An epistle to the faithfull necessary for all the children of God: especially in the s[o] dangerous dayes. Written by Maister Peter Viret in french, and englished by F.H. Esquier.

¶ Grace , mercie , and peace , from God our Father , through our Lorde Iesus Christ .

I Was very glad ( deere brethren ) when I vnderstood how God of his goodnes & mercie , had visited you to the grace of the holy Gospell , and to the knowledge of his truth : and thereby to the communion of his sonne Iesus Christ , who is the treasure of all ages , for this is a treasure conteyning immortall riches , wherein lyeth all our blessednes and felicitie : this is an inestimable benefite , and the greatest wée coulde receiue of God . Wherefore we haue good cause to giue him thankes for the same continually , to the intent , that by our ingratitude , wee may not prouoke him to anger against vs , nor stirre him vp , or moue him to take from vs the talent which he hath giuen vs : for we may well say of our selues , that which Dauid said of himselfe , and of all the people of God . The Lorde hath not thus done to all nations , neither hath hee manifested to them his iudgements . When a king taketh some one into his seruice , and giueth him some honorable office in his Court , we thinke it a greate honour vnto him which is called to such a promotion , and esteeme him greately beholding and bounde to the King . Let vs then thinke what cause we haue to glorifie and magnifie GOD our father , seeyng that wee see hee is come to elect and choose vs from amongest all other , not onelye to be his seruantes , but also to bee his children , and to bee kinges and heyres of his kingdome : and that he leaueth a greate number of others that bee wyser , richer , and that beare a greater shewe then wee , to put the treasures of his grace into so poore vessels of earth as we be ; so vyle , so base , so weake , so frayle and brittle .

And therefore wee ought greatly to feare Sect. to abuse this greate goodnes of GOD towardes vs , and the giftes which wee haue receaued of him : we must take good heede wee hyde them not in the earth , as the slouthfull and vnfaithfull seruant did hide his talent , but as the other good and faithfull seruauntes did , we must put them to some vse , to the intent they maye bring foorth fruite to their Maister and Lorde , who to this ende hath pu● them into our handes : for why doth GOD call vs into his seruice , but to serue him : why doth GOD communicate his graces vnto vs , but that wee shoulde employe them to his honour and glorie , and to the edifiyng of his Churche : howe can wee bee Gods seruantes and remayne idle in his house and doe nothing : but ( which is worse ) how will he suffer vs there , if in steede of seruing Christ Iesus ; we serue Antichrist and the Deuill his aduersaries : Let vs therefore remember that which the Lorde sayth : To him that hath , it shal bee giuen , and to him that hath nothing , it shal be taken from him euen that he hath .

Wee see this by experience before our eyes euerye day to come to passe : wee see Sect. howe GOD encreaseth his graces towards them which vse them as they ought , and how on the contrary he depriueth them thereof which abuse them : and howe hee giueth them vp into a reprobate sense , for when they knewe GOD , they glorified him not as God , but gaue the honour which apperteyneth to him onelie , to creatures and Idols . Wherefore we ought not to maruell if we see many to whom God hath giuen some knowledge of truth , which become ( godles ) & mockers of holy scriptures , & to become as dogges to eate that which they once vomited , and as swyne to wallowe themselues in the myre and filthe , out of the which God had drawen them , wee cannot doubt , but such a curse is the most horrible & most fearefull iudgement of God , which can come to man , it is the iudgement which he is woont to execute vpon the ingratefull , and contemners of his word , and blasphemers of his graces : therefore let vs take heede that we neither dally of him nor with him : let vs hearken how the Apostle warneth vs , let vs not abuse our selues , for God can neither be deluded nor mocked .

And therefore let vs learne to walke with Sect. him in all feare , honour , and reuerence , let vs make our profite of his seuere iudgement , whiche hee setteth before our eyes as in a glasse , when hee punisheth so sharply those which after they had known him , haue forsaken him , and despised his worde : let vs beware we esteeme not lightly anye thing that hee hath commaunded or forbidden , but let vs feare to offende him in anye thing whatsoeuer , eyther in omitting that which hee hath commanded vs to doe , or in doyng that which he hath forbidden .

Let vs looke more to the authoritie of the Sect. Lawe maker , and to his will , then to the naked lawe : and let vs iudge thereof according to his will and not according to our owne , let vs consider with our selues , that we cannot transgresse the left commandement that euer he gaue without despising his maiestie and authoritie : For if we regard not his commaundements , we declare manifestly thereby , that wee feare him not , but that we dally with him , as though wee helde him in our sleeue to doe with him as pleaseth vs : or els we giue to vnderstand , that we wil correct him , as not well aduised , and as though he had fayled eyther in commaunding , or forbidding things vnworthy to be commaunded or forbidden . Ought this arrogancy & presumption , & despising of god his authority to be esteemed a smal fault : Is it not greater then high treason : seeing that the Maiesty and authority of God passeth all authoritie and excellencie of man ? What lesse punishment then , can he deserue then death and eternal damnation , if God wil condemne him according to the rigour of his iudgement :

And therefore my brethren , wee must take Sect. Seducing of himselfe . good heede , that wee deceaue not our selues , or that we suffer not our selues to bee easilye seduced by others , which may bee among vs , for many doe boast of the knowledge of God , which notwithstanding make no great conscience to doe contrary to his will in all things , which are of no small importance , which notwithstanding seeme to them very smal , because they perswade themselues so , and that they iudge thereof according to their owne affection . But if they did iudge of them , according to the iudgement of the spirit of God , they should know that they are very vnpleasant & detestable before God , & of that nature , that there is nothing that he doth more abhorre & detest , nor that hee hath punished more grieuously at al times : It is not a small matter to prouoke God to anger , and we cannot more prouoke him , then by Idolatrie and superstition , which is the fountaine of all other euils , and a sinne which doth estrange and draw vs wholly from God .

Let vs not abuse our selues , for it may seeme to vs that the thinges which wee doe Sect. to keepe vs in league with the children of this worlde , are not of great importance . Let vs beware that Sathan drawe vs not from obeying the commandement of GOD by the deceaueablenes of our fleshe , as he withdrew Adam by the meanes of Eue , after that by his Gen. 3. lye she was seduced , he thought with himselfe it was no greate faulte , to eate of the fruite of a Tree , but it was very great , sith GOD had forbidden it , as experience taught it afterwarde : for by this transgression all the lynage of man was destroyed and all creatures were made subiect to Curse .

Let vs neuer suffer therfore the word of God Sect. To hold the word fast . to bee snatched out of our handes whatsoeuer reason , or whatsoeuer colour or cloke fleshe can alleadge vnto vs : let vs bee as warye as wee woulde bee to fall into the fire , to drawe backe from this worde , and to abandon it , one only steppe . For wee neede not goe farre aside to misse the waye , to set vs altogether out of the way , and when one is once fallen out of the way , the further hee goeth on , the further hee wandreth and multiplyeth errour vppon errour : so that after it is verye harde for him to finde his right waye , and to come thither , whether hee purposed . Wherefore to auoyde the falling into the bottome of the depth of sinne , let vs gette vs awaye out of hand from the banks , least we plunge our selues in deeper then wee thinke for , and that there come not some waue which sodenly wil set vpon vs , and in wray and plunge vs in such sort among the waues , that we can neuer get out , but remayne there all together drowned .

If wee will well flie sinne , let vs keepe vs as farre from it , as wee can , and take heede Sect. not onely to touch it , but also to come neere it , for it is so infectious a plague , and so stinking and dangerous a poyson , that although one The maner to flie sinne . keepe himselfe backe from it so farre as is possible , yet can he not auoyde , but that he shal bee infected & corrupted therewith . A man cannot haue so small acquaintance therewith , but that Acquaintance which sinne . immediatly it wil be turned into ouer great familiarity and boldnes , and then into a custome , which cannot be shaken off : as we see it by experience in all sortes of sinne . And to knowe these more playnely , let vs take one example which may serue vs for all the rest , and which shal bee very agreeable to the matter , wee haue in hande ; let vs consider by what way a harlot commeth to the last steppe of infamye and abhomination : shee slippeth not , nor slideth awaye like an eale as a common harlot at the first day , but first shee beginneth to wander a little out of the bondes of modesty , shamefastnes , and honesty , which ought to bee in a woman that is vertuous and full of the feare of God : she delighteth to heare & speake dishonest and infamous wordes , and to sing filthy and wicked songes : she taketh pleasure in daunces , and to bee conuersant amongst lusty youthes , and feedeth her eyes with their gesture & countenances , & her eares to heare their amorous and lasciuious talke : after shee hath once abandoned her eyes and eares , shee is no longer whole and chast . For we cannot thinke that woman truly chast , which is not so in heart and minde , and in all partes and members of her bodye , they that knowe what honestie and chastitie is , will iudge hereof in this sorte , for they cannot call things , but by their name : but they which take pleasure in such pastimes , as harlots , and such other worldlings , carnall folkes , and curtizans , which can disguise and change the names of things , wil not cal these lasciuious loue trickes wicked wantonnes , but ciuilitie and curtesie , notwithstanding whatsoeuer name , men giue to the thing , yet shal it be alwayes , what it is , and shall not change the nature , for the alteration and change of names : seeing then the eyes & eares are already wonne , the other partes are not very sure : after these follow other dalianees as tickings or toyings , which defile the body yet somewhat more and more enflameth to whoredome : when chastitie is once violated so farre , it will goe hard , if in short space it perish not altogether , and that whoredome follow not incontinently thervpon , notwithstanding at the beginning there will bee some shamefastnesse , which will keepe it secret : but after by processe of time and long custome , this shamefastnesse will fall by little and little , so that the secret harlot will become altogether impudent without any shame at al , or feare of God or man . As much may we say of all other sinnes : for it is all one reason : By little steppes a man commeth to the heape and depth of sinne : But I haue willingly taken the example of whoredome , because it is most like vnto idolatrie .

There is then no lesse danger , but that as Sect. much will happen vnto vs , if wee yeelde the least thing in the worlde to idolatry and superstition : for by the one we come to the other , if for feare of grieuing our fleshe and to depriue it of the pleasures it delighteth in , we goe about to flatter it , and beginne somewhat to giue it the bridle , it is in greate hazard that it will take the bitte in the teeth , and that hauing the bridle at wil , it will take a course , wherein we can neyther stop it nor draw it from thence when we would : If we suffer it to goe to daunsings , to enter into brothell houses , to keepe companye to daunce and passe the time with baudes , whores , and harlots , hardly shall it returne chast without some losse of the chastitie it ought to haue . Then to enter into idoles temples , to bee conuersant and communicate with Idolaters , and to beholde their iuglings , and to be there assistant with them , & to daunce the same daunce that they doe , what is it else , them to enter into the brothel houses of Sathan & to be acquainted with Baudes and Harlots : whiche committe fornication with straunge Gods .

If a man desire to haue his wife chaste both in bodie and minde , and cannot loue her if shee Sect. hath giuen awaye her loue and setled her heart vpon another , or that shee hath yeelded or permitted him ( I say ) not her whole bodye , but onely her mouth to kisse her , or her necke , or armes to embrace her : Think we that Iesus Christ desireth not his spouse to be much more pure both in body and mind : Think , we that he can abide that we should dedicate our heart to any other than to him : Thinke we that he delighteth , that we should make this body a member of an harlot , a temple of Idoles , and of the Diuell , and a brothell house of Sathan , wherof Iesus is the head , and which he hath consecrated & sanctified as a soueraigne bishop , to be the temple of God and dwelling house of the holy Ghost : Thinke we that he can abide that we should come euery day in his sight , and humble our selues before the strumpet of Babylon and do reuerence to Baal , & kisse strange gods , & pollute al the members of our body through such fornications & adulteries : We may perceiue it by that which is written in the Lawe . Thou shalt haue none other Gods before me , nor in my presence . Thou shalt doe no homage nor reuerence to Images . He doth not forbid vs onely to settle our heartes thereon , But that wee should not bowe downe or make any signe of honour or reuerence to them at al : The husbande , who that after hee hath reconciled his wife to him , should see her frequent the house of the adulterer that seduced her , and see her euery day in his armes kissing her , imbracing her , and dallying with her , what account could bee make of her , but that she is a false , impudent , and desperate strumpet : And if shee were an honest woman should she not abhorre , euen to see him or his house , or to heare talke of him : Ought she not to feare ( if she were not too impudent or ouer much ingratefull ) to cast her eyes towards him , whether it were in presence or absence of her husband : Ought shee not to feare to prouoke him against her , and to giue occasion as well to him as to all others , to haue some euill opinion and suspition of her , which might redound to the dishonesting , and defaming as well of her as of her husband .

Ought we not to content our selues to haue Sect. liued so long & bene conuersant in the brothel house of Sathan , and to haue continued in our fornications and adulteries ; but that wee must returne thither againe euery day and euery houre , as though of set purpose wee had determined to prouoke the Lord to ielousie & to anger , making our members seruantes to all filthinesse , vncleannesse , idolatrie and superstition : how is it possible that we should acknowledge the great grace and mercie , that God hath bestowed on vs , in withdrawing vs out of this sincke ful of blasphemies and abhominations , in steede of reiecting vs and casting vs of , as an Adulteresse which hath violated and broken her fayth to her husband , and that we make so light account to be conuersant alwayes with our olde companions , and to serue them , with so great dishonour to our true Spouse Iesus Christ .

Wherefore I greatly maruaile that suche kinde of spirits are to be found amongest those Sect. which will haue the names to follow the gospell , and to be counted of the number of Disciples of Christ Iesus , which dare yet mainteine that the faithfull and those to whome God hath reuealed the truth of his Gospel may communicate with idolaters and superstitious persons , in their idolatries , and superstitions , and be partaker , of the tables of Diuels , whervnto we cannot approch without ouerthrowing the table of Christ Iesus : I tremble when I heart that such speeches passe , from the mouthes of those which boast themselues of the Gospell , and so much the more , for that so boldlie , they dare giue that councell to others : for their opinions are so farre contrarie to truth , and so strange to any good Christian heart , that it were better such men had neuer heard speake of Christ Iesus nor his religion .

I knowe not what Gospel or Scripture Sect. they haue studied , nor howe they dare so openly gainsay the spirit of God : which pronounceth so plainely that there is no agreement 2. 10. 6. Ephe. 6. with light and darknes , with Christ and belial , with the temple of God and the temple of Idoles . To what end exhorteth he the faythfull There is no agreement betweene Christ & Beliall . by his holy Apostle , not to cary & draw that yoke among Infidels , and not to communicate any kinde of way with the vnfruitfull woorkes of darkenesse : but commandeth rather to reproue and condemne them . I know wel from what schoole , this diuinitie proceedeth , not from the schoole of the spirit of God : from the schoole of the fleshe which liketh not well to come out of Egypt , and to renounce the pleasures and delightes thereof : therefore it seeketh coulor in the holy scriptures to cloake and couer her infirmitie , because it dare not openly gainesaye the word of God , whereby it is ouercome .

I haue heard and examined some reasons Sect. and arguments , whereby those ( whome suche doctrine pleaseth ) goe about to confirme and approue it : but they are too friuolous & weake , and sufficiently ouerthrowe themselues , if one behold them narrowly . I know well that such Delicate Christians . reasons are forged in some mens braine , flat contrary to Moses : for they delight too muche in Pharaos court , which it grieueth them muche to forsake , to bee conuersant in the desert with the people of God : They haue not yet learned to preferre with Moses the approbries , pouerties , and miseries , nor the nayles and thornes of Iesus Christ , before the temporal Iewels , treasures and delightes of Egypt ; they are constrained by vertue of the trueth , to acknowledge that the superstition and idolatrie wherein they haue liued , is damnable : wherefore they are forced and constrained in conscience to condemne it , which willingly they do , when they may without danger : but because they will suffer nothing for trueth , & yet they dare not condemne it nor reiect it , but will bee counted amongest the faithful for good men , & for fauourers and defendours therof , & not for blasphemers and persecutors : they trauaile as much as they may to finde some cloke in the woorde of GOD , to couer and hide their to great infirmitie of their fayth , and the fornications which the fleshe committeth euery day with strange Gods .

Such poore blinde soules should doe much Sect. better to acknowledge and confesse their miserie and incredulity , desiring pardon and mercie of God whom they offend , then to defende and flatter them selues in it : they ought to content themselues , to offend God many other waies , & not to abuse in such sort the holy scriptures , nor blaspheme the holy Ghost , in corrupting them , and wresting them to make them serue their own affection , & to builde therby , entertain & establish idolatrie and iniquitie : which ought by them wholy to be beaten downe and destroyed : It is easie to be perceiued , that such Christians haue neuer yet truely vnderstood the grounds , rudiments , and principles of the Christians religion : for they will be the disciples of Christ Iesus , without renouncing themselues , and without carrying their crosse after him , which is impossible . For the maister hath 〈◊〉 the scholer is not aboue his maister , nor 〈◊〉 ●●●uant Mat. 10. Iohn . 13. Luk. 14. aboue his Lord , it ought to suffice 〈◊〉 ●●sciples and seruants to be as their ma●●er is . And therefore he that will bee my scholer , hee muste renounce him selfe , carry his crosse euery day vpon his shoulders , and followe mee , he that hateth not , ( that is as he expoundeth it in another place ) he that loueth his father or mother , Mat. 1● . 16. brethren , sisters , or wife , or children , or house and possessions more then me , he is not worthie to be with me , nor to bee my disciple . Wherfore it were much better for these Doctours to learne , then to teach , they ought rather to pray to God that he would strengthen them to confesse and sanctifie his holy name , them to take such boldnes vpon them to deny him , & to endeuour to draw others into the like errour .

We see by expertence , the fruite that commeth Sect. out of this pernitious doctrine , and into what pit it draweth them at length , which therby will paynt themselues a Christ after their owne fantasie , farre contrary vnto him that said vnto such a Disciple as they woulde bee . The foxes haue holes , and the birdes of heauen their nestes : But the Sonne of man hath not Mat. 9. whereon to lay his heade . But these men will haue castles and pallaces , and will liue in the courtes of princes . And because such thinke it too sharpe to rub and eate the eares of corne with Iesus Christ as his Disciples did , and desire to finde the ta●●e layd , they make no great conscience to bow the knee to Baall , and after that once they haue accustomed themselues to that , they take no heede , but that by little and litle , the knowledge of god which they had receaued , and that litle measure of fayth whiche perhaps they had , beginneth to waxe cold , and altogether to bee extinguished , and after that they fall into such despising of God and his word , that they are much worse , than they which neuer knewe God .

Wherefore wee must take heede , of that Sect. Transfiguration of Sathan . 2. Cor. 11. same subtill ( Sathan ) who can so well transfourme him selfe into an angell of light , to make the truth of God to serue our affections , and to change it into a lye and blasphemy : when Sathan knoweth that there is any feare of God , and any knowledge of truth in vs , and that we do any thing reuerence the holy scriptures , he armeth him selfe to fight against vs by them , Mat. 4. and hee alleadgeth them to vs , as hee did to Christ Iesus when he tempted him . Luk. 4.

This Sathan is very dangerous , who taketh the staffe of the word of God , to beate vs withall , wherewith he ought to beaten : and therewith he giueth vs dangerous woundes . The first is , that he mooueth vs to blaspheme God . The second is , ( which is made woorse ) that he maketh vs to beleeue and thinke that it is not wickedly done , but that it is lawful for vs to doe so , at the least , it is a small sinne and amongst the lest that we can commit ; & which is more , to the entent we should not perish aone in our errours , hee pricketh vs forward , to entise others to doe the like . And to the end he may bee more couert and lesse knowen , to giue a better cloke to these reasons , he layeth straight before vs Naaman the Sirian , or Nicodemus , or Saint Paule , which applyeth him selfe to all , and who made himselfe a Iewe amongest 1. Cor. 9. Sect. Iewes , & a gentyle amongst gentyles .

I doubt not but these reasons seeme fayre and pleasant to the fleshe , and that it loueth such proctors and aduocates which will so excuse & Proctors and aduocates of the fleshe . iustifie it : but it must take heede that they vse her not as aduocates and proctors , those are without conscience and without the feare of God , and which haue no other God but Golde and siluer : and haue no regard , so they haue money : such proctors and aduocates will make them beleeue , whose cause they defend , that their matter is good , although it be the worst & falsest that may be : for euery man easily beleeueth that which he desireth , & that which pleaseth him , & he hath affection vnto : & therfore M. aduocate knowing the affection of man abuseth him to his profit & gaine , & to the hurt of the pore contender : for if he would tell him at the first , that he had an euil cause , hee woulde staye from pleading , if hee were wise , and woulde pursue that cause no more , but would doe that which were right and reason , and so the aduocate shoulde gain nothing : Or if he were an obstinate person , and affectioned aboue measure to his cause & against his partie , he woulde be vexed and angrie against his aduocate , and woulde iudge him ignorant and scant cunning in his arte for telling him trueth : And therfore would goe seeke another more to his liking ; for it is the nature of man to iudge all thinges according to his affection and for his aduantage . If thou speake to his fansie thou shalt be the learnedst man in the world : but if thou bee contrarye to his opinion , thou shalt be but a beast , and haste lost immediatly all thy learning : and therefore our flesh will haue aduocates to defend their cause well , and to allowe what shee desireth : & seeing it hath such a desire , shee shall no more lacke such fellowes as shee desireth , then the same proctors which take pleasure in contention , spending their money , loosing their time , and consuming their bodies and soules in strife and debate .

But what profit shall they haue to cast away Sect. and destroy them selues : for the sentence shall not be giuen by the aduocate and proctor , nor according to their desire , but by the iudge and such as shall please him : and when M. Aduocate shall see that the cause of his Client goeth euill , whome he hath alwayes kept in good hope till the last cast , he will shake him of well enough and leaue him in the myre wherein he hath plunged him : for he hath his reckoning , he hath fished in a troubled water , he hath plucked the bird , he hath the feathers & the fat , and careth no more for the cause : and therefore let vs take good heede , that we delight not in such defenders and aduocates : for there maye be enough found , which to please vs and bee in our fauour , and well accounted of ; will flatter vs , and tell vs pleasant thinges : wee prooue it true in many bellies , whiche haue founde suche tast in the Kitchin of Egypt ; that they thinke them selues vtterly lost , so soone as they haue lost the sight of the smoke . But when we shall appeare before the iudgement of God , the disputation shal not there be decided , nor the cause there iudged by their reasons , nor according to their sentence , but by the iust iudgment of God which is alwayes in truth .

And therefore let vs count them more deare , Sect. Let vs flee flatterers and Parasites . which speake simply and roundly vnto vs according to the truth of God , then those whiche flatter and seduce vs , to please vs , and keepe themselues mor at ease ; for in this diuine court and in these last appeales , sentences shall not there be weyed in the ballance of carnal sense , & humane reason , but in the ballance of Gods worde , which shall not be vnderstoode , according to our fantasie , but according to the will of the spirit of God : then both Clients and aduocates shall find them selues as much astonied the one as the other : and the one shall not ease then the case of the other , for they both shal be sufficiently troubled eche one with his owne cause , the plaintife shall not there be only in danger as in the courtes and iudgements of men , but if he be condemned , the proctor and aduocates shal be subiect to the same condemnation with him , and more greeuous ; for if the hearer be condemned , because hee hath taken pleasure to heare and followe euill councel , much more grieuously shal the councellour be punished , who hath had more regard to satisfie his couetousnes , & affection of a poore ignorant soule , then the word of God : for hee hath setled him , and confirmed him in errour , whome hee ought to haue withdrawen from errour , & to haue led him into a better way by his good councel .

Why doe not these councellours as well alleadge other places of holy scripture , whiche Sect. be repugnant to the affection of man , as they alleadge those whereby they seeke to please it : for it is not needefull nowe to trauell muche to finde cloking to our flesh , to arme it against truth , to furnish it with armour , and to put the sword into her hand to fight against it : for she is but too cunning by nature to & bold & hasty to fight against her owne saluation , and to aduance her owne destruction : wherfore shee hath herein more neede of a bridle then a spurre .

This Satan , that endeuoureth himselfe so Sect. much to embolden the fleshe , to defile it selfe in Idolatrie and superstition , is not very hastye to alleadge vnto it , Abraham and all the Patriarkes and Prophets , who in what place so euer they be found , although they haue beene couersant oftentimes among the Pagans and Idolaters , yet were they neuer partakers of their Idolatrie , but also made publike confession of their religion , and of the true GOD whom they serued . Satan and his aduocates that serue him , will know nothing of all that , they passe it ouer lightly without making any mention therof : they haue no care to rehearse the examples of the fayth and constancie of the Hebrewe children , or of Daniell : whereof the one did choose rather to be cast into the fornace of Nabuchadnazar , them to worship his image & Dan. 3. to do honour & reuerence to his Idole of gold . The other desired rather to be cast into the den & throte of the lyons , then to remaine onely three Dan. 7. dayes without praying to God , and without making open confession of him . They can also Examples of the Apostles and martirs . well dessemble the example of the Apostles & Martyrs , and of so many of the good faithful , whiche haue better liked to endure the moste grieuous torments that Tyrants coulde imagine , then onely to doe reuerence to an image , or put a little insense vpon the fire before an Idole : if they had knowne how , or would haue dessembled and halted on both feete , and haue serued God and Baal , they had neuer suffred any thing for Christ Iesus , their blood had not beene shed for the testimonie of the trueth , and the Churche of Iesus Christ had had no Martyrs .

I maruell what newe christianitie such men Sect. will bring vs , and to what ende they thinke Iesus Christ hath sayde : who so denyeth mee before Mat. 10. Mar. 8. men , I will denie him before my father & his angels . Who so is ashamed of me and my wordes in this adulterous and sinfull generation , I wil be ashamed of him before my father which is in heauen , and before his holy angels . He that is not afraid to leese his soule , that is to say , his life for my sake shall finde it : hee that confesseth me before men , I will confesse and acknowledge Mat. 16. Ioh. 12. him before my father which is in heauen .

Wee see plainely by these wordes , that Iesus Sect. The faith of a Christian . Christ is not contented with a vayne and dead faith , that man imagineth himself to haue , but requireth a true and liuely fayth , whiche must be so rooted in the heart that it must bring forth her boughes and fruits outward , & what are these principall fruites , but that wee make profession of Iesus Christ as well in wordes The fruits of faith . as workes : but what else requireth the Lorde of vs , but onely this sacrifice of prayse ; when the Prophets do prophesie of the church of our Lord Iesus Christ , what difference set they betweene it and other religions , and betweene her sacrifice and those of the Sinagogue ? what is the principall point whereby shee may be knowne and separated from others , but the sacrifice of prayse ? whereby I vnderstand here all that the faythful sayth or doth is to the glorye and praise of God : for although that praier bee sometimes called especially by that name , yet the signification thereof stretcheth farther , and comprehendeth other things that apperteine to the diuine seruice : for the faythfull man doth not his workes whatsoeuer they be , to be iustified by them , or to merit by meanes of them , the kingdome of heauen , for it is already merites & purchased for him , not by his merit but by the merit of Iesus : and before he was incorporated into the Church of Iesus Christ , hee was iustified by fayth in him : for he was made vnto vs of God , Iustice , Wisedome , Sanctification , and redemption , the principall end : them of the workes of the faythful is to prayse God , and to giue him laud and thankes for all his benefites , after the example of Angels , to whom by Iesus Christ hee is associated and conioyned , which neuer cease to prayse God in all thinges : And yet doe they it not to merit Paradise therby , wherof they haue alreadie the fruition : but because God is their soueraigne goodnesse , & also mans , and that they are created to that end , as we are : and therefore when Iesus Christ exhorteth his disciples to good works , and to make their light shyne by them before men , he sayth not to the end , that by them you may be iustified , or merit Paradise : but to the Mat. 5. end that men may see them and glorifie your father which is in heauen .

Seeing then it is the propertie of the church Sect. The work of the church . to offer vncessantly to God this sacrifice of prayse , how can shee without that , be the church of Iesus Christ ? Wherefore hath the Apostle sayd , if thou confesse the Lord with thy mouth , Ro. 10. Faith and confession . and beleeue in thy heart that God hath raysed him from the dead , thou shalt be saued : for man beleeueth in the heart to iustification , and confesseth with mouth to saluation . He requireth fayth aboue all thinges , without the which all Ro. 14. Heb. 11. is but hypocrisie , sinne , and abhomination : but he requireth also confession of the mouth , and the outwarde testimonie of this inward fayth , to serue to the glory of God , and the edification of our neighbour : we see how hee ioyneth the confession of mouth with fayth in hearte ; because they are thinges inseparable , as the soule and life , the fire and his brightnes , the Sonne and his light , the body and his shadowe : for if fayth be in heart , there is no doubt , but that Iesus Christ dwelleth there by fayth : as Saint Eph. 2. Paule witnesseth . If Iesus Christe dwelleth there , he is not then without his holy Spirit . But for this cause are wee called the temple of God , because God by his holy spirit dwelleth in vs . And therfore the Apostle sayth againe , that he which hath not the spirit of Christ , is not of Christ , and cannot be acounted for a Christian . 1 Cor. 6. Sect. Rom. ● .

Seeing it is thus , howe is it possible if God dwel in the heart , that the diuell should be in the tongue , in the mouth , in the hands , & in the other members , which all take life from the heart , & are Iam. 2. al guided & gouerned therby : S. Iames speaking of the tongue sayth , that out of one spring cannot come sweete & bitter water , yet this will make vs beleeue the contrary , to the end that that maye bee verefied in them , whiche is sayde in the same place : out of one mouth proceedeth blessing and cursing , by the tongue we blesse God the father , and by the same wee curse men , which are made to the Image of God . But that which worst is , wee deny and blaspheme him , with the tongue and mouth , which he gaue vs to glorifie and confesse him : and we make of our members , which should be the weapons of Iustice and holynesse , the weapons of vnrighteousnes and iniquitie . Iesus Christ sayth that out of the abundance of the hearte , the mouth speaketh ; And that the good Mat. 12. man out of the good treasure of his heart , vttereth good thinges , and the wicked man vttereth euill thinges . Wherfore by the same reasons Iesus Christ conuinceth the Scribes and Mat. 12. Pharisees of the malice & peruersenes of their hearts , & by their own words , saying , thou shalt be iustified , ( that is to say ) knowne to be suche as thou art , and be declared iust or vniust , condemned or absolued by thy doings and sayings . For if they had had Iesus Christ in their harts , they had not had Belzebub in their mouths : for as Saint Paule witnesseth , No man can say the Lorde Iesus , but by the spirite of God , no man speaking by the holy Ghost , can call Iesus 1. Cor. 12. Sect. execrable , nor speake euill of him , nor blaspheme him .

Wherefore for a full conclusion , if we will of right be counted Christians before God , & before his elect and his Church , it is necessary to lay this foundation : that as it is requisite to haue a true faith planted in heart to be incorporated in him and his Churche , so must we confesse him , otherwise what else is our fayth , but a dreame , a fantasie , & a foolish imagination of our owne braine : but the faith of a christian , is not onely as a speculatiue knowledge without falling to action , & putting nothing to effect : for it can be in no place without shewing it self , it fareth so with it ; as Ieremie witnesseth , that he hath prooued it in the word of God , whiche he willingly sometimes haue kept in , seeing ( as seemeth to him ) that it profited not much , when he vttered it , but that it was had in scorne , and he set him selfe in displeasure and danger of death amongst the wicked , which were hardened more and more : therefore he said , I will make no more mention of the Lord and will The vertue of the word of God & of fayth . speake no more in his name . Then his woorde was in my hearte as a burning fire , shut vp in my bones , and I fayled , and was weery with forbearing that I could stay no more . He can not resist the spirit of God , for the zeale that he hath to the glory of God enflameth him so , that he cannot hold his peace . Seeing then that the word of God is so vehement a fire , wherby faith is enflamed , how is it possible , but the flame , light , and heat , or at the least some little smoke will shew forth ? for when as fayth is almost wholy extinguished , & yet there remaineth some little spark is it not possible , but that it wil cast some little smoke , as the flaxe & brands with yet smoke , whilest there is yet a little fire , or hath been lately .

I say not this to fauour and stir vp more a Sect. sort of rashe and raging spirits , which without any wit or discretion will counterfeit to be zelous professours of the Gospel , and will speake of all matters , and crie out against Idols without measure , and without seeking occasions & considering circumstances , which seeme to edification , but serue only to trouble the weake , and to put them in danger which truely feare God : and to coulor their fury and madnes , they alleadge the zeale of the Prophets & Apostles , & the feruentnes of the spirit , which they cannot keepe in : wherein they declare themselues rather to resemble that glorious Elihu the Buzite , who was one of the comforters or rather discomforters of Iob , then to Hieremy Anatathite , for they vse the same talke , & say as hee doth . I am full of wordes , and the spirit within me , constraineth me . Behold my stomack is as the wine , which hath no vent , and is as newe vessels , the breake . I wil speake therfore & breath my selfe . They are like to newe wines , with haue not yet wrought , & cannot be conteyned within the vessels , but it breaketh them or els must haue vent .

But as the spirite of God cannot be Idle in Sect. mans heart , so doth it not enforce man beyonde the bondes of Christian modestie : he aloweth not the zeale without spirituall knowledge & wisdome : therfore the Apostle saith , the spirits of the prophets are subiect to the prophets , as he Rom. 10. 1. Cor. 14. Act. 9. 13. 19. 21. Act. 17. himselfe hath shewed it by experience , for although he were excellent in all the giftes of god aboue others , neuerthelesse he alwayes submitted him selfe to the iudgement of the church , and neuer despised the councell of his brethren , as it appeareth in that which was done in that church of Damas , Antioche , Hierusalem , & Ephesus , & when he was in the town of Athens tarying for Silas & Timotheus , his spirit was stirred vp in himself , seeing the town so much giuen to idolatry : wherfore he disputed in the assembly with the Iewes , and with those that feared God , & euery day in the marked & publike places , with those with by chance came vnto him : but hee cried not out in the streetes like a mad man : he cried not against the Idols without reason , he ran not into the temples to breake & beate them downe : also he went not to doe reuerence vnto them , & was wary enough to giue any signe either in deede or woorde whereby any mought iudge that hee hadde them in honoure or anye estimation : he made no conscience to enter into the temples , and to behold their Altars and Idoles ; but he went not thither with the Idolaters , when they made their sacrifices to please them , and for feare of offending the Athenians : but contrariwise , he went thither to finde occasion to drawe them from their Idolatrie and superstition , which he condemned by his publike testimonie , but not without great reason and christian wisdome and modestie .

So then as I cannot allowe these enuious , Sect. frantike , & offensiue persons : so wil I not condemne all those which shewe not the like zeale as Saint Paule did : for I knowe where one may finde such : but I speake especially against those wise spirits which feare so greatly to fall into any danger , for the name of Iesus Christ , that they gouerne themselues so warily , that they suffer not to passe from them any little shadow of smoke , whereby one may iudge that there is not one only sparke of faith in their hearts , for they feare so much , that any shoulde knowe that there is any fire of the Gospel in them , that they endeuour by al meanes to put it out , and gouerne themselues in such sort , that none of good iudgement can account them other then for enemies of Iesus Christ .

Iesus Christ taught no suche lesson to his Sect. Disciples : it is necessarie if we will followe them , to obey that the Lord commandeth vs by his Prophets . Come out of Babylon , flee from Esa. 41. the Chaldeans , depart ye , goe out from thence , touch no vncleane thing , goe out of the middest of her , be ye cleane , ye that beare the vessels of the Lord , flye out from the middest of Babylon , Ier. 51. and deliuer euery man his soule . Thinke wee that these exhortations are in vayne , and that the holy Ghost biddeth so often to goe out with out cause ? Let vs consider what earnestnes he vseth , and if any thinke that such exhortations pertaine not to vs , let him hearken to that which the holy Apostle sayth , after he hath declared to the faithfull , that there is no agreement betweene the faythfull and the infidell . Wherefore departe from the middest of them , and separate your selues from them , saith the Lord , and touch not any defiled thing , and I wil receaue you , and be your father , and you shall be my sonnes and daughters . Seeing then we haue expresse commandement to goe out of Babylon , and to separate our selues from Infidels , eyther we must doe it , or confesse that we resist the will of God , and that we offende him , we cannot resist the exposition that the holy Ghost proposeth so plainely . The summe is to vnderstand it well , and to knowe what maner of departure and separation this ought to be , and then to put it in execution .

We may goe out from Babylon , and separate Sect. our selues from Infidels , three maner of wayes . The first is , in bodie onely , hauing the heart ioyned with them , The second is , in spirit onely , hauing the body ioyned with them . The third is , hauing the body and spirit both together . This last departure and separation is the surest for it is very hard , and almost vnpossible to liue amongst the Babylonians & Egyptians , without being defiled with their abominations , or put our selues in danger of their sword : It is very hard to the flesh to put it self in danger of the sword for confession of the truth , if the vertue of the spirit of God change it not , & vnlesse it doe such violence to it self to forget & forsake it self , which cannot bee without a singular gift of God . On the other side , to participate and consent to the abominations of Idolaters , and to please God , are things too farre contrary , and which cannot agree together : wherefore the Lord hath not without cause withdrawen his people from Egypt & from Babylon , & forbidden that they should make any aliance , neither by marriage , nor any other kinde of way , with Pagans & Idolaters , which were their neighbours , Exo. 34. Deu. 7. knowing it is very hard to touch pitch without being defiled therwith , and to be conuersant Eccl. 13. among thornes without being pricked .

But I know well that the flesh can replye Sect. against this councel . First that many cannot go out though they would : Then there is feare of loosing their earthly goodes , and delightes , & pleasures of the world , which must bee forsaken ; and the loue , studie , and care of housholdes and families which are committed to our charge : I am not ignorant what temptation this may be : And therfore I would not constrain al those which haue knowledg of the truth , to go from their lands & countries to cary themselues into places , where it is lawful to serue God in libertie of the spirit , or condemne them altogether , & cast them off as vnworthy to be disciples of Iesus Christ , & to be counted for brethren , and christians , if they did it not : for I knowe well the departure would be very hard to many , & that it were impossible in this time to find a country of libertie which were able to receiue so great a number of people as God hath shewed mercy to , & wherin there were earthly goods sufficient to nourish & entertain them , if god of his grace would not cause manna to raine down as Exo. 16. he did in the desert : yet if it shal please the Lord to giue such strength to those whom he hath visited by his grace , to depart amongst Idolaters to make their abode there , where there is no constraint to commit idolatrie , there is no countrie so strait nor so scarcely victuales nor yet so euil prouided of worldly goods , which he cannot enlarge and make able to receiue all those , which wil come thither , and furnish them with whatsoeuer is necessary for them .

He coulde as easily finde meanes to do this Sect. as he did to giue so commodious an habitation , and so apt a lodging , and place to Noah and al Gen. 7. Noahs ark . his familie , and to all the beasts which entered in with him into his Arke , within so weake a vessell , and which according to mans reason , was nothing able to receaue so many creaturs with victuals necessary for them . Who made the Arke so well able to receaue , so stable , and so strong ? who made the victuals which were therein , to encrease and multiply , but onely faith ? If then we shut our eyes as Noah did , to follow the Lord , we shall alway finde the arke large enough , and sufficiently prouided . The Lord whom we seeke and are willing to serue , hath sufficiently declared vnto vs since the creation of the world , what care he had ouer vs , euen to prouide for vs in all our necessities : For before he had created man , he prepared his lodging for him throughly garnished , not onely for things which were necessary for him , but for al thinges that he could desire , to the ende that nothing might be wanting to him , wherby he might take his ful pleasure vpon earth , wherein he would place him . Then if this good God hath so prepared this lodging for man before he placed him in the world , and would not create him vntill he had first created the heauen and earth , the Sea , and all thinges contayned therein , to serue him : Thinke we that he hath not now as great care ouer vs , as he had then , and that he cannot as well prepare vs dwelling places , wheresoeuer it pleaseth him to direct vs , when it pleaseth him to drawe vs out of a captiuitie , and furnish them with all thinges necessary for vs ? Who prouided for the children of Israel , when they went out of Egypt ? Who made them inheritors of the land of their enemies ?

We cannot and the worst fall , finde a countrie Sect. more barren , than the desert of the Israelites , after they departed out of the fruitefull land of Egypt : but if many of the Israelites , being alreadie acquainted with the Babylonians , liked rather to tary in Babylon , yea , after they had leaue to returne into their owne countrey , them to leaue their possessions and delightes that they had there , to returne to Hierusalem ; how many Successours thinke we they may haue at this day amongest vs ? And therefore I knowe I should profit nothing to exhort al to goe out . Moreouer it were to small purpose to separate our selues corporally from Idolatrie , & to withdraw our bodies from Egypt , if withall we withdraw not the heart and minde , renouncing the maners & fashions of the Egyptians : for it is all one in what soyle soeuer we be , if we cary the leauen of Egypt with vs , for it were much better to be a true Israelite , & to worship God purely in the land of Egypt , then to be an Egyptian and Idolater in the desert , or in the land of Chanaan , and there to worship the golden calues , and to take thought for the leekes , the onions , the fleshe , the fishe , & the pottes of Egypt , it were better to call vpon the name of God in Egypt , and patiently to abide the tyrannie of Pharaoh , then to be from thence and murmure against God , and blaspheme him , as these old Idolaters , Isralites by name , and Egyptians in deede , hauing the body without , and the hearte in Egypt : as at this day it falleth out in manye . We haue knowne some , that haue boldly gone out of Egypt , as the monkes goe out of the worlde , They forsake the landes , the countries , the townes and the people of the worlde and of Egypt , but they forsake neither the worlde nor Egypt , but cary it alwayes with them . They doe in deede put off their garmentes , and put on other : But they put not off their monkery and the old man , to put on the new man . They cannot change their old Egyptian , and Egyptian skinne . They cannot forget Sodome and Gomorrhe , nor put the hande to the Plough , without looking backe as Lots wise did .

Manye of these are not counted to returne into Egypt , but doe their endeuour to Sect. draw others backe thither , and to keepe them there still , as the ●●ies , whiche were sent to spy out the land of Chanaan : we are not ignorant of the reportes which some make of countries here about , wee deny not but there are great faultes and great imperfections in many , which boast themselues of the Gospell : but we woulde also that these delicate Israelites did vnderstand , that in going out of Egypt they must passe the Sea , and through the desert , before they come to the land of Chanaan : and that fleshe shall not finde there all that it desireth . It must first beare & suffer muche , & enter into great dangers ? these delicate christians ought to think that they goe from among men , to liue amongst other men , & not among angels : for if we will finde out angels and liue among them , we must goe seek them in Paradise , and not in this corruptible earth .

Yet what vice or imperfection soeuer there be Sect. in them , which be gone out of Egypt , & are in a countrey of libertie , yet this good they haue moreouer and besides , which is not small : that it is lawfull for all them ( to whome GOD hath giuen such grace ) to be good men , which they may be without danger of their life , which is not lawfull euery where : for the greatest faulte that is at this day in the world , and the greatest danger is to be a good man , and to be desirous to liue in the feare of God : if there be Egyptians mingled among the Israelites , yea though the number be great , yet is it no smal benefit of God to haue libertie to heare his word , and to serue him according to the same without feare and molestation of Pharaoh .

Wherfore I iudge it most safetie for them , Sect. which are yet in Egypt , to go out from thence altogether both corporally and spiritually if it possible , & if they haue any good opportunity to doe so : but I aduise them not to departe thence in body ; if the heart renounce not the same altogether , it were better the bodye shoulde remaine there together with the heart , then to doe as many doe , which are come to these partes , and haue begunne to murmure , when as they haue not found ( not water as the Israelites in the desert : ) But Malmesey , or Ipocrys , Quailes , Partriges , & a couered table : there come many which giue vs great & horrible offences , & commit execrable villanies vnworthie , not only for Christians , but for Turkes and Paganes : and then they complaine of the hardnes and barbarousnes of the people , which they haue found here , and slander the land wherein God is glorified . If they haue found the people hard & stiffnecked , they haue made them worse vnto vs , and more obstinate by their offences ; and then to excuse them selues they lay the burden on others .

I say not this that I woulde excuse the Sect. ingratitude , and barbarousnes amongest vs , which doth greatly displease me . I wil not denie , but that there is little feare of God , fayth , charity , and amendment of life in many , which giueth cause of offence euen to the best sorte : that which I sayd , I say to this ende , that those which are well minded should not lightly beleeue all euill reportes , and shoulde not refuse through them to goe out of Egypt , if GOD graunt them opportunitie : and let them not cast their eye vpon them , for they haue not receiued the Gospel for their sakes , but that they should haue a regard to Iesus Christ whome they serue , who wil not offend them , if they be his disciples : for euen as the good cannot altogether eschewe the euill , but that they shall finde of them in euerye place , if they departe not out of the world : euen so those which haue the feare of God cannot be there where Christ is purely preached , but they shall finde their like , at the least , the wicked that be there cannot hynder them from beeing good and seruing of God , if they haue a desire thereto : which they cannot be suffered to doe there , where it is heresie and a greater offence , then murther to confesse Iesus Christ , as it behooueth a good Christian .

Wherefore I thinke as I haue alreadie Sect. sayd , that this departure out of Babylon , which is done both in body and soule , is the most sure and happy . For it is no smal good to be conuersant with the faithfull at their publike prayers and preaching of the worde of God , and at the partaking of the Sacraments ; as wee may easily knowe by the great desire that Dauid had , to see the arke of the Lorde , & to praise him in his holy hill , and his tabernacle , with his chosen people . Why doeth he lament so much for the tabernacles of the Lorde ? Yea , why doeth he crye with so great affection , O Lord how amyable are thy tabernacles ? what loue is it that I beare to them ? he was a prophet , he was not constrained to commit Idolatrie : what griefe susteyneth he , when as he is pursued by his enemies , and is separated from the church of God bodely ? although he coulde not be separated spiritually ? for he was better there being in the house of Achis , then Saule and all his enemies , which were bodely in the middest of the common weale and Churche of Israel : yet howe doeth it grieue him , that hee cannot prayse God in the place that hee hath chosen with his people ? although he ceased not to prayse him alwayes where he was , and sing Psalmes vnto him ? But he was not ignorant what fauour and goodnesse God sheweth towardes his people , when they are assembled in his name : hee had had sufficiently tryed , howe the vertue of the holy Ghost doeth shewe forth it selfe in these holy assemblies , and in this body of Iesus Christ vnited together with his members corporally and spiritually , to glorifie him all with one heart and voyce : why doe the poore captiues of Babylon so muche lament Hierusalem , but because they feele what a plague it is to bee so oppressed by tyrannie , that men cannot haue anye good fourme of a Churche , nor yet serue God according to his pollicie and ordinances , nor make publike confession and profession thereof as the faithfull desire .

But because it is hard for all men to be able Sect. to come to his felicitie , to depart wholy this day out of Egypt and Babylon both corporally and spiritually to liue in libertie : yet at the least it is necessarie to depart thence in heart and minde , if they cannot get thence in body : and how can this departure and separation be , if we keepe not our selues from the filthines and abominations of this worlde ; for that it is the true religion , as Saint Iames witnesseth . He that liueth amongst the Idolaters and communicateth not with their Idolatries and sinnes , he is much better separated from them , then he that is conuersant with the Godly , and hath his heart replenished with superstition and hypocrisie , for this separation is made by the holy Ghost ; who separateth the elect and children of God , from the wicked and reprobate , and sanctifieth and dedicateth them to serue for his honour and glory , for this cause the christians are called saints , & confesse the holy vniuersall Church . Seeing then that the Church is holy , & that it is nothing else but the assemblie and companie of the faithful , it followeth necessarily that al the faithfull , which are the members whereof this body consisteth , and that this company assembled and made bee holy : for this cause we call it also the communion of Saintes . And S. Paule writing to the faithfull which haue receiued the Gospell , he saluteth them , and called them Saintes , as it appeareth in all his Epistles : for what cause then are they called Saintes , but because they are separated from all prophane vses , and that they are drawen away from the seruice of the Diuell , the world , & the fleshe ; & that they are wholy dedicated , consecrated , and sanctified to god to serue him only ? for the scripture calleth the thing holy , which is secluded from all other vse , and which is nothing but to the seruice of God , and therefore the Lord called his people Leui. 19. 1. Pet. 1. Israell , the holy people , and commanded them to sanctifie them selues , saying be yee holy , for I am holy .

For this cause he hath separated and diuided them from all other people , and hath giuen Sect. them lawes , ordinances , and ceremonies , cleane vnlike to all other people , to keepe them better in his seruice , to this ende that they might not be defiled nor polluted with the superstitions , Idolatries , and abominations of others : wherfore he hath endeuoured by all meanes to draw them from all companie and acquaintance with Idolaters , which might any way induce them to worship some other besides him selfe , or in other sort then hee had commanded : if it were all one , & that it were no sinne to be in company with Idolaters , and to communicate with them in their sacrifices & abominations , what neede was there that God should giue a Lawe ? to what purpose hath he so charged the people of Israel with ceremonies , if it were lawfull for them to vse al indifferently as they lifted ? why did Moses study all that he could , ( being thereto appointed of god ) to ordaine them ceremonies ●lat dissonant & contrary to al their neyghbours about them , & al the Pagans & Idolaters ? It was for nothing els , but that first the Lord would foresee by this way , that they should haue no acquaintance and familiaritie with them in that which concerned the seruice of God , nor any similitude , wherby they might be induced to follow them or obey them , with such an opinion of false Gods as the Pagans haue . Then to the end it should not seeme they did like vnto them , & that that , which they did to the honour of their God , was done to the honour of strange Gods : or that it might not seeme , that therby they did allow their manner of dealing : so farre is it that God would permit it to be lawfull for the people of Israel to communicate with the blasphemies , sacriledges , & abominations of Idolaters ; that he would not suffer them only to haue any agreement with them in ceremonies , & in their maner of doings with them : he would not suffer them to haue so much as in the outward thinges , euen those which otherwise might haue beene indifferent & lawful : why did he forbid this so sharply , but for the causes aboue sayd , & to keepe his people alwaies the better without wandering from his seruice .

Wherfore if we wil be accounted Gods people , Sect. The office of Gods people . we must be holy both in body & soule , & witnes by our words & works , that we are his children , & that the works of the wicked displease vs , or at the least that wee allowe them not : for when the Apostle forbiddeth vs to be partakers of the works of darknes , & commandeth vs rather to reproue than , he doth sufficiently shew vs , that wee cannot be children of light , if we do not wholy renounce darknes , & that we cannot be separated from Idolaters & Infidels , if we confourme our selues to their maners , their works , & conuersation . And therfore for a man to boast himself to be faithful , & outwardly to allow idolatrie , & to giue good countenance to idolatries are things with cannot agree together in a true seruant of god . Let vs not think our selues excused before god , Sect. nor in the conscience of those with are faithful indeed in saying : I know wel enough , what my heart is , what countenance soeuer I cary , or what godly shew soeuer I make , yet put I no trust neither haue I any deuotion in Idoles , but I worship the onely God in my heart , it is better yet to doe thus , then to persecute the truth , and for a man to shewe himselfe an open enemie vnto God . But yet it is impossible that the heart should be free from Idolatrie , when al the body is defiled , and doth reuerence vnto strange Gods , & to the enemie of God : what good heart soeuer a subiect can beare to his prince , yet could not the prince beare it , that he should do homage to another , & that he should cary weapon against his natural prince . Men say commonly that he the sweareth by art , for sweareth him selfe by art ; we ought not to thinke that the heart remaineth vnsworne , if the tongue forsweare it self ; for we must vnderstand the othe according to the meaning of him that giueth it , and not after the meaning of him that receiueth it . And when we are partakers of the ceremonies , sacrifices and Sacraments , whether they be of the faithful or infidels , we bynde our selues & sweare vnto that religion , by which we communicate with them .

We haue then trimly sayde that our meaning is farre other , for God alloweth no Sophistrie : he cannot cal things by but their name : fraude and deceit is somewhat more honest amongest men , then manifest thefte , yet is it accounted before God for theft in deede , what name so euer men giue it : wherfore let vs not thinke that by our goodlie shewes , our Idolatry is so excused , that it is not Idolatrye , and a true kinde of renouncing Christ Iesus : although it seme to vs somewhat more alowable , then to deny him openly . S. Peter denyed Christ with his mouth , he said , he was none of his , and do wee make anie more of him ? what speech do our works vtter els but the same of S. Peter ? where vnto tendeth our Idolatries and outward hipocrysies ? but to let Infidels vnderstand that wee are not the Disciples of Christ Iesus , & that we know neither him nor his Gospel .

To replie , that we do it not with the hart , but Sect. the heart is farre otherwise : So was euen the heart of S. Peter : it grieued him greatly to deny Christ Iesus , but the infirmitie of the flesh & feare of death ouercame the christian constancie , which ought to haue bene in him , yet can we not excuse him , but that he sinned greatlie , and we are lesse to bee excused then he : for he denyed not Iesus Christ for feare of loosing his worldly goodes , or for any light cause as we customablie doe , but for feare of death , he went not to present him selfe willingly to renounce him as we doe , he went not to the Byshops houses , nor to the high Priestes of the Lawe to please them , or other of the Iewes ; or to make them beleeue he was of their company , or that he had no acquaintance or familiaritie with Iesus , as they doe , which frequent the temples of Idols ; he went thither to stand faythfully vnto him , as he had promised , & for the loue and affection he bare to him , yet was hee caught : and seeing how his maister was handled amongst the murderers , and veiwing the place where he was , fearing death , which was manifestly before his face , & was ouercome by the infirmitie of his flesh : for he was so troubled that he knewe not what he sayd or did , for that hee saw not Iesus Christ then , but as a poore miserable creature , forsaken of al men , for he had not yet such knowledg of his diuinitie , nor had not receiued the holy Ghost so abundantly as he had after .

But we that confesse Iesus Christ to be set Sect. at the right hand of God his father , aboue al the heauens , we tary not till our aduersarie vrge vs and presse vpon vs , and that tyrants constraine vs to renounce him , but imediatly of our own accord , & voluntarily we go to the assemblies of Idolaters to the same purpose , knowing well that we must needes dishonour Iesus Christ with them : & howe much the more they marke & behold vs , so much the more we shew our selues plentifull in all kindes of blasphemies & Idolatries . There is not so smal an Idol wherunto we do not reuerence , wherunto we do not bow the knee , fearing to be accounted true scholers of Christ Iesus .

The auncient christians did so lightly esteem Sect. these matters as we do , but they thought it so vile , so detestable , & vnworthie a thing for a christian , that hardly they would account them for brethren & christians , which had not beene constant in the torments , and which liked better to forsake and forsweare Christ Iesus , then to suffer death , at the least those ; which accounted their life more deare to them then the glory of Iesus Christ , hardly could they euer bee receiued into the ministerie of the Gospel : yet was it sufficient to the Idolaters and Infidels , that those whom they persecuted for christians , should make onely the least shewe onely in the world to allow their doings , and to honour their Idols by outward tokens : they cared not what the heart was , so that they might onely draw one woorde from their mouthes , or cause them to shewe foorth some gesture , whiche they might drawe to theyr aduantage to boast that they had made them to abiure .

But the fleshe wil replie , that if it should do otherwise , Sect. it should put it self in danger of being persecuted , & to cause others to be persecuted , & should stir vp great offences . Neere are goodly reasons of mans wisedome , and very fit for the fleshe , and the schoole from whence they proceede , I am in company of Adulterers , which go into a brothell house and fearing to offende them , I enter in with them to keepe them companie . But some will replie againe that the Brothell house , and Idoles temple is not al one , but much worse : for what is Idolatrie and superstition else , but adultery and fornication with strange gods , & the temples of Idols , what are they els but brothel houses of Sathan ? wherin we violate the fayth promysed to our Lord Iesus Christ , and wherin we giue our selues ouer as whooremongers and adulterers vnto strange Goddes , and to the Diuel as to our lovers ? I knowe not howe wee maye speake this more ciuilly , if we will not correct the speech , which the spirit of GOD hath vttered by his Prophets , whiche commonly vse these Exo. 16. kinde of speeches , when they preache agaynst the Idolatrye of the chyldren of Israell .

But a man may yet reply . Although the body be there , yet we consent not in heart , and yet we auoyde offence and persecution . Dina the daughter of Iacob , whom the Sonne of the king of Sichem rauished , consented not in heart to the wickednes of the adulterer , yet was shee not altogether without faulte , she was for all that corrupted and counted for an harlot ; for if she had remayned in her fathers house without wandering abrode to go see the daughters of the countrie , she might haue auoided that great inconuenience , whereby she fell into great dishonour and was cause of great euill .

Which of vs all would be content , if his wife Sect. after shee had yeelded her body to an adulterer , should make him this answeare , saying : although he had his pleasure of me , yet was it against my will ; but because I saw my selfe amongst adulterers , fearing to be spoiled , & that they woulde cut my Purse , or take awaye my Gowne or my Kercheife , I consented to their will , but I did it vnwillingly , to auoyde that they might doe me no displeasure , and for the feare I had to offend and anger them . Had not the husband good cause to say , what hadst thou to doe in the brothels house ? why wentest thou thither ? had not it been better for thee to haue lost all that thou haddest , all thy Iewelles , thy rayment , yea , thy lyfe , then thy chastitie & soule , and to offend God ; who commandeth vs to choose rather to dye , than to breake his commandement , & violate the fayth & loyaltie , which thou haddest promised to thy husband .

As for that which some alleadg also concerning offence . Such disputers shew wel that Sect. they vnderstand not , or wil not vnderstand what an offence signifieth . For after that maner that they would auoyde offence , they declare that they vnderstand by offence , the disfauour that one may haue of men for that he doth , and the displeasure they may haue thereby : but if wee marke well in what sence the name of offence is taken in the holy scriptures , we shall finde it signifieth nothing els , but all hinderance , that we may giue to our brother by our euill example to make him stumble and wander out of the right way of saluation , or that we may take of others : for if we will take all that for offence , which men wil be displeased at , wee can neuer serue God as we ought to do . For as S. Paul saith : If we shoulde please men , we coulde not Gala. 1. be the seruants of God . The offence then which we ought to feare , it is all let that we may put either to our saluation , or to the saluation of our brother . If than I enter into the brothel house Mat. 18. with whoremongers , & fearing to offend them commit wickednes amongst them , I giue two offences in steede of auoyding one . First , in that by my dissimulation or agreement , I allowe iniquitie , and in allowing it , yeeld my selfe pertaker therof & faultie : for those sinne not only , which commit a wicked act , but those which in any sort consent therto & allow it , and after the fort such a one is an offence to himselfe ; whereby he sheweth not to haue well vnderstood & considered that which Iesus Christ saith . If thy eye , thy hand , or thy foote offend thee : that is to Mat. 5. say . If there be any thing which hindereth thy saluation , seeing it ought to be as deare & as precious and necessarie as thine eyes , thy hand , or thy feet , cut & pul away al that , & loose it rather then wholy to perish . Further he is offence to the wicked , whom he doth more confirme in their iniquitie , for insteede of reprehending of them to drawe them out of the same , they defend themselues by him , & by him take occasion to approoue it . Thirdly he offendeth the faythfull , & chiefly the weake : for when they see him in the brothel house & with Idolaters , although his heart be farre otherwise , them he sheweth himself outwardly : yet they that see him & consider his outward works they are troubled therwith in conscience , and are led by his example , eyther to doe the like , thinking that to be wel done , or to account him for a wicked person , and so they cannot but but to be offended eyther one way or other , for a man cannot iudge of my heart according to my fancie , but he will iudge thereof according to his owne , and according to the testimonie , I giue him by my workes : And whatsoeuer I thinke , I cannot binde my neyghboure to my thought , and cannot enforce him to iudge otherwise then he seeth . And to thinke me a sheepe when hee seeth mee clothed in a Wolfes skinne .

For this cause S. Paule admonisheth vs , Sect. 8. Thes. ● . that we should not onely keepe our selues from euill , but from all shew and appearance of euil . Also for that cause he reproued the Corinthians , who did eate flesh offred vnto Idols , although the thing were indifferent of it selfe , and of it selfe was not euill , as is Idolatrie , which in no sort can be good : for we cannot commit it , but we must deny Iesus Christ . S. Paule reprooued not the Corinthians , for hauing sacrificed in the Idol temples with Idolaters , for that was to intollerable for a Christian ; but he reprooueth them onely , for that they bought in the shambles , and did eate at the tables of Idolaters the fleshe that had beene offred to Idols ; It is almost , as if now we should buy the candles of that good Saint , not to offer them vp to Idols , but to light vs , as if wee shoulde light our selues by others , or as if wee shoulde buy bread hallowed by the Priestes , or of their hallowed candles , to serue our turne in the house like others without any superstition , or as if we should go banket at a frier house , prepared for the honour of some Saint , with the other friers , & yet not doe it for any deuotion we bare to the Saint : the Corinthians did it not for deuotion , nor for any confidence they had in the Idols , nor yet to make the Idolaters beleeue , that they did any thing honour or reuerence them , that they might the better be amongst them they did not that for anye religion , nor as a Diuine seruice , but they did it to serue their necessities of their bodies , and as a ciuile thing : wherefore as touching them selues , and their owne conscience , they sinned not before God , nor agaynst the first table , yf there were no other respect but to them only , but because their worke became offence to their neighbours , they sinned against their neighboure , & against the second table , & by consequent against the first table : against Iesus Christ , & against God , who will that we should serue to his glorie , & to the charitie of our neighboure , which is ioyned therewith .

These then offended not God in vsing their christian libertie , knowinge that that fleshe did not differ from the other , seeing they nothing esteemed the Idole . But they offended him in that they abused this libertie to the offence of the simple , the ignorant , and the weake , whom they enforced to do thinges contrarie to their conscience : for amonge the Christians , which were at Corinthus , there were some of them more ignorant then others : And therefore they were not all yet well resolued in the matter of Christian libertie ; for there were , which made conscience , to eate fleshe that had bene offered to Idols : because they had learned by the Gospell , that Idoles , and the seruice to Idols , was forbidden of God , and it seemed vnto them , that since the seruice of Idoles was so displeasing to God , then they might in no wise vse that , which was once consecrated to Idols . It was the like case , as if nowe wee shoulde make conscience to vse the goods of the church , and other things which were dedicated by our Ancestours to Idols and their temples : for although idols displease God , it followeth not therfore that I cannot applie to better vse , that , which the ignorant and Idolaters haue abused about Idols ; and therefore those whiche had more vnderstanding of christian libertie , among the Corinthians , made no conscience to vse those things which were offered vnto Idols : for they did it not for honour to the Idols , nor for any opinion they had in the Idols ; for they knewe well that the Idole was nothing , but in the imagination of him that thought it somwhat : wherefore the Idole was nothing to them which had this vnderstanding , & were deliuered from the errours and foolish opinion and imagination of Idolaters , & therfore the Idol , nor the foolish conceit , that Idolaters had of their idols , could not let the faythfull from vsing the good creatures of God , but the ignorant which among the christians vnderstood not that point so well as others . And therefore it seemed to them , they could not vse any thing that had beene dedicated to Idols : but they shoulde testifie they did some reuerence to the Idols , and serue them : wherefore they made conscience therof , & did eate of that flesh in doubt , by reason of their ignorance . This doubt & ignorance is the infirmitie , which S. Paule speaketh of in this place , but when these ignorant saw others eate of the flesh they were mooued by their example to eate therof as well as they , with this doubt & scruple of conscience , wherin they offended God : for seeing they doubted , there was no faith , but there was contempt of God , seeing they did it against their conscience , what ignorance soeuer there were : And therfore S. Paule reproueth them that were the cause thereof .

Moreouer , wherefore did S. Paule reprooue Sect. S. Peter in Antioch before all that were present , for that he dissembled to eate flesh with the Gentiles , when he saw the Iewes enter which came from Hierusalem : to eate flesh and not to eate is a thing indifferent : and therfore S. Peter made it no conscience to eate fleshe with the Gentiles , but fearing to offend the Iewes which were weake , and which vnderstood not yet that libertie , he withdrew him selfe from the table seeming not to eate : wherfore S. Paule reproued him openly , although S. Peter did the same to a good intent , and for feare to offend , for in thinking to auoyd the offending of the Iewes , he offended the Gentiles with an offence much more dangerous : for insteede of withdrawing the Iewes from their Iudaisme , he enduced the gentiles to play the Iewes by his example , and troubled their conscience .

Then let vs consider if the holye Apostle Sect. coulde not allowe in these things indifferent , that the faithfull should vse their libertie with good conscience , as touching them selues , if therby they haue giuen any cause of offence to the weake to confirme them in any superstition , or to stirre them vp to doe any thing against their conscience , howe he would permit that those , which went them selues to be of the faithfull should offend God , and their neighboure in thinges which are not indifferent , but altogether contrarie to the commandement of God , and much more execrable then one would thinke as he manifestly sheweth : for he hath rather forbidden in his Law Idolatrie , and the honour and reuerence , which is done to Images then he hath done murder and adulterie .

Then if Saint Paule hath reprooued and Sect. condemned the Corinthians , who by their knowledge and example in abusing their libertie licenciously haue giuen occasion to the ignorant to eate flesh sacrificed vnto Idols with scruple and doubt of conscience : what would he say of those , which giue not onely occasion to others to honour and reuerence Idols against their conscience , but doe leade them to doe so , both by their doctrine and example ? For to eate fleshe then offred to Idoles , as if one shoulde eate other fleshe , without hauing other opinion of Idols then the faythfull haue , was not sinne in it selfe , to him that vsed it in that sort , but it was sinne to the ignorant and weake christians : which vnderstood not as yet their libertie , who did eate thereof not to such intent as Idolaters , which did eate thereof for honour to their idols but did eat therof with scruple of of conscience fearing thereby to offende God . There was then no sin in the vsage of the thing , as in it selfe , but that themselues brought therto by their ignorance , and the doubt in conscience they did put therin ; for seeing they thought that fleshe and meate vncleane and defiled , although of it selfe , it were pure and cleane to the faithfull , which accounted it so , yet to them , was it polluted and vncleane , for it was not purified to them by the word of God , without the which euerie thing is vncleane to vs : seeing they were not yet well assured thereby , that they might eate therof without offending God , seeing that assurance did fayle them , which they could not haue , but by the word of God : it followeth that that they did , was not done in fayth , and consequently that it was sinne : for what soeuer is done without fayth is sinne , and what soeuer is done without stedfast assurance of the woorde of GOD , with doubt of conscience , is done without fayth : wherefore following the doctrine of S. Paule , wee cannot deny , but that is sinne : for the faythfull ought to doe nothing , nor take any thing in hande , whereof he is not playnly resolued and assured by the word of God , otherwise he sinneth : and therefore those , whiche knowing the libertie they hadde to eate of that flesh , fleshe , were cause by their example , that the others did eate thereof with that doubt they had therein , they were cause that these sinned in that : they which had the knowledge of their libertie , had not sinned , if that they had not in that point beene an offence to the others : that is , if they had not emboldened them to eate against their conscience of that meate , whereof they stood in doubt : but those , that doe encourage others to communicate with Idolaters , they doe much worse without comparison , for that Idolatrie , whiche they commit , cannot be accounted as a thing indifferent , neither to them that haue knowledg nor to the ignorant , neither do I thinke , that a man , who hath the knowledge of the gospel , how little so euer it be , can communicate there without scruple of conscience : those then which induce them thither , are they not offensiue to them ?

And if these outward adorations and hypocrisies Sect. were indifferent , and lawfull for Christians to vse , the children of the hebrewes and Daniell also had bene very rashe and obstinate Fooles , yf to saue their lyues , they woulde not haue fayned to obeye the kinges commaundemente , as others did , to alleadge against this , that wee are then bound to confesse Iesus Christ manifestly , when we are required , or constrained to deny him , or confesse him by some euident signe , as they were constrained , but that otherwise we may dissemble the matter , especially when we are not knowen nor marked therein : I knowe not what sure foundation these reasons may haue , If we be bound to confesse Iesus Christ being in danger of life : I cannot vnderstande how it can be lawfull for vs to deny him beeing farre from danger .

But how can it be lawfull for vs to offend Sect. the faythfull , and to nourish and establish the faithfull in the errour of idolatrie for feare of troubling and offending the infidels ; whome we cannot in better sorte offend , then in cherishing and confirming them in their superstitions and abuses . It seemeth to mee that this feare of offending , is like to the charitie of some Anabaptistes , which haue beene of opinion , that it was not lawfull for a Christian Magistrate , by iustice to put all those to death or any other offendour , because Iesus Christ hath forbidden vs to reuenge euill ; and for that hee hath commanded all christians to suffer all iniuries patiently , this is a strange charitie : the shepheard for pittie and compassion he taketh on the Wolfes , he dare not hunt them from his flocke , but suffereth them to deuoure his sheepe , and taketh more pitie of the poore wolues then of his sheepe ; and to be charitable towardes the wolues , will be more cruell to the sheepe then the wolues themselues .

But when all shall bee well examined , I Sect. feare much , that the disease of our fleshe proceedeth not so much from feare that it hath of offence , as for feare of death : wherefore without seeking reasons any further to prooue this , I aske but the testimonie of conscience , of those which loue rather to cloke their infirmitie with his vayle of feare they haue to offende , then flatly to confesse it . I aske then in conscience if they were out of danger & in such liberty that they durst boldly confesse that they vnderstand , whether for feare of offence they durst not speake of Iesus Christ , and whether they would ioyne themselues with Idolaters and keepe them companie in all their sacrifices & ceremonies ? It is most certaine they woulde not , or els were they very euill instructed in the doctrine of Christ .

I deny not , but there are some things , wherin we might beare with the weake , and wherein Sect. wee ought to bee well aduised to take from them all iust cause of offence . If the question be , whether I should eate fleshe or not eate . I may well vse my libertie , if by eating I know I may alienate & driue any poore ignorant man from the Gospell , and in abstayning , may draw him to the knowledge of the Gospel , surely I ought to absteyne , and to haue more regard to the edyfying of him , then to my liberty , considering that the Apostle sayth , knowledge puffeth vp , and charity doeth edyfie : for God hath not forbidden me to eate fleshe , or to abstaine some dayes , rather then others , but hath left that to my choyce on condition , that I doe all thinges to his honour and glory , and to the edyfiyng of my neighbour .

But when question ariseth of any thing , Sect. which God hath expressely commanded or forbidden , we must no longer there deliberate , or take counsell , or dispute whether we must doe it or no ? For it resteth no longer in our power nor our iudgement : for the councell , is already taken , eyther we must doe it , or determine to make warre with God , and it is most certaine that God hath expressely forbidden , and with grieuous threatnings ; that we should not honour nor worship images nor strange Gods , nor yet bowe to them , nor doe any homage to them , nor to be partaker of the table of Diuels , neither by hypocrisie , nor of purpose : wherefore we ought to beware thereof , if that we feare to incur the displeasure of indignation of almightie God , and rather to choose the bodily death : or if we haue done otherwise , we must craue mercy and pardon of God with teares and weeping , as Peter did .

I knowe well that some wise men , which take vpon them to teach others , and confesse Sect. Iesus Christ priuately , but deny him openly , tell the faythfull that if they dissemble not , they should put themselues in great danger & others with them , & could no longer serue in the church , but should leaue it in great trouble . It seemeth that suche men will gouerne the Church by their wisedome , and not leaue it to be gouerned of God by his prouidence : doe we thinke we can finde a Iesus Christ whom we may serue without Crosse , without persecution , and without thornes ? Thinke we to finde a Iesus Christ so delicate & soft as Ueluet ? where shall we finde that the holy Apostles & true disciples of Christ Iesus haue consented to or allowed , eyther in word or deed , the idolatry & abomination of the Pagans , to auoyde dangers & persecutions for feare to trouble the churches ? in deed such were the Apostles of circumsciō , who did greatly molest & trouble S. Gal. 5. Phi. 1. 3. Paule , for they endeuoured to please men , because they were enemies to the crosse , which they would not beare as S. Paul did .

After the iudgement of these men S. Paul was a great troubler of the church , for through out all places where he was , hee was persecuted alwayes , driuen away , banished , or imprisoned , because of him and the doctrine that hee preached many good and faythfull men haue been in danger to those , both bodies and goods , and many haue been put to death , and many townes & countries moued & troubled . If S. Paule would haue dissembled , supported and approoued their errours , abuses , and superstitions of Iewes and Gentiles , without speaking so plainely , and reproouing and condemning them so openlye , both in worde and deede : hee might well haue auoyded all those inconueniences : shall we then condemne him , as vndiscrete , rash , arrogant , and one that were mad ? but if he had done otherwise , and if he had pleased men , he had not beene the seruant of Iesus Christ , he had been a traytour to Gal. 1. his church , if for his owne bodily ease , and to procure the same to others hee had hidden the truth of God .

This great Apostle ought in deed to haue feared Sect. as much that the church shold find lack of him , if any harme should come to him , as of any of vs , for there had beene farre greater losse , yet did not that hinder him from executing his office , according to the charge giuen him : he wil not appoint rules and limites to God , but hee followeth the rules & limites that God hath lefte vnto him , committing him self , & al things els to his prouidence : for he knoweth , that all daies and all the heyres of our heade are counted , and that nothing shall befall vnto vs , but by the ordinance of God , who win determine nothing but to his glory and our saluation : if he wil that we suffer & dye for his name , our boundes , our troubles , yea our death shall doe better seruice perhaps to his Church , then our life ; if he call vs out of this world , hee will send others into his harnest , if men be not altogether vnworthie thereof ? If it please him that we liue and serue longer in his church , he is mighty and wise inough to keepe vs by such means , as shal please him without our dreaming & inuenting means contrary to his wil : wherfore as we ought not to tempt God , nor procure harme or danger to our selues , so ought wee not for feare thereof , seeke strange meanes , nor doe that he hath forbidden , and to agree with Idolaters .

But some will replie herevpon . Why then did S. Paule write that he made him selfe the Sect. seruant to all , and that to the Iewes he was a Iewe , and to the Gentiles a Gentile : Let vs Mat. 16. take heede we iniuirie not the Apostle , & make of him a viser to couer our fleshe , and to transfourme our Satan into an angel of light , who goeth about to withdrawe vs from our office , as Peter would haue peruerted Iesus Christ : that which S. Paule did , he did it to winne all to Iesus Christ : & that which we doe , & would couer our selues by the example of S. Paule , serueth to leese & turne away all men from Iesus Christ . Think we that S. Paule did so accommodate himselfe to others , that he played the theefe with theeues , the whoremonger with whoremongers , the drinkard with drunkards , & the idolater with idolaters ? And when he was in Ephesus , Cyprus , & Athens went he with idolaters to do reuerence & offer sacrifices to Diana , Uenus , & to Minerua , to Iupiter , & to Neptune , or to any other Idol ? did he not reprooue and condemne idolatrie through al places where he came ? was not that the cause , why the Infidels stirred vp so great troubles & persecutions against him ?

Why then did he enter into the churche to Sect. Act. 21. Act. 18. 19. purifie himselfe ? why made he a vowe and shaued his heade ? why did he circumcise Timothy ? there is great difference betweene that , which S. Paul did , & that we would allow by his example : for they with ceremonies were commanded of God , & therefore was it lawfull to edyfiyng , according to the christian liberty , vntil that Iesus Christ was fully manifested , and that the Iewes were perfectly aduertised of the christian libertie , & of the abrogating of theyr ceremonies : wherefore the disciples did yeelde themselues to them for a time in these outward thinges , and therefore haue they vsed the ceremonies , as thinges indifferent to them , which attributed no merit vnto them , but did it to draw the Iewes to a greater knowledge , & finally to withdraw them from all such obseruations .

With the Gentiles in like sort S. Paul did Sect. well agree , as touching their ciuile & pollitike lawes , and their other indifferent kindes of dealing , which did nothing touch the conscience : but we read not that he yeelded himselfe to them at any time in their false religion & idolatrie , for he could not do it without offending god , seeing that that idolatrie was forbidden & condemned of God , as that also which is now amongst the Papistes : for it is inuented of men against the commandement of God , it hath nothing like to the iewish ceremonies , at that time obserued of the Apostles , but it is like altogether to the idolatry of Pagans & to the iudaisme the now is amongst the Iewes , whom he cannot folow without denying Iesus Christ after this great manifestation which we haue receiued of him .

And although S. Paule did beare with the Sect. Gal. 4. Gal. 2. Act. 16. Iewes for a time , yet when he vnderstood that some of them confirmed them selues in superstition , and that they desired these ceremonies as necessarie to saluation , he cryed out agaynst them , and condemned them openly ; and when he saw some false brethren come to espie out his libertie , he would not circumcise Titus , as he had done Timothie , but thought the circumsicion damnable , which notwithstanding hee had vsed before , but yet as a thing indifferent : for the occasions and circumstances did wholy differ .

Now let vs consider howe those are like to S. Paule , which will couer their Idolatry by his example , when S. Paule knoweth that that he doth in things lawfull for a time , confirmeth the superstitions in their errour , and that they require the thing which he accounted as newter , as necessary to saluation , he will no longer beare with them , but condemneth them openly : and when of purpose anie come to espie him , of purpose he reiecteth to them , without fearing to offend eyther the false brethren , or the Infidels : for these are the offences of the Pharisees , which are not giuen them , but they take them of themselues . Contrariwise our hypocrites , and dissemblers in thinges expressely forbidden of God , ful of blasphemie and sacriledge , whiche the Idolaters account to be necessary for saluation , they will please them in it , and fayne themselues like vnto them ; and how much the more they are marked of them , so muche more they blaspheme : they carye so good countenance and counterfeite the papist so well , that they passe all the rest in Idolatrie , to the ende they maye bee accounted for good christians , that is , for perfect Idolaters ; such as they are , which watch them , so that no man can suspect or thinke otherwise of them .

Wherefore to alleadge that in the sacrifices Sect. of Idolaters , the supper of Iesus Christ is there celebrated , it is too much to blaspheme Christ Iesus . If S. Paule haue written to those which did eate fleshe sacrificed to Idols , without worshipping the Idols , that they are partakers of the tables of Diuels in so doing : & that they cannot be partakers therof , and of 2. Cor. ● . the table of Iesus Christ both together . What would he say of those , which wil ioyne the table and supper of Iesus Christ with the table of Diuels , and with the sacrifices wherein Iesus Christ is flatly denied and blasphemed ? suche sacrifices are commanded or forbidden of GOD , if they bee of GOD wee ought 2. Cor. 6. to bee suche as they that followe them , if they bee against God , howe can wee ioyne Christ and beliall .

Some reply again vpon this and say , wherfore Sect. then doth S. Paule write , I will that men pray in euery place , lifting vp pure handes without wrath or dissention , seeing he willeth that the faythfull man pray in euery place generally without exception , it followeth then that it is lawfull for him to pray in the temples of Idols , so that he pray to God , and not to the Idols . We neede not make any other answeare vpon this replye ▪ but that whiche is alreadie made , if there were nothing but the offence that might arise thereof , the cause is sufficient to condemne him which should goe thither to make prayer , seeing hee hath places enough else for that purpose , without choosing or accounting of that place , more then another : for if hee desire to call vpon and to honour God , he may doe that in his house , and enter into his Chamber according to the councel of Iesus Christ , and pray to thy heauenly father in secret , who seeth him as well as if he were in an open place , and he wil rewarde him openly . If he desire to pray openly to be seene of men , & to Mat. 6. receiue prayse therefore , as the Scribes and Pharisees , he hath receiued his rewarde alredie with them , he witnesseth thereby , that hee is not the true Disciple of Iesus Christ , but that he seeketh his owne glory , not the glorye of GOD ; if hee bee desirous and willing to gloryfie GOD before men , to stirre them vp by his example to doe the like , or to confesse him , and to make protestation and profession of his fayth before all men : he must goe into the assemblies of the faythfull wherein God is sanctified , not to those of Idolaters where GOD is blasphemed , or if hee will confesse him amongest Idolaters , hee must doe it rather in shewing him selfe to despise theyr assemblies , and that GOD cannot there bee honoured , but by dooing honour in the place dedicated and consecrated to the diuell , declaring thereby , that hee thinketh that GOD maye then bee honoured .

And if there were no more , but Sect. that whiche Saynte Paule addeth lifting vppe pure handes , hee declareth suffisufficiently that men cannot do that in a place , where there is any sparke of Idolatrie and superstition . For how can hee lift vp his handes pure vnto God , who hath polluted and defiled them by idolatrie ? for when God requireth pure handes , he sheweth plainely that hee will haue both the heart & the body pure & cleane , without any spot or pollution : and we cannot deny but he is subiect to such pollutions & spots , whiche doth homages to the Diuell , and dishonoureth God in that point , and killeth and murdereth Exod. 3. the soule and conscience of his brother , and becommeth guiltie of his blood , which shal be required at his handes , the which he hath polluted and defiled therewith .

And therefore this place cannot serue them , Sect. but to condemne them the more . For S. Paule pretendeth not by these woordes to induce the faythfull to frequent the assemblies of Idolatries , and there to make their prayers and supplications , but rather to withdraw them from it , giuing them to vnderstand therby : that they ought not to take care where to pray , thought they haue no materiall temple , for they them●●●●●● are the true temple of god : wherfore in what 1. Cor. 6. Ephe , 2. ●●●●e soeuer they be , Iesus Christ dwelleth by fayth in their hearte , and so they are alwayes in the temple of God : wherefore God no lesse heareth their prayers , then theirs which worshipped him in the temple of Hierusalem , which Ioh. 12. ought now to haue beene abolished , to the ende that Iesus Christ the true spirituall temple might onely haue place amongest the christians and faithfull : and therefore after that S. Paule hath made mention of the christian assemblies , and hath exhorted Timothie to make 1. Tim. 2. prayers for all estates , and for all kinde of men ; he sayth after , that the same must be done in euery place , to the intent the faythfull may vnderstand , they are not tyed to the obseruation of the Iewes , nor to their Temple , and therefore are they much lesse to the temple of Idolaters .

There is yet another place which they will haue to serue their turne , because S. Paule Sect. saith . If any brother haue an infidel to his wife and she consent to dwell with him : Let him not forsake her . And the woman that hath an 1. Cor. ● . Infidel to her husband , & he be content to dwel with her : Let her not forsake him , for the vnbelieuing husband is sanctified by the belieuing wife , and the vnbelieuing wife is sanctified by the belieuing husband , otherwise your children were polluted & vncleane , but now are they holy . They wil conclude by this , that if it be lawfull for the faythful to dwel with his infidel wife , & to vse her , and to be serued of her , that by the same reason , they maye also vse the ceremonies and manners of doing , which are amongst the superstitious and Idolaters . For if they be polluted and defiled to the Infidels , yet are they not so to them , but are cleane and holye , for to the cleane , are all things cleane , but to the vncleane and Infidelles , all thinges are Tit. 1 ● . vncleane . They saye further , that euen as the Apostle will that the partie faythfull forsake not the Infidell , if shee consent to dwell with him , because the husbande or the wife beeing faythfull knowe not whether they can winne the partie vnfaythfull , so they knowe not whether GOD by theyr meane will winne and call backe the poore blinde and ignorant .

I am greatly ashamed when I see the Sect. Christians dallye in this sorte with the word of GOD , and drawe it so violently by the hayre , to make it serue for their blasphemie : what agreement is there betweene the partie infidell and the Idoles , If Saint Paule had sayde that of a Whoore or Whooremonger , and had allowed that the faythfull man might dwell with an Harlot , and vse her in whooredome , although she were an Infidell ; if shee would cary with him , or a whooremonger with a Christian woman , their argument and comparison had some coulor , but the Apostle speaketh in this place of such as are ioyned by lawfull marriage , for marriage is of such authoritie , and so fast and indissoluble , that God will not that it should be broken or violated , nor that the husband or the wife separate themselues one from another , although one of them should stricke obstinately in infidelitie , if that the partie vnfaythfull woulde not hinder the faythful to doe his duetie to God : for if the husbande would not suffer his wife with him , except she would forsake Iesus Christ , but that he would driue her away and forsake her , if she would not so doe to consent to his infidelitie & idolatry : in such a case S. Paule wil not that the wife be subiect to the husband , or the husband tied to the wife , he alloweth in such a case , that the faythfull forsake rather the infidell , then God , and that he suffer her to depart from him , rather then to suffer himselfe separated from Iesus Christ . 1. Cor. 7. For in such cases it is fitte to practise the which Christ Iesus hath said . He that leaueth not father and mother , brother , sister , wife , and children , goodes , possessions , for my sake , he is not worthy of me .

But if the infidell suffer the faythfull Sect. to liue in his libertie and religion , then the holy Apostle , will that he beare with the Infidell and not to reiect her nor forsake her therefore : and that for two causes . First to shew what honour we owe vnto the holy ordinances of God , and in what reputation we ought to haue the holy marriage . Secondly , because there is yet some hope of winning the infidell , for although the wife of the christian be yet a Papist , or Infidel , and Idolater , yet if in other thinges shee doe the office of an obedient wife towardes her husband , if she bee a good huswife and doe gouerne his family well , and rendereth vnto him the duetie and reuerence shee oweth vnto him , he ought to keepe her : sith God hath giuen her vnto him , and ioyned her with him ? For although she be an Infidel , yet her infidelitie cannot hurt her faythfull husband , if he be not partaker thereof , his faith can not be made voyde by the infidelitie and Idolatry of his wife , whilest he perseuereth therin , and alloweth not the infidelitie and Idolatry of his wife , but reprooueth her , and endeuoureth to correct her as much as he can : yet the Apostle will not that the faythful partie should communicate with the infidelitie and Idolatrie of the other in hope to winne her , for it were a slender gain to loose two , in steed of winning one , but wil that the faithfull partie keepe it selfe pure and cleane , and separate it selfe rather then to consent to that .

And therefore this place is flat contrary vnto Sect. them that alleadge it for their defence . for if Saint Paule , doeth permit the faithfull partie to choose rather to bee separated , then to consent to the infidelitie and idolatrie of the other , which is , one body , one flesh and blood with her : howe can he allowe that wee shoulde consente to idolatrie , to dwel with those which haue not the thirde part of such coniunction with vs , as the husbande and the wife haue together ? If God , who hath commanded that the man should leaue father & mother , & cleaue & ioyne to his wife , will that man forsake her rather , than to deny his worde , how can he like we shoulde commit such Sacrileges , to keepe our selues still amongest those , which are nothing in comparison to vs , or touch vs very little ; for what signifieth these words els : If the infidel go his way 1. Cor. 7. and depart , let him go : for the brother or the sister are not subiect in suche matters ? What els doth this meane , but that if the infidell doe her duetie in the rest , and if there bee no disagreement but for religion , that there can be no separation for that , for els it were doubtful . For many husbandes vnder colour of the Gospel , woulde forsake their wiues , and many wiues their husbandes , and one knoweth not whether the partie faithfull can bring the other to the knowledge of the trueth , wherein there is yet more hope that a man may profite with a Papist , then with a Pagan , as they were in the time of Saint Paule . For in the action of religion there is more agreement betweene the faithfull and the papists , then there was at that time betweene the faithfull & the Pagans : but if the partie Infidell be so peruerse , that it is not possible to dwell with it without forsaking Iesus Christ , the bond wherewith we are tyed to it , ought to be stronger .

Although then that the partie Infidell displease Sect. God , because of her infidelitie , yet doeth it not followe thereby , that I may not vse it in that for which God hath giuen it vnto me , & according to his order that hee hath set among men as well as with any other creature of god , as with the Magistrate , the Prince , and the father being infidels : for if God haue giuen mee a Magistrate , or a Prince that is an Infidell , I may vse him as touching his office without offence to God , for although hee bee an Infidell and displeaseth God therein , yet his office ceaseth not to bee of God : and therefore I may vse him to the honour of God , in all things that concerne the office of a true Magistrate , so that I consent not , or agree to his Idolatrie . For although that he through his infidelitie cannot please God in his own person , yet to me which vse him according to the ordinance of God , he is holy . In this maner Saint Paul did vse the Burgesses of Rome , and did appeale before the Emperour , and vsed the Pagan Magistrates to defend his cause in that they were Ministers of God : but he did neuer therefore allowe the Idolatrie of Rome , nor consented to any thing that was against God , so the faithfull man may vse his vnfaithfull wife : if he be to marry , hee doth euill , if he take her to wife , whom hee knoweth to be an infidel , but if he haue her alredie , before hee knowe the trueth , and shee will not receiue the trueth with him , he may vse her not withstanding as his wife , for although shee bee euill and polluted before God as touching her selfe , yet is she sanctified to the vse of the faithfull , Iob. 1. for seeing all belongeth to God , the faithful man may vse all that belongeth to God ; as his owne , because hee is the childe of God , and for 1. Cor. 13. that all the treasures of God belongeth vnto him , for all is ours .

But the Infidell cannot vse any thing whatsoeuer Sect. it is without sinning & offending God , there is nothing so cleane , which hee polluteth not : for seeing hee is defiled , and is not purified nor cleansed by faith in Iesus Christe ; All things are vncleane to him , and he polluteth all thinges : seeing that by faith , hee is not the childe of God , hee cannot vse the goods and creatures of God , but as a theefe , vsurping that which nothing apperteineth to him : for as all thinges are cleane to the cleane , so on the contrary , euery thing is vncleane to them that are defiled and Infidels , or that haue not a pure conscience , but are separated from all good workes . And therefore although the wife bee faithfull , if the husband be an Infidell , yet the wife , although in her selfe shee bee holy & sanctified vnto God , yet shee is prophane and polluted to the husbande , as touching his vse , for seeing hee is none of the children of God , hee is not worthy to haue his creatures serue him . Wherefore hee doeth iniurie both to the Creator , and creature , when hee maketh her to serue him , & he will not serue the Creator , who hath 〈◊〉 her to his vse , and to whome that creature serueth : contrariwise , if the wife bee faithfull , although the husband bee an Infidell , yet the husbande who in himselfe is polluted and dedicated to the Deuill ; yet is he notwithstanding holy vnto her , and sanctified as to her vse , that is , she may vse him as her husbande in that which concerneth the estate and office of mariage without offence to God . The vnfaithful husband is as well sanctified vnto her , as the breade 1. Tim. 4. which she eateth , and as other thinges which she vseth with giuing of thankes .

Also the father that is an infidell is sanctified Sect. to the faithfull child● , and the children of the faithfull and vnfaithfull are holy , because of the faithfull , and though the children shoulde be infidels , yet the party faithfull might vse them in that which is due to the childe , by the father and mother , without offence to God , as well as we may vse a horse or an asse , according to their nature , although they be not men , nor haue not fayth : for we serue our selues with them , as the good creatures of God , in that wherevnto they are created .

But wee must alwayes beware , that we abuse not the creatures , and that we peruert not Sect. the vse of them , for although it be lawful for me to vse my wife , if shee be an infidel , as touching the state of marriage , yet is it not lawfull for me to vse an other woman in whoredome , although shee be a Christian : for whoredome is Exod. 20. Math. 7. not ordeined of God , as holy matrimonie is , but forbidden and condemned , and therefore as religion cannot separate marriage , if marriage hinder not , nor take away the religion , so religion cannot make whoredome good , but whoredome doth breake and violate the religion .

Wee ought to thinke euen so of idolatrie : Sect. for although it be lawful for me , to vse the same corne and bread for my nourishment , which idolaters vse for theirs , and also of the same wood that they warme them selues with , to nourishe and warme me as they doe , yet is it not lawfull for mee to vse breade and wine , that they haue consecrated in the table of deuils , and of which they haue made an Idol : nor likewise of their wood in that maner that they vse it to idolatrie , for they put it to an other vse , then it was ordeined of God , & they peruert the order of his creatures , & therefore they abuse them ; And so is it no longer vse , but abuse , sinne , and a detestable fault : for the idole can in no sort be sanctified to God , seeing thereby he is dishonoured ; It can please him no more , then the harlot which altogether resisteth his will .

And therfore those which make such allegations , may well consider what violence they do Sect. vnto the scriptures , & whether they speake well to the purpose , to compare the idols consecrated to the diuel , to the holy marriage , & to the lawfull vse of the good creature of God : for no man can vse the idolles to good in that maner that they are ordered amongst the idolaters . These men that make such comparisons , put me in mind of the whoremongers , which say , when any reprooueth them of whoredom , why then did God make women but to serue mans turne ? It is true that God hath made woman to serue man to his glory , but he hath not created her that man shoulde abuse her , and should dishonour and blaspheme God by her : and therefore he hath limitted vnto him , the vse of her , & how he ought to serue him selfe by her , & wherin money is created of God , & likewise corne & wine , yet is there a meane in vsing of it : there is in this an order amongst men , so that I vse of mine owne authoritie money , which God hath put into the hands of another , & if I take it for my selfe , without his will and consent , and by other meanes than God hath appoynted , I am a thiefe . Also if I vse a woman as my wife out of marriage , I abuse the creature of God , & am a whoremonger , if it be so of the good creatures of God , what ought it to be of the ceremonies , superstitions , & inuented idols of the diuell , agaynst the commaundement of God ? howe can they be holy to me ? howe can I please God in corrupting his creatures and peruerting his orders ?

I am not ignoraunt of the other replications Sect. and obiections that men haue accustomed to make , to peruert all the argumentes and reasons heretofore alleadged , to confirme our opinion . It seemeth to them whiche are of the contrary opinion , that they haue confuted al the strongest arguments , that we can alleadge touching this matter , and that they haue wholly wonne the fielde , in that they make them selues beleeue there is great difference betweene them and these examples , which wee vse to beate downe their opinion : they further alwayes abuse them selues , that it seemeth to them , that the sacrifices of Idolaters , with whome they are conuersant , howe impure so euer they bee , yet are not offered , but to the honor of the true God ( whom they confesse with vs ) not to the honour of strange goddes : And therefore it seemeth to them , there is great difference betweene these sacrifices , and those of the pagans . Sect.

They are very ignoraunt , if they thinke there was neuer people nor nation , whiche thought to worship and honour any other then the true God , the Scripture condemneth not simply the pagans and idolaters for worshipping any thing but God , and hauing serued the diuell in steede of him , but because that going about to serue God after their owne fancie , and not according to his worde , in steede of seruing God , they haue serued the diuell goddes that they haue forged of their owne braine , their intent was good to haue serued the true God , but because it was not directed according to his worde , and they imagined God after their own fancie , and measured him after their affection ; the holy ghost condemneth them , and calleth them a people without a God , and sayeth their gods are diuels .

What difference then is there betweene the Sect. Ephe. 2. Psal. 95. Israelites and the Pagans ? why is that god whom the Israelites serue , taken for the true God , and those of the Gentiles , for Idols , Diuels , and false gods ? there is no other reason , but that because the Israelites serue God according to his lawe , and receiue him as he presenteth and manifesteth himself to them , and do not disguise him as they list , neither put they other garmentes on him then hee hath taken to himselfe : and therefore hee is to them the true God , but because the Pagans and Idolaters woulde colour and disguise him by their inuentions , ceremonies , and superstitions after their owne fancie , and woulde haue that to be good to him , which seemed good to them , and woulde subiect him to their lawes , where they ought to be subiect to his , they haue wholie lost him .

Seeing then that they seeke God by other Sect. meanes , then those by which he will be knowne and honoured , they cannot find him : but in steed of God , who hath made them , they find out gods that they themselues haue made , by the imagination of their owne vnderstanding , for God cannot be other then he is : wherefore if we attribute that vnto him , which apperteyneth not to him , or take that from him , which appertayneth to him , he ceaseth not in his essence & maiestie to be alwayes God , but vnto vs , he is no more God , but is changed to vs into the idole whiche our affections hath forged vnto vs , but the idole which we haue faigned to our selues , cannot be God : wherefore we haue already altered him into a diuell , which ought to bee God vnto vs , seeyng we would order him according to our pleasure .

Let vs now consider , if there be any other difference Sect. betweene those which followe the trueth of the Gospel , and the others which will serue God after mens traditions , them this , wherof we speake : what is there that letteth vs from being at agreement with them , but this difference ? for we confesse al one God , one Iesus Christ , one Gospel , and like articles of the fayth , and yet is there as great difference betweene the one and the other , as betweene heauen and earth : for seeing God is serued in vaine by the doctrines and commaundementes of men , it followeth necessarily , Esai . 29. Mat. 15. that those whiche serue him otherwise then hee hath commaunded , serue him not : it must needes be then , that they serue a God , who is not God in deede , but onely in imagination , for although they confesse God with the mouth , yet they denie him in woorkes . Those then Tit. 1. which are acquainted with them , and do as they do , wherein doe they differ from them , but that some are more ignorant then others ? and therefore lesse to bee excused : for it is good reason , that the seruant which knoweth his masters wil and doth it not , should be more grieuously punished , then he that neither knoweth it , nor doeth it .

The others , because they haue not the true Sect. knowledge of God , doe dedicate their bodies & soules to their half gods : Thou that hast the knowledge of God , & knowest how he wil be serued , thou wilt part stakes with him , thou wilt make the parts , & distribute them as thou list : thou saiest thou giuest the heart & the soule to God : & who shal haue the body , the diuel ? God hath no parting with the diuel , he will haue the body & the soule whollie , or els he wil haue neither , if he had not promised life eternal , but to the soule , & that hee woulde onely glorifie it , and leaue the body in corruption and damnation , there were some more colour to serue God with the heart & soule , and his aduersarie with the body , but seeyng he will glorifie both the one and the other , and that he hath sanctified them to dwel in them , and to transforme them to his image : howe is it 1. Cor. 13. 2. Cor. 3. Rom. 8. possible that the soule shoulde carrie the marke and image of God , and the body the image of the diuell ? howe is it possible , that a man who is but one shoulde be deuided into two , that hee may well serue two masters , without offending the one or the other ? Iesus Christ hath saide it is impossible to serue well two masters . If it be not possible to serue God and riches , howe can Mat. 6. we serue God and Idols , and the diuel in them ?

But least perhappes it seeme that these Sect. reasons be not sufficient , and that there is nothing like between the papists and the pagans : let vs take a more euident example . What other difference was there betwixt Iuda and Israel , after that Ieroboam had made the golden calues , but that whiche is betweene vs and our aduersaries , all of them did boast to bee the people of God , the sonnes of Abraham , and to haue receiued the lawe of the Lord by Moses : The Israelites did knowe their calues of gold , and their images of Baal were not goddes , but they kept them for a remembrance of GOD , and to honour him by them : they had no other opinion then the Christians haue of theyrs , they did not vnderstande , that they had forsaken God to serue an other . The prophetes haue not yet refused to accuse them to haue forsaken God , to serue strange Gods , and to threaten them with his iudgement . Did Helias alowe the doing of those which serued Baal , in time of the greate persecution which Iesabel put in practise against the faithfull ? And the seuen thousand , which God hath reserued to himself , are they only praysed in that they did not honor Baal with the heart ? are they not expresly praised in that he bowed not the knee to him , and did him no homage , honour , nor reuerence , and that they kept their bodies without being polluted and defiled amongst others with the sacrilidges and abhominations of Baal ?

Wee haue no reasons which the Idolaters in this time cannot bring for their defence , they Sect. coulde alleadge that the people , which serued Baal , were not Pagans , but their owne brethren brought vp one religion , on lawe , and one faith with them : wee haue no colour for to set out our Images and our gods , whether they be of golde , siluer , wood , stones , bread or meate , which they had not to colour Baal , and the Io. 3. golden Calues , and especially the brasen Serpent . For that Image had much more reason and greater shewe then all ours , and so and his aduersarie with the body , but seeyng he will glorifie both the one and the other , and that he hath sanctified them to dwel in them , and to transforme them to his image : howe is it 1. Cor. 13. 2. Cor. 3. Rom. 8. possible that the soule shoulde carrie the marke and image of God , and the body the image of the diuell ? howe is it possible , that a man who is but one shoulde be deuided into two , that hee may well serue two masters , without offending the one or the other ? Iesus Christ hath saide it is impossible to serue well two masters . If it be not possible to serue God and riches , howe can Mat. 6. we serue God and Idols , and the diuel in them ?

Wee haue no reasons which the Idolaters Sect. in this time cannot bring for their defence , they coulde alleadge that the people , which serued Baal , were not Pagans , but their owne brethren brought vp one religion , on lawe , and one faith with them : wee haue no colour for to set out our Images and our gods , whether they be of golde , siluer , wood , stones , bread or meate , which they had not to colour Baal , and the Io. 3. golden Calues , and especially the brasen Serpent . For that Image had much more reason and greater shewe then all ours , and so much more dangerous was it : if we may speak of the persecutions , and of the feare of Tyrants , I doubt not , but it was cruell , and more cruell in Helias time then in ours . Heliah saith not without cause , they haue killed thy Prophetes ● . Reg. 19. and there is none left , but I , whome they seeke to the death .

But I maruaile at those , which will make themselues a buckler of Abdas , Achas his stewarde , Sect. saying , he was one of the faithfull fearing God , and yet was seruant to Achab and that peruerse Iesabell : Wherefore it is not like that hee can tarie in their seruice without seruing of Baal , as they did at the least in outward shewe : this reason is but a vaine thought and an imagination and presumption of mans vnderstanding : for there is not one worde in all the historie , no not one sillable , by which they can prooue this Imagination ; but rather altogether the contrarie : and woulde to GOD that those which will arme them selues with this example , had as good a minde and affection to hide the poore persecuted , and to succoure them in their necessitie , as Abdias had , and shewed in deede to the prophets and faithfull of his time : and though Abdias had done that which they presume and imagine , it followeth not therefore that he was allowed of God , no more then other sinnes of the saints . saints . Sect.

But beholde , yet an other replie , which seemeth not apparant , if it be so dangerous a thing 4. Reg. 5. & so contrary to the will of God to be partaker of the ceremonies & sacrifices of the papists , why did Elizeus answere Naaman the Assyrian , go thy way in peace ? After that Naaman said vnto him , when my Lord shall enter into the temple of Remmon to worship , & shall leaue vpon my hand , & on my shoulder , pray the Lord that he wil pardon me thy seruant for this thing , if I worship in the temple of Remmon , when I shall worship in the same place : Elizeus maketh no difficultie to suffer him so to do , he condemmeth it not , as a damnable thing that he should enter into the temples of idols with the Pagans , & that he should be present at their sacrifice , so that he worship God in his heart , why shal wee then be rather forbidden , to communicate in like sort with those that are Christians as we are , then Naaman with the pagans , who were in deed enemies to god ?

This example shall serue vs no more then that of S. Paul : it might serue your turn if you were like to Naaman , & if to doe seruice vnto any , to whom you were bound in the sight of God , you should go with them in that sort , that Naaman kept company with his lord . For he went not thither to commit idolatry , as he did , or to allow his idolatry , but to serue him as a seruant , in his necessities ? Wherefore we must vnderstand , that , to worship , is often taken in scripture to bow , and do reuerence by outwarde signes and gestures , as wee doe to kinges and Princes , the Idolaters to their Idols , and the faithfull also to God , when as by outwarde gestures and signes they will declare the humilitie of their heart , and the reuerence they beare to God : but Naaman requireth not to bee suffered to kneele and doe reuerence before the God Remmon : and to worship notwithstanding the true God in his heart , to declare by outwarde signes , that hee beareth reuerence to the God Remmon , to please the king as they do , which by outward gestures do worship the host and Images , and yet say their heart is not there , but that by it they worshippe Iesus Christ in heauen , and the father in spirite and truth .

Naaman speaketh not of that adoration as Sect. touching himselfe ; but only of the reuerence he ought to shewe in seruing the king , when hee woulde kneele or bow downe before Remmon . For seeing hee must bee in the seruice of his Prince , and stay him when he leaned vpon him , the king coulde not bowe , but that Naaman also was enclined to bowe that the king might leaue vpon him : But Naaman did it not for Remmon as the king did , nor to make the king beleeue that he honoured Remmon , as he did , fearing to displease him , but hee did it not only to serue his Prince according to his duetie , for before hee agreed to that hee promised , and witnessed openly that hee would doe no sacrifice to the strange gods , but to the liuing God : seeing that hee promised so , wee must not doubt but that hee kept his promise : and it is most certaine , that in the estate & dignitie wherin hee was , hee coulde not tarry any long tyme without sacrificing to the Idols as others did : but it would haue been perceiued ; but he would that euery one should know & vnderstande , that he had in his heart : there is no doubt but that for this cause hee demanded of Elizeus , two mules charged with the earth of Israel , to take with him into the land of Syria , to beare witnes and make publike confession that he beleeued not , nor worshipped any other then God of Israel , & that he had his diuine seruice aparte , & separated from that of the other Syrians , who were Idolaters .

And although he did all things , & that he had Sect. far better cause then those which woulde defend their Idolatrie by his example , yet doeth he not so much iustifie his works , as they doe , but he requireth the Prophete , to the ende hee should pray to God for him , that he woulde not impute that as a sinne to him : wherein he sheweth well that there was some infirmitie in him , and that he feareth there should bee some faulte in that worke , which the Prophet rather beareth with all , then alloweth , yea although that before hee had done other thinges enough to confesse his faith before men : And if wee consider well the wordes of Naaman , hee confesseth very manifestly that he thinketh there is sinne , in that he saith , he must doe , seeing he willeth the Prophet to pray for him , that it may not be imputed to him , for if there be no fault , there is no neede of prayer nor pardon , and Elizeus saieth not the contrarie to him , that it is not sinne at all , but he wil not presse him ouermuch in the confession he made of the name of God : & therfore he letteth him go , & giueth him to vnderstand , he will do that which Naaman requireth of him : that is , that he will pray for him , & biddeth him fare well : wherefore although it were so , that Elizeus had borne with some great faulte in Naaman , who was yet a nouice , and newely come to the religion , & was come from amongst the Pagans , it followeth not therefore that wee which are Christians , and haue receiued a greater knowledge of truth confirmed by the death of Iesus Christ , and so many martyrs , ought to draw this particular example to a general consequent , & to set it against so many places of holy scripture : which forbid all Idolatrie and all shew of denying Iesus Christe .

If wee testifie publikelie our faith , and if we confesse we attribute nothing to the Idols , but Sect. that we goe to the assemblies of Idolaters to serue our father or some other , to whom we are bounde , not in Idolatrie , but in that which may concerne our office : the example of Naaman might giue vs some further colour for our former confession , and the publike witnessing of our faith , woulde glorifie God , and condemne the Idolaters , and strengthen the faithfull , and woulde take away all cause of offending the good , and woulde leaue no matter to the Idolaters wherin to glorifie : but the cause why we goe , it is to doe farre contrary , it is to couer vs , and not to vncouer vs .

Yet notwithstanding , if wee shoulde doe as Sect. Naaman did , yet ought we no more to iustifie our selues , then he ; but wee ought to aske pardon of God for it , as he did . And if Naaman were afraid to offend God by that act , although he had a goodly cloke to excuse himselfe , I ashamed of those with are quite contrary to him , that they dare so assuredly defend their worke as if there were no sinne in it . And to make their matter better , after they had red that which was written against their opinion , & seene themselues bereft of that weapon , which they tooke from the example of Naaman to defend their cause , they sought another starting hole , wherein there is slender foundation : they haue imagined , that when Naaman made the confession to Elizeus , which was spoken of before , that it is very like he was alone , & that he said it not before al the company which was with him , they proue their imagination by this , that it is the custome of great Lordes to speake in a Maiestie of their affaires , & in the absence of their seruants , rather then in their presence . Wherefore they cause them to depart , & for better confirmation hereof , they alleadge that when Geazi , ran after Naaman , that Naaman descended out of his chariot , & that hee came before him . Wherefore they conclude , that he spake to him apart , & in absence of his seruants , and that hee might well do as much to Elizeus , when hee vsed that talke with him , wherof the holy scripture maketh mention .

This is the sophistrie , whereby some wil now Sect. adayes make this example of force to helpe an euill cause : but I know not to what ende it may serue them , but to shew that those which are so seene in speculation to imagine these starting holes , know wel what they haue to doe , & that it seemeth they are desirous to finde some cloke in scriptures , to couer their matter , & that they would gladly make the spirite of God , which speaketh in his holy scriptures , to thinke that he would speake & vnderstande things as they would haue it : For as for the first , all their reason is grounded but vpon imagination , which it is as easie to disproue as to allowe : but of thinges of so great importance , wee must not iudge vpon presumptions & imaginations . Moreouer the scripture doth manifestly witnes , that he promised & confessed he would serue none other God , but the Lord , & woulde declare it by sacrifices , and by outward confession , & publike testimonie , & to giue this testimony , he desired these two mules charged with the earth of Israel , as his wordes do manifestly witnes . For to what purpose should that earth serue him , more then the earth of Syria , but to this end ? then wee haue no cause to doubt , but that that matter is easie , as he hath purposed & demanded it : For that , which the prophet answered him after the maner which the Hebrwes vse in their salutations , when they bid a man farewell , saying to him , goe in peace , ought not that only to be reserued to the last speech , that Naaman vsed touching his worshipping in the Temple of Remmon , but to all his former woordes wherein the Prophete consenteth to him ? The matter then is plaine , that his confession was not secrete , but publike , and therefore his example serueth to no ende for them , which content them selues to haue confessed Iesus Christe in secrete before a fewe , and blaspheme him publikely .

It is easie to vnderstande all these thinges : Sect. but we seeke these cloking & starting holes , because we wil not be vnfurnished . And what is the cause , if we should discouer our selues , we shold yeeld our selues all vnto death , and shoulde bee murtherers of our selues ? But those which are out of this danger may babble at their ease : our life costeth them little , I know some vse suche speech , but yet their life is dearer to vs , then they thinke for : we are no lesse afraide to put them in danger then themselues : for wee are not out of pryson without being mindefull of them , & feeling the afflictions of our brethren as if we were there our selues : and therefore it is more safe to followe the iudgementes of those which are out of danger , then those which are in it , it is very hard that the sicke man shoulde be a good Phisition to himselfe : but he hath need of another , for it is doubtfull , hee would rather make the medicine serue his affections , them rule his affections by the art of Phisicke , for sicknesse desireth to entertaine it selfe , & willeth alwaies that is contrarie vnto it : the sicke man also beleeueth rather the phisitions which accord vnto his will , then they that gaine say it : It is very hard also that a man should bee a good iudge of his owne cause , for hardly could he auoide , but his affections woulde cary him away , & hinder him from seeing the right & giuing good iudgement ; wherefore it is requisite to seeke iudges which be not ouermuch affectioned to the matter , & do not iudge at randon according to their fancie , but bee of good conscience with out looking to the affection of any but to God only , & to right and equitie .

And therefore my brethren , consider whether Sect. I speake of mine own head , or whether I bring my minde , or the mind of God : If I speake any other then the word of god , my reasons ought not to moue you nor trouble you , but you ought to let them passe , as vaine & friuolous : If I offer vnto you the councell of god , you haue no cause to be angry , or to complaine that we are too sharp & our iudgement is too hard : for would you that wee should change the meaning of god , & should belie him ? I haue vnderstood the complaints & the attestations that som make , to cause vs to bethink our selues what we write of these matters . They say , & it is true , that the controuersie & matter is not of the shadow of an Asse , or the wooll of a goate , ( as the olde Prouerbe is ) but of that they account most deare in this world , that is , of a thing for which we must forsake our countrie , our wife , our deare children , our goods , and all that euer wee may haue delight & pleasure in this worlde , yea to the loosing of our life , & running straight vpon death ; and I denie not but these things are very sharpe and hard to flesh : wherefore I cannot thinke therof without great compassion of these , which are in such a straight : but what shoulde we doe there ? wee ought to think it more strange and fearefull to forsake Iesus Christe , the heauenly habitation , and the eternall felicitie , then these transitorie thinges , which without that we must once forsake .

Wee would gladly finde some way to support Sect. the infirmitie of fleshe in this case , and to please it a litle in these great temptations . For it may be , if we were in the same danger , whether we should be more weake & fraile , more strong & constant , then those whom we proue , God knoweth , who giueth strength and constancie to whom it pleaseth him , without whom we all are nothing : but I dispute not nowe what constancie or inconstancie might bee in mee or some other , & what we should do in such a case : I dispute what ought to be done in such a case , & what wee owe to God , as far as I can iudge by the scriptures ; for to flatter our selues , & to lie against the truth of God , we shal gaine nothing : for all our coulours and excuses , although they please our fleshe , shall nothing auaile vs in the iudgement of God , if they haue no foundation in his worde , which wee must not corrupt and peruert to make it serue our affections , and to allowe our infirmitie and incredulitie as good .

What then haue wee to do ? Did not Nichodemus goe to Iesus Christe in the night ? durst Sect. Ioh. 3. he confesse him publikely ? is he therefore condemned ? As I cannot altogether excuse Nichodemus : as though he had not at that time some incredulitie and infirmitie in him , so I wishe that if wee haue not more faith and constancie then he , that we be not worse , but at the least like vnto him . Saint Iohn did not write in the commendation of the chiefe of Hierusalem , that Ioh. 2. they did beleeue in Iesus Christ , but that they durst not confesse him , because they feared to be cast out of the Synagogue , and that they loued more the prayse of men , then the praise of God . If Nichodemus went to Iesus Christ by night , yet dyd hee not blaspheme him , and denye hym by day . If at the first he confessed him not openly , and maynteyned his cause publikely , yet did he not consent to his death , nor suffered for Luk. 23. Ioh. 9. Ioh. 7. his part that any shoulde doe hym harme or displeasure , but he alwayes maynteyned his cause in that he could : he declareth him selfe with Ioseph of Arimathea to bee one of his disciples , Mat. 27. Luk. 13. Ioh. 19. when all his disciples forsooke him , hee made publike confession of him in the greatest danger he cold be in : And when hee had more cause of feare and offence then euer he had , they demanded the body of Pilate to bury it .

Woulde God that wee had many such Nichodemians Sect. that wereso feareful , that they would shewe them selues alwayes at neede : for they should be more worthy prayse , then a company of rashe heads , which play the hardy men at the beginning , & make great shewes , but they faile at neede , and for a thing of nothing denie and blaspheme the Gospel , and woulde not lose one heire of their head for it : or then a company of wise men of the world , who will couer themselues with the example of Nichodemus : and in a counsell or company of aduersaries , they durst not open their mouth to vtter one word in fauour of the trueth : Nichodemus did farre otherwise , howe fearefull soeuer he had been before : but these men will consent rather to the death of the innocent , and if it be needfull , they wil condemne them themselues , for feare of being suspected . Neyther Nichodemus , nor Ioseph of Arimathea woulde haue done that for their life , no not a good Pagan , which had anie loue to Iustice and equitie : yet is this the order of many which will arme themselues with Nichodemus , but such men might haue better occasion to alleadge the example of Pilate in their behalf , & to accompanie themselues with him : for they take more of him then of Nichodemus .

So then , as I cannot condemne the true Nichodemians , although that fayth and constancie Sect. is not such in them , as it is to be required in a true Christian : so can I not allowe those , which in all thinges agree with the Idolaters , and renounce Iesus Christ without any stay , and then wil excuse and defend themselues that it is lawfull for them , and that they doe not agaynst the woorde of God : there is enough of one euil , without adding two . It sufficeth once to haue blasphemed Iesus Christ , without blaspheming him againe , in affirming that blasphemie is not blasphemie , and in going about to induce others to blaspheme him with vs , that we may haue mo companions with vs to couer our wickednes .

Were it not rather the duetie of a good christian , Sect. Psal. 136. Exo. 16. Act. 15. to confesse his infirmitie & sinne , & weepe with the captiues of Babylon & Egypt , them to defend his euill , and to lie vnto the spirite of God with Ananias and Sacharia ? do wee not see the subtiltie of the fleshe ? whence commeth these delayes and excuses , but of this fleshe ? which is so delicate , that it cannot suffer the thornes of Iesus Christ , and so glorious , that it cannot suffer to be reprooued and condemned , and therefore must shee forge her selfe a newe Iesus Christ , that hee may not diminishe any of her pleasures and delights , nor her glory and arrogancie , but may entertayne both the one and the other , with her carnall Iesus Christ whiche he hath fayned to her selfe : for the fleshe is altogether contrary to Saint Paul , who will not glorie in any thing , but in the crosse of Christe Iesus , and in his tribulations and infirmities . But he abhorreth and detesteth them : for shee hath not well noted the lesson , that our Sauiour Christ gaue to his disciples , as it hath been already sayde , who so wyll be my disciple , hee must carry his crosse euery day and follow me : then he addeth a comparison , to teach vs howe we ought to preferre our selues to his seruice , he instructeth vs to doe lyke a wyse prince , who before he giue his defie vnto his enemye , and ioyne battayle with hym , hee examineth his force and riches , to knowe whether he be strong enough to resist him , to the intent he be not shamed and confounded : if after he haue begonne , he be constrayned to leaue all and flye , or yeelde him selfe to his enemie : he wil also , that we take example of the wise builder , who before hee beginne his building , he reckoneth whether hee shall haue money and stuffe enough to furnishe him therein , that after he hath layd the foundation , he be not constrayned to cease off , and to leaue his enterpryse , and in the ende bee mocked .

By this he giueth vs to vnderstande , that yf Sect. wee will fight vnder his banner , and lay hande to the buylding of his house , wee must prepare our selues to worke , not to rest , and to fight , not to sleepe , and to receiue blowes , rather then benefites : also he giueth vs to vnderstande , that in beginning , wee must prepare our selues to go forwarde , and that we must not forsake his banner , nor our captaine when we heare the larom sounded , and the assault is giuen , we must not doe like the cowardly Souldyers , who will kil all as they sitte at table , but when they come to the businesse to giue blowes , they are the first that flye away , and cause others to be afrayd , and go hyde them selues . If we be truely faythfull , it is necessarie that we confesse Iesus Christ openly , and that we die rather as the Prophets , Apostles , and Martyres did , then to forsake him , and commit Idolatrie , superstition , or any acte that hath any appearance of it .

If Iesus Christ had once many such champions , which would be prodigall of themselues and liues , with so holy a prodigalitie , as they were , Antichrist would soone be ouerthrowne , Iesus Christ shoulde shortly raigne ouer al the earth , or death would diminishe and kill moe of our enemies , then the death of Sampson killed of the Philistians : we see what happened in the Iud. 27. tymes of the Apostles and Martyrs ; if they had been so daintie as we are , and had been so fearefull of their skinne , the religion of Christe had not been so much encreased in so smal a tyme : Luk. 18. but it is harde especially in our time , wherein faith almost faileth vpon earth , according to the prophesie of our Sauiour Christ , to finde men of such fayth and constancie .

What remedie is there then herein , if we can Sect. not come to this high degree , and to this christian persecution of the martyrs , and if wee dare not openly confesse Iesus Christ with the danger of our life , and wee feele not in our selues such constancie to suffer death for his name ; let vs come at the least to the next degree , let vs be secret schollers with Nichodemus , and Ioseph of Arimathea : And if we shewe not our selues so openly , yet at the least , let vs do no dishonour to Iesus Christ , nor consent vnto his aduersaries in partaking at the table of diuels , & if wee find our selues weaker than Nichodemus , & if we for feare of loosing our goods , our estimation & liues , we be constrained too much to dissemble , and to communicate with Idolaters ; yet at the least , let vs not iustifie , but condemne our selues in that wherein we fayle , let vs acknowledge our ouer great infirmitie , & the ouer burning loue that we beare to our selues , & to the goods and dignities of this world , more them to Iesus Christ & his word , let vs acknowledge in what euill & bondage we are , let vs confesse that it is a punishment and iudgement of God vpon vs , because of our sinnes , as it was vpon the people of Israel in Egypt & Babylon , let vs pray to God that he will encrease our faith to ouercome our infirmitie , and let vs confesse our faultes and sinnes vnto him , and aske him pardon and mercie for the same : let vs weepe and waile vnder this heauie burthen , and vnder this great tyrannie of Antichrist which presseth vs so sore : let vs aske ayd , succour , and deliuerance at his hands , rather then to excuse and iustifie our selues , and so much to please our selues , and hee will see our teares , and heare our sighes and grones , by which he wil be moued to pitie and compassion , for to deliuer and succour vs , as he was moued by the like of the people of Israel .

But in the meane time , those which remaine in Sect. such miserie , so ouercome by the infirmitie of their fleshe , that they are constrayned to communicate with idolaters , what excuse can they haue , seeyng they knowe well they doe euill , doe they not sinne against the holy Ghost ? this is a question that some wil make , and a doubt that tormenteth many consciences : if al sinnes , that we commit , knowing that wee do euill , were sinne against the holy ghost , we should commit fewe the were not sin against the holy ghost : the adulterie & murder of Dauid , and the denial , blasphemy , and periurie of Saint Peter , should bee sinnes agaynst the holy ghost , for they were not ignoraunt that that was forbidden of God , but it is an other thing to sinne of certayne malice , and in despite of God , and in contempt of his woorde , and to sinne through ignoraunce , or through infirmitie of the fleshe , which displeaseth vs , and wee cannot ouercome it .

But we must not so far stretch out this skinne Sect. of mans infirmitie , that we wil wholly couer & defend our selues , & by it giue our selues , to vnderstand that sin is not sinne : for in stead of lessoning the sinne , wee may aggrauate it , and may well make it irremissible , as the sinne vnto death , for there is no great difference between the hypocrites , & the contemners and mockers of God , and betweene the blasphemers , which sinne against the holy ghost ; they are almost cosen germans : wee see also by experience that from one of the degrees man falleth into the other , for many of those which become Atheistes and Epicures , and men without God , which haue at the first had some knowledge of the truth and nowe blaspheme it , they are fallen into these pits by degrees : for they haue fayned to themselues a Iesus Christ after their owne fancie without amending their life , and without any repentance , they haue dallied with him , and haue made it an art to blaspheme him : wherefore they haue altogether lost him , and God with him , whom without him we cannot haue : And therefore sinne is no more to them sinne , nor blasphemie blasphemie : for Iesus Christ , is no more to them Iesus Christ , nor God , to them God .

Let vs learne to feare the Lord by others Sect. losse , and to flee such curse and fury of God : let vs beware that seeing Iesus Christ hath driuen that wicked spirit out of our body , that , wherewith he threatneth the Iewes , befall not vnto vs , that is , that he returne not thither with seuen others woorse then the first , and that the latter thinges be not worse then the first , for it followeth not , if all sinnes be not sinnes vnto death , and as great and as wicked the one as the other , that yet they be not sinnes sufficient to bring vs to eternall damnation , if God of his mercy tooke not pitie of vs , and did pardon them vnto vs , let vs not thinke that wee are not bound to acknowledge and confesse them , and to pray euery day . O heauenly father forgiue vs our sinnes , enter not into iudgement with thy seruant , reprooue vs not , nor correct vs in thine anger and furie , lead not vs into temptation , but deliuer vs from euill .

I condemne not Dauid nor S. Peter as Sect. touching their persons , nor the Israelites which worshipped the Images of Nabuchodonozer , in such sort as I condemne them for reprobates : but I allow not therfore the murder of Dauid , nor the denial of S. Peter , nor the idolatrie of the Israelites , but do condemne them as sinnes , greeuous and greatly displeasing to God , and worthy of eternall death , if God of his grace had not pardoned them . Yet because the persons acknowledged their faultes , and asked him mercy for the same , their sinne was not imputed vnto them : I haue also like hope that the Lord will take pitie and compassion on the poore , faythful , weake , and feareful , which are constrained to cary the yoke of Antichrist , and that he will strengthen them more , so that they acknowledge themselues weake , and sinners as they are , and that they thinke not themselues to be S. Paules , where they are not yet worthie to be accounted good Nicodemians , that they delight not themselues in their errours , that they call not the table of Diuels the Supper of Iesus Christ , but that they be grieued to be in that captiuitie , and to offend , and to see God dayly offended , that they auoyde idolatrie as much as they can , and that they hate and derest it with all their heart , without saying euil is good , or light is darkenes : for God curseth such men by his Prophet ; but those which esteeme so much idolatrie , & allow it , and induce others thereto , they haue not well considered the wordes of the prophet , nor well thought of the malediction of God , whervnto they yeelde themselues faultie .

This is , wel beloued brethren , that which I Sect. would write vnto you at this time , not to trouble and torment further the poore , weake , and afflicted consciences , but to abate the pride and presumption of the fleshe , and the proude , and foolish , which feele not their euil , but wil maintaine it as good ; hitherto tendeth my meaning that you may follow rather the councell of the spirit of God and his worde , then the councell of the fleshe and worldly wisdome . Wherefore I pray you take all in good parte , and consider rather with what heart I write vnto you , the speech of wordes . Thinke it not of arrogancie or presumption , if I haue taken in hand to write vnto them whome I neuer sawe , and which may be more perfect , and vnderstande these things better then my selfe ? For I haue not done it without cause , but at the request of many good men , which haue entreated me thereto , I done haue it also because that many pore troubled consciences haue often asked councell of me in such matters : and therefore I durst not refuse so iust and reasonable a matter , seeing I am debtor to all my brethren ; for I haue thought I might serue euery one which had neede of my instruction , and that in so doing I shoulde giue a testimonie of my fayth to others , which are more strong and learned , and that I should stirre them vp better to satisfie such questions and troubles in conscience according to the grace that God hath giuen them , farre greater then to me , as alreadie some haue done long agoe , and may yet more amply , to whom I am not worthy to be compared ; If also I cannot satisfie all men , I shall nothing maruaile at it , but I should maruaile at the contrary ; for I know well my abilitie , and how hard the matter is , further although I haue been tedious , yet haue I not taken in hand to write all that I might well say touching this matter , for it would require a more ample and easie treatise , but I haue indeuoured to touch generally the principall pointes , which first came to my minde , offring my selfe alwayes to bee readie to employ my selfe according to the talent that I haue receiued of God , to satisfie you more at large , both in these & al things else , wherein I may serue you , so farre as God shall giue mee grace : if my councell be a little ouer hard to the flesh , thinke yet that it is faythfull , and such as I would take for my selfe : if I woulde not goe against my owne conscience according to the knowledge I haue receiued of the truth , wherevnto I had rather giue true and faithful witnes , then to lye vnto you and seduce you to please you , and to betray the truth of God : to whom you shall pray for me , and the Churche in these partes , euen as we pray for you beeing mindeful of your afflictions and perseoutions , as if we were there our selues .

In the meane time , my deare brethren , walke Sect. in all feare and reuerence of God , in al humilitie of the spirit , and in all christian modestie , wayting for your redemption : Let your light so shine before men , that they may see your good workes , your heauenly father may be glorified , and that you may shut vp the mouthes of your aduersaries : admonish one another with al gentlenes , correct al blasphemies , vices , & imperfections , which raigne yet in the middest of vs , that through you the name of God be not blasphemed amongst the Infidels , call vpon God , and he will rayse you vp , glorifie him , and he will glorifie you , humble your selues , and hee will exalt you , exhort one another , and waxe not cold , be not weary of wel doing resist not those that walke well , but support the weake , encorage them that faint , pricke them forward that cease off , and those that runne wel , that they may runne better , faynt not till you haue obtayned the price , and the God of peace shall comfort you and strengthen you to the ende , & will not suffer you to be tempted further then you be able to beare : but will giue good issue , to all your temptations and troubles , to the glory of his holie name , and saluation of our owne soules : to whome onely bee all honour and glorye , nowe and for euer .

Amen .