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 theÌ„selues with vncleane ReligioÌ„ 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 com pelled to defile hymself with Idolatrie Ther is tru ly but one truithe and that same must be holden with a pure coÌ„science neither must it be forsakeÌ„ for the pleasure of ony man S. Paul saith to the Corin thians flye ye Idolatrie Then do men flye Idolatrie when either they do depart froÌ„ the place wher Idolatrie is coÌ„mitted or when abiding still in the same place they do gyue their lyues and suffer dea the bicause they will not coÌ„mitt 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 froÌ„ 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 Te stament and the newe ar full of such sentences aÌ„d coÌ„maundementes which do forbidd strauÌ„ge worshippinge of godd and Idolatrie Call to your myn de the historie of the Machabees which I do not â—…ecite as thoughe I wold gyue to that booke ony â—…yke autoritie with the Canonicall scriptures but bi cause the historie is rehersed not only ther but also â—…n Iosephus and the examples of them ar profitaâ—…le for vs therfor I do alledge them That godly Mother hadd rather haue the whole fruite of her â—…odie to be miserablie destroyed theÌ„ ons to taste of â—…wynes fleshe 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 theÌ„ and most constauntly abide the same herself In the church of christe ther haue beene innume rable martirs as Eusebius and others do write which haue most constantly abidden deathe bicau se they wold not depart from the Religion of christe nor file theÌ„selues 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 dea the. They hadd this alwais before ther eyes Feare not hym that killithe the bodie c. And that he spea kith of killing the bodie is likewise to be vnderston ded of taking awaye of goodes aÌ„d 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 Bicause they wer the Temple of godd They wer the membres of christe and therfor they might not become the meÌ„bres 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 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 thei se our 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 pro posicion reatche and of them therfor I do playnly affirme and saye this That it is not lawfull for theÌ„ to be present at the popishe Masses at popishe superstitions and idolatries It is to well knowne that many fondlye do flatter and indeede de ceyue 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 begy nynge of Christes ordinaunce and institution although that some nowghtie men abuse it wherfore seinge theis do thus differ from the other 〈◊〉 can not by these sentences and like reason be forbiddeÌ„ to them as Idolatrie was to the CorinthiaÌ„s This they saye But theis meÌ„ shuld considre and wel vnderstande that theris no owtwarde worcke wiche is to be estemed as a worshippe and seruice of godd but onlye that which is apoynted and ordeyned by godds worde so to be which ordi naunce 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 InceÌ„se is an abhominable thin ge vnto me I maye not awaie with your newe moones rc I hate your holie dayes rc Thus dothe god reiect the seruice apointed in his worde be cause it was done without faithe If the seruice aÌ„d 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 ordinauÌ„ce in godds worde ar done withe out faithe and 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 fay the they can not please god yea god dothe abhorâ—… them and accompte them as an abhomination â—…e cause they be not so done in faithe Imeane In faithe they be not done because they are not toughâ—… 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 hypocriste and stinking abhomination Nowe let the papistes shewe that ther masse is a worshippe of god taughte in his worde which we saie plainlie that they can not do let them do it therfore if they can and when they haue done yt then will we saye with thē 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 per◅eiued we do it and then do we thinke to haue be◅towed our labour wel when we haue done it God is delighted onlie with that seruice which he ◅athe set forthe in his worde wherfore he that will ◅o godd acceptable seruice muste do that which is worde teachethe and in suche wi◅e as it techethe els as the lorde by the Prophet Esaie sayeth he dothe detest and abhorre their sacrifices And to proue that the masse with all suche 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 liuin ge god hathe in his worde plainlie apointed the ma ner howe he wilbe worshipped in wich word this masse and their popishe pelfis not taughte but they ar cleane contrarie and repugnaunte vnto it wherfore whē the wicked papistes do their popish seruice vnto a god they saye it is plaine that they do not worshippe that true lyuinge godd whō the holy scripture teachith us 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 deligh ted 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 who m they serue is but a newe god fantasied and invented 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 abho minable Idolatrie And they which do such popi she seruice vile Idolatrors But wher as they saye that those thinges wich be done and spoken in the masse hadde their begynnynge of the ordinaun ce 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 begyn̄ynge 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 is to be tried whether they do agree with the verie worde of god or no. what thinge hade a more pure begynynge euen by goddes commaundement then the brasen serpent It was erected god both willinge and commādinge it It was sett forthe with miracles for whosoeuer dyd beholde it he was deliuered from the bytinge of deathlie serpentes But this not withstondinge when mē dyd worshippe the same serpent and offered incēse vnto it the godlie dyd so abhorre it that Ezechias that moste holy kyn ge not regardinge at all the begynnynge of yt dyd breake it in peces and vtterlie destroyed the worshippinge of yt Therfore it is not sufficiēt to cōsider the begynnynge of a thinge but howe the ordre and vse of yt doth agree wyth the firste institution and ordinaunce This acte of Ezechias is praised in the scripture And wolde to god that we ◅ade 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 ◅d departe frome god but that they worshipp hym ◅her vnto this I answer that the Israelites when they dyd compell Aaron to make them a cal◅e to worshippe they hade not indede that mynde ◅hat they wolde fall frō 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 forme 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 forme 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 cōmonlye 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 worshipe 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 pleasethe him Ieroboā thought mutch after this sorte 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 themselues agayne to the house ād stocke of Dauid wherfore he se◅inge his owne profite sayde that it was not nedefull that they sholde go up 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 thē by the Arke of wodde ād the tēple mighte euen aswell be represented vnto them by these newe signes and golden calues There is no chaunge but evē 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 make the yt matter what the signe be so the
conuersatiō and dwellinge togither of the vnfaithfull with the faith full I thinke that it is lawfull but yet so that they muste take hede of certeyn thinges and obserue and kepe certeyn Rules and conditions The firste is that they do not enforce nor compell their faithfull subiectes to ioyne with the vnbeleauers in their assēbles nor in such vnholy kyndes of worshipp of Godd as are cōtrary to Godds worde for then shold they not be Godds ministers as they are taughte to be in the epistle to the Romains but rather the ministers of the deuill of Antichriste and of their furie Then sholde they be a feare vnto them that do well and not to them that do euill neither sholde they promote the worke of God but the tyranye of Antichriste The secōde is they muste not graunte nor suffer the vnfaithfull to vse their supersticions and wicked Idolatries which are cōtrarie vnto Godds worde For it is not sufficient that they do not compell the godly to wicked supersticiō and Idolatrie but also they muste forbidde the same to the wicked Idolatrours For not doinge of this Salomō is greatlie accused Indeede he did not compelle the Iues to worshipp Idolles but yet dyd he permit and suffer his wyues and concubines wich were straungiers to haue their Chapells amonge the Iues in which they worshipped Astaroth Chamos ād such idolls for which cause the lorde was so angrie wyth him that as he suffered his true worshippe to be parted ād diuided as he suffered seruice to be done partlie to God ād partlie to Idolles Euē so was his kingdo◅diuided parte of it came vnto his sōne ād parte to Ieroboā the sōne of Nabat And agayn for doing of this Achaz ād other wicked kīges wer reproued of the prophetes Magistrates are apoīted to be the defēders ād executours of the first table of the lawe aswell as of the secōde with what obseruatiō thē of iustice cā a magistrate graūte or suffer Idolatrie to be vsed It is writō that he hathe the sworde to punishe euill thīges ād vices If it be his part to punis he theues ād not to permitt them the same must he do to Idolatrours Or ells we must saie that Idolatrie is no such synne ād vice as theft is or that with other vices it is not to be punished And that theis prīces maye do this the better they muste thē selues take hede that they be cleare frō these Idolatries ād supersticiōs Augustine writīg againste the donatistes dothe ī manye places notablie intreate ād hādle this sentēce of the psalme And nowe ye kīges be wise be warned ye that iudge the earthe Serue the lorde wyth feare rc It is reasō ād semyng saithe he that kinges sholde serue the lorde neither is it spokē of kinges in respecte that they are mē for so are they boūde to obserue cōmen lawes euē as other mē are but as kīges they be admonished to vse their power giuē thē of God ād their sword to defēde the catholike truithe and to represse the wicked which do oppugne the church ād truithe of Christ wherfore it is not lawfull for prīces to graūt vnto the wicked and vnbeleuers their euill and vngodlie Godds seruice and Idolatries but they muste maynteyn to their power those holy rites ād ordinaūces of godds seruice which do agree with the worde of God ād forbid those which are cōtrarie to yt I do not saie that they must be to curius in ceremonies as many are which wolde that ī any wise all rites ād ceremonies sholde he throughli ād in all places of oone sorte ād manier But this theis princes shold prouide that the ceremonies vsed in ther churches sholde not be contrarie to godds worde yea and that they sholde most neerely agre therwith ād shuld make for godly edyfyinge and decēt and comelye ordre in the churche But of their liknes ād that ī all places the rites ād ceremonies shold be of one forme I do not thinke it a thing worthie the labor For what matter maketh it if some men do receyue the sacramēt stōding other sittinge other kneling And if in some places whilest the bretherē do cōmunicat a place of the scri pture be redd or some psalmes be sōg of the people or other songes of thankes geuing Nether is it any great matter when a corps is caried to the buriall whether that mē do followe the hearce holdīg their peace or singing of psalmes or suche other thinges as maye edifie them that do stāde by These thinges are to be lefte so free that in the churches suche maie be vsed as shall seme most meete for the edy fyinge of the people Yea I suppose that this varietye and chaunge in rytes and ceremonies dothe not a lytell profyte ād helpe to bring in a true opiniō of ceremonies and to haue it kepte also that is that mē shuld beleue that all those ceremonies which the holie scri pure doth not apoint are not necessarie vnto saluaciō but maye be chaūged accordinge to the estate of tyme ād as shall serue for edifyīg as they shall thīk Godd which haue in their hand the orderinge the churche That moste worthie commen wealthe of the venetians which haue vnder ther dominions many Cities and places in Grece they do in eche of them permitt and suffer the rytes and ceremonies Bothe of the Greke churche and of the Latin churche for rhose wise men do thincke that the dyuersytie in outward ceremonies which are not taught in Godds worde is not hurtefull I do not alledg this to allowe all such ceremonies as they do permitt in thos places but only to shew that they thincke it not a matier of necessite to haue all one forme of ceremonies The verie same thinge before thē did Augustine iudge as in his epistles to Ianuarius and Cassulanus it dothe apeare The thirde thinge is that the princes and rulers which do suffer these vnfaithfull mē to dwell ī their dominions sholde prouide that they mighte be taughte the truithe and in this behalfe they muste not neglect them for as the princes do declare their gētilnes in suffering thē to dwell in their dominiōs so this their pacience muste be directed to the glorie of God And howe can that be soughte in theis vnbeleauers if they be suffered to abyde in their noughtie opinion without teachinge Surely by this meanes in processe of tyme they be made no whit the better but a greate deale worse then they were before The fourth is that these princes take Godd hede that by this dwellinge and cōuersation which they do graunte vnto the vnfaithfull they do not infecte the poeple cōmitted to their cure and chardge with their sc◅bbe of vnbelefe ād errour Charytie is to be shewed vntostraungiers indede but yet not so that they muste hurte the poeple amōg whom they lyue And this shal the princes remedie very wel if that they do not alwais beare with the corrupt blindnes of the
in the quarel◅ 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 Instituciō 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 withe christis Institucion yea and that it is most directly repugnāt ūto it A very Idoll wherin massemūgers 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 be fore 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 Sacrifice and oblaciō was not made but vppō the crosse as the scripture witnessith And as for this their offer◅ge ffurst paul doth denie it in most playn words in the epistle to the hebrues 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 The fathers do speake thus of this Sacrifice We graunte indeede that the fathers do often tymes speake so as thoughe that the lorde wer offered in this administracion of the Sacrament or sacrificed But they vsed this worde Sacrifice improperly for by that kinde of speaking they did vnderstonde the offringes of praise and sacrifices of thanckes made and gyuen for christes sacrifice done vppon the crosse This they called to sacrifice Our sacrificing prests ar not content with this for they will haue their own worcke to be an vnwonted worcke belonging to them alone which neither the scriptures nor the fathers do teache ffor to offer this Sacrifice of which the fathers do speake partayneth not to the preist alone but to the whole poeple that stōdith by and doth cōmunicate And so it is a common oblacion and sacrifice of all not of the preiste more then of the poeple but this only that the preist both in wordes and action doth go be fore thepoeple Augustine doth saye that the churche is offered in that offeringe which it doth offer ffor all which do communicate they do offer them selues vnto godd and do testifie that their will is to abide in christe The papistes do holde also that the breade is turned into the substaunce of christes bodie and that ther remaynith nothing but the qualitie and accidē ce of breade as whitenes rc for the substaūce saye they is christes bodie But the scripture saith that christe in his laste supper did gyue breade vnto his disciples and paule callith it breade also yeat in the Masse the papistes saye that it is otherwise The vse of the breade and wyne by christis instituciō is only that the congregacion shuld eate and drin cke therof in the remembrance of christe But the pa pistes in their Masse do most shamefully abuse them both ffor wheare as the worde of godd saythe Thow shalt worshipp the Lorde thy godd and hym only shalt thow serue They in ther masse do lyfte upp the breade and wyne and euen in the rowme of godd they sett them furthe to be adored and worshipped of the poeple now how farr this differrith from the vse of christes supper eich man may se. Yea what can be more vile and filthie Idola trie then to adore and worshipp a peace of brede ād cupp of wyne as godd Be not offended that I do vse theise bare names I do confes that whosoeuer acording to the Lordes Instituciō doth cōmunica te with the cōgregaciō and dothe eate the breade ād drinke of the cupp of the Lorde beholding the deathe of christe with Lyuely faithe the same man is in spre te ād after his manier made partaker of the body ād bludd of the lorde Contrari wise if thow do not vse the breade and wyne acordinge to the ordinaunce of christe but gase vppon them then ar they nothin ge els to the but breade ād wyne But if in a popishe Masse or in the popishe hāging heauing carying or handelinge of them thow do worshipp them thē ar they vnto the a false Idoll ād thow indeede a filthie Idolatror If therfor thow wilt be partaker of the body and bludd of christe in the holy supper then eate the breade and drincke the cupp as the lorde hathe instituted Godd wold haue the poeple in the vse of the holy Supper to ascend vppwarde into heauen in mynde and affectiō that they might ther cleaue fast vnto christe And therfor the true ministers of the churche do labour to ◅he vttermost of their poure thus to lifte vpp the poeples
pardoned them Neither did Eliseus as our men do thincke graunte Naaman licence or libertie to do so as he hadd sayde but only he saide vnto hym goo in peace which manier of speaking was a kind of takinge leaue vsed in that age And as for ony other thinge ther can none be gathered out of thos wordes onles it be this that he promised to do that which Naaman required goo thy wa yes saithe he I will do as thow desirest I shall praye for the. The prophet doth not reiect hym if he shuld fall into this euell As we do not vtterly reiect nor shutt theise mē frō grace which thus do fall Ye◅t must we sharply reproue their doinges that they may acknowledge their fault and synne and vnfay ◅edly lament and repēt the same And we ought also hartily to praye that they may be raysed vpp agayn They do obiect also certayn wordes out of the Epistle of Ieremie which is ētitled Baruch The wor des ar theise Now shall ye see in Babilon godds of golde of syluer of wodde and of stone borne vppō mens shulders to caste out a fearefulnes before the heathē But loke that ye do not as the other be not afrayed let not the feare of thē ouercome yowe Ther for when ye do ◅ee the multitude of poeple worshipping them behinde and before saye yee in your har◅es O Lord it is thow that oughtest only to be worshipped Of theise wordes our men do gather that it is sufficient for them when they ar present at Idolatries Masses and popishe supersticions to saye in ther harte O Lord it is thow that oughtest only to be worshipped In answer to these men furst I saye that this booke entitled Baruch is none of the Canonicall scriptures And therfor no man is bownd to the doctrine of it But admitt the booke wer of sufficient auctoritie Then theise men must vnderstonde that the prophet doth not gyue the Iues leaue to comme vnto the temples of Idols that ther they might be present at vngodly Idolatrie bowe ther knee and so make vpp the matier with sayinge in their hart to the true and lyuyng godd O Lord it is thow that oughtest only to be worshipped But he gyuith the Iues instruction against Images which wer caried about ād Ido latries which wer vsed in those places wher they were exiles ffor the Maneir of the Babilonians was not only to haue Images in ther tēples but also to haue them sett abroode and caried openly vppon mens shulders As it is not vnlike that the Image of Nabugodonosor which beinge dedicated in the feilde of dura was caried aboute the who le Regiō with Musicall Instrumētes ād sōges at the sownde of which whersoeuer the Image was seene commaundemēt was gyuē vnto all mē that they shuld worshipp it which Daniels felows wol de not do Of theise thinges I saye that epistle entreatithe playnlye to warne the godly that they shuld not adore nor worshipp thos Idols thoughe that the heathenishe poeple did so bothe before them and behind them but when they did see this Idolatrie detesting it they shuld then saye O lord it is thou to whome worshipp doth only belōge he saied not bowe the knee with thē and saye in your hartes o lord it is thou rc but when ye do see these Idols and Idolatrye say so These seyngs and suddayn meetings in the cytie streetes ād fieldes could not be auoyded and therfor the godly were to be enstructed and admonished how they shuld behaue them selues in that case But our men as they are veraye bolde to abuse the scripture for their purpose go on further and aske how it happened that Daniel was not throwen into the fierie fornace with his felowes seing lyke punishement was appointed vnto all men which did not worshippe They will of necessitie haue it graunted them therfor that Daniel did dissemble as they now do and that therfor nothing was done vnto hym And that thinge which Daniel dyd they thincke that they maye do I aunswer our men thus that they do not reason well to saye He was not punished therfor he was ther and worshipped they do put more in the consequēt then is in the antecedēt and so to reason is to make a subtill cauillacion taking that to be a cause which is no cause For there might be many other causes wherfor Daniel was not likewise punished happilie the Image ād he did not meete together or yf he did meete it men did not mark what he did or els though men marc◅ed that he did not worshipp yet he was not accused or yf he were accused yet through the singula◅ fauour which the King did beare vnto him he was delyuered from punishmēt It must not then forthe with folowe that Daniel for feare of death did present himself before that Idoll and did dissemble his Religion doing there as other Idolatrors did this we must not iudge of Daniel seing in the lyfe quarell he was not afrayed to be thrown vnto the lyōs Now seing there may be many other causes why he was not caste into the fire with his felowes why do these men chose vnto them selues this one cause and that such a one as is sclaūderous vnto that ho ly man of which in the holy scriptures there is not so much as a suspicion contayned Yet they do thinke that they do not vnaptly saye for themselues and defend their cause when they do alledge that out of the Actes of the Apostles where mencion is made howe that Paule throughe the councell of the Elders of the churche of Hierusalem did take on hym a vowe with other foure men and did purifye hym self after the maner and custumme of the Iues. Yf saye they suche an Apostle dyd take thys lybertye to vse in Iurie the ceremonies which were now abrogated euē we also maye vse and comme vnto the rites and ceremonies now vsed in our countrithe For the better vnderstōding of this matter we must first well consider what the somme of Paules preachinge was We do suppose faith he that a man is iustified by faith without the workes of the Lawe And as many as are vnder the deedes of the Lawe are subiect to the curs Agayne the Iuste man shall lyue by his faithe This is the somme of Paules doctrine wherby it doth appeare that Paule did not vtterly condēne the obseruing of the ceremonies of the Law but only whē it was done with this minde as thoughe that Iustification did cōme therby And the same his meaning he vtterith most playnly to the Galathians where he saithe As many of ye as are circumcised ye are fallen from the grace of Christe for Christe shall not profite you at all ye are gone quite frō Christe as many as are Iustified by the Lawe As yf he wold saye These thinges of theyr owne nature do not alienate and separate vs from Christe but only when they be done with this mynde and
house and blud or for their riches This laste sorte do not differ at all in a maner from priuate men of whome I haue spoken before for these are mere subiectes as they are Therfor I do suppose that the former Rules appointed vnto priuate men and subiectes are to be committed vnto thē to be obserued of thē in such maner as I haue before declared But of this other sorte of Princes and Rulers of which some by right of inherita◅ce some by vertue of office committed vnto them are Rulars and gouernours of countrithes cities and places Of these I do saye and pronoūce this That in matters which do belong to Godd and true Religion they ought to do no other things but those which I haue already shewed that they muste do which are meere absolute and the hygher princes and Rulars For it is not lawfull for them no not at the commaundement of theyr hygher Princes and Lordes to compell those subiectes ouer whom they haue rule to receyue wicked Religion and supersticion neyther to permitt the vnfaithfull in the places where they do beare Rule to haue theyr vngodly Idolatries and supersticions This must thei not do no thoughe they were I saye therunto cōmaunded by theyr hygher princes and Lordes of whom and vnder whome they haue theyr auctoritie But yf thou wilt saye that they must obey theyr hygher poures I will graunt that but as the sayinge is vsque ad Aras that is vntill they do come to matters of Religion and vntill they do commaunde in Religion thinges contrarie to Goddes worde and truthe For when they shall commaunde that which is against Godd and is hurtefull to the conscience of mā these magistrates must not obey thē For these vnder Rulars are called into a parte of the cure and charge of the goode gouernemente of the countrie by the force of theyr dignitie and office They must not therfor putt those thinges in execution whiche are agaynst Godd and are hurtefull to theyr countrye Yea they ought both to persuade by reason and to defende by poure the contrary The Lacedemonians when they whiche hadd ouercomme them did demaunde of them such thinges as were against the ciuile lawes and libertie of their citie They answered If ye do commaunde vs to do thinges which ar more weightie and greuous then death we wyll rather dye then do them Thus ought these vnder Rulars answer theyr higher Lordes when they do commaunde them to do thinges which are to the defacing of Godds glorie ād truth and to the wounding and vnquieting of the consciences of their subiectes whiche thinges are more weyghtie and greuous then death indeede In Cyuile thinges they may gyue place to the vniust commaundementes and decrees of theyr hygher Lordes but that ought they not to do in the cause of Godd and pure Religion The Machabees at such tyme as the Iues were vnder the Rule of the Macedonians Antiochus Demetrius and Alexāder I meane which princes did leade the people awaye from the true worship of God and from the seruice taught in hys worde wolde not obeye them But that house and tribe of the prestes ' called Asmonei whiche in dignitie were nexte vnto the house and stocke of the Kinges and bare the chief Rule nexte vnto it les that the true worshippe of Godd commaunded and taught in the lawe and which hadd bene retayned a◅d vsed in theyr countrye shul◅ be thus leafte and forsaken they did Rebell against thos kinges as the historie doth witnes But if this historie for the insufficiencie of the auctoritie of the bocke which yet is a ◅rue historie as Iosephus also doth witnes will not suffice to proue this matier Then let vs consider what Ioiada the bishopp did in the dayes of Athalia She hadd by violence obtayned the kingdomme ād so was she the supreame ordinarie poure But yet he sturred vpp a commotion agaynst her And he brought the Sonne of Asa Kinge Ioas I meane who was saued by hym frō her bluddy sworde into the kingdome For he knew that by Goddes worde the kingdome was gyuen to the house of Iuda He perceyued also that she went about to haue all good Religiō and true godlynes vtterly ouerthrowen Therfor as she had vniustly shedd innocēt bludd euē so he most iustlye cōmaunded that she shuld be slayne Kinge Ezechias also was in subiection to the King of the Assyriās for Achaz his father hadd submitted hym selfe vnto hym and did not only paye hym tribute but also for his plea◅ure did chaunge Godds Religion for whē he wente to Damasco to meete this Kinge he commaunded that an altar shuld be made at Hierusalē after the patrone and fashion of that which he hadd seene at Damasco This Kinge Achaz his sonne godly Ezechias perceyuinge that these thinges whiche his father hadd done were repugnant and contrarye vnto Godds worde hurtefull also to the consciences of his subiects he I say did fall away frō the Kinge of the Assyrians which yet was now his superior and hygher poure Indeede he soughte fyrst to pacifie hym with gyftes which thing when he coulde not do then to the vttermost of hys poure he dyd defende hym self and his people agaynst hym Neuertheles in this matter sedicion muste be auoyded so much as may be and these princes must not vnder the colour and cloke of Religion seeke theyr own gayne and honor but here only let thē resiste that nothing be done contrary to Godds worde and not for those thinges which are done to hinder theyr ambicion Of this corrupt affection yf thei be cleare and onlye for Religions sake do resiste the wicked proceadinges of theyr hygher princes and Lordes let them not thincke that they do herin anye vnrighteousnes at all But yf one will obiecte and saye Thys maye not be for all men are commaūded to obeye the hygher poures I aunswer It is true indeede that the holy scriptures do commaūde that euerye soule shulde obeye the hygher poures but so farr as by Godds word it is lawfull to obey and no further For the holy scriptures do likewyse say that the Rular is not any feare to them that doth good but to them that do euell Wherfor seyng these princes in this case by theyr endeuoir and laboure do promote that which is goode they do well and not euell and so ought they for this doinge to be without fear of the hygher poure because that herin they do not resiste agaynst them with that Resistaunce which is forbidden Wilt thou saith he be without feare of the poure do well then and so shalt thou be praysed of the same If these princes and rulars do defende godlynes and religion they do good then by the iudgement of Goddes worde they are without feare of the poure and do deserue prayse of theyr hygher poures ād lords But yf thou do euell saith Paule then feare the poure for he beareth not the sworde for nought but is the minister of Godd to take vengeaūce on
it that ther was no sacrifice appoīted for the dead The church truly as we also do graunte hath keyes cōmitted vnto it And theise are the preachinge of the gospell that is the forgyuenes of synnes to thē which do beleaue in Christe and the threateninge of condemnaciō through which heauen is shutt againste the vnbeleauers One key is the promis an other key is faith by theise two keyes heauē is opened to the penitēt Theise keyes Christ did delyure whē he sayed goo in to the whol world ād preach the gospell to euery creature he that beleaueth ād is baptised shalbe saued Those ministers do occupie these keyes which do preach the gospell But here is no menciō made of altering of Goddes iudgements nor of turninge of punishmentes Christe our sauiour by that one sacrifice of his bodye ones offered for all euer did worcke perfect saluaciō and made a perfect and consummate ende of sacrificing for synne where then is their enuented satisfactiō for synne Yea who doth not see that this theyr doctryne doth withdrawe frō Christ the fulnes of that his satisfactiō with which he satisficed for vs when they do saye that it is not sufficient except we do adde ours also And this theyr wicked errour they go about to colour because the olde fathers vsed oftē times this worde satisfaction But they will not see that the fathers mēt therby to satisfice the churche when they were receyued publiquely to repentaunce and not to satisfice to Godd Except thow wilt saye that to satisfice is nothing els but when one doth make himself approued vnto an other man For euen so are we saide to satisfice to Godd when as after our cōuercion and turning to his grace we do lyue godly for his pleasure to aproue our selues vnto hym as his childrē Thus satisfactions are signes of the forgyuenes of synnes and of true repētaūce But as I sayde theise mē do both thincke and teache otherwyse and do defēde obstinatly theyr error they will not be satisficed by the word of God wherfor they are heretikes They do teache furthermore that it is lawfull in the congregacion to do the holy seruice in a tongue that is not vnderstōded And this they do indeede and defende theyr misdoinge neither being admonished will they amende it Paule doth forbidde the christians the vse of those tongues in the congregacions which euen by miracle were bestowed vpon them except they did interpretate and expoūde that which they shuld speake in them And all Paules reasons are grounded vpon the edifying of the cōgregacion whiche aboue all thinges we ought to seeke in the holy meetinges and cōgregacions But there shalbe no edificacion at all when that thing which is spoken is not vnderstonded of the people Paule saith My brethren yf I do come vnto you speaking with tongues what shall I profite you excepte I speake to you eyther by reuelaciō or by knowledge or by prophecying or by doctryne But these sacrificers lyke men that can do mutch more then Paule they do come with a straunge tong which the congregacion vnderstondeth not and yet neuertheles they bragge that they do muche profite the congregaciō Paule will rather speake fyue wordes to the enformacion of others then ten thousand wordes with tongues Our sacrificers cleane contrary will rather speake a thousand yea an infinite number of wordes in a straūge tongue then a very feawe the meaning of which maye be vnderstonded Paule proueth his sentence and minde euen by thinges that haue no lyfe as by a trompe and harp and les we shulde be one to an other as barbarus and aliauntes but this is of no force nor auctoritie with the papistes For our purpose we haue the example of Godd himself which dyd speake vnto the Iuishe people in their naturall tongue The greke churche did receyue the doctryne of the gospell of the Apostles whiche were Hebrues in their naturall greke tongue And as from the beginninge the Hebrues in theyr congregacions haue vsed their naturall He brue tongue so haue the Grecians their greke tongue and so at the begynning the latin churche vsed their naturall latine tongue also Only these heretiques the papistes I meane are delighted with a straūge tongue Iustiniane the Emprour determineth that all thinges shulde be spoken openlye and plainlye in the Temples that they mighte bothe be hearde and vnderstonded But this the papistes regarde not Wherfor seing they cā not nor will not be moued from this their opinion whiche is so absurde and repugnant to the holye scriptures to the order of the catholique churche to the lawes of the Emproure without all doubt they are heretiques They do teache that the sacrament of the Lordes body and bludd shuld be ministred in one kinde only when it is gyuen to the people It is most manifest and playne that Christe our Sauiour did otherwyse institute it euen to be mynistred in bothe kindes to all communicauntes These sacrificers therfore in taking awaye of the cupp frō the people they do committ most shamefull sacriledge We bring in agaynst them the Institucion of Christe But that can they not abyde to heare of Yeat les they shulde seame to saye nothing They saye That the Lord did delyuer it in bothe kindes vnto prestes onlye that is to his Apostles And yet when they themselues do mynister it vnto prestes whiche do not saye Masse they do gyue but the one kinde only But they haue nothinge to aunswer vnto Paule who writinge to the hole churche of the Corinthians which were not prestes only as the papistes call them but a cōgregacion bothe of men and women dothe delyuer the holy supper vnto them in bothe kindes as he receyued it of the Lorde heere haue they nothing to saye And vnto this madnes some of these massers do come at lenghth That they saye that the holy communion is not to be called the Lordes supper for wher is it saye they called the supper of the Lorde Forsothe Paule the scoler of the holy ghost calleth it so 1. Cor. 11. Yea they aske farther where the scripture teacheth that this holy sacrament shulde be gyuen vnto women as thoughe they wolde be counted of fauour and of their liberalitie to gyue a communiō vnto women and not because Godd in his worde hath appointed the sacramēt of hys bodye and blud to be delyuered vnto women as well as to men In the holy scripture it is writen Let a man proue hym selfe In this worde man is man and woman comprehended No saith a Doctor the greke worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the mankinde only Thys Doctor lyeth lowdly for the greke worde in that place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth bothe man and woman The scriptures also do teache that the holy communion doth partayne vnto all them which ar one breade and one cupp wherfor except they wyll exclude women out of the bodye of Christ and shew that they
exile for the confession of the gospell do I not take miself awaie frō myne by deathe before my tyme Do I not throw all myn with me in to extreme pouertie and beggerie And thē after all my goodes be loste I am compelled to be burdenus vnto others The towardlynes of my Sonnes shalbe brought in daunger The chastitie of my wyfe and doughters shalbe brought into hazarde For they being pressed with most hard necessitie shall learne by euell artes to gett necessaries for their lyfe And who will thīcke that Godd doth allowe theise thinges who doth so mutche cōmend the faith of mariage the godly bringing vp of childrē and an howshold wel ordered that Paule his apostle fearith not to saye That if ony prouide nor for his and especially for theim of his houshold the same hathe denied the faith ād is worse then an infidell Wherfor les I shuld be constrayned to confession and so denie the faithe I retayne faithe in my harte and by holding my peace I do dissemble for a tyme I do nor vtterly denye nor throw awaye all Religiō All theise thinges I saye they do most wickedly wraste against their naturall and godlye sense to defend their desires and to retayne their wordly commodities But against all theis we do sett the sentēce of our lord and Sauiour Iesus Christe which is neither darcke nor doutfull that by it all the subtilties of theise men maye at ones be confuted and vanishe awaye In the gospell of Mathewe he confirming the mynds of his disciples against the thretts and terrors of this wicked world amōg other thinges Are not sayth he two lytle sparowes solde for a farthinge And one of them shall not lyghte on the grownd withe out your father yea euen all the heares of your heade are nombred feare ye not therfor ye are of more value then many sparowes Euery one therfor that shall knowledge me before men hym wyll I knowledge also before my father which is in heauen But whosoeuer shall denye me before men hym wyll I also denye before my father which is in heauen the same lord in the gospell of Marcke Whosoeuer saythe he shall lose hys lyfe for my sake and the gospell ◅He same shall saue it For what shall it profyte a man if he wynne al the worlde and lose his owne soule or what shall a mā gyue to redeme hys soule wythall agayn Whosoeuer therfor shalbe ashamed of me ād of my wordes in this aduowtrus and synfull generation of hym also shall the sonne of mā be ashamed whē he commith in the glorie of his father withe the holy angels Theis wordes of the lorde are playne ād spokē without ony darcknes The lord requirith of eiche one of vs that symple and open confessiō which we make before men and that such men as are synnars and adulterars the enemies I saye of Godd and of all true religiō for such men do the prophets also call fornicatours and adulterars He requirith I saye that we shuld cōfes hym and his worde That is that we shuld simply cōfes that he is Christ and that we shuld not denye ony thing of his worde either by our wordes or deedes We read that Peter did confes Christ the lorde sincerely and with a true cōfession when he answered vnto the lorde which asked and sayed But whō saye ye that I am he answered Thow art Christe the sonne of the lyuinge Godd Agayn whē many did fall from the lorde for that sermon in which he declared in the Synagoge of the Capernaites that he only was the foade of lyfe and for that cause the lorde saide to his disciples Wyll ye also go awaye Peter answered and cōfessing the lorde with a notable cōfession he said lorde to whom shall we go Thow hast the wordes of eternal lyfe And we beleue and are sure that thow art Christe the sonne of the lyuinge Godd Such like cōfession absolute and true doth the blessed apostle and Euangelist Iohn commēd vnto vs sayinge Dearly beloued beleue not euery sprit but proue the sprites whether they are of Godd or not For many false prophetes are gone out into the worlde Hereby shall ye know the spirite of Godd Euery sprite that confessith that Iesu Christe is cōme in the flesh is of Godd And euery sprite which confessith not that Iesu Christe is come in the fleshe is not of Godd And this is that spirite of Antichriste of whom ye haue herde howe that he shuld comme and euen now alreadi is he in the worlde Furthermor this true and catholike confession doth so attribute all our whole lyfe and saluaciō vnto the lorde Christe that it doth take the same from al other meanes and thinges with which mās doctrine hathe ony part wherfor it is not sufficiēt only to haue cōfirmed the part affirmatiue as they call it except thow do also expres the negatiue and dost so ascribe vnto Christe our lorde all the thinges of our lyfe and saluaciō that all men may vnderstōd that thow dost clayme to hym al the partes of our saluacion and that thow dost not gyue ony part therof to ony other For we do fynd that the lord Iesus did teache such a confession and that his apostles made the lyke For whē the lorde in the gospell of Iohn speakīg plainly inough hadd sayed I am the dore by me if any mā entre in he shall be safe and shall go in and oute and finde pasture A thefe cōmith not but for to steale kyll and to destroye I am come that they might haue lyfe and that they might haue it more abūdantly I am the goode shepeherd a goode shepeherd gyueth his lyfe for the shepe Yet was he not contēt with theis though they be most playne wordes but he ioyned also a Negatiue with a most pitthie asseueraciō sayīg Verely verely I saye vnto yowe he that enterith not in by the dore into the shepefolde but clymbeth vp some other waye the same is a theife and a murtherer He likewise saith playnly in the same chapter A goode shepeherd goeth before his shepe and the shepe folowe hym bicause they knowe his voice Yea forthewith he addith this also A straunger will they not folowe but wil flie frō him for they know not the voice of stran̄gers Agayn in an other place I am the waye saithe he the truithe and the lyfe Yet he not being content wyth this so playn a doctryne doth adde agayne the exclusyue and saithe No mā commith to the father but by me Wherfor Peter thought it not inoughe that he sayde in that full senate of Hierusalem That Christe is that Rocke which doth by his dethe and resurrection establishe and preserue the beleauers onles moreouer he hadd Vindicated to Christ alone all thinges that concerne saluaciō and taken the same awaye from others saying Neither is there saluacion in ony other For among men vnder heauen ther is gyuen none other name
Man maye be deceyued but no man cādeceyne Godd And also we are commaunde to render vnto God his glorie franckly before men But I do not see how thow haste glorified Godd before men when thow dost so temper thy confession that it sumwhat sauerith indeede of the truithe of the gospell and yet they which be superstitius shall not see their supersticions vtterly reiected nor their errors condemned by thy confession but maye iudge that thou dost yet holde on their syde Agayn many do confes Christe in wordes and his gospell frely and openly inoughe but euē they themselues do forthwith defile and ouerthrow this Christiā and gospellike cōfession with vngospellike deedes I do speake nothing heere of thos synnes and wickednesses by which they do vnhallow the doctrine of our Sauiour but of thos supersticius ceremonies and wicked cōgregacions with which they do cōmunicate by which communiō or partakinge indeede they do denye that which they did cōfes before For he which doth cōfes by mouthe that they which do depart out of this lyfe in true faithedo not throughe the mediacion of Christe comme into Iudgment but do strayte waye passe from the bodily deathe vnto lyfe euerlasting euen as the doctrine of the gospell doth enstruct vs and we do playnly confes in the articles of the apostles Crede this namely that we do beleaue the forgyuenes of synnes the rising again of the fleshe and lyfe euerlasting And yet so sone as ony of their elders or familiars do depart out of this worlde they go strait to sacrificing prestes and do demāde of them churche assemblees supplicacions dirges weake myndes trētalles to be short yearemynds ād prayers and sacrifices expiatorie for the deade to whom he doth ioyne hymself and doth obserue thos rites hath he not playnly denyed in deede that which he hadd confessed in worde He that doth confes that Christe was ons only offered for the synnes of the whole world ād that he is not therfore to be offerred any moore And that the holy Supper is a rememberaūce of this only and euerlasting sacrifice and not the sacrifice it self and yet neuertheles doth go vnto ther gods seruice which do stoutly asseuere that they do offer vp Christ in substaūce for the synnes of the lyuing ād the deade doth he not by goīg to and cōmunicatinge with this seruice denye that which by speaking and professing he hadd cōfessed Theis truly are wayes of denyinge which they do not fully vnderstonde which are almost persuaded th◅ Religiō is but a playe and as it were a slipper fitte for euery foote Theis mē do knowe how to rule all religiōs vnder a certayn colour of holy concord but indeede for earthly cōmoditie that among whō so euer they do lyue like vnto a Cameleon they do take vnto themselues their coloure and ceremonies being mutch more changeable then Protheus of whom it is but folly to beleaue that they do passe for ony religiō at all But let vs passe ouer theis vnstable chāgelinges and establishe our mynds that they be not lewse nor waueringe but being knytte vpp and cōfirmed in the lorde they maye haue sum suretie and stablenes of the sure and stable worde of Godde which we may both in mowthe and deedes confes and in which we may finally reste That maruailus and heauenly and therwith thōderinge prophet Helias howe longe saithe he halte ye betwene two opinions Ifthe lorde be Godd folowe hym but if Baal be he then go after hym Euen so truly our lorde hymself doth saye in the ◅gospell that no man can serue two masters Let vs therfor forsake all other Godds and religions and cleaue only to our Godde which is the father of our lorde Iesus Christ and let vs sticke faste in the only Christen religiō which is delyuered vnto vs in the holy scriptures For it is euerlasting and most certayne But if it be sufficient to confes Christe and his gospell amonge our felows and brethern in religion wherto I praye you will theis our men refer thos wordes which do go before this place of confession in the gospell Behold I send you forthe as shepe amōge wolues rc They shall delyuer yow vp to the cowncelles and shall scourge yow for me rc But whēthey delyuer yow vpp take ye no thought how or what ye shall answer for it shalbe gyuē yow euē in that same houre what ye shall speake c. Feare ye not thē which kyll the bodye but are not able to kyll the soule He which doth denye that all theis sayinges must be vnderstond of persequutors he saithe that darcknes is lighte Yea and in Marc he doth playnly saye Whosoeuer therfor shalbe ashamed of me and of my wordes in this aduoutrus and synefull generacion of hym also shall the sonne of man be ashamed He requirith therfor a confession of the truithe not only in the companye of the godly but also in the companye of the vngodly and persequutours howsoeuer it be ioyned with the ieoperdie of lyfe and of all the substaunce The lord speaking in the boke of the reuelacion with the church of pergamos I knowe saith he where thow dwellest euē where Sathans seate is and thow keapest my name and haste not denyed my faythe And in thos dayes in which Antipas was a faythfull witnes of myn which was slayne amōge yow where Sathā dwellithe In which wordes truly the confession made in persequution is allowed made I saye in that place wher Sathan did beare rule wher euen very then Antypas that notable Martir of Christe was slayn for confessinge of religion Otherwise when all thinges are quiet it is not so harde a thing to confes the name of Godde For if so be that the lord will not haue vs be ī ieoperdie of bodie goodes and lyfe if it seme to be euill and a synne for a man as it wer to procure deathe to hymself by the confessinge of truithe wherfor dothe the lorde I praye yow exhorte thos his disciples that they shuld not feare them which do kill the bodie and can not kill the soule Whidoth he by playne wordes saye as it wer prouoking vs to martirdome Whosoeuer will folow me let hym forsake hymselfe and take vp his crosse and folowe me For whosoeuer will saue his lyfe shal lose it But whosoeuer shall lose his lyfe for my sake and the gospelles the same shall saue it Be addith forthwithe wordes which do make for the contempt of thos thinges for which theis men do thincke that in religion silence maye be kept and dissimulacion vsed sainge What shall it profite a mā yfhe wynne al the worlde and lose his own sowle Therwith also doth he adde through what thinge we do lose our soules that is through Shame For he saithe Whosoeuer therfor shalbe ashamed of me and of my wordes in this aduowtrus and synefull generacion of hym also shall the sonne of man be ashamed when he commithe in the glorie of his father
suspicion of crueltie Truly in the holy gospell the lord dothe saye If a man come to me and hate not his father and mother and wyfe and childrē and brethern and systers yea and his own lyfe also he can not be my disciple And whosoeuer doth not beare his crosse and comme after me can not be my disciple They truly which haue beene content to beare this ioke of the lords haue neither lost themselues yea thoughe they haue beene slayne of persequutours nor yet their familie which they dyd leaue in trobles and penurie of thinges For by teachinge of experience and witnessing of histories we haue lerned that Godd by such miracles as haue beene done at the graues of martirs hathe witnessed that they which wer killed wer not loste but saued that they wer not deade but lyuing Furthermore we cā not say nay but that Godd hathe blessed the families of such slayne martirs and that he hath moued the hartes of goode men which haue receyued thos abiects and miserable persōs into their custodie so that they wanted nothinge Besids this the godly do knowe that in this world they must honger and that they must be exercised with diuers aduersities that they may be made like vnto the image of Christ who was himself in all pointes tempted for vs lyke as we are but yet without synne But now this remaynith as yet to be discussed which theis men do take as for an oracle and most euidēt truithe That it is sufficient if a mā do keape the true faithe in his harte and that ther is no farther neade of outward confession through which thow shuldest be drowned in the deape of afflictions Yf it doth suffice to beleaue in harte and the confession with the mowthe seme not necessarie wherfor I praye you Hath the lorde sayed Euery one which confessithe me before Men. rc Beholde he saythe before Men. But faith which stickith still in the harte is not brought forth before men Yea it is not to be called a confession when faith doth lurcke in the hart For Confession doth properly bringe forth that which dyd lye hidden wythin The Apostle therfor taking from vs all doubt in this controuersie The worde sayth he is nyghe the euen in thy mouthe and in thy harte This same is the worde of faythe whiche we preache For if thow knowledg with thy mouth that Iesus is the lorde and beleaue in thy harte that God raysed hym vpp from deathe thow shalt be safe For to beleaue with the harte iustifieth and to knowledge with the mowthe maketh a man safe what canst thow desire to be more playnly and euidently spokē in this matier Thow dost clearely heare that thow takest awaye saluacion if thow dost cut of the confession of the mouthe from the beleif of the hart Yea and the beleif of the harte is of that nature that it cā not lye hydd but must of necessite breake forth to be confessed with the mouthe Yf the confession of the mouthe neadith not neyther then shall ther neade ony preachinge of the truithe But the Apostles bushopps and faithfull martirs of Christ whē they preached euen amonge the wicked haue most bitterly condemned Idolatrie and all doctrine and worshipp which doth not agre with the holy gospell and affirmed that the gospell only dothe teache the true worshipp of Godd By that confession of mouthe they did glorifie Godd they did disanull Iudaisme and paganisme and did erecte many holy congregacions throughe the worlde which by holdinge their peace and keapinge the true faithe within their harte they shuld neuer haue edified Wherof euery man seith that the confession of the mouthe is allwayes necessarie and that it is required of euery one of vs. The notable examples also of the excellent seruauntes of Godd cōtayned in the scriptures do teache the same That same gret prophet of Godd Helias was ones of that mynde that he only of all the true worshippers of Godd was lefte alyue vppon the earthe But he hearith euē of the lord hymself which sayeth I haue lefte me seuen thousand in Israel of which neuer mā bowed his knee vnto Baal nor Kyssed hym with his mouthe Heere is nothinge spoken of the secret faithe of the harte but of the outward fruites of true faithe For theis wer outward thinges to bowe the knees vnto Baal and to kisse his Image with their mouth It is saied that they did not theis thinges and therfor are they taken for true and veray worshippers of Godd The lorde if he hadd thoughte that which theise our men do thincke he might haue made mencion of the faithe of the harte without the outward confession especially seing thos tymes wer so daungerus that Helias himself did flie into the wildernes But the lord doth praise in his faithfull the outwarde confessiō which was made in worcke rather thē in wordes Wherfor we must shew forthe the faith of the harte both by deedes and wordes after the exeample of theise seuen thowsande confessors whom God doth praise We must not goo vnto vnholy assemblees we must not bowe our knees nor vncouer our heades before Idolls we must not kisse thos thinges which are contrarie to the gospell Yf ony other in the whole world thos thre princes of whom mencion is made in Daniell might haue coloured ther Idolatrie but they chose rather to submitt themselues to cruel punishment then to bowe their knee before that Image which the kinge did sett vpp to be worshipped Theis men of ours wold haue sayed It shalbe better to kepe faithe in the harte for the profitinge of many then rashly to poore it furthe to the hurte of an infinite number For so longe as we are safe the miserable captiues shall receyue gret and many benefites Yea and also we priuely may promote the truithe in the princes courte But by this same vnceasonable confession confusion of all thinges shall euen at ons ouerwhelme all theise thinges And with out doubt they wold haue added that the Image which the kyng hadd sett vp was not altogether to be deputed amōg prophane thinges forbicause that the true God hadd shewed the kinge a visiō or an Image which did conteyn great misteries of the kingdome of Godd after the forme of which Image Nabugodonozor hadd caus◅ this Image to be made and graued which Image the faithfull for that cause might beholde and reuerence as the worke of Godd But thos valiant and glorius Martirs do make menciō of no suche thinge and though they did knowe the kinges mynd well inough in this matier yet they do playnly saye to the kinge Be this known vnto the o kynge that we will not serue thy goddes nor do reuerēce vnto that Image which thow hast sett vpp Neither did they only vse this libertie of speache before the kyng but willingly they offered ther bodies to all daungers yea euē to most fearfull fires Daniel also did not thicke that Godd was religiusly inough worshipped
which I saied euē nowe that thos humayn ceremonies are contrary to Goddes worde and do defile Godds ordinaunces corrupt them and hyde them can that be obscure or vnknown to ony mā which our lord Iesus Christe doth playnly with expressed wordes bringe out of Esaye They do serue me in vaine teachinge the doctrines and preceptes of men Again that which Paule doth affirme that they be commaundements of men that tourn awaye the truithe And that the holy Martir of Christe pronownced It is adulterus it is wicked it is sacrilegus whatsoeuer is jnstituted by mans furie to violate the ordinance of Godd And for this cause the godly will not call theis ordināces ony lōger ceremonies simply but rather mans institutions and supersticions which are reiected and forbidden of Godd Wherfor howsoeuer theis men do beautifully set furth and adorn theise thinges yet shall they neuer bringe this to passe that the goddly will beleaue that it is lawful for thē to cōmunicate with supersticiōs ād such institucions as are forbiddē of God Neither will the godly beleaue but that theis thinges are forbiddē except the papistes shall proue by playne testimonies of the scripture that they are so instituted of Godd as they do vse them Which thinge when it can not be proued of them nor yet at all of ony other of the papistes sum of our false gospellers do turn thē selues hither that they saye that Paule also did vse forbidden ceremonies and that the prophetes of Godd did reproue the sacrifices which they neuertheles did partake without synne And if we do graunte thē this altogether how can they I praye yow helpe or sett furth their cause We reade that Paule vsed ceremonies instituted of Godd circum cision and sacrifices but theis men do contend for ceremonies instituted by men Paul did ons circūcise his Timothie and did ons ore twis take on him a vowe and that for certayn and weightie causes But theise men couet to waxe old in their supersticions and haue no lawfull causes to do so except thow wilt call that lawfull which cōmith of the affe ctiōs of the fleshe Without doubt Paule wold not haue one ore two of his actes to be sett against his whole doctrine But wh◅ do they not rather folow Paule in that when he refused to circūcise Titus seing like causes are ministred vnto them by thos which go about to spoile thē of their libertie ād brīg thē into bōdage We do saye that ther were two sortes of the Sacrifices amōg the old poeple of Israel Sum of them are redd to be instituted of Godd which the poeple sum tyme abused or els did not vse them with true faithe which thing the prophetes did reproue and not the Sacrifices thēselues of which they did partake religiusly and without synne Euen as we reade that Paule did worthely partake the supper of the lorde although he doth reproue the abuse of the supper in the Corinthians Other sacrifices ther were enuented by man such were the sacrifices of Baal and of Ieroboam and thos which were done in the hilles Theis truly the prophetes did reproue but it is not redde that they did communicate with the same This example therfor is offorce against them which will excuse themselues by the example of the prophetes in that they do partake such sacrifices as are instituted of man Forthewith thē they saye what is it to me though papistes do abuse the Masse In their abuse I do call to mynd the true vse and I cōme vnto it with an other mynde and vnderstondinge then they do saye it For when I see the breade and cupp I do not thincke vppon the transubstāciation which the pope hath fayned but on the sacrament of Christe And therfor when I am at masse I do not regarde what ceremonies be ther ore what the minister is but I do remember the very institution of Christe and I do spiritually receyue that wich he doth saye that he doth corporally offer and receyue for the lyuinge and the deade And seinge I know that the vertue of the sacramēt is not of les force for the varictie of ceremonies ore the vnworthines of the ministers I do suppose that I which do well vse an euell thinge am neither defiled nor yet that by this my spirituall cōmunicating I do denie the gospell By theise wordes a man wold iudge theis men to be madd except he do consider that it is not they which do thus speake but feare and desire which are affections playnly most trobled They do simply acknowledge that papistes do abuse the supper of the lorde but yet they saye that they themselues do wel vse their abuse forbicause they do come enstructed with an other meaninge then the papistes do it not to heare a popishe masse which the papistes saye but to receyue the supper of the lorde the self same which they in their masse do thīcke abhominable I do not know whether ther cā be ony greter ab surditie spokē Thow maiste saye that theis mē haue learned an arte which hetherto no man coulde attayne to ◅bb a naked man of clothes to wringe water out of a pumeise stone and to bidde a man to get fishe in the aire that is at a table wher no meate is sett furth at all to fare delicatly and to be filled But go to let them frely profes before them with whō they do thus cōmunicate that they be of that mynd which they speake of that is that in cūminge to Masse they will not cōme to Masse but that in it they will vnderstōd and consider breade yea and that they will sett before their myndes the supper of the lorde that they will not cōfes the popishe transubstātiatiō but that they do here in acknowledge Christes Sacrament and that they do well receyue that spiritually in the Masse which the prest doth offer and receyue bodily for the lyuing and the deade which thinge he beleauith not Will not all they forthewithe crye out that ther holy Masse is vnhalowed and that they which thinke so are heretikes and that they which do cōmunicate with them are excommunicated Truly they wold so behaue themselues that euery man might vnderstond that ther is a grete difference betwene the Masse and the supper of the lorde and that they do embrace the Masse but the supper of the lord they do all wayes hate and reiect With such a kinde of mē yet do theis men communicate which wold thincke it a hurtefull and damnable thinge if they shuld admitte vnto their diuine seruice the cōpanions of the religion of the gospell with their faithe For they do take the approuinge of their doctrine to be the condemnynge of the religion of the gospell And they do take the communion in the Masse to be a certayn confession and approbation of their religion Who is it then which doth not se that theis mē do receyue no part of the lordes supper at all
in the masse but also that by comminge to the masse they do deny the supper of the lorde aÌ„d the whole faithe of the gospell Theis men saye that they passe nothing what the ceremonies be what the ministers for that the vertue of the SacrameÌ„t is not the wors for theÌ„ But the cheif question heer is not of the worthines of the ceremonies or ministers but of the true vse and institucion of the supper of the lorde and whither that the Masse as it is at this daye vsed I do not now speake ony thinge at all of that which was vsed aboue a thowsand yeares passed wer so instituted of Christe and be indeede the very supper of the lord Yf the Masse be that misticall supper of the lorde it must needes be allowed of the lorde and thow if so be thow dost come to it in faithe canst not but receyue therof the foode of lyfe forsomutch as the vnworthnes of the mynister doth not hinder thâ—… But if the Masse be not the supper of the lorde if the supper of the lord be defaced corrupted and â—…den vnder fote by the Masse truly thow shalt receyue no fruite therof but shalt rather purchase to thy self greate gilte of synne for that the gaye glosâ—…e of the ceremonies or ony worthines of the ministers shall not helpe the at all Euen Ieroboam himself wold haue beene counted to haue sacrificed to the Godd of Israel but yet bicause he did not sacrifice â—…fter the same manier which God had coÌ„maunded but rather after that sorte which he himself hadd inueÌ„ted and instituted godd did not accept his sacrifices and thos did synne against godd and against true religioÌ„ yea and against the lawfull Sacrifices of godd as many as did coÌ„municate with the sacrifices of IeroboaÌ„ For both that IeroboaÌ„ synned aÌ„d that he did leade Israel to synne the scripture doth repeate very ofte to beate iÌ„ to the heade of the whole worlde that simple obedieÌ„ce doth pleas the lorde iÌ„ which we 〈◊〉 his ordinaunces after that manier only which he hath instituted addynge nothinge dyminishing nothig and chauÌ„ging nothiÌ„g in theÌ„ I will not now reason how that the Masse doth agre nothing at all with the lordes supper for this is eueÌ„ to the eyes of all men often tymes shewed in many bookes of most lerned and godly seruantes of Godd Yea eueÌ„ children which are but instructed in the priciples of faith do know that Christe did institute a comoÌ„ partaking ore communioÌ„ in which all the faithfull which are one bodie in Christe are knitt together in to one bodie aÌ„d that the Masse is a dissipacioÌ„ of vnitie and a priuate deuowriÌ„g of one lurching sacrificer They knowe that Christ coÌ„mauÌ„ded Take eate diuide it amonge you and drincke ye all of this And that the Masse doth sett furth theis thinges to be gazed vppon to be worshipped to be caried about and to be shutt vpp to be haÌ„deled and also receyued of preistes only They know that Christe sayd Do this in the rememberaunce of me And that the preistes do saye Masse in the remeÌ„beraunce of sayntes that they do sacrifice for the synnes of the quicke and the deade and to be short that they do say masse for euery thinge for filthie lucres sake Ther were in the tyme of the Apostles certayn witty disputars which reasoned that it was lawful for Christians to eate meates offered vnto Idols Meates offered to Idolls were sacrifices vsed in the temples of Idolls to be offered vnto Idols Therfor thos faithfull men did contend that it was lauful indifferently to communicate with the holy seruice of the Christians and also to sytte down in the Idols feaste They did add plausible expositioÌ„s that an Iâ—…oll was nothinge bycause Godd was not represented by the Idoll that ther is but one Godd the same our true and euerlastinge Godd Wherof it folowed that the Idoll was nothinge that is to say a thinge of no valure or a very vanitie that it could hurt no bodie and that the very meate offered vnto the Idoll was a thinge of nothinge that it did defile no man But Paule with many wordes doth confute that folery 1. Cor. cap. 8. 9. and 10. In this tenth chapter amonge other thinges he gatherith of the nature of the supper of the lord that a man maye not bothe be partaker of the supper of the lorde and of the table of Idols and saith Ye caÌ„ not drincke of the cup of the lorde and of the cup of deuils Ye can not be partakers of the lordes table and of the table of deuiles Either do we prouoke the lorde Are we stroÌ„ger then he Also the Apostles of Christe and elders of the churche of Hierusalem in that same greate and notable couÌ„cell of Hierusalem which of all that euer were was most holy and of most auctoritie did playnly forbidd the Gentils which were conuerted to Christe thos meates offered to Idols Yea and the lord Iesus hymself in the boke of the Reuelacion doth greuusly accuse and condemne them which do eate meate offered vnto Idols This may ye se in the epistles of the churche of Pergamos and Thiatira In the furst he saithe But I haue a few thinges againste the bicause thow hast there them that maintaine the doctrine of Balaam which taughte in balacke to put occacioÌ„ of synne before the childreÌ„ of Israel that they shuld eate of meates dedicate vnto Idolls and committ fornication and so furth I thincke here neadith not many wordes to shew wherfor I haue alledged theis sayinges of meates offered vnto Idolls for all the godly do plainly see that by like reason all diuine seruice that is vnholy or contrary to Godds worde with what colour so euer they be stayned are forbidden and condemned They see that all such expositions are put awaye by which theise fearefull meÌ„ and such as do loue the worlde and worldly pompe to mutch do leade themselues away froÌ„ the right tracke that they shuld not sincerely confes Christe All they which be godly do both see and perceyue that they which do desire to lyue euerlastingly haue neade to make a simple cleare and playne coÌ„fession they see that Christes name must be confessed and that no man must communicate with Antichriste how great so euer daungers do hange ouer them and how gret so euer the aduanÌ„tages be which are offered vnto them They see that they must treade down the feare and desire of the fleshe The most holy Apostle of Christe writith of Moses By faith Moses when he was greate refused to be called the sonne of Pharaos daughter and chose rather to suffer aduersitie with the people of Godd then to enioye the pleasures of synne for a ceason and esteamed the rebuke of Christ greater riches theÌ„ the treasures of Egypt For he hadd respect vnto the rewarde Whos example most goodely indeede that we may folowe we must alwais haue before our eyes aÌ„d as I iudge we must neuer lett slypp out
of our myndes thos most holy most true and healthefull wordes of our lord Christe which I see neade often tymes to be repeated and inculcate Euery one that shall knowledge me before men hym wyll I knowledge also before my father which is in heauen But whosoeuer shall denie me before men hym will I also denie before my father which is in heauen For who so is ashamed of me and my wordes of hym shall the sonne of man be ashamed when he commith iÌ„ his maiestie aÌ„d in the maiestie of his father and of the holy Aungels And therfor ther are in all places of the scripture most large promises sett furthe to them which do frely confes Christe and deny Antichriste with a goode corage Iohn in the boke of the Reuelacion I sawe saithe he the sowles of them which wer killed for the name of Iesu and the word of God And wher as in this furst place he hadd writoÌ„ them which wer killed he added And as many as worshipped not the image of the beast nor did take the marcke in their foreheade or in their hande all which whom he did se in the very same place he couplith together and saythe And they lyued and reigned with Christe He saith that they lyued and reigned with Christe not only they which were killed but they which abiding in the constauÌ„tnes and confession of true faithe did not worshipp the Image of the beaste nor receyued ony markes of 〈◊〉 The blessed Apostle Paule doth proue that we do receyue more in the rewarde of sufferinge then it is that we do heere suffer iÌ„ the afflictioÌ„ it self saying for I suppose that the afflictioÌ„s of this lyfe are not worthie of the glorie which shal be shewed vpoÌ„ vs. Who is it theÌ„ that will not labor with all his poure to come vnto so greate an excelleÌ„cie that he may become the frend of Godd and forthwith ioye with Christ that after famin aÌ„d banishemeÌ„t or tormeÌ„tes and punishemeÌ„tes which are but earthely he may attayn vnto heauenly rewardes Yf it be a glorius thinge for worldly souldiours to returne in to ther couÌ„trie triuÌ„phing after they haue vanquished their enemie how mutch more worthi a thiÌ„g is it for vs after our fleshe the world and deuell beinge ouercoÌ„me to go again with triuÌ„phe into paradise And to offer vnto Godd a gifte most acceptable faith incor rupte the sownd vertue of mynd and sincere coÌ„fession of faithe a notable praise of deuotion To coÌ„me in his coÌ„panye when he coÌ„mith to take vengeaunce of his enemies To stond by his syde when he shall lytte down to iudge to be made the felow heire of Christe to be made equall with the angels to reioyce in the possession of the heauenly kingdom with the patriarches with thapostles with the prophetes and all confessours and martirs What persequution can vanquishe theis thoughtes which are not vaâ—… but of force and of poure iÌ„ the holy ghoste what tormentes can ouercome them The mynd ons grownded in theis godly meditacioÌ„s doth endure stronge and stable and that mynd abydeth immutable against all the terrors of the deuell and the threttes of the world and of Antichriste that mynd I saye which the certayn and sure faith of thinges to come doth strenghtheÌ„ The eyes be shutt vpp in theis persequutions of the earthe but heaueÌ„ is open Antichriste threatneth but the lord Christe defendith The world is taken from him that is killed but paradise is gyuen to him being therunto restored TeÌ„porall lyfe is taken awaye but the euerlastinge lyfe is repayred What a dignitie o brethern is it how great a safetie for a man to depart myrily from hens to depart so through oppressions and trobles It is a glorius thinge to shutt vpp the eyes in a moment with which men and the world wer seene and forthewith to open the same to se Godd and Christe But that we maye behold theis thinges in mynde and thought that we may I saye night and daye meditate theis thinges and sincerly confes the holy name of Christ and escape and treade down al thinges which are contrary to pure confession we must diligentlly praye vnto that same our heauenly father through Iesus Christe our lorde Reasons prouing that it is lavvfull 1. Cor. 7. 1 Cor. 10. 1. Cor. 5. Genes 12. Genes 13. 4. Reg. 5. Marc. 5. The disposition of the Tretise The furst Diuiâ—…ion The secoÌ„d Diuision The thred diuision The fvrst proposition 1 Rules to bekept 2 3 Ro. 3 4 Hiero in Matt. cap. 9. Act. 17. CoÌ„uersation vuith men excoÌ„municate The secuÌ„d proposition IgnorauÌ„ce in men is intollerable A quesâ—…tion 〈◊〉 Cor. 10. Hovv thei se vvordes and if ye vvill go ar to be vnderstonded 1. Cor. 7. 1. Timo. 5. Matt. 5. 18. In Ioan. hom 15. Matth. 1â—… 1. Cor. 5. 1. Cor. 15. in IoeÌ„m hom â—…6 1. Cor. 5. Eccles. 13. Exod. 23. Numer 15. Math. 26. Esaiae 6. 1. Cor. 10. 1. Cor. 10. 〈◊〉 Cor. 6. â—…er 15. Iudic. 1. Ioan. 4. Daniel 1. Hebr. 〈◊〉 1. Cor. 1â—… The thred proposition 1. Cor. 10. 2. Mach. 7. Gen. 2. Matth. 10. Luc. 12. 7. Cor. 8. Daniel 3. It is not lauufull to be present at the popy she Mas se and superstitions uuhat soeuer iâ—… not of â—…aith 〈◊〉 synne â—…o 14. Isay. 1. numer 21. 4 Reg. 18. 3. Reg. 12. Ephes. 5. Math. 16. Ciprian a greuus punishement mat 10. Rom. 1â—… mar 8. 1. Cor. 6. 3. Reg. 19. Esay 45. 1. Cor. 10. 1. Cor. 1â—… Heb. 9. 10. de Ciuitate dei lib. 10. cap. 6. 1. Cor. 11. Deutron 6 math 4. 1. Cor. 14 Naman 4. Reg. 5. Bar. 6. Daniel 3. Daniel 6. Actor 21. Rom. 3. Gal. 3. Abac. 2. Rom. 1. Gal. 5. Gal. 3. Gal. 6. 1. Cor. 7. 1. Cor. 9. Actor 16. Gal. 2. Aug. Epistol 19. ad Hieron Mat. 15. Rom. 14. Rom. 3. 1. Cor. â—…5 Ioan. 21. Matth. 23. Luc. 2. Iacob 2. August Epist. 29. ad Hiero. Iaco. 3. 1. Ioan. 1. Iacob 2. Aristote Ethi lib. 3. Exod. 32. 1. Cor. 6. Mat. 22. Roma 3. Of Rulers and Princes A questioÌ„ The ansvver Rom. 13. 3. Reg. 1â—… Psal. 1. 4. Reg. 11. 4. Reg. 18. Rom. 13. Matt. 22. 3. Reg. 21. Num. 33. A confuta â—…ion of the â—…laces alledged 1. Cor. 7. 2. Cor. 5. Gene. 12. Gene. 13. Gene. 14. 6 7 Of the Iues Rom. 11. Esa. 59. Quest. EuaÌ„g lib. 2. quest 33. Luc. 15. Lib. de fide reruÌ„ inuisib cap. 6 Psal. â—…59 lib. 2. ca. 11. Lib. de vtilit credeÌ„ Vvhat he resie is Phil. 3. Quest. in Matth. quest 11. Lib. 2. contra Cresco cap. 7. 1. Cor. 11. 1 The Papistes are heretiques Rom. 3. Gal. 2. Rom. 10. Rom. 11. Phil. 3. Mat. 7. Ephes. 2. Hebre. 11. Rom. 14. Rom. 8. Deut. 5. Exod. 20. Esa. 64. Mat. 6. Iacob 3. 1. Ioan. 〈◊〉 〈◊〉 Ioan. 6. Act. 10. Rom. 8. Rom. 4. Rom. 4. Rom. 5. Rom. 8. Exod. 20. Roma 5. Roma 8. Psal. 32. Rom. 4. Ezech. 18. Apoc. 14. Luc 7. Ioan. s. Lnc. 23. Phil. 1. Mar. 16. 〈◊〉 Cor. â—…4 In nouell Constitu 〈◊〉 Cor. 11. Dotor Vveston Lyberall 〈◊〉 VvomeÌ„ 1. Cor. 11. Maister Latymers ansvver therfor is true 1. Cor. 10. Gal. 3. Deut. 6. Acto 4. 1. Ioan. 2. Esa. 63. Ioan. 16. Aduersus Crescon lib. 2. CoÌ„tra donat lib. 5. cap. 23. The argu ment and matier The cloke of them that deny true religion 1. Timo. 5. ConfessioÌ„ is necessarie Matth. 10. Mare 8. Examples of true confession Mat. 16. Ioan. 6. 1. Ioan. 4. Ioan. 10. Ioan. 14. Act. 4. Roma 3. Ephe. 2. Gala. 2. Gala. 5. Impersaite confessioÌ„s The hole doctryne of Christe is to be confessed Act. 4. Act. 5. Ioan. 1. Colos. 1. 2. IoaÌ„ 4. 5. 7. A. Neuter Math. 26. Glorie is to be gyueÌ„ to Godd 3. Reg. 18. It sufficith not to con fes Christe amoÌ„ge the brethern Mat. 10. Marc. 8. Apocal. 2. Marc. 8. 2. Tim. 2. Heb. 10. The deathe aÌ„d persequution of the sain ctes doth glorifie Godd Psal. 116. 1. Pet. 4. Mat. 10. Luc. 12. 1. Cor. 7. Gen. 12. Heb. 11. Gen. 22. Heb. 11. Luc. 14. Heb. 4. Vvether it sufficith to kepe faith in the harte and not confesse it vvith mouthe Rom. â—…0 〈◊〉 Reg. 19. Dan. 3. Dan. 3. 〈◊〉 Dan. 6. Ecclesiast hist. lib. 6. cap. 28. Of ceremo nies Diuine ceremonies Humaine ceremonies Mat. 15. Tit. 1. Cypriani epist. lib. 1. epist. 8. Paul circuÌ„ cised Timotheâ—… Actu 16. 18. 21. Gal. 〈◊〉 Hovv the â—…rophetes â—…eproued â—…acrifices â—…nd vver â—…lso parta 〈◊〉 theÌ„ Hovvsum do thincâ—…e that they may be at Masses aÌ„d hovv theâ—… vnderstoÌ„d the masse Apocal. 2. The ConclusioÌ„ and adhortation to fre confessioÌ„ Heb. 11. Mat. 10. Luc. 9. Apocal. 6. Apoc. 13. 19. 20. Rom. 8.