soeuer hath but meanely profited in the Gospell is not ignorante but that thing is none other than playn sacrilege abhominatiō which the priestes do there I praye you may a man go to bow hym selfe before an Idoll that eueri man should know that he hath a deuotion to a wicked thynge and it not syn in so doing But if it be so what shoulde become of that that the holy ghoste speketh by the mouth of sainct Paul that we haue not to do with the vnfrutefull workes of darknes but rather should reproue thē Ephe. 5. Beholde a worke that I know to be wicked and doth displease god / I haue to do with it I make as though I accepte it afterward thinke that I haue clene handes What is that anye other thinge then as the prophete Dauyd speaketh for to say wyth the wicked let vs do hardely that that liketh vs / for god seeth vs not Psal 14. But these men do allege It is not we that do it but syn What can we do seing that it lyeth not in our power to amend it I answere that the euyll which I reproue is in them that absteine not from that thinge whiche they know to be euyll but defile thē selues by wrappyng them selues in it And in dede touching this poincte it is not harde to stoppe their mouthes Now of hye masse it semeth to many that it hath a better cloke a more apparant shyne for all thoughe say they that there be moche corruption in it which we can approue neuerthelesse for as moch as to vs it is as it were a memorial of the supper of the lord euē so do we take it then whē we come there it is to reduce into our memory the death passiō of our lord Iesus well is the matter at that poynt that we may transforme thinges after our appetit say that darknes is light I pray you what similitude is betwene the holy Sacrament institute of the lorde Iesus and this confection cōpounded of euyll First to speke of that that the masse is holden for a sacrifice by whiche god is pacified not only with the lyuing but also with the dead think they that this is nothinge Is this nothing nother that the Canō which is as it were the principall substāce of the Masse is full of such abhominable blasphemies In lykewise the prayers for the soules in purgatorie which we knowe to be altogyther supersticious But yf there were no more but this deuelish Imaginatiō for to sacrifice Iesus Christ vnto god to the intent that such a worke shuld be a satisfactiō an attōmēt for the quicke the dead is not this a manifest denieng of his death passion the which is made of no value if that mē do not acknowledge it for the only perpetuall sacrifice Is it not a playne corruption of the holy supper It is sure that these two so abhominable pollutions cā no more be seperated from the masse then heat from fyer Whosoeuer cōmeth thervnto to be partaker of it / can he be puer and cleane commyttyng suche an acte Is this the honor which we beare vnto God our father and to Iesus Christ our maister redeamer that when we see suche a spytefull dede done of one and other in the steade of speakyng against it do come ioyne our selues vnto hym that dothe it And that worse is do allure other by our examples to do as muche Is it not to shamefull to say that a man in dishonouring of god and gyuing example vnto his neyghbour doth none euyll at all Then is their Idolatry which passeth all vngodlynes to worshippe a pyece oft breade as God and to say that it is no more bread but god him selfe If that same were the supper of our lorde whiche there were duly mynistred we graūt well than that there shoulde be a true spirituall receyuinge of the bodye and bloude of Iesus Christe But yet therfore were not this as moch as to say that the substance of bread were chaūged or that the body were hidden within it For the supper is geuen to cause vs to lyfte vp our myndes on heyght vnto heauē not for to fyxe them vpon these visible thinges and sygnes of bread and wine which be there present with vs. Now then / if this were the very supper in dede it were aperilous a dampnable fantasye to worshyp a piece of bread in the steade of Iesus Christe Other else to seke hym there But it is not now necessarye to enter into his disputation For by what meanes belongeth it vnto the masse this promes of Iesus Christe when in geuing of the bread he sayde take eate this is my bodye whiche shall be deliuered for you For before he promiseth any thinge he cōmaundeth that the sacramente be distributed amonge the faith full Is this done at the masse No but rather contrary wyse the prieste doth his busynes alone aparte as though he wold exclude and excommunicate that whole congregation Thinke we then that in doyng altogither contrary to that Christ ordeyned we haue him yet tied to our gyrdles for to play with hym as with a lytle babye Or else rather as a tenys Ball for to whirle him here and there euyn as it pleaseth vs Furthermore he addeth that we do celebrate his sacrament in the memorie of him there by preching hys death with prayse and gyuynge of thankes Now howe cā this be done in the masse wher there is not so moche as one worde vnderstand but altogyther is done and spoken in an vnknowen tongue Moreouer it is vnto vs that Ihesus Christe directeth him self in promising vs in the communion of his body when he geueth vs the sacramentall bread In the masse is there nothinge of all this but the Priest after the fasshion of Inchaūters or Iugglers bloweth vpon the bread to charme and cuniure it Wherfore thinke ye this to be good To be shorte ye shall as sone proue that ther is any similytude betwene the Popes masse and the supper of our lorde as that the day shold no more be cōtrary to the nyghte Then what elles can the worshipping be which men do ther to the breade than abhomynable Idolatry yea more grosse more folysshe then euer was any amonge the Painyms Now let vs se with how good a conscience a christian man may be present there for to fashion him self there lyke vnto other men Beholde an Idoll that is lyfte vp on hygh on the shoulders to be called vpon and worshipped as God I shall fall downe on my knees I shall make protestation to worsip it And then afterwarde I wold not that any man shoulde reproue me what meaneth all this Though no man should speake a word doth not the acte it selfe accuse me ynough wherefore though men do spare me yet god wyll not spare me Now yf there were no more but this I se not what cloke any faythfull mā can fynd for to purge hym selfe
hys holy name by gyuyng glorye vnto a Mammet Thou art constrayned thou sayest thinkest thou thē that he estemeth not moche more hys glory thā thy life c. But for to put away all contentions altercations I desyre all them whyche be holden in suche erroure that they wyll bethynke them a lytle if it be a lyght faulte to maynteyne that by which S. Paul saithe That god is prouoked euen agaynst one which wolde fyght agaynst hym by which he saith that Iesus Christe is offended that one forsaketh hys holy table 1. Cor. 10. and that one is made partaker of the dyuels table here be wordes as me thinketh able ynoughe to make vs tremble yea and to saye the truthe they beate downe all outwarde Idolatry more mightely than I cā expresse But some man will reply against me say that I abuse thē for to wrest thē to my purpose Let vs se thē whether it be so or no. The christiā people eyther for feare of daunger or for other worldly respectes did assemble in the cōpany of the infideles for to make solēne bankets in the honour of Idolles their excuse was In our hartes we condempne al their superstitiō and know that there is but one onely God vnto whome all honour is due Vpon this Sainct Paul ceasyth not to crye that they prouoke the lord vnto battayle and pollute them selues with communycating with the Deuyls table What is it that they do lesse whyche come to knele downe at the Masse for to approue all thabomynation that is done there and whyche is vsynge of all the paruerse ceremonies suche as be repugnant vnto God which men do in the kyngdome of Antychrist do shewe them selues to be obedyent chyldren that is to saye do fayne that they consente vnto them and receyue thē as good If they deny this let vs se whether the causes for which Sainct Paul is so sharpe agaynste the Corynthians shal not be found in them It is certeyn that he consydered twoo thynges it is that the Corynthyans by suche dissemblyng dyd gyue occasion vnto the Infydeles and Paynyms to harden them in theyr euyl and not to regard the christian relygion And that on the other syde the symple weake people were subuerted theyr consciences troubled Thus bycause of the double offence that folowed of their acte he threteneth them so sharply And what do thei now a daies that be conformable to the papistes in their folysshnesse Let vs all wayes take the Masse for an example They know well that it is an abhomynatiō set vp as it were in the dispite of god they knowe well for what purpose the people come togyther there if there were none other thyng there they knowe that men do worshyp there an Idol lyftyng vp a piece of bread in the steade of God whyle they knowe this well ynough do they not yet make as though they worshipped it as other men do Wolde not they that men shoulde thynke that they do it of good deuotiō In thys doyng I pray them do they not lay forth the glory of God to be mocked of the wicked Do not they offende the weake by gyuyng them an euil example with castynge them in doubte scrupulosite that they wote not what to beleue It is but loste labour then for them to go aboute to make a lyghte matter of it which we see to be so sharpely reproued of God And yet that more is it is a knowen thynge that the Masse is taken of the enymyes of Iesus Christe as a gage for to bynde mē to lyue in their vngodlines and to serue theyr tyranny For yf any man go vnto the Masse deuoutly he is taken for a good and a laudable supporter of Antichriste contrariwyse to dyspyse the Masse is as it ware to forsake the kyngdome off the Pope Seyng that it is so that a christyan man in goynge to the Masse doth gyue a testymonie and make a profession that he wyll lyue in Idolatry maynteyne thabomynations whiche raigne thys day in the worlde is not the same a cloked forsakynge of Iesus Christe and a playne denyeng of hys gospell by crafte What answere wyll they make me vnto this whych wolde coloure their synne and bycause they can not make it altogyther whyte they wolde by some meanes darken it that it should not appeare at all I say that we ought not to esteme the Masse alonly in it self but with all the circumstances and all the inconueniences that folowe it I saye further that the inconueniences be suche that there a man maketh an obligation for to approue retaine and folowe the present estate of the popysh churche which all Christen mē ought to abhorre and defye yf they can assoyle me this argument with a good conscience without sophistry I discharge them but that will not be this yere I will yet recite vnto this purpose for the further confirmation thereof an History that is in Iosephus and in the boke of the Machabees 2. Machu◠6.7 it is of Eleazarus and a woman of the Iues with .vii. children that she had who al be it it were so that men wolde constrayn them for to eate swynes flesh had yet rather dye then to consent thervnto It might seme at the first sighte that this was rather a selfwilfulnes to suffer deth for so small a matter then a righte ordered zeale But yf we take hede wherevnto these tended they might do none otherwyse without forsakinge of God for in constrayninge them to eate swynes fleshe whiche God had forbidden them their purpose was to haue a wytnes of them that they were content to condescende vnto the gentils maner of lyuinge This History is not of the holy fcripture but it is an act that was done in very dede and no fable yf we doo commende these personnes as martyres prayse theyr constancy doth it not become vs to condemne that that is done to the contrarye Nowe to make an ende of this article I saye that all they which take it for a small fault such a fayning or dissemblinge to make as thoughe they agreed with the Idolaters do not knowe in what estimation God hathe his honour and haue neuer tasted of this sentence which he speaketh by his prophete Esaye Esai 42. I doo lyue I will not gyue my glorye to another neyther yet my honour vnto Images for by the same he sheweth vs that he wyll neuer suffer that hys honoure be gyuen vnto an Idole but that he will at one tyme or at an other take vengeance of it I say also that they dyd neuer conceyue the grace that God hath shewed vnto vs in ordeyninge that our bodyes shoulde be the temples of his holy spirite after that he had redemed them by the precious bloude of his sonne our Lorde and in promisynge them glorye and immortalitie in his kyngdome For yf they vnderstode this thynge they wolde make this conclusion with S. Paule that it were mete for
so ought our bodyes to be reserued vnto his honour S. Paul cryinge agaynste whoredome vseth this argument 1. Cor. 6. Seing that our bodies are the membres of Christ is it lawfull to make thē the membres of an harlot By the same reason maye we saye seinge that our bodyes be the mēbres of Christ shall we deuyde them frome his communion by pollutinge them and bowing of them before Idoles Therfore our Lorde speaketh of his true seruauntes and geueth them this marke that they had not bowed their knees before Baal nor yet hadde kissed his hande 3. Kyn 19. who might haue said that they were not corrupt with false superstitiō holding Baal for their God in their hartes But he willinge to sygnifye that the matter lyeth not all togyther therin sayde That they had not done him any reuerence by any owtwarde gesture In this discription dothe he shew vs that we ought narowly to abstein from suche defylinge of our selues yf that we wyll be of the nombre of his people This is also that he saith by Esay Esai 45. I am the lyuyng god euery knee shall bow before me / euery tongue shall swere by my name he declareth by these wordes that he rekeneth not hym selfe to be worshypped truly but whā a mā doth rēder vnto hym onely yea euen with outewarde gesture and that he be worshypped of the bodye as well as of the soule Nowe whē the contrary is done that is to saye when one knelethe downe before an ymage it is derogation to his maieste And what wyll we more Haue we not an expresse cōmaundement whiche forbyddeth vs to geue any honour vnto ymages For the wordes whych the lord vseth do not onely importe that men shoulde not attribute vnto thē his glorye through any superstitions or peruerse opiniō but they do also comprehende all the honour that men may do on what wyse or for what ende so euer it be Then it is nowe a vayne excuse that dothe not elles but aggrauate and enlarge the syn to allege that god is content with thy herte for we se the contrary Euen so is it to allege that ydolatry procedeth of superstition and therfore that it is not commytted but whan the herte is there with it for although a mā do mocke an Idoll in his harte when he maketh as though he worshypped hym yet is he neuertheles gyltye of this synne in that he giueth the honour of god to a creature / but let vs set a parte all superstition what is it that a man can pretend in his behalfe He wyll denye that he sinneth for asmoch as his mind or intente is not euyll What thyng soeuer wyll he say that other men do I worshyp the lyuyng god in my herte I know that it is sacrilege and abhomynation for a man to goo to an Image of it to seke or wayt for any helpe or else to do it any reuerence It is to god that I direct my selfe althoughe I seeme to worshyp the Image This is the same cloke and colour whiche the Corinthyans pretended when Sainct Paule reproued them of this vice 1. Cor. 8. for they went vnto the brotherhodes whiche men made vnto the honour of ydolles and dyd eate of their sacrifices with other was this now thorow superstition No for S. Paule bringeth forthe this excuse in their name or person we know that the Idoll is nothinge but vanite what folysshe fansie so euer the worlde haue of it and that there is but one onely god and one onely lorde Iesus Christe But is he contente with thys Noo Euen cleane contrary he answereth that all this is nothing seinge that through their exāples they did entise other to worship Idolles A weake person saith he that seeth you thinketh he not that you haue the Idol in some estimation Now vpon this is he confyrmed to do in like case yea but you haue a right vnderstandyng in your herte Muste he therfore for whō Christ died perysshe in bearynge hym selfe bond of your knowledg Doth he not through this answeare shake of all their clokes Wyth which many now a daies wold helpe thē selues And yet doth he speake more sharpely a lytle after 1. Cor. 10. That euen as he whyche is partaker of the sacrifice of god is partaker of the true sacrifice so he which doth communicate wyth suche faulty and defyled maner of doinges is polluted defyled it is a vayn thing saith he to replye that the ymage is nothynge and that it can do nothinge Let vs be contente that in as much as the vnbeleuer doth sacrifyce vnto Deuylles / who so haue any thynge to do wyth them in this acte gyueth hym selfe to the deuyll in lyke wise Now can no man be partaker of the lordes table of the deuylles togyther neyther yet drinke of the lordes cuppe and also intermedle with the deuilles cuppe who so euer doth take the one doth clearely renounce the other Daniel iij. And in dede yf Danielles companyons myght haue scaped by this subtiltie it was very foly and rashenes for theym willingly to offer theym selues vnto deathe Mighte not they haue agreed within theym selues to saye Other men do worshippe the Image but our spirites shal be erected vp to heauen to worshyp the lyuinge God Thus the cause standynge for to auoyde daunger let vs be in the company of other fayninge as thoughe we folowed them Coulde suche cauillation quyte them before God Euery man will saye naye Well what shall we saye then shal we accuse thē of an vndiscrete zeale / because that they had rather suffer thē selues to be cast into a burnyng fornace then to counterfaite or feyne and haue their hartes neuertheles alwayes vnto God But this were asmoche as to reproue the holy ghoste whiche prayseth them for this their cōstancy Some man will saye that euery man can not be so constāt and stedfaste Well foloweth it therfore vpon that that we shulde not folowe thexemple which is set before vs for a doctrine Euen accordynge as we do seke sterting holes for to excuse our syn so semeth it vnto some men that they haue a good solucion for this texte when they saye that it ought to be vnderstāde of the Idolatry of the heathen and therfore it ought not to be applyed vnto our tyme. For the Paynims saye they were not onely deceyued in vsinge of peruerse ceremonies but also in as moch as they had Goddes deuysed forged oute of their fantasye It is no meruell then say they yf our lord do so greatly reproue their maner of doinges but this is not all one with that that is done amonge the Papistes For althoughe the seruice of God be amonge them corrupt and fautie yet alwayes their intention is none other but to worshippe God To be shorte they arme them selues with this diuersite that they thinke there is not so greate parell to be partaker in any Idolatry the which is couered with the name
that he shoulde not be faultye in thus doynge And yet neuerthelesse perceyuinge that they haue no thynge to laye for them do not yet cease to fynd cauyllations pretendynge the auctoritie of this man or that man for their buckeler But to what purpose must we set thopinyon of men plat agaynst the worde of god I apeale theyr owne cōscience yf the same do not condempne thē what shall it then helpe thē to be absolued of men when before god they be conuynced for to do euyll But this is it that I saide at the begynninge that manye do aske me not for to know the verite but to haue an answere agreable to their desyre And our lorde to punysshe their hipocrisye suffereth them to fynde suche as they seke but that is none other but vnto their more greuous confusion But for as moche as this euyll is wont to sprede it selfe abrode very farre euen almoste among all mē for to haue more cleare and easy declaration of this matter let vs consyder in a some that whiche men be cōmonlye accustomed to do Behold then what euery man will do for his owne parte I speake specially of the better sorte of that worldely wyse people whyche wyll enterteyne and kepe them selues in the fauour of the world on the sundaye he wyll not onely take holy water as they call it with other lyke cerymonies and also go to the Masse but also vpon all other holy dayes of that which one part was institute of very manyfeste superstition there one syngethe Masse in the honoure of a Saincte yea oft such one where of there is none other probation then that the Pope hath put hym in hys paradice But yet although it were a Sainct approued shal one synge Masse in the honoure of hym Can there be any gretter abhomynation thē to transfer the Sacramente of our lorde vnto such an abuse And thinke we that the lord will make him selfe subiecte vnto suche fylthynes Besides this what prayers do they make there Wicked ones and stuffed withe blasphemyes Let hym that dothe communicate withe thē excuse hym selfe yf he can Now euery man doth this commonly If that I or any other wolde flatterre them in this were it not euen to betraye the truthe Now when any man shall be maryed where as he ought to represente hym selfe before god and hys churche that his mary age myghte be blessed Fyrste there shal be many folysshe gandes whiche be mete do defyle him Finally he shal pollute him selfe altogether by byinge of a Masse with his owne monye I demaunde this of you when the Priest selleth the Masse is it not sacriledge What shall we say then of hym that byethe it Our lord sayth that a good make is a speciall gyfte of hys goodnes now thē it were mete for hym to geue hym thankes to desyre hym to accomplishe that which he hath begonne in makynge the maryage to prosper Is not this to prouoke his wrathe for to vse such abhomynatiō We knowe all how moch our lord doth honour mariage and in what estimatiō he wolde that we shoulde haue the holynes therof when he compareth it to the spirituall vnion which he hath with his people thorow the vertue of his holy spirite Shal we polute that thyng which is the ymage of the coniūctiō which we haue with the lord Iesus begyn the same with the denying of his death Do not we thinke that the lord wyll punysshe greuousely such outragiousenes The mariage fynisshed they haue a chylde where as he shoulde be presented vnto the lord for to receiue baptysme puerly after his institutiō in the stead of the same he is defyled withe very manye peruerse and prophane cerymonies It is truthe that because of the same the baptysme ceaseth not to haue hys vertue as touchynge the chylde bycause the holy ordinaunce of god can not be abholished by the folyshe inuentions of men but the father shall not be excused of synne in consentynge to suche a mynystration of baptisme which is altogether faulty and corrupte I passe ouer the Iewes superstition which is vsed at the churchyng of the mother and at her commynge abrode Nowe we wyll come vnto instruction off a howsholde Who is he that hath any care to haue hys seruauntes ryghtly taught for to serue god after hys worde Is it not rather a thyng to cōmon to let them lyue in ignoraunce lyke brute bestes and wythout carefulnesse of withdrawynge them frō Idolatry But there is great daunger say they to speake vnto them Let vs passe ouer to speake of the daunger for this presente tyme. Shal that be a lette that men shoulde not do it Is it reason that we shoulde be serued euery mā in his house and that god be there not with stādyng dishonoured Thynke we that a housholde deserueth to prosper in whiche god is not the soueraigne lorde And what do I speake of seruantes howe many fathers are there which dare instruct as they ought to do their wyues and children yet neuertheles for as moche as these faultes do rather declare one to be neglygent in doynge hys dutie then to offende god in doinge expresly the contrary I do not prosecute in euery thynge agaynste them very bitterly For as moch as my intent is to speake of suche deades as men commyt agaynste the commaundement of god be transgressynges of his law All we which haue receyued the pure doctryne of the gospel do graunt well that their diryges and obsequies for the dead be very abhomynable Fyrste for as moche as they were at the begynninge inuented falsely agaynst the scripture and also that they be derogacion to the death and Passion of our Lorde Iesu Christ Now yf that a mans father or frend do dye or a neighbour he that calleth him self a Christian man will go with the other makinge as though he prayed for hys soule What cloke haue they for this except it be suche a one as can not kepe away the rayne Nowe yf the father or wyfe dye he will not onely approue these sacrileges in standinge by them but wil also bye them with his mony yf the priest in sellinge the Masse do folowe the market of Iudas Now he that putteth the same in practyce and geueth him wages shall he be gyltlesse I will speake nothing of that men do all the rest of the yere I wil only entreat of the feast of Easter What do al they then communly which do professe the Gospel They sticke not to go vnto confession not onely to satisfye the tyrannous commandement of Antychriste but also consent to the blasphemyes that shall please the Prieste to pronounce ouer them and by suche consentinge as it were sealed to thē for as the Priest doth gyue absolucion by the auctorite of the seate Apostolyke that is to saye of the Idole of Rome whiche can do none other but destroye and curse euen so must he receue it as a very holsom thing I aske whether this cā
moche as I do not see who shall let me to reproue euery vyce in hys ordre without leauynge any vntouched nowe that this is one of the nombre it cā not be denyed yea say they but yet it is to bytterly for some mē hearyng you to crye so moche agaynst it do thynke that they haue done all their dutye towardes God when they haue not fayned thē selues to be ydolatres as other mē do And euen as all their holynes lay in that they passe not to leade an inordinat life or to begyle their neighbours or to do such lyke thynges notwithstanding I answer that such peple putting al their perfectiō in absteyning frō an outwarde thynge goyng aboute to please god by doyng one only poyncte of his law be euen as farre out of the way as thother which thynk that they offende not God by forsakyng of him through the vsyng of outward superstitiōs before men But it is no reason that theyr faulte shoulde be imputed vnto me considerynge I gyue them none occasion My doctrine is that a faythfull man ought to sainctify consecrate vnto god as wel the body as the spiryte but yet that the spiryte as the most pryncipall haue the firste place Who is it nowe that can conclude vpon thys that I wolde brynge in any hypocrysie for to paye god wyth outwarde gestures onely Touchynge that they do pretende that it is a small fault a man to feyne for to worship Idolles and therfore that it may lyghtly be forgeuen To that I answere that yf a man come to make comparyson of the commaundementes of god frō th one to thother that thā he may well fynde th one greatter and thother smaller euen as Iesus Christ sayde Math. 23 that the pryncipal poinctes of the lawe be iustyce iudgemente fayth But whē we consider euery one of them seuerally there is none of them which ought not to be of great estimatiō vnto vs for we know thys Math. 5. that Iesus Christe oure maister sayth Who so euer shal breake one of the leste of these commaundementes and shall teache men so to do he shall be of no estymation in the kyngedome of heauen What is it to teach mē so to do It is to make them beleue that it is not very euil done for to transgres some commaundement of God as though it were of small valure and by that menes to gyue them the brydle to do euyll and to dymynyshe the syn Now if he which makethe the breakynge of the commaundemente of god how lytle so euer it semeth to be vnto our vnderstandynge more lyght than it is be so condempned what shall become of them whyche say that a man whan he dothe playne agaynste it in dede may dissemble hys faulte all togyther not be a knowen of it at all And in dede yf we had not a very peruerse corrupte iudgemente we shoulde not dare open our mouthes for to say that it were a smal thing to do clene contrary to the wyl of god For in as moche as our lorde hath vouchsauyd to open to speake of any thyng what so euer it be were not thys good reason that euery creature should be moued at it for to gyue eare there vnto in feare dylygently to obserue the same that he speaketh Belongethe it vnto vs to enquyre wherfore he cōmaundeth or forbyddeth anye thynge As thoug hys onely wyll were not sufficiente vnto vs for a reason Now to thentente that we dysceyue not oure selues we ought not onely to loke vnto the thyng commaunded or forbydden but vnto god whiche speaketh in so moche that we can not disobeye hys worde wythoute dyspysynge of hys maiestye Therfore it is after hys hyghnes that we ought to esteme th offence in so doing it shal neuer seme smal to vs. For this cause he sayth by hys prophete zachary zacha 5. That he wold sende a boke of curse by whych euery periured person euery thief should be accursed togyther Wherby he signyfyeth that no man can trāsgresse his law in what sort so euer it be but that it is altogyther dāpnable Iaco. 2. Which thyng Saincte Iames doth expound yet more clearely whē he saith He that hath kepte the whole law and offēdeth in one poynct shall be counted gyltie of all togyther For he that hath forbidden to murder hath also forbidden to play the whoremonger to robbe or to lye Now to shew what offence it is to fayle in any poyncte he sendeth vs vnto God whiche gaue the lawe as thoughe he wold say that the faulte ought to be measured and wayed by this that we do agaynst the wil of god euen by contempte as it were settyng nothynge by hys seueritie as moche as is in vs. Wherfore our lord Iesus Crist reprouynge the hypocrisy of the Scrybes and pharisees Mat. 23. which in such wyse did apply their studye to obserue the smallest commaundementes that the pryncypall were lefte behynde vndone sayde not vnto thē That they shoulde go aboute to do that whiche he had moste chiefly cōmaunded and passe ouer the reste but contrarywyse he speaketh euen thus These thynges ought you to do not to leaue thother vndone as though he wolde say there is neuer a one of the cōmaundementes which one ought to dyspyse from the greatest vnto the least nor one shoulde not vtterly reiecte the one for to kepe the other We see then that it is a perilous fātasy to conceiue that it is a venyall synne and lyghtlye to be pardoned for to transgres any commaundement of god what so euer it be considerynge that loke what feare and reuerence we beare vnto his maiesty euē the same shoulde we shewe towarde all the poynctes of his lawe euen from the hyghest to the lowest And in dede when we ones begynne to extenuate or dymynysshe the word of god in any poyncte for to bryng vs here vnto that we passe not to do that which is commaunded it is an entraunce for vs for to cause vs afterwarde for to cast it of altogether Thus euery thyng that mā doth agaynst the wyll of god in one sorte or other indifferently ought to be rebuked and vehemētly reproued For in this do we shew our selues to fere hym and that we wyl be subiecte vnto hym yf that we do not omyt one onely tytle of all that he cōmaundeth How be it I wolde fayne knowe what reason it is to call outwarde Idolatry one of the smalleste offences that a man may do Some man wyll say vnto me it is bicause I haue not the wyll or thentente to do it but do it by constraynt desyrynge to doo otherwyse yf I myght be suffered I wyll axe of hym then that sayth so My frende yf that thou for feare of dysplesure or for drede of some daunger dost a greate outrage or vylanye to thy father shouldeste thou therfore be holden excused And howe moche lesse oughtest thou to dishonor God by prophanyng or vnhalowing
my self as euery man ought to do And therfore whosoeuer dyd otherwyse were it I my selfe or anye other he were to be reproued But what doth it helpe them for to loke vpon me If I do otherwyse then I haue preached wo be vnto me for as moche as I shulde condempne my selfe by myne owne mouth But are they therfore to be excused let euery body proue his owne worke Gala. 6. saith S. Paule and then he shall haue glory in him selfe and not in his neyghbour it is a very cōmune thing in the world that one doth make him a buckler for to defende hym selfe by the faultes of an other but a man maye not vse thus for to do before God Furthermore to the intente they shoulde not saye these be wordes but fynde me one I praye you that doth so I requyre nothynge off theym but to folowe that whyche so manye thousande Martyres haue done before vs men and Women Ryche and Poore greate and small This doctryne then is no speculation that I haue inuented euer the soner because I my selfe am as I and they do thynke safe and well at ease / but it is the same whyche the holye Martyres of oure Lorde Iesus Christe / haue occupyed theym selues wyth in the myddes of the tormentes that they suffered And by thys medytation they were strengthened holpen to ouercome the dred and feare of prisonnes of rackinge of the fier of the gallouse of the sweard of all other kyndes of death If they had not had thys thorowly prynted in their hartes that it were better for them to dye an hundred tymes then to do any thynge agaynst the honoure of God they had neuer had the courage to present thē selues vnto the death for to cōfesse the christian faith but they wolde rather haue suffered thē selues to be induced for to honour Idolles Now their conscience is not recited vnto vs onely bycause that we shoulde prayse it but that it myght be an example to vs and that we forsake not the veryte whiche they dyd so manfullye maynteyne that we do not set at naught nor corrupte the glory of God whiche they estemed so hyghely that they shed their bloud for to seale and confyrm it yf thei had thē thought it lawful to escape by symulation or dissemblynge when men wold constrain them to encline vnto Idolatry then had it beē now no nede that they shoulde haue geuen ouer them selues for to endure such tormētes as they suffered For they myghte haue worshipped God secretly and made as thoughe they had worshyshypped Idols for to satisfy their persecuters with al. But they haue taught vs that that is nothynge else but moccage to pretende that a man doth honoure God in hys hert when he betrayeth the truthe before men and so defyleth his honoure by gyuinge it vnto Idolles And truelye when euerye thynge is well weyed this is no small condempnation vpon vs / for to see what an ardente and a burnynge zeale the holy Martyrs hadde in tymes paste in comparison of the cold zeale that we shewe oure selues to haue for by and by as soone as a poore man in those dayes hadde but onelye a lytle taste of the true knowledge oft God he made no doubte to cast him selfe in daunger for the confession of hys faythe / and had rather to be slayne quicke then to counterfayte or dyssemble so moche as to commytte an acte of anye outwarde Idolatrye We that haue so greate knowledge whiche shoulde set vs on fyer be more colde then Ise and besydes that goo aboute to excuse or iustyfye oure selues But yf we doo so we shall heape vnto oure selues a more greuouse curse and prouoke the sorer the wrathe of God vppon our headdes and let euery man for his own part marke this diligently Nowe euen as hytherto I haue foughten agaynste them whiche for to wasshe and iustyfye them selues doo falsifye the truthe of God or for to extenuate or mynysh their faultes do derogation vnto the maieste of his word and diminish thauctorite of his cōmandmētes or els that by vayne clokes wold excuse themselues that it myghte be lawful for them to do euyll and no mā to reproue them So on thother syde it is good reason to preuente the question which many good personnes and such as feare God myght happen to aske that is to wytte whether that I do reproue and condempne all the faythfull whiche be dyspersed thorow out Fraunce Italy Englande Flaunders and other Realmes in as moch as in many of these they be constrayned to vse many superstycious ceremonies Before I answere to this questiō I protest before God that so farre is it of that I do delyte to rebuke and reproue my poor brethrē which be in such captiuite that rather for the pitie and compassiō that I haue vpon them I wolde deuyse some way to excuse them but yet so that I speake as my conscience doth compell me to say yea and that for their owne health And after that I haue sayd all I do mourne for them desyryng God that he wyll cōforte them touchyng the reprouynge of them thys is not my mynde where as I rebuke any vice in theym therfore to condempne their personnes God knoweth that I haue this estimation of many that be dispersed abrode that they lyue moch more holyly than I do and in greater perfection Moreouer I knowledge and consider wel that it is a greatter and more excellent vertu for thē to kepe them selues in the feare of god in the myddes of suche of confusion than I which haue no such occasyon and am not so moche tempted to do euell but contrarywyse haue dayely the worde of God to drawe me backe In lykewyse yf they happen to fall that I ought to beare more with them then I my selfe ought to be fauored or to be borne with Therfore so farre is it of that I do reiecte them as thoughe I shulde not take them for brethren in that I do els laude prayse them before God and also before men countinge them more worthy to haue a place in the churche of God than I let vs set asyde then this false opinion that I wolde exclude thē frome the nombre of the faithfull or compte them for no Christian men Neuerthelesse thoughe I haue their personnes in suche honoure and reputation yet I cease not yf I see any vice in them for to iudge it euyll for althoughe a man be very faithfull yet one can not saye that all his workes be good and laudable it is possible they maye fynde other fautes in me let theym condempne theym in the name of God but let it not be of euell will or throughe the desyre to disprayse or backbyte me or for to reuenge them selues thorowe accusynge me agayne That notwithstanding let them receyue this correction with humblenes yf they wil shewe theym selues to be the children of God or elles they shall declare them selues to be led wyth a