Two godly and learned sermons, made by that famous and woorthy instrument in Gods church, M. Iohn Caluin. Which sermons were long since translated out of Latine into English, by M. Robert Horne late Byshop of Winchester, at what time he suffered exile from his country, for the testimony of a good conscience, as his apology in the beginning of the booke will witnes. And because these sermons haue long lyen hidden in silence, and many godly and religious persons, haue beene very desirous of them: at theyr earnest request they are nowe published by A.M.

¶A Godly and learned Sermon, made by Mai∣ster Ihon Caluin, wherein all Christians are admonished, to flie outward I∣dolatrie. Taken out, of the thirde verse, of the sixteene Psalme.

I will not communicate with theyr bloody sacrifices, neither will I take their names, in my mouth.

THe doctrine, which we shal entreat in this place, is plaine inoughe and ea∣sy, sauing that the grea∣test part of those, that pro∣fesse themselues to bee Christians, doo séeke out and bringe, I can not tell what subtilties, to cloake theyr euill withall. But the sum of this whole doctrine is, that after we knowe the liuing God to be our father, & Iesus Christ our redéemer, we ought to consecrate, bothe bodie and soule vnto him, who of his infinite good∣nes hath taken vs into the number of his

sonnes: and to acknowledge with all kind of beneuolence, honour, and obedience, the same benefite which our most déere Saui∣our, did vouchsafe to bestowe on vs, after he had bought it with so great a price. And because we are bounde, not onely to re∣nounce all infidelitie, but also to seperate our selues from all superstitions, which do as well disagree with the true seruice of God, as the honour of his Sonne, & which can by no meanes agrée, with the pure doctrine of the Gospel, and true confession of the faith: I sayd this doctrine of it selfe to be so easie, that onelie the practise and exercise therof, ought to remaine vnto vs, sauing that many men doo séeke certayne deceytfull shiftes, thorow which they will not be ouercome in that thing, the which is most chéefely condemned, by Gods own mouth.

This cause constraineth vs at this time, to tarie longer in the declaration of this matter, that euerie man may knowe, his owne duetie, and deceyue not himselfe, thinking that he is escaped, when he is co∣uered, as the common saying is, vnder a wet sacke. But for that there be many of this opinion, whose Churches are thorow∣lie

purged from the filthinesse, and Idola∣tries of the Papisme, that this argument or Treatise, is but superfluous, before we passe any further, it is not vnprofitable to declare such men, most fowlie to be decei∣ued. First, when it is declared, how great an offence it is, for vs to be polluted and defiled with the Idolaters, feyning our selues to cleaue and consent to theyr im∣pieties, we are admonished to mourne for our former sinnes, and to aske of God for∣giuenesse of them, with all humblenesse, and in this thing to acknowledge, the sin∣gular benefite which hee gaue vnto vs, drawing vs foorth of that same filth, wher∣in we were holden downe and drowned. For we truelie are not able to set foorth, this so great a benefite woorthely inough. And for that we knowe not, what shall happen vnto vs, and to what ende GOD dooth reserue vs, it is verie expedient to be prepared and armed in tyme, that into what state soeuer we shall come, or with whatsoeuer temptations we maye be op∣pugned, we neuer swerue from the pure word of God. Fyrst, it may be, that ma∣ny of this our Church and Congregation, shall trauaile into some Papisticall coun∣trey,

who ought greatly now to bee in a readines, and armed to battell. Then al∣beit God dooth giue vs at this time liber∣ty, to serue him purely and godlily: yet we know not how long this benefit shall con∣tinue. Let vs therefore take this time of our quietnes and tranquilitye, not as though it shal alwaies last, but as it were a time of truce? wherein God dooth giue vs leasure to strengthen our selues, least when we shall be called, to vtter the con∣fession of our faith, we be found new, & vn∣prepared, because we contēned the medi∣tation of that matter in due time. Neither truely ought we to forget in the meane while our brethren, which are kept vnder the tiranny of Antichrist, oppressed with most miserable bondage, but to take care, remembraunce, & pittie ouer them, and so pray God to strengthen them with that constancye, which hee requireth in his worde. We must also admonishe and so∣licite them by all wayes, not to rest in places, where men are faste on sléepe in their voluptuousnes, but to apply dilli∣gentlie thought this, and will, that they confesse the glorie, due vnto God. For we are not taught of God, onelye for our

selues, but that euery man, after the mea∣sure of his faith, should brotherly commu∣nicate, with his neighbours, and distribut vnto them, that thing he hath learned, and knowen in Gods schole. Now, sée we then that it is profitable, yea truely necessarie so well to our selues, as to our brethren, that the remembraunce of this doctrine, should bée renued very oft, especially sée∣ing the text it selfe, which wée shall ex∣pound, dooth leade vs to the same purpose. Dauid dooth openly protest, and as it were dooth make a sollem vowe,* 1.1 That hee will neuer be partaker, in the Sacrifices of I∣dolaters, and also that he will so detest, and greeuously hate the Idoles, that hee will not at any time once name them, as though, he should defile his mouth in na∣ming them. This is not the facte of some one meane man, but the example of Da∣uid, the most excellēt King and Prophet, which ought to bee vnto all Gods Chil∣dren, a certaine common rule to right and Godly life. And to the entent, we may the better perceiue this thing, and more vehe∣mently be mooued, with the true feare of God, the cause is to be noted which he ad∣deth, wherein truely resteth, as it were a cer¦taine

foundation, of that same alienation and offence, whereby he dooth most great∣lie abhorre the Communion of Idolaters. The Lord (sayth he) is mine inheritaunce.* 1.2 But is not this thing common to all faith∣full, and godlie men? There is no man truelie, which would not glorie in so ex∣cellent a thing. And this is sure without all doubt, that God being once giuen vnto vs, in the person of his Sonne, dooth day∣lie entise vs to possesse him. But there be verie fewe, which are so affected in this parte, as the greatnesse, and woorthinesse of this same matter, should séeme to aske and deserue. Neither truelie can we by any meanes possesse God, vnlesse on this condition, that we also become his. Dauid therefore of good right, and woorthelie dyd set foorth the foundation of his godlinesse, and Religion in this sentence and reason, séeing that God is his inheritance, he will refraine from all pollutions of Idolles, which doo turne vs from God himselfe.

This is the cause why the Prophet E∣saie, when he had vpbraided the Iewes, that they had giuen themselues to false and strange Gods, whome they had made, added afterward: these, sayth he, are thy

portion, signifying by these wordes: that God dooth deny to the worshippers of I∣dolles, all bonde and fellowshippe of co∣uenaunt, and disenheriteth them, and vt∣terlie depriueth them, of that so infinitlie great benefite, which he would haue be∣stowed on them, giuing himselfe vnto them. So man will except and saye, that the Prophet entreateth in that place one∣lie of them which put theyr affiaunce in Idolles, and deceyueth themselues tho∣rowe opinion and incredulitie.

I graunt, but this also I aunswere,* 1.3 if they that doo transferre Gods honour vn∣to Idolles, are vtterlie seperated and cut off from his fellowshippe, they also doo erre and declyne somewhat from him, which doo feine themselues to consent to superstitions, thorowe feare and weake∣nesse of minde. For no man can in heart, or any conformable fashion, or in wyll, and in purpose of minde, or feyning, or by any true or feyned waie, approche to I∣dolles, but he must so farre goe backe from God. Wherefore, let this sentence be thorowlie perswaded, and remaine déepe∣lie printed in our hearts, that they which séeke God with a true and pure minde, to

the ende, to possesse him for theyr enheri∣taunce, wyll haue no communion and fel∣lowship with Idolles, with whome God hath that diuorce & debate, that he would haue all his to proclaime and make conti∣nuall and deadly warre vpon them. And in this place Dauid by name dooth expres, That hee will neuer be partaker of theyr oblations,* 1.4 neither haue theyr names in his mouth and talking. He might haue saide on this wise, I will not deceyue my selfe with the vnwise, and foolishe deuoti∣ons of the vnbeléeuers, I will not put my trust in such abuses, nor I will neuer for∣sake Gods trueth, to follow these lyes, but he speaketh not on this manner, but dooth rather promise constauntlie, that he will neuer be conuersaunt among theyr Cere∣monies. Therefore he dooth testifie, that so farre foorth as concerneth the seruice of God, he will abide continually, in all pu∣ritie and holinesse, both of body and soule.

And first in this place we must consider, whether this be not Idolatrie, to signifie and declare by outward tokens, our agrée∣ment, with those Superstitions, where∣with the seruice of God is corrupted, and vtterlie peruerted. They that swim (as

the common saying is) betwixt two wa∣ters, alledge this saying, séeing that God would be honoured in spirite, Idolles can by no wayes be honoured, vnlesse a man put his trust in them. But to this maye be easilie aunswered, that God dooth not so require the spyrituall seruice, and ado∣ration of the minde, that he graunteth and remitteth the other parte of our na∣ture vnto Idolles, as though that parte should séeme nothing at all, to belong vn∣to him. For it is sayde in many pla∣ces, that the knées must be bowed before GOD, and also the handes lyfted vp to heauen.

What then? Surely, the chéefe honour that God requireth, is spirituall, but the outward signification, whereby the faith∣full doo testifie, that it is God onely whom they serue and honour, must so immediat∣lie followe, that they must at one tyme be ioyned together. But one place shall so suffice for all, to confute that obiection which they snatch of one worde, that they shalbe plainlie rebuked and conuicted.

In the thyrd Chapter of Daniell it is written, that Sidrach, Misach,* 1.5 & Ab••dna∣go, refused and denied vnder any maner

of colour, to consent vnto the superstiti∣on, set vp and erected by Nabuchodono∣zor, Declaring that they would in no wise honour his Gods.

If these goodlie wittie Sophisters, had béene there at that tyme, they would haue laught to scorne the simplicitie of these thrée seruauntes of God. For I suppose, they would haue taunted them with such lyke wordes, you foolishe men, this truely is not to honour them, séeing you put no affiaunce in these thinges. There is no Idolatrie, but where there is deuotion, that is to saye, a certaine bending, and ap∣plication of the mind, to honour and wor∣ship the Idolles. But these godlie men, dyd followe a better and wiser councell: for this aunswere which they made, pro∣céeded not of theyr owne witte, but rather of the holy Ghost, which moued them thus to speake, whome if we wyl not resist, we must accept this place, and this example, as a certayne rule and definition, that Idolatrie is an outwarde action against Gods honour, yea, although it procéed not from the wyll and purpose of the minde, but be onelie colourable and feined. In which matter they make goodlie cauilla∣tions,

that there is no Idolatrie at all: when as our affiance is not put in Idols. Yet shall these men continuallie remaine condemned, by the sentence which the mightiest Iudge hath pronounced. But these men doo contende onelie for that name, onely going about somewhat to lesson theyr faulte, which they can by no meanes defend nor excuse. Yea, they will graunt that this thing is euill doone, and not rightlie: yet notwithstanding, they would haue this fact to be iudged as a certaine veniall sinne.

But although we graunt them, as tou∣ching the name, that thing they aske, yet they shal not get so much therby, that they may make theyr cause much the better. Let vs saye thus, that such manner of fei∣ned worshipping of Idolles, is not called Idolatrie: yet neuerthelesse, it shall be a trayterous enterprise against God, a cer∣taine fact repugnaunt to the confession of faith, and a fowle filthy pollution, most full of wicked sacriledge.

I praye you, when the most sacred ser∣uice, and honour of God is so violated, that we falselie breake that promise we made to him, that thorow cowardise and faint∣nesse

of stomacke, we deny crookedly and falsely our Christian profession, that we become inconstaunt and double, that we defile our selues fowlie with those things, which God hath curssed with all kinde of malediction. Is this so lyght a matter, that after we haue doone it, we ought one∣lie to wipe our mouth, and confesse that we haue cōmitted a certaine small fault? Let vs therefore put away th••se shiftes, speciallie, séeing they serue for no other thing, but to make vs bolder, and to giue vs greater lybertie to sinne, and dooth no∣thing at all diminishe our fault? There be also other more impudent, which doo not onely, chaunging the name, go about to persuade that it is not so great and vn∣woorthy a sinne: but doo plainely and pre∣cisely deny it to be sinne. It is sufficient (say they) that God be honoured with hart and minde. Euen so truely, if the hart it selfe were not double. For when the minde is truely sounde and pure, the bo∣dy shall neuer be drawne into a contrarie part.

I would knowe of them what that is, that mooueth and leadeth their féete to the Temple. For when they goe to heare

Masse, theyr legges wyll neuer be styrred of theyr owne motion, but must néedes be moued by the inwarde power of the minde. Then must they needes confesse, that there is in themselues a certayne de∣syre and motion of the minde, wherof they be carried to worshippe the Idolles, and chéefelie, because they couet to apply them selues after theyr wyl and opinion, which are enimies to the trueth, yea, and doo so conforme themselues to please them, that they doo much more estéeme theyr fauour, and theyr owne life, then Gods honour and glorie.

Besides this, theyr impudencie is so ma∣nifest and shamefull, that I am ashamed to dispute against it, as though it had some colour or lykenesse of reason, yet I must néedes doo it, séeing they doo please them∣selues so greatlie, and are, as it were men droonken in their own opinions and plea∣sures, fallen fast on sléepe.

They thinke this is inough to worship God in spirite, whose then shall the body be? Truely, Saint Paule, Mooueth vs to honour God, both in body and spirite,* 1.6 for they be his owne, and belongeth to none other.

God hath created the body, and shall it be lawfull for vs, therewith to serue and honour the deuill, as though he should séeme to be the aucthour and maker there∣of? It were better, they would professe themselues openlie to be Manichées, and deny that God made the whole man. If they had neuer so lyttle taste of the Gos∣pell, they would not burst out into so ly∣centious impudencie. But nowe it is plaine inough, that they in no wise know, what is the power and greatnesse of this benefite, to be redéemed with the blood of Gods sonne. And to proue this true, how can we looke for the resurrection of the fleshe, except we beléeue that Christe Ie∣sus is the redéemer, both of bodyes and soules? Saint Paule also dooth admonish vs,* 1.7 Not to be the seruauntes of men, be∣cause wee were bought and purchased with so great a price, which is the blood of Gods sonne.

Then he that dooth ioyne and addict him selfe to the wicked seruice of Idols, dooth he not treade vnder his féete, the most sa∣cred blood of Iesus Christe, wherein dooth consist the price of the eternall and im∣mortall glorie, which we looke for in our

bodies? What reason is it, that our bodies should be defiled and prophaned before I∣dolles, séeing the crowne of eternal lyfe is promised vnto them in heauen? This wallowing in Sathans stewes, and most filthy defiling, is it a meane and waye, whereby we may come to the kingdome of God? Moreouer, it was not sayd with∣out a great cause, Our bodies are the tem∣ples of the holie Ghost,* 1.8 therefore they which perceyue not, that they ought to be kept in all holinesse, doo plainlie shewe themselues, to perceyue and vnderstande nothing at all of the Gospel.

Also, they declare that they knowe no whit at all, what is the power of Iesus Christe, and of his grace. For when it is sayde on this wise,* 1.9 That we are bone of his bones, and fleshe of his fleshe: We ought to vnderstande, that we be ioyned with him, both in body and soule. There∣fore, no man can defile his owne body, with any manner Superstition, but hée dooth seperate himselfe, from that coniunc∣tion and vnion, whereby we are made the members of the sonne of God. But now let these wittie and subtyll doctours, aunswer me, whether they haue receyued

baptisme onely in theyr soules, or whether God hath cōmaunded rather, and institu∣ted, that this signe should be imprinted in our flesh. Shall the body then wherin the marke of Iesus Christe is printed, be pol∣luted and defiled with so contrarie, re∣pugnaunt, and so wicked abhominations? Also, the Lordes Supper, is it receyued in the mind onelie, and not also in the hands and mouth? Hath God engrauen in our bodies, the arms and badges of his sonne, that we afterward should pollute our sel∣ues with all vncleannes, with most fowle spottes and shame, and so vnséemelie deforme our selues, that no kinde nor lykenesse of Christian beautie should ap∣peare?

It is not lawfull, in coyning one péece of golde, to print two contrarie coynes, neyther to set two seales, the one repug∣naunt to the other, vnto one writing: and shall a mortall man take vppon him, to counterfeite and corrupt Baptisme, and the most holie Supper of Iesus Christe, and also be bolde to saye, that there is no euyll in so great and mischéeuous a facte? Such men truelie are woorthy, that theyr seruauntes should perswade, and make

them beléeue, they haue a great pleasure to doo them seruice, when notwithstan∣ding, they giue themselues to sléepe, plea∣sures and all idlenesse, and doo not mooue one finger to doo any worke at all.

If they saye it is not a lyke reason, be∣cause we haue néede of theyr labour that bee vnder vs: I aunswere, although GOD haue no neede of vs, yet for that hee wyll vse our labour, seruice, and obedience, to serue and honour him, truelie, it is too much vnséemelie, and for vs the greatest shame and infamie, to doo all things otherwise then hee wyll, and cleane to bee voide of the studie and duetie, which wee owe vnto him, yea, our shame is so much the greater, that the woorme of the earth, and an vnly∣uing Creature, shall requyre more po∣wer ouer vs, and honour then his Crea∣tour.

But yet wee must talke with these beasts more plainely. They say it is law∣full for them, to feine and cloake whatso∣euer they will among the Papists, and to conforme themselues to that manner and fashion of religion, which is thought most apt to nourish superstition.

Who is he then that giueth them bread, to be fed therewithall? Who dooth make the ground fertile, to bring foorth fruite? If GOD doo féede and nourishe them, in those places where they dwell, as he dooth all other men in the other partes of the earth: why doo they not honour the giuer of the benefite, with that part of themsel∣ues, which is so bountifuly nourished of him? Why doo they rather obey, and serue the deuil with theyr bodies? If these men were in any parte Christians, I would vse with them more waighty and higher reasons: and I would aske of them, to what ende we liue in this world, and wherevnto our lyfe ought to be referred. But Oh myserable case, that they which with subtilties and shifts, wyll dally with GOD, are so brutishe, that they must be handled, as men not onely destitute of Gods spirite, but in a maner voide of na∣turall common sence.

They thinke this is a sufficient excuse, to saye, they doo nothing in this kinde, but for feare of perill and daunger, but if this colour may take place, then must we say, That Ioseph should haue doone none e∣uyll,* 1.10 if he had committed whoredome

with his Mistresse, when it was violentlie offered him, seeing he should not haue followed his owne wyll, but haue giuen place to necessitie and violence, which she did vnto him. It should haue béene a foolishe fact of him, to enter such peryl and infamie, as afterward he suffered, by the false accusation of that naughtie wo∣man, séeing he might haue escaped those euilles, if he had accomplished her wyll. But we ought rather to followe the ex∣ample of Ioseph, and allowe the testimo∣ny of the holy Ghost, who dooth commend his constancie.

If there be no wickednesse, in taking vppon vs Idolatrous religion, when we doo it to auoide the raging cruelty of the Papistes: the seruaunt shall not sinne, who for his Maisters pleasure, shall playe the bawde, kyll, and playe the traytour, for feare to displease him, vnder whose po∣wer he is. But I abyde too long in this matter, wherein (as I sayde before) there is no doubt or difficultie. It shall not be farre from the purpose, to consider into how great confusion they fall, which tra∣uayle with all theyr craftes, to escape Gods iudgement. Others there be, that

haue founde an other shifte and starting hole: they graunt, that the superstition of the Gentiles, is a wicked and detestable Religion, but it is not all one reason of these, and the superstitions which are in the Papisme.

* 1.11As though all the false religion that euer was among the Heathen, was not a cor∣rupting and deprauation of the true Re∣ligion of God. From whence did the Hea∣then drawe, and take to themselues theyr Ceremonies, but of the holie Fathers? In which dooing this was theyr great fault, that they depraued and vtterly peruerted, those thinges which they had receyued, well and wisely instituted of God. But yet all the abhominations that euer were in the world, haue béene cloaked with a beautifull tytle of God himsefe, and the culture of his Religion. But those coun∣terfeite Religions, had neuer that com∣mendation, power and aucthoritie, that God dyd any tyme approoue those seruice•• and congregations, or that faithfull men did vse and frequent them.

Go too, let vs procéede further. Although I should graunt the Idolatrie of the Pa∣pistes to be vnlyke, and differre from the

superstition of the olde Gentyles,* 1.12 yet can they not deny, but God so earnestly dyd forbidde the Religion, wickedly set vp in Bethel, as all other superstitions which were instituted and celebrated in other places.

When the Calues were erected in Dan and Bethel, this was instituted and done vnder a certaine colour of his name, which had brought his people out of Egipt, and yet the same Religion which was there appointed, is manifestly against the doc∣trine of the lawe. God dooth condemne all those that goeth thyther, to defyle and pollute themselues.

And truely, the Supper of Iesus Christ and the popishe Masse, are no lesse repug∣naunt and contrarie, the one to the other, then the Sacrifices of Moses and Ierobo∣am. From whence then is this dispen∣sation and lycense, to goe and heare Masse vnder this colour, that the Supper of Iesus Christe is but transfourmed, yea, rather in déede defourmed? But I saye and affyrme contrariwise, that all they that doo feare GOD truelie, and ho∣nour him godlilie, ought so much the more to hate and detest it, for that it dooth

more openly violate and prophane the ho∣ly institution of Iesus Christe, then if it were not so repugnaunt and contrary vn∣to the same. Wherefore, let vs kéepe this common rule generally, that all the ordi∣naunce and inuencions of men, proponed and taken in hande, to corrupt the simple trueth of Gods worde, and to peruert that Religion which he requireth and allow∣eth, are verie sacriledges, with which the Christian man, may in no wise commu∣nicate, without that iniurie and contume∣lie, which treadeth vnder féete Gods ho∣nour most wickedlie.

I know wel inough, how gréeuous and vntollerable, this seuere iudgement see∣meth to them, which would after theyr owne lust and delycate minde, be more nicely and méekely spoken too and taught. VVherein, what would they I should doo? What moderation and lenity should I vse? Truely, now I perceyue how ten∣der and deinty they are, I couet so much as may be to spare them, but both I and they must be condemned so soone as God hath spoken: therefore if we wyll tender our owne saluation, let vs take it in good part.

They saye, they finde no man more se∣uere and sharpe then I am, but I will de∣clare vnto them, on the other part, that I handle them more méekely and tenderlie, then the trueth of the cause, the woorthy∣nesse of Gods name, and theyr saluation, dyd require. Which thing beeing so in déede, truely they cannot excuse and dely∣uer themselues, from the necessitie of that duetie and testimony, that the Prophete Ieremie dooth require of the Iewes, cap∣tiues in Babylon, whome hee not onelie forbiddeth to come néere the abhominati∣ons of the Chaldeans, or colourablie or fei∣nedlie, to giue any consent to them: but also doth giue a plaine commaundement, that they should declare the wicked Reli∣gion of the Chaldeans, to be vnto them a most filthy sauour. You shall say to them,* 1.13 (sayeth the Prophete Ieremie) the Gods which haue not made heauen and earth, shall perish both out from the earth, and also from vnder heauen.

There is also in this place an other cyr∣cumstaunce to be marked, that when the Prophete had written his booke in He∣brue, yet he put in this sentence, exprest in the common vulgar spéeche of the Chal∣deans,

as though he would by this means, constraine the Iewes, to chaunge from theyr tongue, to the ende they might more apertlie professe, the hatred and disagrée∣ment they haue with the wicked Idola∣tours.

Now let our nice yonglings complaine of me, as though my aduertisement excée∣deth all measure, & yet I haue not at any tyme desired the halfe part of that duetie, which the Prophete requireth and asketh so earnestlie. But whatsoeuer be the man∣ner, eyther of my saying or moderation, or else of my silence and taciturnitie, neuer∣thelesse, we are tyed and bounde to that lawe, which God dooth giue vnto vs. And truelie, it is not without a cause, that God speaking to his faithfull, sayeth to them, You are my witnesses, and my seruaunts whome I haue chosen.

Wherefore, whosoeuer will prooue him selfe to be a member of Iesus Christe, ought by all meanes to declare, that the prayse and honour of Gods name, dooth so appertayne to him, that they which by theyr feining, doo hide and burie the testi∣mony of his trueth, doo leaue themselues inexcusable.

What I praye you is to be thought, of them that doo all theyr lyfe tyme subuert the same? Of what sorte are they, that doo not onelie hyde the profession of the Christian Religion, and sheweth no to∣ken thereof before men, but also commit∣teth many thinges, and those most contra∣rie and vnséemelie. This therefore re∣steth, that Gods chyldren which lyue, where these impurities and abhominati∣ons romaine, doo mourne after the exam∣ple of the godlie man Lotte, and also speake so fréelie, against so many and so great abhominable vices of menne, as God shall giue to them power and opor∣tunitie.

Let vs nowe come to shewe certaine kindes of Idolatries, which are of most e∣stimation in these dayes. Among which sort, the Masse is chéefe, whereof I haue toucht something before. For although it be so famous and notable blaspemye, both in absurditie and greatnesse of mis∣chéefe, that nothing can be imagined more fowle and wicked, yet styll be there pa∣trons found for an euill cause, which doo trifle foorth in this part.

But will they, nill they, they shalbe com∣pelled

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to confesse this that I saye, that the Masse by it selfe, is a deniall of Iesus Christes death, and a certaine Sacriledge inuented and ordeined by Sathan, to abo∣lishe the Sacrament of the Supper. Nei∣ther are they able to deny, but that theyr inuocation of Saints, and Suffrages for the dead, are wicked abuses, whereby the inuocation of Gods name, a thing of all other most holy is prophaned. And they, who among the Papistes, doo defile them selues with these abhominations, doo thinke themselues guilty of no fault.

What should we doo, saye they? It is not lawfull for vs to correct and amende those thinges, which we knowe euill and faultie, we are priuate men, and they that haue the power and publique aucthoritie, doo earnestly defend these thinges. Ther∣fore we must suffer that violent necessity. I graunt all this to be true. But I saye this is not to the purpose. It belongeth not to theyr office, to correct and appoint a common order for the people, neyther dooth any man require this at theyr hand, yet neuerthelesse, they are admonished to amende themselues, and to institute an honest and mannerly behauiour of priuate

lyfe, which thing without all doubt per∣tayneth to theyr duetie.

Neyther doo wee commaund them, to cleanse the Temples and the common stréetes, but that euerie man kéepe, his owne body and heart in puritie and ho∣lines, and labour by all meanes that God maye be honoured, serued, and obeyed, in his owne house. For these are farre vn∣lyke, and much dissonaunt, to abolishe the Masse in any Region, and not to be pre∣sent at it, when as the vse thereof, and that Religion can by no other meanes be letted. But they repeate and iterate theyr saying, that is, that they doo not de∣ny the death and passion of Iesus Christe, séeing, they haue no such purpose, to wor∣ship it in theyr minde.

But I doo aske of them, what is that a Christian man dooth confesse with his mouth, but that same that he beléeueth in his heart? This is plaine and manifest inough, that this thing which they doo, is most disagréeing with the confession of faith. So that, as much as in them lyeth, they doo not onely hide the true and pro∣per testimony of faith, but also doo vtterlie deny and forsake it. I wyll yet talke

with them something, more familliarlie and plainelie. For the Papistes doo say, the Masse is a Sacrifice, wherein they will offer Iesus Christ, to reconcile them∣selues to God.

But if this be so, it followeth, that Ie∣sus Christ hath not obtayned vnto vs, by his death, righteousnesse, and eternall sal∣uation. Let them seeke all the compas∣ses and shiftes they will, yet must they come héerevnto, that all which goe to Masse, vnder the name of deuotion and Religion, doo professe that they consent therewith. Therefore as much truelie as in them lyeth, they shewe that they haue not their redemption perfect inough, by the death of Iesus Christe.

There be many that speake not so large∣lie, neyther suffer theyr talke to wander thorowout all sortes of Masses, that is to saye, Sacriledges. They choose out one kinde of Masses onelie, and that they de∣fend: it is called the parishe Masse, or th•• high Masse, for in this they thinke, there is more likenes and agréeing with the Sup∣per of Iesus Christe.

And truelie it might be sayde not vn∣aptlie, that all Masses, which are sayd••

both of the Priestes of the lowest degrée, and also of the Chanons, or of those Priestes that haue certayne Chappelles, and all other which are founded by any mans wyll, or that are so saleable, that they be sette foorth daylie to sale: that all these I saye, are not vnlyke to harlottes,* 1.14 which in the stewes setting themselues to sale without all shame and honestie, do make their bodies common to all men: but the high Masse to be verie lyke the same harlotte, which dooth craftilie abuse the honest name of an husbande, to hyde her vnshamefastnesse, and to retaine and defende the estimation of an honest and chaste wife.

Although this similitude dooth not a∣grée on euerie parte, because that an har∣lotte ioyned in matrimonie to an Hus∣bande, wyll haue some shamefastnesse and modestie, that shee wyll not sette foorth and make her selfe common to all that commeth: but the parishe or high Masse, is an whorish Idolatry, of all other most common, ready and set foorth to all mennes desyres and wicked lustes: al∣though these fylthie bawdes, doo colour and smoothe héere with this colour and

such beautie, that they retaine styll some reliques of Iesus Christes Supper. It is with these as with the Théefe, who brag∣geth and bosteth himselfe then more high∣lie and gloriouslie, when he hath wunne, and is cloathed with the spoyles of him, whome he hath slaine, and whose horse he rydeth on.

We (saye they) séeke the Supper of Ie∣sus Christe, and when we cannot, being opprest vnder that tyranny, wherein we dwell, haue the same pure, we must be content with that which is left to vs, loo∣king for the helping hand of God. For∣sooth a goodly and prety excuse. Because they haue no right and perfect vse, of the Supper, as though they had gotten a pro∣uiso: they witnesse and openlie professe, that they haue not Iesus Christe, the eter∣nall and onelie Priest, and therefore eue∣rie wéeke doo séeke a new Sacrifice, to put away theyr sinnes. For all this is in the high Masse, as well in that which is sayde in the name of Nicholas, or for the dead. In which thing they feine themselues to worshippe an Idoll, and yet doo boast that they séeke Iesus Christ: and because they would not séeme to fight against GOD,

without sword or buckler, they bring and obiect the aucthoritie of this or that man, as though the absolution of any one man, may exempt and delyuer them, that they be not condemned of God. I wyll not saye, that they lie egregiouslie, when they alledge such men as they doo, for the de∣fence of theyr cause.

But in case it were so, that a deuoute and godly man, were sometime of this mind, that he thought it was nothing euil to come to the high Masse, yet afterward when he knoweth the trueth, if he dooth disalowe and condemne his former iudge∣ment, his later is so much the more to be beléeued, for that God hath brought him, or rather compelled him to disalowe the same: and because hee perceyueth, and plainely knoweth, that he is ouercome in that thing which he before did greatlie embrace and allowe.

But what néede we héerein to styrre the truth, as if we should blonder and trouble a water that is pure and cleare. Doo they thinke that with the iudgement and say∣ing of a mortall man, they maye stoppe God and hedge him in? We knowe that there is nothing besides the trueth, that

in iudgement ought to preuaile, without the respect of any person. This matter is such, that the parishe or high Masse, is in∣stituted to sacrifice Iesus Christe, and to reconcile the fauour of GOD, both for quicke and dead, and also that a péece of breade should be there worshipped, as though it were the sonne of God. I doo not examine thorowlie, all the abhomina∣tions and wickednesse, that are in that Masse▪ for they be almost innumerable. But I 〈◊〉〈◊〉 rehearse onelie the worsser and grosser. Now let them that doo but feine a consent with such wickednesse and cor∣ruptions, washe theyr hands so cleane as they will, yet shall they neuer be more iust and innocent then Pilate. But this is a meruaile, that these good and religious parishioners at Easter tyme, doo séeke, some by Chappell, or some mockchristian Monke, which may prepare & deliuer vnto them the apish and counterfeit supper. If the high Masse is most néerest the Supper of Iesus Christe, as they say it is, why doo they not obserue and kéepe it? But nowe after that they haue beene at the highe Masse, euerie Sundaye thorow the yéere, because they would séem to communicate

in the Sacrament of the Supper a right, they sodeinlie shake off and forsake the high Masse. But we should not meruaile at such inconstancie, for this is a sure and due punishment, for them which haue layde no foundation at any tyme of truth in theyr minds, that they should alwaies wauer, and be contrarie to themselues, in all things that they doo, and take in hand. As touching that same hypocritical Sup∣per, I knowe that they be of this minde, that they suppose it to be the greatest in∣iurie to themselues that may be, when it is rebuked and improoued. But what can we doo in that matter, séeing it is nothing agréeable to Christes rule? Neither doo I finde fault with this, that they doo it se∣cretlie, for I knowe that the Supper was neuer better celebrated, nor more deuout∣lie, then when the Disciples went into some secrete place, to slie the tyranny of the enimie.

But héere are two faultes, truely not to be suffered. One, that they which doo make such a Supper, and lyke apes doo falselie and corruptlie counterfeite, the true Supper of Christe, doo feine that they kéepe and worshippe theyr Masse.

The other is, that the Minister, which for the most part is some Religious man, the rather to dissemble the matter, dooth not that office as a Christian, but as a Priest of the popishe profession: and in this they suppose they haue an honest and sure defence, if the Masse sayer haue not this purpose, to shew the bread and wine to them to be worshipped, if he leaue out the Canon, wherein are conteined many great impieties, and if he delyuer the Sacrament to all that be present vnder both kindes.

But when they shall come before the highest Iudge, then shall they féele the fruite that they sought, by such glosing and lyes, yea truely, they ought now alreadie to perceyue it. For I doo iudge, those same goades and prickes, wherwith theyr consciences are prickt and wounded, to be a gréeuous féeling of the same iudgement. And truely this cause must be decided, and plainely debated in that same place and court, where the trueth hath her graue and true witnesses. For to be short, they doo knowe themselues guiltie of the mat∣ter, which they haue purposed to declare, both to Gods enimies, and also to the com∣mon

people. But God must néedes de∣ny himselfe, if he alowe the order and doo∣ing of that profession. If all the men in the world, with one minde and purpose, would conspyre to pronounce these men righteous: yet none be he neuer so ready and mightie, can excuse and delyuer them from this, but they shalbe thought to halt on both sides. And GOD dooth declare by his Prophete, that no such halting of any man, shall be euer allowed before him.

As touching the man, whome they choose to be the Minister of theyr Supper, it is a foolish thing to abuse his person, as though they could séeme to make him an apt man to that office and function. Yea, but the vertue of that same Sacrament (say they) resteth not in the woorthinesse of the Mi∣nisters. That I graunt and adde this too also, if any deuill should minister the sup∣per, it should be neuer the worse. On the contrary parte, if an Angell sing Masse, yet then should it be no whit the better. But wee are nowe in an other question, that is, whether orders giuen by the Pope to a Monke, doo make him apte, to the of∣fice and function of a Pastour.

If they say contrary that they perceiue that thing dooth make nothing to the pur¦pose, and that they doo not choose him i•• that sort, the thing it selfe sheweth contra¦rie. But let it be, that they as touchin•• the Minister haue no such respect. Y•••• must I abide in that outward profession which they take vpon them and worship yea, I must presse it earnestlie, as a profe••¦sion most contrarie and vnwoorthy a chr••¦stian man.* 1.15 For this is plaine and man••¦fest, that they doo and will defend and ••¦uer themselues, vnder the personne of Priest, made for the nonce to colour a•• dissemble.

But if they would rightly and lawful•• celebrate the Supper, it were theyr due•• so to seperate themselues, from the ord•• and profession of Idolatours, that th•• should appeare, in that to haue nothi•• common with them. But now they so farre from this seperation, that they scribe themselues into theyr fellowship and Communion, and doo euerie one them, feinedlie professe themselues to members of that body.

After this, they will compare vs to olde heretiques, that did refuse the vse

the Sacramentes, for the vices of the Ministers, as though wee doo héere re∣spect the proper sinnes of euerie man, and not rather the common state and con∣dition.

I doo passe ouer this matter shortly, be∣cause that which is spoken, is sufficient inough, to conuince so fowle and shame∣full impudencie. But if these men be so foolishe and dull witted, that they per∣ceyue not this filthinesse, the word of God must suffice vs, as when the Lorde sayth by the Prophete Ieremie: Israell,* 1.16 if thou doost turne, turne vnto mee. In which wordes is most plainelie expressed, with what simplicitie and integritie of minde, wee ought to deale and walke before GOD, without any thought and will to returne to those thinges, which wee knowe are not thankefull nor allowed of him.

Which is a cause, why S. Paule dooth testifie, that he was sent to turne the vn∣faithfull from their vanities, vnto the ly∣uing God, as though he would say, it is to no purpose, to chaunge some one olde and accustomed euyll▪ with other hypocrisies and feininges, but vtterly to abolishe all

superstitions, that the true Religion may be set in her owne puritie and holinesse. For without this Faith and integritie, men neuer come the right way vnto God, but doo alwayes wauer & are vncertaine, to what part they may turne themselues. There be others that are come thus farre, that they disalowe and refuse the Masse, but they would haue some patches kepte styll, which they call Gods seruice, least as some men saye, they should séeme to be destitute of all Religion. And it may be, that some of these be mooued with a godly minde and zeale: at the least I wyll so thinke, but whatsoeuer theyr zeale and purpose be, yet maye we not saye, that they kéepe the true rule or any good mea∣sure.

Many saye we may come to theyr bap∣tismes, because there is no manifest Ido∣latrie in them. As who would saye, that this Sacrament were not also corrupted, and vtterlie deformed with all kinde of corruption, in so much as Iesus Christe may séeme to be yet styll in Pilates house, to suffer all opprobries and shames. To conclude, where as they saye, that this is the cause, why they would retayne some

Ceremonies, least they should appeare to be voide of all Religion: if one should ex∣amine theyr consciences, the same truelie will aunswere, that they doo it to satisfie the Papists, and they chaunge their coun∣tenaunce to flie persecution. Other some doo watche a tyme, least they come in the Masse whyle, and yet they come to the Temple, that men should suppose they heare Masse. Othersome doo come, but at Euensong tyme, of whome I woulde knowe, whether they thinke this to be nothing, that at that same tyme the Idols be honoured, that the Pictures and Ima∣ges be sensed with Fumigations, that a solemne prayer is made in the intercessi∣on of some Saint, and grounded on his merites, that Salue Regina, be soong with a loude voice, and that on euerie side, a mat∣ter is heard so filled and replenished with deuillishe and curssed blasphemy, that the minde, shall not onelie abhorre the of∣fence of the eares and eyes there present, but moste vehementlie the thought, and recordation thereof.

I doo passe ouer,* 1.17 that the singing it selfe in an vnknowne tongue, is manifest pro∣phanation of Gods prayses, and of holie

Scripture, as Saint Paule dooth admonish in the fouretéenth to the Corinthians. But let this fault be forgiuen them. If they come to Euensong, to giue some signe and testimony of theyr Christianitie, they will doo this chéefelie on the solemne Feastes. But then there shal be solemne ensensing the chéefest Idolles, and great plentie of swéet fumigations powred out, the which is a kinde of Sacrifice as the Scripture teacheth.

It was also a manner vsed among the Gentiles, and wherby they compelled the weake men to denie God. And for this cause, the greatest parte of Martyrs dyd suffer death constauntlie, for that they would not make perfumes, and burn•• in∣cense to Idolles.

When these men be come thus farre, that they receiue in theyr noses the sauour of the Sensours, they also pollute them∣selues with that pollution, which is moste greatest and execrable there. And yet they thinke we ought, to hide and couer this so great wickednesse and mischéefe.

But I beséeche them, in the honourable and holie name of God, that they wyll dil∣ligentlie marke this saying of the Psalm:

That Idolles are so to be detested of the faithfull and godly man,* 1.18 that they should not be in his mouth or tongue, least the talke had of them should seeme to con∣taminate and defile him.

This one word, ought to fray and with∣drawe vs from all Congregation and fel∣lowshippe of Idolatours, because that we lyuing in that Congregation, may easilie be wrapped in and defiled.

But to speake plainlie and fréely what I thinke of all these, which séeke a meane way, betwixt GOD and the deuill: they haue double and variable mindes, and I cannot finde out a more apt and fitte com∣parison to set them out, and paint them in theyr liuelie colours, then that same which may be brought of Esau, that same filthie and double man.* 1.19 For when hee sawe his brother Iacob, sent by his father Isaack into Mesopotamia to seeke a wife, because the women of the lande of Ca∣naan, did so much mislike the father and his wife Rebecca, that they thought theyr lyfe bytter and irkesome to liue among them, & rather wisheth death, he marieth a new wife, somewhat to satisfie his Pa∣rents, but he doth not put away the olde.

So that hee dooth keepe styll, the euyll whereof Isaack did so greeuouslie com∣plaine, but somewhat to amend the mat∣ter, he marieth a new wife.

Euen so, they that are wrapped vp in the world, that they can in no wise follow God, doo mingle and tosse together, many and diuerse kindes of Religions and Su∣perstitions, that they may applie and con∣forme themselues by some waye, to the will of God, and they alwayes kéepe styll some corruption, so that whatsoeuer they doo, cannot appeare to be pure and sincere. I knowe also right well, that there be in those places many miserable soules, which liue there in great difficulties and cares, which truelie coueteth to walke rightlie without hypocrisie, and yet cannot loose themselues, out of many doubtes and scruples, which is no meruaile in so great and horrible confusion, as we sée at this time in the Papisme.

Yea, I doo greatlie pittie theyr myse∣rable state, which séeke meanes whereby they maye serue God deuoutlie, and liue among the enimies of Faith, if it may be possible by any wayes. But what wyll we? I can doo nothing else to the one, or

to the other, but declare theyr errour and sinne, that they themselues may adde the remedie. If they come héereafter to aske of me this or that, more dilligentlie and particularlie, I will send such curious in∣quisitours to the common rule which I haue of God.

I speake this, for that there be some of this sort of men so importune, that if a man should aunswere all theyr difficul∣ties and doubtes, he should séeme neuer to make an ende of any thing. And me thinke such men, maye well be compared to them, who after they be taught in a Sermon, to vse sober apparell, and dec∣king of the body, without all dissolute and sumptuous trimming, they would haue the Preacher, to make their hose and sewe theyr shoes.

Well, what must we doo then? In this matter, there is a certaine thing set be∣fore vs, wherevnto we ought to dyrect and conferre our whole minde, studie, and thought. That is, that the zeale of Gods house may eate vp our heart, and so moue vs, that we beare and take vppon our sel∣ues, all dishonours, contumelies, and op∣probries, which are doone most vnwoor∣thily

against Gods holy name. When such desire of Gods honour, and feruent loue shalbe kindled in our hearts, not like drie stubble soone set on fyre, and easilie ex∣tinguished, but lyke a fyre that burneth continuallie, a man shall be so farre from suffering, or approouing these abhominati∣ons, wherewith the name of GOD most shamefullie and vnwoorthilie is polluted, that when he shall beholde them, he shall be able in no wise to suffer dissimulation, silence, and taciturnitie.

And it is dilligentlie to be marked, that he sayth, The zeale of Gods house: that we should knowe that to be referred, vnto the outward order, which is instituted in the Church, that we should exercise our selues in confession of our Faith. I doo not weigh the mockers, which say, that I my selfe lyuing héere without any daun∣ger, yea, rather in great quietnesse, doo talke goodlily of these matters.

I am not hee, with whome these men haue any thing to doo: For this is well knowne, I haue héere no lande of mine owne. So may wee thinke and saye, of all these Philosophers, which giue theyr iudgement without knowledge of the

cause.

For seeing they will not heare GOD, who dooth now truely speake so gently to them, to teache them: I doo declare the day and iudgement, at what time béeing cal∣led before the iudgement seate of GOD, they shall heare that sentence, against the which there shall bee no answer nor de∣fence.

For séeing they will not heare him, as the best and most méeke maister, they shall then knowe at the last, and féele him, as theyr most seuere and iust Iudge. At which tyme, the stoutest and the craf∣tiest of them, shall perceyue and knowe, that they were deceyued in theyr opini∣ons.

Let them bee so well exercised and pre∣pared as they will, to obscure or subuert iustice, and equitie, yet their lawlike and iudiciall ornaments, and the badges of the great dignitie and power, wherewith they now proudly wax insolent, shall not then giue them the victory. I speake this, because Counsailours, Iudges, Proc∣tours, aduocates, and such other, bea∣ring the swinge in Courtes and iudge∣ments are not onelie bolde to stryue with

God, and so to contend, that they would séeme, to haue gotten a certayne right, to scorne and mocke his Maiestie, but also reiecting all holie Scripture, doo spue out theyr blasphemies, as the greatest senten∣ses of the Lawe, and most high Decrées. These men whome the world dooth ho∣nour as certayne Idolles, so soone as they haue spoken one worde, cannot suffer rea∣son and trueth to haue any place to rest in.

But yet by the way, I doo admonish and warne them beforehand, that it shall be better for them, to haue some remem∣braunce of that same horrible vengeance, which is ordeined for them that chaunge iustice with iniquitie, and trueth with ly∣ing. Neither the Doctors, and Chamber-masters, the delitious banquettours, and verie voluptuous men, take any higher degrée héere, then that they may chatter in theyr feasts and banquettes, and bable foorth theyr wordes against the heauenlie Maister, to whome truelie all men ought to giue most diligent eare.

Neither can their goodly & famous titles, plucke any man from this iudgement, in which the Lordly and reuerent Abbottes,

Priours, Deanes, Archdeacons, as chéefe Maisters of the game, shall be compelled to leade the daunce in that condemnati∣on, which God shall make most gréeuous. Now although the Courteours are woont to gratifie men, with the sprinckling of theyr holie water, let them not thinke, that they can with that kinde of dooing, sa∣tisfie God.

To conclude, all iesters, and praters, let them holde theyr tongue, and boast not out theyr merie wittie sayinges, vnlesse they will féele his mightie hand, at whose word they ought to tremble. Wherein theyr errour is too much foolishe, that beléeueth because they take me for theyr aduersary, therefore, they shall not haue God to be theyr Iudge. Let them scrape my name out of theyr bookes, and vtterlie blotte it foorth, speciallie, in this kinde of cause and question, wherein my purpose is onelie that God be heard and obeyed, not that I should rule mennes consciences after my lust, and charge them with any necessitie or lawe.

As for all others, which doo not so proud∣lie despyse Gods word, and yet are so deli∣cate and weake, that they can in no wise

be mooued, I doo most heartilie beséeche them, that they wyll take more thought, and regarde to theyr owne duetie, salua∣tion, and Gods honour, and doo more flat∣ter themselues, as they haue doone hy∣therto.

Let them therefore open theyr eyes, and reare vp themselues, that they maye be∣holde the myserie wherein they are. I knowe well inough the euylles, diffycul∣ties, and stoppes, wherein they be wrapt among the Papists: I doo not speake vn∣to them,* 1.20 as though it were an easie mat∣ter, in the middes of the Idolaters, to take vppon them and defend, the pure and sin∣cere Religion of GOD, but if they lacke strength, I aduertise them to flie vnto God, the aucthour of all power, that they may be made strong by him, and learne to preferre his glorie before all things of this world.

For I doo earnestlie desyre, that all faithfull men which are myserablie afflic∣ted in the Papisme, should vnderstande and knowe this, howe that the Prophete Ieremie remaining at Ierusalem in Iew∣rie,* 1.21 dyd send this aduertisement and ex∣hortation vnto the people, which were hol∣den

captiue and oppressed in Babilon.

If the tyranny of the Pope and of all his ministers, be to them sharpe and cru∣ell, they must consider, that the Iewes also of that tyme, suffered heauy and byt∣ter bondage, and yet they are commaun∣ded in the vulgare spéeche of the Country, to execrate the Idolatrie of the Chalde∣ans.

It is not reason, that the tiranny of men should breake, or any deale diminish from vs, the due honour we owe vnto GOD. Héere is no exception or pretence of pri∣ueledge, which high or lowe, ritch or poore, may, or ought to vsurpe vnto themselues. Let all men therefore bowe downe theyr necke, and with most humilitie submitte, themselues to God.

Let the poore man haue the true feare of God, let him not say vnconstantly, I know not what to doo, least God aunswer him, neyther knowe I what to doo with thée. The ritch and wealthy men, let them not lyke dronken sluggardes, ••léepe in theyr wealth, and consume in theyr prosperi∣tie, and aboundaunce of all thinges, as it were in a certayne draffe tubbe, but ra∣ther after the example of Saint Paule: let

them learne to estéeme all that, as dyrte and dammage, which dooth withdrawe vs from godly and Christian lyfe, nor maye séeme any thing to hinder vs.

We also which liue héere in rest and quiet, enioying the vse of the greatest, and singular benefites of God: let vs not for∣get that I touched in the beginning, that we apply these thinges to our learning, that whatsoeuer héereafter befall vs, or into whatsoeuer Countrey wee shall be ledde, yet wee may alwayes constauntlie abide in the pure confession of our faith, detesting all Idolatrous religion, su∣perstitions, and abuses, which are against Gods trueth, doo ob∣scure his honour, and vt∣terlie subuert his Religion. Amen.

Notes

• * 1.1

  Psal. 16, 4.••.
• * 1.2

  Psal. 16.6.
• * 1.3

  Gods ho∣nour abu∣sed throug•• Idolles.
• * 1.4

  ••sal. 16.5.
• * 1.5

  Dani. 3.
• * 1.6

  1. Cor. 6.19.20.
• * 1.7

  •• Cor. 7.22, ••.
• * 1.8

  1. Cor. 6.19.
• * 1.9

  Gala. 5.30.
• * 1.10

  Gene. 39.
• * 1.11

  False reli∣gion a cor∣rupting of true religi∣on.
• * 1.12

  God dooth forbid false religion.
• * 1.13

  Iere. 10.11.
• * 1.14

  Masses 〈◊〉〈◊〉 vnlyke to harlottes▪
• * 1.15

  The maner how the pa∣pists do de∣fend them selues.
• * 1.16

  Iere. 3.12.
• * 1.17

  Singing in an vnkno∣wen tōgue, is an open ••••ophaning 〈◊〉〈◊〉 Gods ••ord. •• Cor. 14.
• * 1.18

  Psal. 16.5.
• * 1.19

  Gene. 28.6, 7, 8, 9.
• * 1.20

  ••ds ho∣••ur is to 〈◊〉〈◊〉 preferd ••ore all ••nges.
• * 1.21

  ••e. 29.