he dyd / and what he taughte there.
That bothe the humblenes of the lorde in goinge to synners / and
the power of hys doctrine in conuertinge the penitents / mighte
be declared.
After the same maner / the prophetes in the olde tyme were
conuersaunte with the Idolatrous people. So were the Apostles
famyliarlie conuersaunte with the vnbeleuinge Iues / and went
also emongest other vnbeleuing nations and men.
[[Act. 17.]]
S. Paule when he came to Athens / dyd not thinke skorne so
famyliarlie to behaue him selfe that he went in to the temples
of their Idolls / and verye curiouslie searched the corners of
the same / he dyd viewe their altars / the titles and
inscriptions of ther altars / so that he founde owte that
title / _Ignoto Deo_ which was an altar dedicated vnto the
vnknowen God / wherof he dyd take occacion to make that same hys
sermon in which he preached Christe vnto them euen as yt were
owt of their own bokes.
And thus / I thinke / that this our proposition / (which of yt
owne selfe ys plaine and euident ynoughe) ys sufficientlie
proued. Namelie thys / that a priuate man / learned / and
constaunte in the truithe / beinge in that place where no man ys
compelled to communicate with wicked supersticions / maye be
familiarlie conuersante with the vnbeleuers / so longe as in hys
conuersation he doth obserue and kepe / the conditions before
mencioned.
[[Conuersation vuith men excommunicate.]]
Here I thinke good to adde / as yt were by the waye of
admonicion / that kepinge these rules and conditions / yt ys
lawfull for the godlie to be conuersaunte with them which be
excommunicate / euen to call them in to the waye of godlynes /
and not to communicate with them in any euill or synne.
[[The secund proposition.]]
Nowe will I put forthe an other proposition or sentence / whiche
shalbe of those persons whych be of a priuate estate and are
subiectes / of that cohabitacion which ys fre wher no man is
compelled to communicate with wicked supersticions / and of suche
men as be vnlearned in the knowledge of gods truithe / weake in
faythe / and therfor vnable to make a christian confession of
truithe. Thys collection agreeth with that which I gathered
before / of which I made my former proposition / sauinge that
wheras there / with the priuate estate and free dwellinge
[[Ignoraunnce in men is intollerable.]]
/ I coupled men that were learned and stronge to confesse the
truithe / heare I do adde in the place of them / men vnlearned /
vnable / and to weake to confesse the truithe. But herin thincke
not that I do alowe suche ignoraunce and vnablenes in men. Suche
ignoraunce in men is sharply to be reproued / for ther is none
so veri an idiote / so simple and vnlearned amonge Christianes /
but he ys bounde in conscience to be able to rendre an accompte
of hys faythe / and also to be somwhat able to teache and
instructe others / yea and to saye somwhat for the truthe / in
all the principall poyntes of the christian faythe / which he
may do yf he be but meanlie instructed in the Catechisme. But
bicause / partlie throughe the peruersnes of the ministers which
do not their office to instructe men / partlie throughe the
negligence of men which do not their dutie in seekinge to be
instructed / suche ignoraunce there is / I admytt therfore into
this my collection those ignoraunte / vnable / and weake men.
And so I make this proposition. Those men which are of a priuate
estate and condition / dwellinge or beinge in a place where they
be not compelled to communicate with wicked supersticions. And
are them selues vnlearned and vnable to confesse and defende the
truithe / maye not vse famyliar conuersation with the
vnbeleuers.
These men ar not in that condition that the learned be / of whom
I dyd speake before / for they cannot teache the vnbeleuers /
yea they be not able to defende the gospell of christe from the
blasphemie of the vnbeleuers / neither can they deliuer them
selues from suche false snares as the vnbeleauers shall laye for
them: Wherfor they must not haue familiar conuersacion with them /
through which they shall thus throwe themselues into perill /
and ieoperdie: Except that they can assure themselues of such
strenghth / that they shall not yealde vnto the wickednes of the
vnbeleuers. Otherwise / if they shall happen to dwell togither
in one place with the vnfaithfull: Lett them take goode heede
that they do lyue an holy lyfe amonge them: And for the rest /
let them so far as the necessitie of lyfe / and ciuile
businesses and affaires shall suffer them / vtterly abstayn from
the companie of the vnbeleauers.
[[A question.]]
But heere risith a question: Whether that such a weake and
vnlearned man / maye learn ony of the liberall artes / or
philosophie / of such a master as is an vnbeleauer.
Vnto which I answer: that forbicause to lern such artes of an
vnfaithfull master is not of such necessitie as can not be
auoided / therfor the man that ys weake in faithe must not lern
them of hym. Yt is a very daungerus thinge / to vse them which
ar vnbeleauers as Masters and teachers: for often tymes in the
myndes of the hearers ther arisith a gret admiracion and
estimacion of the teacher / and it maye easilye com to pas at the
lenghthe / that they shall thincke and Iudge that theise teachers
ar not deceyued in Religion / bicause they be of an exacte and
perfect knowledge in these liberall sciences / and philosophie.
This (I saye) may happen of it that men ar wont to attribute
mutch vnto their teachers. Yea that it may be so / I will proue
by the contrarie. Origen by teaching the Mathematicalls / and
such sciences / did bring many men to the knowledge of christe.
For furst he dyd begyn to reade among them such sciences with
which they wer delighted / In which he being expert / dyd shew
vnto his hearers suche connynge / that he dyd forthewith gett
amonge them great estimacion / and so the more easili drawe them
vnto the doctrine of christe. Augustine likewise cam to
Millaine / to heere Ambrose / bicause he was counted an
excellent Rhetorician. And so whilst he desirusly herd hym / at
the lenghth by hearinge he was tourned form the sect of the
Manichees / vnto the true catholiques. As therfor by lerning of
these sciences of godly teachers / the vnbeleauers haue beene
conuerted vnto the faithe of christe / euen so / yea mutch more
easilie it maye comme to pas / that they which ar weake and
vnlearned / may vnder vnbeleauinge masters / be drawn from
christe to vngodlynes.
Wherefor seing that this can not be doone without great perill
and daunger / that such a weakling shuld vse an vnfaithfull
Master / I thincke that he shuld abstayn alltogether from suche.
Sum do heere obiect and saye / that S. Paul to the Corinthians
doth appoint no such Rule condicion not exception / as I haue
spoken of / vnto the weake and vnlearned: but he playnly saith.
[[1 Cor. 10.]]
If ony of them which beleaue not / do bidd you to a feaste / and
yf ye will go / whatsoeuer ys sett before you that eate / &c. In
which wordes he teachith / that it is lefte vnto our own will as
a fre thinge to go / or not to go. I answer / that ye must
marcke well thos wordes of Paule / (and yf ye will go.)
[[Hovv theise vvordes, and if ye vvill go, ar to be
vnderstonded.]]
He doth not grant vnto euery mans will thys libertie / and
fredom / but vnto a goode and a right will he gyuith libertie to
go. For yf a man wold go thether to drincke droncken /
glotonusly to fill the belly / or to gyue the tongue to filthie
and vncomly talke / without doubt that man shuld syn / euen for
the wickednes of hys will / and for hys corrupt entent and
purpose. Euen so / yf a man dowbted hys own strenghth /
and dyd certaynly perceyue that he could not profite them that
shuld be there / and yet wold go thether / vndowbtedly with a
safe conscience and with a goode will he could not take that
thing in hande / for he can not direct hys doing to the glorie of
godd / as he ys commaunded to do. Wherefor though Paul expressely
doth not adde that rule / yt folowith not therfor / that yt is
not to be added: yea that yt ys to be added I will proue by
other places of the Scripture. And to thend that we do not herin
depart from Paul / the same thing / and doctrine of will /
[[1. Cor. 7.]]
he teachith in the .7. chapter of the same epistle: wher he
entreating of gyuyng or not gyuinge a virgine to mariage
saithe / That he doth well which keapith his virgin / and that
purposith it surely in his harte / (addinge this condicion)
hauing no neade / but that he poure ouer his own will: for if he
shuld do otherwise then his daughter either wolde / or then her
necessitie required / then shuld he neither will / nor do well.
Thus to do a goode worcke / or to make an acte prefect / yt
sufficithe not to take heede that it be not euell of nature / or
repugnant vnto gods worde / but vnto this ys also required /
that we do go about the same with an vpright and perfect mynde
and will. S. Paul / therfor / doth not simply permitt this
going / but with certayn circumstances. Which ar / to go with a
goode will to enstruct the vnfaythfull: Agayn to go with an
assured purpose / not to be, and taste of such strenghthe / that
he shall not be ouerthrown. And thus this proposicion remaynith
true / that the man whiche ys weak and vnlearned / must separate
himself from the company and famyliar conuersacion of the
vnbeleauers / so mutch as cyuile and naturall businesses and
affaires will suffer / and as the necessitie of lyfe shall
require (as I saide before). Lykewise all houshold duties and
offices appointed in gods worde must be obserued / els shall he
offend / for as Paule saithe:
[[1. Timo. 5.]]
He that prouidith not for hys / and especially for them of hys
own howshold / the same hath denied the faithe / and ys wors
then an Infidell. And to proue farther / that this vnlearned and
weake man must abstayn from the familiar companie of the
vnbeleauers / yea thoughe they be most deere vnto hym / that
Rule doth serue / which Christe our Sauiour gyuithe sayinge.
[[Matt. 5. 18.]]
If thy hande or fote offend the / and hinder the / cut yt of /
and cast it from the / &c. If thyn eye offend the / plucke yt
out / and caste yt from the. We ar not commaunded in this
place / to cut of the outward membres of our bodie / as Origen
(yf it be true that sum do report of hyme) dyd vntruly thincke /
but as the sownd interpretours do write / thos frends and
thinges / which ar most nighe and deere vnto vs / Theise ar they
which must be cut of plucked out / and cast awaye from our
familiaritie and companie / when they do plucke / and separate
vs / from the true waye of saluacion / or be such a hinderaunce
vnto vs as puttinge impedimentes and lettes in our waye / do
hynder vs from walking in gods lawe. Chrisostom entreating this
matier / writithe.
[[In Ioan. hom. 15.]]
If the membre which ys misioined vnto the bodie must be cut of /
ar not then euell frends mutch nore to be cut of? And agayn / he
saith / If we do cut of that membre which ys rotten / and
incurable from the bodie / for feare les yt shuld corrupt the
other partes therof / (which we do not bicause we do neglect
it / for who yet did euer hate his own fleshe, but to saue the
rest) how mutch more is this to be done to them which ar euell
ioyned vnto us? Which yet we must not do as thoughe we did
despise them / but to prouide that our helthe and saluacion be not
brought in daunger by them, after that we do see that we can not
profite them at all. To this also belongith the lawe which
christe did giue:
[[Matth. 18.]]
That he which will not heere the brethern admonishing him / And
doth contemne the voice of the churche when it reprouith / and
correctith hym: he is then to be estemed and taken as an
ethnicke / and a publicane.
[[1. Cor. 5.]]
Which thing Paule puttith in practise when he biddith / that the
Corinthians shuld excommunicat the fornicator / les that a
litill leauen shuld soure the whole lumpe of dowe. To the same
pupose he usith the vearse of the poete Menander.
[[1. Cor. 15.]]
Euell wordes do corrupt goode maniers. Ther Paul teachith that
the true doctrine of the Resurrection was greatly hindered
amonge the Corinthians / which wer but newly turned vnto
christe / bicause they dyd to lightly gyue eare to the vngodly
argumentes and reasons of philosophers / or rather of
heretiques / which did contend and stryue agaynst that doctrine.
No man can sufficiently consider / how the bewitching of wicked
tales / and talkes / do shake and hurt the tender conscience and
weake faithe / of the foeble and weake brother. Wherfor it is
most necessari and profitable to admonishe them which ar weake /
that they do abstayn / and withdrawe them selues / from the
felowshipp and familiar companye / of the vnbeleauers. The
phisicions / do cowncell when a contagius disease hath enfected
any nigh place / that thei which as yet ar sownd and not
enfected / shuld not comme vnto them that be enfected alreadye
and sicke / bicause that in the bodies of men / and the
temperatures / and disposicions of the same / ther is such a
common passion and suffering / that the infection doth easily go
from them that be infected / vnto the other. And though they
which do not take heede and keape them selues from that
infection / do not presently feale the poyson and force therof /
yeat inasmutch as by lytill and litill the infection / and
poyson receyued doth growe / not long after they ar sure to
feale the force and strenghthe of it. Seing this is so / and
eich man maye worthily and godly take heede to auoide the
diseases of the bodie / mutch more diligent heede is to be taken
of all men / that they do not from ony man or place gett vnto
themselues infecting vices of the minde. Our Nature / and
disposicion through our naturall and birthe syn is now so
corrupt / (as both the holy scripture doth warn vs / and infinite
examples of dayly experience do teache vs) that we neade not to
dowt at all / but that we shall easily receyue the poison / and
infection of other mens synnes / if we do not fle farr from them:
And as with no great labour they will cleaue vnto vs / so after
they be ons crept and roted vnto vs / then hardly and not without
great payn and labor / will they be thrust out agayn.
[[In Ioemm. hom. 56.]]
Wherefor Chrisostom in the afore named place semith to say well.
If (saithe he speaking of the vnbeleauers and wicked) we coulde
make them better / and not hurt our selues / all thinges wer to
be doone: but when we can not profite them / bicause they be
incurable / and such as will not be amended / and yet we hurt
our selues / they ar vtterly to be cutt of. And to the end that
he might the more strongly confirme his saying / he alledgith
that sayinge of Paul:
[[1. Cor. 5.]]
Put awaye the euell from among yowe. Which wordes of Paule ar
not to be vnderstonded of the synne / for the greke word is in
the masculyne gendre / +ton pone:ron+ / and therfor he meanith by
it / the wicked man. The same wordes I will now sumwhat bend /
vse / and turn / vnto the profite of you that be weake / and
thus saye vnto yowe. Put awaye your own selues from the euell men
that ar emongst you: for seing ye ar but priuate men / and
vnlearned / and therfor can not put away the euell from among
you / yet your selues ye may ridd / and conuey awaye from being
emongst the wicked / and the euell men.
Morouer it happeneth that whilest the weake and vnlearned do
thus familiarly accompanie the vnbealeuers / They can not chose
but they must heare many subtill reasons and see many other
thinges which do mutch make against the true religion that they
do profes: Which thinges when they se and be not able to
disproue and confute / They do it not: And so they ronne into two
mischeifs. The furst is / That they ar as it wer witnesses of
the blasphemie / and of the reproche that the vnbeleauers do to
the truthe: the seconde / that they maie happ to haue summe
stinge left sticking in their concience / with which they shalbe
longer / more greuusly and daungerusly tormented / then either
they thincke of or do feare. Let vs heere therfor the wise man
which doth saye.
[[Eccles. 13.]]
Who so touchithe pitche shalbe fyled ther with all / and he that
is familiar with the proude / shall become lyke vnto hym: Take
not a burthen vppon the / aboue thy poure / neither ioyne thow
thi self to hym that is more honorable / and ritche then
thiself. These words of the wiseman / do for two causes belong
to our purpos. Furst / bicause that they do teache / that other
mens synnes ar lyke vnto pitche / which doth stycke vnto the
fingars and garments of them that do touche it. Agayn / that
eich man shuld well trie and consider his own poure and
strenghth. Vppon which cowncell / I do gather two thinges.
Furst / that the infirme and weake must not ioyn themselues in
familiaritie with the wicked / for wickednes will then cleaue
vnto them: Secondly that eich man must so well consider / and
iustly trie his own poure and strenghth / that he doth not
ouermatch himself.
The churche of godd in all ages hath felt by experience that
mutch euell hathe happened through this familiar companie / and
felowshipp keapt betwene the weake in faithe and knowledge / and
the vnbeleauers. In the Primitiue churche forthwith after
christes ascension / because the Iues which wer conuerted vnto
christe did lyue a great while with thos gentils which hadd
receyued the gospel / ther begon a very Iuishnes. For the Iues
did enforce the ceremonies of Moses lawe / myngling them with
the doctryne of the gospell / through which they did infect
many congregacions of the christians so sore / that scarsely and
hardely at lenghth could that euell be roted out: Yea that euell
hath so preuailed / that euen vntill our tymes / in Spayn
namely / and in sum other places also / ther be many which do
not only holde still the ceremonies of Moses lawe with the
profession of christe / but they do thincke them to be necessarie
vnto Saluacion. They emongst the Spaniards which be of this
mynde / ar called Marrani. And vnto this daye the churche of
India is enfected with the same vice. But let the examples of
the holy scripture / I praye you / teache vs euen the same. The
Israelites which wer captyues in Babilon / by the space of 70.
yeares / when they hadd libertie gyuen them furst of Cyrus /
then of Darius / thos two most noble Kinges to return / they did
not all forthewith return / but a great number of them / such
namely as wer weaker in the lord then other / being delighted
with the commodities and pleasures of their houses / feildes and
traffique of merchandize / did abide still amonge the chaldees:
Which men how sharpely they wer reproued of Esdras / Nehemias /
Zacharias / and other prophetes / it dothe playnly appeare in
the scripture to them that liste to seake and knowe it. How the
Israelites wer infected throughe that conuersacion which they
hadd with the Egiptians / it appearith playnly by this / that
whilest they wer in the desert / when as yet the wonderfull
benefites of godd wer euen before ther eyes / they did fall from
the lord their dilyuerer vnto Idolatrie / and vnto that kinde of
Idolatrie / which they wer acquaynted withall in Egipte. Ther
they hadd seene howe the Egiptians worshipped an Oxe /
[[Exod. 23.]]
they therfor violently trauailed with Aaron when Moses was
absent / that he shuld make them a calf to worshipp: which when
he hadd doone / then began they ioyously to crye: Theise ar the
godds / O. Israell / which brought the out of the lande of
Egypt. Agayn / when by the desert wild and barren places /
[[Numer. 25.]]
they wer comme to the coastes of the Moabites / and began to
waxe more familiar with them then became the poeple of godd /
through that familiaritie they wer brought to this / that not
only they did committ most vile whordom with thos beastly women /
but also that they sacrificed vnto their most shamefull Idoll /
Baalpeor / and suffred themselues to be coupled vnto his
sacrifices. for which they suffred many miseries and calamities.
[[Math. 26.]]
Peter likewise / when he camme into that wicked court of the
cheif prest and was ther conuersant emongst thos damsels and
vngodly seruantes / most miserablie did he denie and forsweare
his master christe our Sauiour: which his fault / after he
departed from thence / he did bewaile with abundaunce of teares.
By these histories ye may playnly see / what happenith vnto the
weake through that familiar conuersacion which they haue with
the vnfaithful.
[[Esaiae 6.]]
Esaye the prophet / when he did se the lorde sitting vppon his
seate of glorie / with his Angels about hym most purely
publishing his prayse / though he semith not to thincke hymself
greatlye gyltie of ony notable cryme or fault / yet cryeth he
out / O wo is me / &c. I dwell amonge a poeple that hath
vncleane lyppes. This man of godd truly did thincke / that he
hadd gotton no small corruption and infection / bicause he hadd
lyued long with an vncleane poeple.
The histories of the heathen do teache vs the same thinge.
Alexander that gret and mightie kinge of Macedonia / who by the
force of armes / and most notable victories / hadd subdued the
greatest parte of the whole worlde / Euen he hymself was
ouercomme with the maniers of the Persians.
And vppon whom of right / as vppon a conquered poeple / he shuld
haue laied lawes / to haue brought them to that seuere kinde of
lyfe which the Macedonians vsed / euen he as a man conquered and
ouercomme of ther maniers / suffered hymself to be so shamefully
misused / that he did take vnto hym their kinde of araye / their
lowse delicacie / their pompe and pride / and set. furthe hymself
to be worshipped of them as godd. And so being corrupted he did
allow that fall from the maniers of the grecians / through which
he did sustayn great reproche amonge the wise / and mutche
hatred amonge his souldiours / and that not vnworthilie. Besids
this / we must knowe / that if these men do without ony Rule or
godly end keape such companye / and be familiarly conuersant
with the vnbeleauers / except that in theise the fruite of their
conuercion do quickly appeare / and of the other also it be by
all meanes ernestly sought / both in the reprouing of their
vnbeleif / and in alluring them to the truithe / It doth happen
that ther conuercion is hindred by such companie and
familiaritie. For whilest the vnbeleuers do se that the
faithfull do lyue so frendly / and familiarly with them / they
do iudge forthewith that their supersticion / and vnbeleif / is
not so wicked a thinge / nor yet a thinge so to be abhorred and
condenned / as it is reported / yea thus maye they be brought to
imagin / that they maye be saued though they do perseuere / and
contynue in their vnbeleif. For if it wer otherwise (shall they
thincke) theise goode and godly men / wold not be thus familiar
and frendly with vs.
I do omitt to speake of this / that many other of the brethern
ther ar / which by the example of this conuersacion / do
persuade themselues that they maye do euen the self same
thinge / and so do beare with the wicked / and do wincke at
their euell / bicause that they haue seen other men do so before
them And thus it commith to pas / that by the example of sum
men / this euell spreadith it self abroade so that in the end /
our faith and Religion / is euen layed forth for the wicked and
vngodly / to mocke / and contempn.
Often tymes also that thing happenith / which we reade to haue
happened in Pauls tyme / amonge the Corinthians /
[[1. Cor. 10.]]
that the brethern by this conuersacion / ar brought to be
partakers of the wickednesses / vile custumes / and Idolatries
of the vnfaithfull: Which familiar conuersacion / dothe not only
couple them with the vnfaithfull / but it is a meane to make
them Idolatrours: for thauoiding of which / Paule cryeth out in
the same place:
[[1. Cor. 10.]]
fle Idolatrie. I do likewise passe ouer with silence / that wher
our weake and vnlearned brethern / do thus ioyne themselues in
familiar conuersacion with the vnfaithfull / it can not be but
betwene them and the vnfaithfull / sumtyme ther will happen
communicacion of Religion: And then though it happ so that
through want of learninge / our weaklinges do not slyppe and
foile them selues / Yeat bicause they can not dissolue / and
answer vnto the arguments / and subtile reasons of the
aduersaries aptly / ther arisith then contentius stryfes betwen
them / and not only this / but euel speakings / reproches / and
hatreds / which thinges ar so farr from edifying / that they do
altogether hynder and lett it: furthermor in these conflictes it
happenith / that our weaklinges at lenghth are putt to silence /
so that they neither speake to confes the truithe / nor to
reproue that whiche is fals: Now consider heere what a libertie
these men do lose: which christian libertie is in free boldenes
in speakinge / to reproue that which is fals / as to confes
godd / and his truithe. This libertie of free speaking and
confessing / no christen man ought so to gyue ouer / but that he
in all his talke shuld and might vse it.
But in this companie of vnbeleauers / these weaklinges do not /
yea darre not vse it / les they in ther sayings / shuld be
snatched vpp / and put to shame. Yet truly no men / nor ony
companye of men shuld cause a christian to caste awaye this
fredom and libertie.
[[2 Cor. 6.]]
For our purpose also makith that sayinge of S. Paul. Set your
selues at large / for what felowshipp hath righteousnes with
vnrighteousnes? Or what companie hathe light with darcknes? Or
what concorde hath christe withe Beliall? Either what parte hath
he that beleauith / with an Infidell? Or how agreith the temple
of godd / with Images? These wordes ar so playn that they neede
not to be expownded: In which / this conuersacion of which we
now do entreate / is most simplye / and playnly forbidden. The
figures and ceremonies of Moses lawe ar taken awaye / but yet
the thinge figured / which is as I might saye / the strenghth /
the pythe / and foundacion of them / doth remayn.
[[Numer. 15.]]
Which thinge being true / I maye then aske this question. The
lorde commaunded that the Iues shuld make gardes in the
quartiers of their garments / and to put vppon the garde /
a ribande of yelow silcke / &c. My question now is. Whi the
lorde did commaunde / that the Iues shuld differ from the
gentils / not in circumcision only / but euen in their garments
also? Euen for this cause verily / that they shuld be taught
euen by their gardes also / that they wer gods peculiar people /
and that they shulde separate themselues from the gentils / that
they shuld not be conuersaunt with them / neither shuld they
ioyne themselues in familiaritie withe them / farther then the
necessitie of either of the lyues did require. The Iuishe gardes
we do reiect / but this which is ment by the gardes we both do
and must retayne. In many places the lorde commaunded the Iues
also that they shuld not return into Egypte / and that they
shuld not aske healpe of the Egiptians / nor of the Assirians:
Which he did partly to this end / that through such familiaritie
as then must haue beene betwene them and their healpers / the
Israelites shuld not be infected withe their vices. The booke of
the Iudges / doth playnly inough teache vs this will and
pleasure of godd.
[[Iudic. 2.]]
For the Israelites did synne greuusly in this / that they did
put to tribute thos Idolatrus nacions / ouer whom the lorde hadd
gyuen them uictorie / and did couenant with them / that they
shuld dwell amonge them in peace / which thinge godd hadd diuers
tymes expressly forbidden them to do / commaunding that they
shuld vtterly destroye the inhabitantes of that lande: This he
did partli bicause / that through this they shuld not be brought
by the Cananites / into the daunger of Idolatrie. Now the cause
being such with these weake / and vnlearned men / of whom I now
do speake / they must likewise take goode heade to obserue that
rule / which the lorde appointed vnto the Israelites. It
appearith playnly / that this commandement of god was kept longe
tyme amonge the Iues: for they did not vse ony familiaritie /
nor keape companie withe the Samaritans which did not truly
worshipe the lyuynge godd / no not in christes tyme /
[[Ioan. 4.]]
as it appearith by the talke that he hadd with the woman at the
well. Morouer as the goode fathers in olde tyme / did esteme it
as their singular ioye / when they might be familiarly
conuersant with the godly / so how mutch they sorowed When they
could not be so conuersant with the people of godd / and in
godds house / Dauid is witnes: Who when he fledd from the face
of Saul his persequtour / did mourn / and in the psalmes with
most heauie complaintes / doth lament / that he was compelled to
be conuersant amonge straungers / such as did not knowe the
lyuyng godd / and to be as it wer an exile from godd / and his
people. So shuld the companie hadd with the vnfaithfull / be
heauy and bitter to the faithfull.
[[Daniel 1.]]
Daniell and his thre felows / might haue lyued / vppon the
Kinges table / and haue eaten most fyne and delicate meates /
but they did rather chose to lyue together with potage / and
water / and vtterly to forsake thos pleasures / and delicacies /
then they wold defile them selues with the meates of the
vnbeleauers. Moses also / as it is writon in the epistle to the
hebrues /
[[Hebr. 11.]]
might if he wold haue beene taken for the Sonne of Pharaos
daughter / and so to haue beene in greate hoope of obtaynynge
the kingdome of Egipte: but all this sett a parte / he did chose
rather / forsaking all theise thinges / to go vnto his
brethern / which wer in miserable bondage / seruinge and
laboring in claye / and bricke: Which thing to do / as it was a
greate triall of his faithe / so the doinge of it doth commend /
and sett furth his faithe / and shew what loue he hadd to be
conuersant with the people of godd. They which do not folowe
these examples / do shew how litell they do regarde the glorie
of godd / and the communion and felowship of sayntes / which they
will not gayne nor redeame with losse / no thoughe it be of
neuer so litill: And in this preferring of their own gayne
welthe and commoditie / aboue the glorie of godd / and the
felowlie communion of the godlye / they do most wickedly.
[[1. Cor. 10.]]
Do we (saithe Paule to the corinthians) prouoke the lorde? Ar we
stronger then he? Theise weake brethern / which do not trie their
own strenghth to fele their weaknes so / that they might seeke
the encreace of strenghth in them selues / but being weake
indeede / both dare and do thus desperatlie committ themselues
vnto this familiar conuersacion with the vnfaithfull / they do
tempt godd / and do after a sort prouoke hym / as thoughe they
wolde becomme stronger than he.
Many more reasons might I bringe to proue this proposicion true.
That a priuate man / being in a place wher he is not compelled
to communicate with the supersticions of the vnfaithfull / and is
vnlearned vnable / and to weake to confesse the truithe / must
not ioyne in familiaritie / nor be familiarly dwelling and
conuersant together with the vnfaithfull. But bicause I do
suppose that it is sufficiently proued by the reasons which I
haue alledged / I will now prepare myself to an other
proposicion.
The thred proposicion shalbe / of Priuate men and subiectes /
which ar lerned and stronge / and of them also which ar weake
and vnlearned / of that dwelling which is not fre / wher as men
ar compelled by lawes / and Tyrannye to communicate and to be
partakers with the wicked in their supersticions and Idolatries:
And of theise I make this proposicion / and sentence.
[[The thred proposicion.]]
Priuate men and subiectes be they learned or vnlearned / stronge
or weake / which ar dwelling and abyding in that place wher men
ar compelled to communicate / and be partakers withe
Idolatrors / and to be present at vnlawfull supersticions and
Idolatries / defiling themselues with vncleane Religion / maye not
dwell together nor be familiarly conuersaunt / they may not
ioyne in societie with suche Idolatrors: I saye / that this
cohabitacion / and familiar dwelling together is vnlawfull /
vngodlye / and not to be kept in ony wise: But in this case a
faithfull man must either flye / or dye for the truithe / that
he be not compelled to defile himself with Idolatrie. Ther is
truly but one truithe / and that same must be holden with a pure
conscience / neither must it be forsaken for the pleasure of ony
man.
[[1. Cor. 10.]]
S. Paul saith to the Corinthians: flye ye Idolatrie. Then do men
flye Idolatrie / when either they do depart from the place wher
Idolatrie is committed / or when abiding still in the same
place / they do gyue their lyues and suffer deathe bicause they
will not committ Idolatrie nor allowe it with ther presence. Paul
therfor teachith by this sayinge / that in no wise the faithfull
shuld come at the Idolatries of the vnfaithfull / but flye from
them: which sentence is so playn to the vnderstondinge of the
most symple / that it neadith no exposicion at all. The lawe and
the prophetes / the olde Testament and the newe / ar full of
such sentences / and commaundementes / which do forbidd straunge
worshippinge of godd and Idolatrie.
[[2. Mach. 7.]]
Call to your mynde the historie of the Machabees / which I do
not recite as thoughe I wold gyue to that booke ony lyke
autoritie with the Canonicall scriptures, but bicause the
historie is rehersed not only ther / but also in Iosephus / and
the examples of them ar profitable for vs / therfor I do alledge
them. That godly Mother hadd rather haue the whole fruite of her
bodie to be miserablie destroyed / then ons to taste of swynes
fleshe.
[[Gen. 2.]]
Swynes fleshe / and Adams apple / of their very nature ar not so
to be abhorred / for eiche of them is a goode creature of godd.
But forsomutche as vnto them godd hathe ioyned his worde to
forbid the tasting of them / therfor euen as Adam could not eate
the forbidden apple / so could not they eate swynes fleashe
without committing of greate synne: which rather then they wolde
do / the poore babes offer themselues to the deathe / and the
godly mother doth most stronglye therto encorage them and most
constauntly abide the same herself.
In the church of christe ther haue beene innumerable martirs /
as Eusebius / and others do write / which haue most constantly
abidden deathe / bicause they wold not depart from the Religion
of christe / nor file themselues with Idolatrie: They wold not
put one grayne of franckinsence vppon the altars of the Idols /
nor throwe one floure / nor ons bowe the knee before them / but
suffered rather deathe.
[[Matth. 10.]]
[[Luc. 12.]]
They hadd this alwais before ther eyes: Feare not hym that
killethe the bodie / &c. And that he speakith of killing the
bodie / is likewise to be vnderstonded of taking awaye of goodes
and ritches: But he is to be feared / which after that he hath
taken awaye bothe lyfe and goodes / can throwe the soule into
euerlastinge fire / feare hym.
S. Paule to persuade the Corinthians that they shuld abstayn
from meates offered vnto Idols / vsith theise reasons:
[[1. Cor. 3.]]
Bicause they wer the Temple of godd. They wer the membres of
christe / and therfor they might not become the membres of an
Idoll. Bicause they wer partakers of the lords table of which
they could not be partakers and of the table of Deuels also. And
the same thing that Paule said vnto the Corinthians / do I also
saye vnto these our brethern of whom I do entreate.
[[Daniel. 3.]]
Daniel his thre felows did gyue themselues / to be thrown in to
the burnynge fornace / rather then they wold worshipp the kinges
golden Image. But theise thinges must now be applied vnto theise
most vnhappie Daies / in whiche / wher poperie rulith / the
godly which do dwel togither with the vngodlie / the professours
of christes gospell / I meane / With the papistes / ar compelled
to be at ther Masses / and most vile and filthie Idolatries and
supersticions: vnto them doth this proposicion reatche / and of
them therfor I do playnly affirme / and saye this /
[[It is not lawfull to be present at the popyshe Masse and
supersticions]]
That it is not lawfull for them to be present at the popishe
Masses / at popishe superstitions and jdolatries. It is to well
knowne / that many fondlye do flatter / and indeede deceyue them
selues / imagining that it is lawfull for them to be present at
this popish pelf. Againste whom with all ther clokes I vse this
sayinge of Paule / flye ye Idolatrie. But here they resiste and
saye / that this sayinge and suche other as before I haue
alledged / are to be vnderstanded of the sacryfices done vnto
Idoles / and false goddes / and not of such supersticions as are
nowe growen and vsed in papistrie / As of masses / and such
like / for in the sacrifices of the gentils what so euer is
done / yt is done vnto Idolles / But here in the masse that
whiche ys done is done as a worshippe vnto god / for the name of
godd is caled on: It hathe the begynynge of Christes ordinaunce
and institution, although that some nowghtie men abuse it:
wherfore / seinge theis do thus differ from the other / theis
can not by these sentences / and like reason be forbidden to
them / as Idolatrie was to the Corinthians: This they saye. But
theis men shuld considre and wel vnderstande / that theris no
owtwarde worcke wiche is to be estemed as a worshippe and
seruice of godd / but only that which is apoynted and ordeyned
by godds worde so to be / which ordinaunce in the worde if it
wante / it is vtterlie nothinge ells but mans inuention what so
euer it be: for worshippings of god and goddes seruice are they
not / but only when they haue godds worde to beare and warraunte
them. God can not be truly worshipped with out faithe, for if
faithe be not in the worshippe that is done vnto god / that
worshippe the lorde dothe abhorre / as the Prophet Esaie dothe
witnes. Incense is an abhominable thinge vnto me / I maye not
awaie with your newe moones. &c. I hate your holie dayes / &c.
Thus dothe god reiect the seruice apointed in his worde /
because it was done without faithe. If the seruice and worshippe
of God taughte in his worde maie be done with out faithe / and
therfore displease god / mutch moore these worshippinges which
haue not their ordinaunce in godds worde ar done withe out
faithe / therfor do displease godd: for faithe hathe no place at
all where goddes worde is not: now these inuentions of men be
they neuer so glorious to the eye / they be not ordeyned in
godds worde / they can not therfor be doone in faythe / they can
not please god /
[[uuhat so euer is not of faith is synne. Ro. 14.]]
yea god dothe abhorre them / and accompte them as an
abhomination / because they be not so done / in faithe I meane
In faithe they be not done / because they are not taughte in
godds worde / for where ther is no worde of god there is no
faithe / and where no faithe is / there is no worshippe of
godd / but a filthie hypocrisie / and stinking abhomination.
Nowe let the papistes shewe that ther masse is a worshippe of
god / taughte in his worde / whiche we saie plainlie that they
can not do / let them do it therfore if they can / and when they
haue do yt / then will we saye with them: But vntill they haue
done it / their masse shall remaine a filthie and stinkinge
abhomination before the lorde / and suche a thinge as the lorde
dothe deteste and abhorre. If so be that we will do honour and
worshippe vnto men / we are accustomed principallie to obserue
with what thing they are moste delighted / which thinge after
that we haue perceiued / we do it / and then do we thinke to
haue bestowed our labour wel when we haue done it: God is
delighted onlie with that seruice which he hathe set forthe in
his worde / wherfore he that will do godd acceptable seruice /
muste do that which his worde teachethe / and in suche wise as
it techethe / els as the lorde by the Prophet Esaie sayeth / he
dothe detest and abhorre their sacrifices.
[[Isay. 1.]]
And to proue that the masse with all such popishe baggadge is
verye Idolatrie / I neade not to bring mani reasons / for this
one thing dothe easelie teache it. There is no true god that
wilbe worshipped with this popishe seruice: for the true liuinge
god hathe in his worde plainlie apointed the maner howe he wilbe
worshipped / in wich word this masse / and their popishe pelf is
not taughte / but they ar cleane contrarie and repugnaunte vnto
it: wherfore when the wicked papistes do their popish seruice
vnto a god (they saye) it is plaine that they do not worshippe
that true lyuinge godd / whom the holy scripture teachith vs to
knowe and worship / but sum such other godd as they haue fayned
in their fantesie to be their god / such a one as is delighted
with these their seruices: But seinge that in verye dede there
is no suche true god at all / as they do Imagine / the god then
whom they serue is but a newe god / fantasied and inuented in
their owne myndes: wherfore by righte their god maye and must be
called / an horribe Idoll / their masse likewise with all
popishe seruice done vnto him / abhominable Idolatrie / And they
which do such popishe seruice vile Idolatrors. But wher as they
saye that those thinges wich be done and spoken in the masse
hadde their begynnynge of the ordinaunce of Christe, and that by
the wikednes of men they are corrupted: This sainge helpethe not
at all / for in these thinges / it is not the begynnynge that is
to be consydered only / or that can make them good onlie /
seinge they are swarued from the truithe / but nowe their
nature / and vse vs to be tried / whether they do agree with the
verie worde of god or no.
[[numer. 21.]]
what thinge hade a more pure begynynge euen by goddes
commaundement then the brasen serpent? It was erected god both
willinge and commandinge it. It was sett forthe with miracles /
for whosoeuer dyd beholde it he was deliuered from the bytinge
of deathlie serpentes /
[[4 Reg. 18.]]
But this not withstondinge when men dyd worshippe the same
serpent and offered incense vnto it / the godlie dyd so abhorre
it / that Ezechias that most holy kynge not regardinge at all
the begynnynge of yt / dyd breake it in peces / and vtterlie
destroyed the worshippinge of yt / Therfore it is not sufficient
to consider the begynnynge of a thinge / but howe the ordre and
vse of yt dothe agree wyth the firste institution and
ordinaunce. This acte of Ezechias is praised in the scripture.
And wolde to god that we hade now an Ezechias wich wold so
handle the masse. ffurthermoore our men wolde haue this thinge
to be consydered in them / that thoughe they go to the masse /
yet they haue no mynde to decline and departe frome god / but
that they worshipp hym ther: vnto this I answer / that the
Israelites when they dyd compell Aaron to make them a calfe to
worshippe / they hade not indede that mynde that they wolde fall
from the true lyuynge god / so that they wolde no more confesse
that he deliuered them out of Egypte / but this only was their
mynde they wolde not reteyne that worship of the inuisible god
which was deliuered them in worde / but they wolde worshippe the
true God vnder some signe / and visible form and shape / whiche
sholde represent vnto them the liuinge God their deliuerer: And
that shape or forme they moste desyred to haue / wich they hade
seene the Egyptians vse to represente vnto them their god: They
vsed the form or shape of an oxe / the very same forme wolde the
Israelytes nowe haue: And as the very heathen men mighte haue
sayde that they worshipped the one only true liuinge god the
Author and maker of all thinges / whose maiestie was shewed /
figured / and set forthe vnto them by those diuers signes / and
formes / which they dyd worshippe: As that the signe of Minerua
dyd set forthe his wisdom: the signe of Mars his mighte and
power: the signe of Iupiter his Iustice and goodnes: So wolde
the Israelites haue their god and deliuerer set forthe vnto them
in the shape of a Calfe / not that they mynded to turne awaye
from him / or to denye him (as they thoughte) but because they
wolde worshippe him as it pleased their fantesie. But we muste
not apoynte the manier and ordre of godds seruice after our
mynde and iudgment / or as they commonlye saye / after the goode
intent of men: for this doinge in the Israelites god did not
like / but for yt he punyshed them grevouslye: Nether dyd Moses
alowe it / for he knewe that god wolde not so be worshipped.
This cloke therfore must haue no place in this matier. but we
muste see whether god will haue suche worshippe and seruice /
whether goddes worde teachethe yt / whether it be clothed with
the worde of truithe / which if it haue not / then dost thou not
worship the true god with that worshippe which pleaseth him.
Ieroboam thought mutch after this sorte /
[[3. Reg. 12.]]
for his mynde was not to drawe the people awaye from the
worshippe of the god Iehouah / but he feared les if they sholde
customablie go to the temple at Hierusalem / the people wolde
fall from his kingdom and ioyne themseues agayne to the house and
stocke of Dauid: wherfore he sekinge his owne profite / sayde /
that it was not nedefull that they sholde go vp vnto the
temple / and to the Arke of the couenaunte when they wolde
worship the true god: for the same god which was represented
vnto them by the Arke of wodde and the temple / mighte euen aswell
be represented vnto them by these newe signes and golden calues:
There is no chaunge but euen of the forme and owtwarde shape: for
as at Hierusalem by the Arke / so here by the calues the liuinge
god sholde be represented: And what makethe yt matter what the
signe be / so the worshippe be all oone: Therfore the same
worshipp that ells they sholde do at Hierusalem / they mighte
more commodiusli do yt in bethel / and dan. So that he dothe
nothynge ells / but establishe this owtwarde worke / in wich he
wolde haue them worship the true god: but he hade no warraunte in
godds worde for it / and that beinge absent / ther is nothinge
in his acte remayninge but mans worcke / supersticion / and
Idolatrie: so is it iudged. And therfor none of his subiectes
shuld haue herckned to hym. So now / when Tiraunts / Kinges /
Queenes / Bisshopps / and such other as ar the soudiours of
Antichriste / the Pope I meane / do compel and constrayn men
vnto such vile and vngodly supersticions as the popishe brood
haue and do sett upp, althoughe they do pretend a goode well
willing mynde vnto their poeple and countrith (as thei saye) and
that all shalbe for their wealthe: And thoughe they do also
saye / that theise thinges ar of an auncient begynnynge and
contynuance: Yet indeed they ar but popishe Idolatrours / and to
Idolatrie do they trayn men. Therfor their subiectes must not
herken vnto them neither obey them herin / But do rather as
S. Paule teachith.
[[Ephes. 5.]]
Haue no felowshipp with their vnfruitfull works / but rather
reproue them. He callith theim their worckes, for gods worckes
they can not be called / bicause they do differ / and swarue from
his worde: with them (saithe he) haue no felowshipp What then is
to be doon in that case? We must (Paule saith) reproue theim.
And that so oft as neede shall require / to reproue theim with
greate libertie and boldenes: So farr must we be from
dissemblinge with them / that we must (he saithe) reproue them.
If thou be a preacher / preache against them: If thow be noone /
yet speake against them / reproue them / and condemn them. But
our men do saye / That it wer very perillus to do thus: for then
(saye they) shall we be burned / or hanged / we shall loose our
goodes / londes / and promocions / I heare you well. And do yowe
on the other part consider this as well / that ther is not one
of vs all which hath receiued christendome vnder such a
couuenaunt and condicion / that with it he shuld haue and holde
in safetie his lyfe / his ritches / and dignities without
perseqution: it is saide vnto vs / and in this case as a lawe
layed vppon vs all /
[[Math. 16.]]
that Except we do renownce and vtterly forsake all our thinges
and take vpp our crosses and folow christe / we can not be his
disciples / and except we do lose our lyues we shall not saue
them.
This verily / this must we determyn with our selues / this must
we appoint our selues vnto / to do and abide this must we caste
our acompt / To this euery christian must be so readie and
bent / that he shuld not doubt / no not deliberate or take
aduise of this matier.
[[Ciprian.]]
That example of Cyprian is to be sett before our eyes: When he
was brought vnto the place wher he shuld suffer deathe / The
magistrate being very desirus indede to deliuer hym from
deathe / sayde vnto hym. Now I do gyue the space to deliberate
and aduise thi self well / whether thow wilt thus Wrechedly
dye / or obey / and be let go free. To whom this godly man
answered. In so holy a thinge / ther is no deliberacion or
aduise to be taken. This readines must euery christian haue in
this case to beare the crosse and to followe Christe as Christes
disciple. Trulye they whiche be not this wise mynded / but to
saue their lyues and goodes do defile them selues with masses /
and wicked supersticions / art greuouslye punished for it euen
presentlie:
[[a greuus punishement.]]
firste their owne conscience dothe miserably torment them.
Secondlie the light of goddes truithe which was opened vnto
their mynde is by lytell and lytell put owt. Then the loue of
the truithe and the hate of falshode waxeth colde in them.
fourthly their mynde becommith nomore displeased or vnquieted
for the euill that they do / but they begynne to please them
selues in this their euill and dissemblinge / yea and do go
aboute to persuade others vnto the same. Laste of all they begyn
to hate them which do not harcken to their aduise and counsell /
which is to do as they do / yea and they stirre vp againste them
sharpe perseqution / for so moche as in them lyethe. This hathe
bene the moste vnhappie ende of many. But this is not the end of
all their miserie / as ye may well perceyue / if ye do consider
what is appointed to be their perpetuall porcion / which shalbe
payed them full truly in the laste daye. Let them therfore
beware of this bottomles pytt which feare to breake their
neckes. But some there are which in this their dissemblinge are
wonte to defende them selues after this sorte: we do not theis
thinges (saye they) with our hartes / we do only thus behaue our
selues in bodie / and in outward behauiour. To whom I do answer:
god he is the lorde of harte and bodie / as he requireth the
worshippe of the harte / euen as iustlie and seuerlie dothe he
commaunde the owtwarde worshippe of the bodye: for these
owtwarde doinges are a kinde of confession / and therfore as men
owght to be sounde and vprighte in the beleif of harte / so
owght they to be in owtwarde confessinge and expressinge of their
godlynes and religion. The doinges of men be as it were a tongue:
The tongue dothe confes the thinge that lyeth in the harte by
wordes: so doinges do giue a confession therof in dede: As he
therfore which denyethe with tongue is a denyer of Christe / so
he that in owtwarde worckes and doinges denyeth Christ / is
iustlie called a deniar. Of whom Christe doth saye.
[[mat. 10.]]
he that denyeth me before men / him will I denye before my
father which is in heauen: wherfore as the tongue owghte not in
the confession of godlines and religion to differ from the
mynde / so muste not the owtwarde doinges of the body disagree
from the same. And vnto these men this also I saye / with
paule /
[[Rom. 10.]]
that the belefe of the harte doth iustifie / but the mouthe and
owtwarde doinges do make the confession vnto saluation / And
therfore Christe dothe saie /
[[mar. 8.]]
he that is ashamed of me before men / of him will I also be
ashamed before my father which is in heauen. Morouer I wold it
wer well knowen vnto these men / that it is no true faythe which
doth not breake forthe in workinge that worke which dothe agree
with faithe. As is writen of Christe / who verylie soughte the
glorye of his father / The zeale of thy house hathe eaten me /
This zeale dyd not lye in Christes brest only / but it brake
forthe into wordes / as it apeareth by his sermons / and into
deedes also / as yt apeareth ther / wher he withe a whippe dyd
dryue the byars and sellers owt of the temple:
This is a zeale / which only deseruyth the name of a christian
zeale. And euen the same I saye of faythe. What zeale then / what
faithe / what studie or care for faithe is it / that these men
do bragge of / that they haue shutt vp so close in their brestes
that it breaketh not forthe into wordes and dedes? As This true
christian zeale / and their dissemblinge can not be together in
oone man / euen so true and lyuely faith can not lurcke in such
a dissemblinge breste. ffurthermore / there are two kindes of
worshippe due vnto god / an inwarde / and an outwarde
worshippe / The inwarde worshippe is of the mynde / that is when
we beleue goddes truithe / and do thinke of god true and worthye
thinges / The owtwarde worshippe is of the bodye / which is
declared by those owtwarde signes that do belonge to the true
worshippe of god / In lyke maner there are two kindes of
Idolatries / one is inwarde / which is the Idolatrie of the
mynde / that is when a man dothe not thinke well / nor beleue
trulye on the true lyuing godd / but dothe fayne vnto him selfe
throughe false doctrine / either a straunge god in his owne
mynde / or straunge worshippinge of god: An other is outwarde
wich is Idolatrie of the bodie / and that is when we do bestowe
the worshippe wich is only due vnto god vppon creatures / And
when we do owtwardlye worshippe god other wise then he wilbe
worshipped.
Truly Theise dissemblers do not giue to god this worshipp of
mynde and bodie which is due vnto him / but the Idolatrie of
mynd and bodie they do commytt / bothe because they owtwardlie
do ioyne with papistes in their Idolatrie / and because in their
mynde they do persuade them selues that it is lawfull for them
so to do. We thinke / (saye they) as you thinke / and in our
hartes we do reteyne the truithe / and so our mynde is pure. But
your bodyes ye do giue ouer to the deuill and to Idolls.
[[1. Cor. 6.]]
Thy bodye / sayeth Paule / is a membre of Christe / why doest
thow make yt the membre of an harlot? here they will saye
againste me / that Paule spake this of whordome / I graunte
that: But the prophettes do teache vs that the moste vile and
horrible whordome is Idolatrie. Hieremie / Ezechiel / and the
other prophettes do speake so against the Iues and their
Churche / that they name it to be euen like an harlot which
hathe opened her legges vnd[er] euerye tree that hade any
bowghes to Idolls and vngodlye Idolatries. Wherfore if thow maye
not make thy bodye the membre of an harlot, thow muste not make
yt the membre of an Idoll. This collation betuene whordome and
Idolatrie is playne and true / taughte by the prophettes and
Paule. Morouer howe vayne this ther excuse is / that sayinge
dothe sufficyentlie declare / in which the lorde pronounceth.
[[3. Reg. 19.]]
I haue lefte me seuen thowsand in Israell / of which neuer man
bowed his knees vnto baal / nor kissed hym with his mouthe. He
sayeth not / which thinke well in their mynde / which do beleue
well / but he sheweth the signe of owtwarde worshippinge / that
is to bowe the knee / and kisse. which doth teache that ther is
required vnto the true worshipp of godd / not a pure mynde
only / but the owtwarde sygne / token / and doinge of
worshippe / and seruice. The lorde our god is not content with
halfes / he will not part stakes with the dyuel.
[[Esay. 45.]]
All knees (saith the lorde) shall bowe vnto me. God will not
parte so / that he shall haue the mynde / and the dyuell the
bodye. All is myne / saythe the lorde / and I will haue all or
none / I will haue bothe the obedience of the harte and the
bowinge of the knee: Which worship by these thy dissemblinges
thou takest from god / and so thou dost robbe him of his honor /
and bestowe it vpon Idolles / euen popishe masses. But thou
saiste / I despise the Masse / and all Idolatrous poperie in my
harte: why then doest thou prostitute thy body vnto yt? My mynde
ys pure thou saiest: yee / but god will haue mynde and bodye
pure. If this thy reason and excuse were of any force / then
mighte the Corinthians haue sayde to Paule / why doest thou so
reproue vs? we also by the grace of god do knowe that there is
no Idoll. A true opinion we kepe in our mynde of godd his
truithe / let god be content with that / and in the meane tyme
our bodies shall serue for our commodyties.
[[1. Cor. 10.]]
But paule telleth them plainlye that they do communicate with
deuills. The meates offered to Idolls of their owne nature were
pure / yet when the corinthians do eate them with the Idolatrors
in ther Idolatrie / then they become (saith paule) partakers of
the table of deuilles: when ye then be present at a Masse /
which is an Impure thinge / and do ther as the papistes do /
mutch more iustly is it sayed of you / that then ye ar partakers
of thos deulishe dragges which ar in the Masse. Again our men do
obiecte and saye: It is not we that haue corrupted theis
thinges / we wolde be gladde to haue them pure and incorrupte:
ther impuritie must not be adscribed vnto vs. I answer: An other
mans synne shall not indeede be imputed vnto the / for eche man
shall beare his owne synne: but yet this thinge I do reproue in
the / that thou dost communicate with wickednes: This is thy
synne / here thou art defyled. and for this shalt thou be
iudged. Paule sayde vnto the corinthians:
[[1. Cor. 10.]]
Ar not they which do eate of the sacrifice / partakers of the
temple? what saye I then? that the Image is any thinge? or that
it which is offered Images is any thinge? Naie. but this I
saie / that the thinges which the gentills do offer / they offer
to deuels and not to god. I wolde not that ye sholde haue
fellowshippe with the deuills: ye can not drincke of the cuppe
of the lorde / and of the cuppe of Deuels / ye can not be
partakers of the table of the lorde and of the table of deuels.
Thoughe corrupcion of meates offred vnto Idols is not to be
imputed to all them that be partakres of them / (which wer not
indeede corrupt of them selues (as I saide), but when they wer
offred vnto Idols that made them corrupte) yeat the veraye
communicating and eating of them with Idolatrors is a fault
iustly layed to their charge / from which they shuld haue keapte
themselues aswell for the honor that they do owe vnto godd / as
for the conscience which they ought to haue to edyfie other men.
If it wer not so / whi did paule thus rebuke the Corinthians?
Yea whi wolde not our holy martirs of the primitiue churche
communicat and be partakers in the Sacrifices of the heathen? The
martirs might haue saide / we knowe that an Idoll is nothing /
and to offer vp sence to them is but an owtward thing / we do it
but in bodie / our spret and harte is pure / and that we do /
against our will we do it &c. They veryly did know no suche
excuse / but they considered that godd required this / that they
shuld outwardly confes hym / and reproue / and fle from
Idolatrie: And therfor aswell for their duties sake towarde
godd / as bicause they wold not offend the brethern by their
example / they did gyue their lyfe in the quarell without making
ony such blinde excuses.
These men do saye further that the Masse is not to be lickened
iustly vnto the Idolatrie of the heathen / for that was directly
forbidden of godd / so is not the Masse / saye they: for thoughe
it hathe sumwhat swarued aside / yeat is it the Institucion of
christe. But to the contrarie I do saye / that the Masse is so
farr swarued from the ordinaunce of christe / that it hathe
nothing agreing with christis Institucion / yea and that it is
most directly repugnant vnto it / A very Idoll / wherin
massemungers do committe very vile Idolatrie. And this will I
proue by diuers reasons. ffurst of all. The Supper of the
Lorde / as it was delyuered of christe shold be a publique and a
common worcke and action: for Christe our Sauiour made it with
his Apostles. But nowe in the Masse / ther commithe forthe one
sacrificing preste / disguised with straunge araye / and he doth
all thinges alone / the rest stonde still loking / heeringe /
and holding their peace. If paule did worthely and Iustly saye /
when the Corinthians did not tarie and loke one for an other /
that they did not then eate the Lordes supper / then ther is not
the Lordes supper eaten / wher one tarieth not for an other so
that they maye eate all together: And how shall we then saye /
that the Masse is the Lordes supper / wher one only sacryficing
prest doth eate and drincke vpp all alone? surly it can not be
so called: for to be, and not to be the Lords supper / ar
contrarie / Paule saith / it is not the Lords supper / wherfor
call your Masse by what name ye will / the Lords supper it is
not / for paule is to be beleaued before all massinge
marchauntes.
They saye morouer that in their Masse / they do offer vpp the
sonne of godd vnto the eternall father for the synnes of the
quicke and the deade: And this they do call the principall point
of their masse. But in the Laste Supper of the Lorde that
Scacrifice and oblacion was not made / but vppon the crosse / as
the scripture witnessith. And as for this their offerenge /
ffurst / paul doth denie it in most playn words in the epistle
to the hebrues /
[[Heb. 9. 10.]]
wher he sayeth that all oblacions for synne wer consummate and
finished / and all thinges made perfect by that one only
oblacion / which christe Iesus our Sauiour in his own parson
made of hymself vppon the crosse. The worde of godd teachithe /
that christe was but ons only to be sacrificed and offered /
And that Sacrifice no more to be made: for if it wer often to
be made / then the furst was not perfect / But the furst was
perfect / Therfor ther must be no repeating of it. The papistes
do saye / that they dayly offer christe for to take awaye
synne / and that this Sacrifice must be dayly repeted of them /
The scripture denieth this playnly: And thus ye do se that heere
is a playne contradiction.
Again The supper of the Lorde was not instituted to the end that
such a sacrifice for synne (as they fayne) shuld be made of it /
but that in the vse of it the communicantes shuld be put in
mynde / and made partakers of that only propiciatorie sacrifice
which christe offered ons only for all euer vppon the crosse.
And therfor ther Masse / in which they wold worcke such
marueyles / and the Lordes supper ar vtterly vnlyke. But here
they will reply and saye.