Epistle to the Faithful, Text

Epistle to the Faithful · Text

¶ Grace, merciemercy, 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 & merciemercy, had viſited you to y^e grace of the holy Goſpell, and to the knowledge of his truth: and thereby to the cō munion 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 hauehave good cauſe to giuegive him thankes for the ſame continually, to the intent, that by our ingratitude, wee may not prouoke him to anger againſt vsus, nor ſtirre him vp, or moue him to take from vsus the talent which he hath giuen vsus: 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 vntounto him which is called to ſuch a promotion, and eſteeme him greately beholding and bounde to the King. Let vsus then thinke what cauſe we hauehave to glorifie and magnifie GOD our father, ſeeyng that wee ſee hee is come to elect and chooſe vsus 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 vsus, and the giftes which wee hauehave 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 vsus into his ſeruice, but to ſerue him: why doth GOD communicate his graces vntounto vsus, 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 vsus there, if in ſteede of ſeruing Chriſt Ieſus; we ſerue Antichriſt and the Deuill his aduerſaries: Let vsus therefore remember y^t which the Lorde ſayth: To him that hath, it ſhalbee giuen, and to him that hath nothing, it ſhalbe 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 whō God hath giuē 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 vponupon the ingratefull, and contemners of his word, and blaſphemers of his graces: therefore let vsus take heede that we neither dally of him nor with him: let vsus hearken how the Apoſtle warneth vsus, let vsus not abuſe our ſelues, for God can neither be deluded nor mocked.

And therefore let vsus learne to walke with Sect.him in all feare, honour, and reuerence, let vsus 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, hauehave forſakē him, and deſpiſed his worde: let vsus beware we eſteeme not lightly anye thing that hee hath commaunded or forbidden, but let vsus feare to offende him in anye thing whatſoeuer, eyther in omitting that which hee hath commanded vsus to doe, or in doyng that which he hath forbidden.

Let vsus looke more to the authoritie of the Sect.Lawe maker, and to his will, then to the naked lawe: and let vsus iudge thereof according to his will and not according to our owne, let vsus 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 vsus: or els we giuegive to vnderſtād, that we wil correct him, as not well aduiſed, and as though he had fayled eyther in cō maunding, or forbidding things vnworthy to be cōmaunded or forbidden. Ought this arrogācy & preſumptiō, & 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 dā nation, 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 vsus, 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 notwithſtāding ſeeme to them very ſmal, becauſe they perſwade themſelues ſo, and that they iudge thereof according to their owne affectiō. But if they did iudge of them, according to the iudgemēt of y^e ſpirit of God, they ſhould know y^t 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 vsus wholly from God.

Let vsus not abuſe our ſelues, for it may ſeeme to vsus that the thinges which wee doe Sect.to keepe vsus in league with the children of this worlde, are not of great importance. Let vsus beware that Sathan drawe vsus 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.Gen 3lye 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 vsus neuer ſuffer therfore y^e 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 vntounto vsus: let vsus 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 vsus 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 vsus gette vsus 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 vponupon vsus, and in wray and plunge vsus 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 vsus keepe vsus as farre from it, as wee can, and take heede Sect.not onelyonly 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 ſhalbee infected & corrupted therewith. A man cannot hauehave ſo ſmall acquaintance therewith, but that Acquaintance w^c ſinne.immediatly it wilbe turned into ouer great familiarity and boldnes, and then into a cuſtome, which cannot be ſhakē off: as we ſee it by experience in all ſortes of ſinne. And to knowe theſe more playnely, let vsus take one example which may ſerue vsus for all the reſt, and which ſhalbee very agreeable to the matter, wee hauehave in hande; let vsus 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 & coūtenances, & 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 louelove trickes wicked wantonnes, but ciuilitie and curteſie, notwithſtanding whatſoeuer name, mē giuegive to y^e thing, yet ſhal it be alwayes, what it is, and ſhall not change the nature, for the alteratiō 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 hauehave willingly taken the example of whoredome, becauſe it is moſt like vntounto idolatrie.

There is then no leſſe danger, but that as Sect.much will happen vntounto vsus, 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 giuegive 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 hauehave. 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, thē to enter into the brothel houſes of Sathā & to be acquainted with Baudes and Harlots: whiche committe fornication with ſtraunge Gods.

If a man deſire to hauehave his wife chaſte both in bodie and minde, and cannot louelove her if ſhee Sect.hath giuen awaye her louelove and ſetled her heart vponupon another, or that ſhee hath yeelded or permitted him (I ſay) not her whole bodye, but onelyonly 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 mē ber 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 eueryevery day in his ſight, and hū ble our ſelues before the ſtrumpet of Babylon and do reuerence to Baal, & kiſſe ſtrāge gods, & pollute al y^e mēbers of our body through ſuch fornicatiōs & adulteries: We may perceiue it by that which is written in the Lawe. Thou ſhalt hauehave none other Gods before me, nor in my preſence. Thou ſhalt doe no homage nor reuerence to Images. He doth not forbid vsus onelyonly 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 eueryevery 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 giuegive occaſion as well to him as to all others, to hauehave 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 hauehave Sect.liued ſo long & beue conuerſant in the brothel houſe of Sathan, and to hauehave continued in our fornications and adulteries; but that wee muſt returne thither againe eueryevery day and eueryevery houre, as though of ſet purpoſe wee had determined to prouoke y^e Lord to ielouſie & to anger, making our members ſeruantes to all filthineſſe, vncleanneſſe, idolatrie and ſuperſtition: how is it poſſible that we ſhould acknowledge y^e great grace and merciemercy, y^t God hath beſtowed on vsus, in withdrawing vsus out of this ſincke ful of blaſphemies and abhominations, in ſteede of reiecting vsus and caſting vsus of, as an Adultereſſe which hath violated and brokē 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 hauehave 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 giuegive 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 hauehave 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.Eph 6with 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 y^t 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 renoūce 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 hauehave 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 Chriſtiās.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 hauehave 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 hauehave liued, is damnable: wherefore they are forced and conſtrained in conſcience to condēne 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 eueryevery day with ſtrange Gods.

Such poore blinde ſoules ſhould doe much Sect.better to acknowledge and confeſſe their miſerie and incredulity, deſiring pardon and merciemercy of God whom they offend, then to defende and flatter them ſelues in it: they ought to content thēſelues, to offēd God many other waies, & not to abuſe in ſuch ſort y^e 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 hauehave 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.Matt 10John 13Luke 14aboue 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 eueryevery day vponupon 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.Matt 1:16brethren, 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, thē to take ſuch boldnes vpō thē to deny him, & to endeuour to draw others into y^e 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 vntounto him that ſaid vntounto ſuch a Diſciple as they woulde bee. The foxes hauehave holes, and the birdes of heauen their neſtes: But the Sonne of man hath not Mat. 9.Matt 9whereon to lay his heade. But theſe men will hauehave 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 hauehave 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, thē they which neuer knewe God.

Wherefore wee muſt take heede, of that Sect. Tranſfiguration of Sathan. 2. Cor. 11.2 Cor 11ſame 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: whē Sathan knoweth that there is any feare of God, and any knowledge of truth in vsus, and y^t we do any thing reuerēce y^e holy ſcriptures, he armeth him ſelfe to fight againſt vsus by thē, Mat. 4.Matt 4and hee alleadgeth them to vsus, as hee did to Chriſt Ieſus when he tempted him.Luk. 4.Luke 4

This Sathan is very dangerous, who taketh the ſtaffe of the word of God, to beate vsus withall, wherewith he ought to beaten: and therewith he giueth vsus dangerous woundes. The firſt is, that he mooueth vsus to blaſpheme God. The ſecond is, (which is made woorſe) that he maketh vsus to beleeue and thinke that it is not wickedly done, but that it is lawful for vsus 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 vsus forward, to entiſe others to doe the like. And to the end he may bee more couert and leſſe knowen, to giuegive a better cloke to theſe reaſons, he layeth ſtraight before vsus 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.1 Cor 9Iewes, & a gentyle amōgſt 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 hauehave no other God but Golde and ſiluer: and hauehave no regard, ſo they hauehave money: ſuch proctors and aduocates will make thē beleeue, whoſe cauſe they defend, that their matter is good, although it be the worſt & falſeſt that may be: for eueryevery mā eaſily beleeueth y^t which he deſireth, & that which pleaſeth him, & he hath affectiō vntounto: & therfore M. aduocate knowing y^e 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, y^t 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 perſō, 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 hauehave 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 hauehave 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 vsus take good heede, that we delight not in ſuch defenders and aduocates: for there maye be enough found, which to pleaſe vsus and bee in our fauour, and well accounted of; will flatter vsus, and tell vsus pleaſant thinges: wee prooue it true in many bellies, whiche hauehave founde ſuche taſt in the Kitchin of Egypt; that they thinke them ſelues vtterly loſt, ſo ſoone as they hauehave 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 vsus count them more deare, Sect. Let vsus flee flatterers and Paraſites.which ſpeake ſimply and roundly vntounto vsus according to the truth of God, then thoſe whiche flatter and ſeduce vsus, to pleaſe vsus, 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 ſhalbe 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 ſhalbe 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, & affectiō of a poore ignorāt ſoule, then the word of God: for hee hath ſetled him, and confirmed him in errour, whome hee ought to hauehave w^tdrawen frō errour, & to hauehave 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 affectiō 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 deſtructiō: 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 vntounto it, Abraham and all the Patriarkes and Prophets, who in what place ſo euer they be found, although they hauehave 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 y^t ſerue him, will know nothing of all that, they paſſe it ouer lightly without making any mention therof: they hauehave 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, thē to worſhip his image & Dan. 3.Dan 3to do honour & reuerence to his Idole of gold. The other deſired rather to be caſt into the den & throte of y^e lyons, then to remaine onelyonly three Dan. 7.Dan 7dayes without praying to God, and without making open confeſſion of him. They can alſo Exāples of the Apoſtles and martirs.well deſſemble the example of the Apoſtles & Martyrs, and of ſo many of the good faithful, whiche hauehave better liked to endure the moſte grieuous torments that Tyrants coulde imagine, then onelyonly to doe reuerence to an image, or put a little inſenſe vponupon the fire before an Idole: if they had knowne how, or would hauehave deſſembled and halted on both feete, and hauehave 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 vsus, and to what ende they thinke Ieſus Chriſt hath ſayde: who ſo denyeth mee before Mat. 10. Mar. 8.Matt 10Mark 8men, 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 y^t is not afraid to leeſe his ſoule, y^t 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.Matt 16John 12him before my father which is in heauen.

Wee ſee plainely by theſe wordes, that Ieſus Sect. The faith of a Chriſtiā.Chriſt is not contented with a vayne and dead faith, that mā imagineth himſelf to hauehave, 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 vsus, but onelyonly 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 y^e 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 thē, 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 vntounto vsus of God, Iuſtice, Wiſedome, Sanctification, and redemption, the principall end: thē of the workes of the faythful is to prayſe God, and to giuegive 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 hauehave alreadie y^e fruitiō: 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.Matt 5end that men may ſee them and glorifie your father which is in heauen.

Seeing thē it is the propertie of the church Sect. The work of y^e 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.Rom 10and 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.Rom 14Heb 11is 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.Eph 2Paule 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 vsus. And therfore the Apoſtle ſayth againe, y^t he which hath not the ſpirit of Chriſt, is not of Chriſt, and cannot be acounted for a Chriſtian.1 Cor. 6. Sect. Rom. ….1 Cor 6

Seeing it is thus, howe is it poſſible if God dwel in the heart, that the diuell ſhould be in y^e tongue, in y^e mouth, in y^e hands, & in the other mēbers, which all take life frō the heart, & are Iam. 2.Jas 2al guided & gouerned therby: S. Iames ſpeaking of y^e tongue ſayth, y^t out of one ſpring cannot come ſweete & bitter water, yet this will make vsus 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 vsus 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.Matt 12man 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.Matt 12Phariſees 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.1 Cor 12execrable, 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 hauehave 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 onelyonly as a ſpeculatiue knowledge without falling to actiō, & putting nothing to effect: for it can be in no place w^tout 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 hauehave 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 vehemēt a fire, wherby faith is enflamed, how is it poſſible, but y^e flāe, 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 y^t it wil caſt ſome little ſmoke, as y^e flaxe & brāds w^t 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 y^e 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, y^e breake. I wil ſpeake therfore & breath my ſelfe. They are like to newe wines, w^t hauehave not yet wrought, & cānot be cōteyned within y^e veſſels, but it breaketh thē or els muſt hauehave vēt.

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 y^e prophets, as he Rom. 10. 1. Cor. 14. Act. 9. 13. 19. 21. Act. 17.Rom 101 Cor 14Acts 9:13Acts 9:19Acts 9:21Acts 17himſelfe hath ſhewed it by experience, for although he were excellēt in all the giftes of god aboue others, neuertheleſſe he alwayes ſubmitted him ſelfe to the iudgement of y^e church, and neuer deſpiſed the coūcell of his brethrē, as it appeareth in y^t which was done in y^t church of Damas, Antioche, Hieruſalem, & Epheſus, & when he was in y^e town of Athēs tarying for Silas & Timotheus, his ſpirit was ſtirred vp in himſelf, ſeeing the town ſo much giuē to idolatry: wherfore he diſputed in y^e aſſembly with y^e Iewes, and with thoſe that feared God, & eueryevery day in the marked & publike places, w^t thoſe w^t by chance came vntounto 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 reuerēce vntounto them, & was wary enough to giuegive 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 wēt not thither with y^e 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 thē any little ſhadow of ſmoke, whereby one may iudge y^t 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 vsus by his Prophets. Come out of Babylon, flee from Eſa. 41.Isa 41the 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.Jer 51and deliuer eueryevery 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 vsus conſider what earneſtnes he vſeth, and if any thinke that ſuch exhortations pertaine not to vsus, let him hearkē 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 hauehave 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 onelyonly, hauing the heart ioyned with them, The ſecond is, in ſpirit onelyonly, 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 amōgſt the Babylonians & Egyptians, without being defiled w^t their abominations, or put our ſelues in danger of their ſword: It is very hard to y^e fleſh to put it ſelf in dāger of the ſword for confeſſion of y^e truth, if y^e vertue of y^e ſpirit of God change it not, & vnleſſe it doe ſuch violēce 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.Exod 34Deut 7knowing it is very hard to touch pitch without being defiled therwith, and to be conuerſant Eccl. 13.Sir 13amōg thornes w^tout being pricked.

But I know well that the fleſh can replye Sect.againſt this councel. Firſt that many cānot 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 louelove, 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 cō ſtrain al thoſe which hauehave knowledg of y^e truth, to go frō their lands & countries to cary themſelues into places, where it is lawful to ſerue God in libertie of the ſpirit, or condēne thē altogether, & caſt thē off as vnworthy to be diſciples of Ieſus Chriſt, & to be coūted for brethrē, 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 coūtry of libertie which were able to receiue ſo great a nūber of people as God hath ſhewed mercy to, & wherin there were earthly goods ſufficiēt to nouriſh & entertain thē, if god of his grace would not cauſe māna to raine down as Exo. 16.Exod 16he did in y^e deſert: yet if it ſhal pleaſe y^e Lord to giuegive ſuch ſtrēgth to thoſe whō he hath viſited by his grace, to depart amōgſt 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 giuegive ſo commodious an habitation, and ſo apt a lodging, and place to Noah and al Gen. 7. Noahs ark.Gen 7his 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 thē. 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 onelyonly 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 vntounto vsus ſince the creation of the world, what care he had ouer vsus, euen to prouide for vsus in all our neceſſities: For before he had created mā, he prepared his lodging for him throughly garniſhed, not onelyonly 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 vponupon 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 vsus, as he had then, and that he cannot as well prepare vsus dwelling places, whereſoeuer it pleaſeth him to direct vsus, when it pleaſeth him to drawe vsus out of a captiuitie, and furniſh them with all thinges neceſſary for vsus? 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 barrē, thē 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, thē to leaue their poſſeſſions and delightes y^t they had there, to returne to Hieruſalem; how many Succeſſours thinke we they may hauehave at this day amongeſt vsus? 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 vsus, 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 vponupon 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 hauehave knowne ſome, that hauehave 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 vnderſtād, that in going out of Egypt they muſt paſſe the Sea, and through the deſert, before they come to the land of Chanaan: and y^t fleſhe ſhall not finde there all that it deſireth. It muſt firſt beare & ſuffer muche, & enter into great dangers? theſe delicate chriſtiās ought to think y^t they goe from among men, to liue amongſt other men, & not among angels: for if we will finde out angels and liue among thē, 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 hauehave 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 eueryevery 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 y^e number be great, yet is it no ſmal benefit of God to hauehave 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 frō thēce altogether both corporally and ſpiritually if it poſſible, & if they hauehave 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 hauehave begunne to murmure, when as they hauehave not found (not water as the Iſraelites in the deſert:) But Malmeſey, or Ipocrys, Quailes, Partriges, & a couered table: there come many which giuegive vsus 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 hauehave found here, and ſlander the land wherein God is glorified. If they hauehave found the people hard & ſtiffnecked, they hauehave made them worſe vntounto vsus, and more obſtinate by their offences; and then to excuſe thē ſelues they lay the burden on others.

I ſay not this that I woulde excuſe the Sect.ingratitude, and barbarouſnes amongeſt vsus, 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 vponupon them, for they hauehave not receiued the Goſpel for their ſakes, but that they ſhould hauehave 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 hauehave 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 hauehave 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 hauehave 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 cōuerſant 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 louelove 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 vntounto 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 hauehave 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 y^• chriſtiās are called ſaints, & confeſſe y^e 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 cōpany aſſembled and made bee holy: for this cauſe we call it alſo the communion of Saintes. And S. Paule writing to the faithfull which hauehave 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 y^e ſcripture calleth y^e 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. 1.1 Pet 1Iſraell, 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, ordināces, and ceremonies, cleane vnlike to all other people, to keepe them better in his ſeruice, to this ende y^t 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 giuegive 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 thē ceremonies …lat diſſonāt & contrary to al their neyghbours about them, & al the Pagans & Idolaters? It was for nothing els, but that firſt y^e Lord would foreſee by this way, y^t they ſhould hauehave 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 hauehave. Then to the end it ſhould not ſeeme they did like vntounto them, & that y^t, which they did to the honour of their God, was done to the honour of ſtrange Gods: or y^t it might not ſeeme, that therby they did allow their manner of dealing: ſo farre is it y^t 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 hauehave any agreement with thē in ceremonies, & in their maner of doings w^t thē: he would not ſuffer them to hauehave ſo much as in the outward thinges, euen thoſe which otherwiſe might hauehave beene indifferent & lawful: why did he forbid this ſo ſharply, but for the cauſes aboue ſayd, & to keepe his people alwaies y^• better w^tout wādering frō his ſeruice.

Wherfore if we wilbe accounted Gods people, Sect. The office of Gods people.we muſt be holy both in body & ſoule, & witnes by our words & works, y^t we are his children, & that y^e works of y^e wicked diſpleaſe vsus, or at the leaſt y^t wee allowe them not: for whē y^e Apoſtle forbiddeth vsus to be partakers of the works of darknes, & cōmandeth vsus rather to reproue thē, he doth ſufficiently ſhew vsus, y^t wee cannot be childrē of light, if we do not wholy renounce darknes, & y^t we cānot be ſeparated frō Idolaters & Infidels, if we cōfourme our ſelues to their maners, their works, & cōuerſation. And therfore for a man to boaſt himſelf to be faithful, & outwardly to allow idolatrie, & to giuegive good coūtenāce to idolatries are things w^t cānot agree together in a true ſeruāt of god. Let vsus not think our ſelues excuſed before god, Sect.nor in y^e cōſciēce of thoſe w^t are faithful indeed in ſaying: I know wel enough, what my heart is, what coūtenāce ſoeuer I cary, or what godly ſhew ſoeuer I make, yet put I no truſt neither hauehave I any deuotion in Idoles, but I worſhip y^e onelyonly 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 vntounto God. But yet it is impoſſible that the heart ſhould be free from Idolatrie, when al the body is defiled, and doth reuerence vntounto 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 y^e 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 vntounto that religion, by which we communicate with them.

We hauehave then trimly ſayde that our meaning is farre other, for God alloweth no Sophiſtrie: he cānot 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 giuegive it: wherfore let vsus 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 vsus 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 vntounto 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 y^e fleſh & feare of death ouercame the chriſtian conſtancie, which ought to hauehave 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 vntounto him, as he had promiſed, & for y^e louelove 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 y^t he knewe not what he ſayd or did, for that hee ſaw not Ieſus Chriſt then, but as a poore miſerable creature, forſakē 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 y^e heauens, we tary not till our aduerſarie vrge vsus and preſſe vponupon vsus, and y^t tyrants conſtraine vsus to renounce him, but imediatly of our own accord, & voluntarily we go to y^e aſſemblies of Idolaters to the ſame purpoſe, knowing well that we muſt needes diſhonour Ieſus Chriſt with them: & howe much y^e more they marke & behold vsus, ſo much y^e more we ſhew our ſelues plentifull in all kindes of blaſphemies & Idolatries. There is not ſo ſmal an Idol wherūto 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 thē 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 onelyonly the leaſt ſhewe onelyonly 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 onelyonly 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 cōpany 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 ſtrāge gods, & y^e tēples 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 giuegive our ſelues ouer as whooremongers and adulterers vntounto 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.Exod 16kinde 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 hauehave auoided that great inconuenience, whereby ſhe fell into great diſhonour and was cauſe of great euill.

Which of vsus 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 hauehave loſt all y^t thou haddeſt, all thy Iewelles, thy rayment, yea, thy lyfe, then thy chaſtitie & ſoule, and to offend God; who commandeth vsus to chooſe rather to dye, thē to breake his cō mandement, & violate y^e 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 vnderſtād not, or wil not vnderſtād 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 hauehave of men for that he doth, and the diſpleaſure they may hauehave 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 giuegive to our brother by our euill example to make him ſtumble and wander out of y^e right way of ſaluation, or that we may take of others: for if we will take all that for offence, which men wilbe 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.Gal 1be the ſeruāts 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 thē I enter into y^e brothel houſe Mat. 18.Matt 18with whoremongers, & fearing to offend them commit wickednes amongſt them, I giuegive two offēces 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 y^e fort ſuch a one is an offence to himſelfe; whereby he ſheweth not to hauehave well vnderſtood & cōſidered that which Ieſus Chriſt ſaith. If thy eye, thy hand, or thy foote offend thee: that is to Mat. 5.Matt 5ſay. If there be any thing which hindereth thy ſaluatiō, 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 offēce to y^e wicked, whom he doth more confirme in their iniquitie, for inſteede of reprehending of thē to drawe thē out of y^e ſame, they defend thēſelues by him, & by him take occaſiō to approoue it. Thirdly he offendeth the faythfull, & chiefly y^e weake: for whē they ſee him in y^e brothel houſe & with Idolaters, although his heart be farre otherwiſe, thē he ſheweth himſelf outwardly: yet they y^t ſee him & cōſider his outward works they are troubled therwith in conſcience, and are led by his example, eyther to doe the like, thinking y^t to be wel done, or to accoūt 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 giuegive 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 vsus, Sect. 8. Theſ. ….that we ſhould not onelyonly keepe our ſelues frō euill, but from all ſhew and appearance of euil. Alſo for that cauſe he reproued y^e Corinthians, who did eate fleſh offred vntounto 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 onelyonly, 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 vsus, 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 offēce 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 vntounto 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 conſciēce 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 hauehave abuſed about Idols; and therefore thoſe whiche had more vnderſtanding of chriſtian libertie, amōg the Corinthians, made no conſcience to vſe thoſe things which were offered vntounto 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 y^t thought it ſomwhat: wherefore the Idole was nothing to thē which had this vnderſtanding, & were deliuered from the errours and fooliſh opinion and imaginatiō of Idolaters, & therfore the Idol, nor y^e fooliſh cōceit, y^t Idolaters had of their idols, could not let the faythfull frō vſing the good creatures of God, but the ignorant which among y^e 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 y^e infirmitie, which S. Paule ſpeaketh of in this place, but whē theſe ignorāt ſaw others eate of y^e fleſh they were mooued by their exāple to eate therof as well as they, with this doubt & ſcruple of cōſcience, wherin they offēded God: for ſeeing they doubted, there was no faith, but there was contēpt of God, ſeeing they did it againſt their conſcience, what ignorāce 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 vsus 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 hauehave 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.condēned the Corinthians, who by their knowledge and example in abuſing their libertie licenciouſly hauehave giuen occaſion to the ignorāt to eate fleſh ſacrificed vntounto Idols with ſcruple and doubt of conſcience: what would he ſay of thoſe, which giuegive not onelyonly 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 hauehave, 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 y^e thing, as in it ſelfe, but y^t 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 vsus: 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 hauehave, but by the word of God: it followeth that that they did, was not done in fayth, and cōſequently 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: y^t 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 hauehave 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 conſciēce: thoſe thē 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 hauehave 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 hauehave, If we be bound to confeſſe Ieſus Chriſt being in danger of life: I cannot vnderſtande how it can be lawfull for vsus to deny him beeing farre from danger.

But how can it be lawfull for vsus 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 hauehave 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 vsus 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 louelove rather to cloke their infirmitie with his vayle of feare they hauehave to offende, then flatly to confeſſe it. I aſke then in conſcience if they were out of dāger & 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 ignorāt man from the Goſpell, and in abſtayning, may draw him to the knowledge of the Goſpel, ſurely I ought to abſteyne, and to hauehave 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 hauehave 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 vponupon 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 hauehave 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 y^e Apoſtles of circumſciō, who did greatly moleſt & trouble S. Gal. 5. Phi. 1. 3.Gal 5Paule, for they endeuoured to pleaſe men, becauſe they were enemies to y^e 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 hauehave been in danger to thoſe, both bodies and goods, and many hauehave been put to death, and many townes & countries moued & troubled. If S. Paule would hauehave 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 hauehave 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.Gal 1his 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 hauehave feared Sect.as much y^t the church ſhold find lack of him, if any harme ſhould come to him, as of any of vsus, 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 y^t God hath lefte vntounto 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 vntounto vsus, 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 vsus 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 vsus by ſuch means, as ſhal pleaſe him w^tout our dreaming & inuenting means contrary to his wil: wherfore as we ought not to tēpt 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 vsus Mat. 16.Matt 16take 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 vsus from our office, as Peter would hauehave 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 whē he was in Epheſus, Cyprus, & Athens went he with idolaters to do reuerēce & 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.Acts 21Acts 18:19purifie 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 exāple: for they with ceremonies were cō manded 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 y^e 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 hauehave they vſed the ceremonies, as thinges indifferent to them, which attributed no merit vntounto 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 conſciēce: but we read not that he yeelded himſelfe to thē at any time in their falſe religiō & idolatrie, for he could not do it without offēding god, ſeeing that y^t idolatrie was forbidden & condemned of God, as y^t alſo which is now amōgſt the Papiſtes: for it is inuented of men againſt the cō mandement of God, it hath nothing like to the iewiſh ceremonies, at that time obſerued of the Apoſtles, but it is like altogether to y^e idolatry of Pagans & to y^e iudaiſme y^e now is amongſt y^e Iewes, whō he cannot folow w^tout denying Ieſus Chriſt after this great manifeſtation which we hauehave receiued of him.

And although S. Paule did beare with the Sect. Gal. 4. Gal. 2. Act. 16.Gal 4Gal 2Acts 16Iewes 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 y^e circū ſicion damnable, which notwithſtanding hee had vſed before, but yet as a thing indifferent: for the occaſions and circumſtances did wholy differ.

Now let vsus conſider howe thoſe are like to S. Paule, which will couer their Idolatry by his example, when S. Paule knoweth that y^t 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 opēly: 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 vntounto them; and how much y^e 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 hauehave 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. 6.2 Cor 6to bee ſuche as they that followe them, if they bee againſt God, howe can wee ioyne Chriſt and beliall.

Some reply again vponupon this and ſay, wherfore Sect.then doth S. Paule write, I will that men pray in eueryevery place, lifting vp pure handes without wrath or diſſentiō, ſeeing he willeth y^t the faythfull man pray in eueryevery 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 vponupon 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 vponupon 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.Matt 6receiue 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 vntounto God, who hath polluted and defiled thē by idolatrie? for when God requireth pure handes, he ſheweth plainely that hee will hauehave both y^e 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.Exod 3the ſoule and conſcience of his brother, and becommeth guiltie of his blood, which ſhalbe 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 hauehave no materiall temple, for they them… are y^e true tēple of god: wherfore in what 1. Cor. 6. Ephe, 2.1 Cor 6…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 tēple of Hieruſalem, which Ioh. 12.John 12ought now to hauehave beene aboliſhed, to the ende that Ieſus Chriſt the true ſpirituall temple might onelyonly hauehave 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. 2.1 Tim 2prayers for all eſtates, and for all kinde of men; he ſayth after, that the ſame muſt be done in eueryevery 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 hauehave to ſerue their turne, becauſe S. Paule Sect.ſaith. If any brother hauehave 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 huſbād is ſanctified by the belieuing wife, and the vnbelieuing wife is ſanctified by the belieuing huſband, otherwiſe your childrē were polluted & vncleane, but now are they holy. They wil conclude by this, y^t 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 ….Titus 1vncleane. 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 y^e huſband or y^e wife ſeparate thēſelues 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 y^• the wife be ſubiect to y^e huſband, or y^e huſband tied to y^e 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. 7.1 Cor 7For in ſuch caſes it is fitte to practiſe y^e 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 vntounto the holy ordinances of God, and in what reputation we ought to hauehave 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 vntounto him the duetie and reuerence ſhee oweth vntounto him, he ought to keepe her: ſith God hath giuen her vntounto 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 ſlēder 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 vntounto 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 hauehave not the thirde part of ſuch coniunction with vsus, as the huſbande and the wife hauehave together? If God, who hath commanded that the man ſhould leaue father & mother, & cleaue & ioyne to his wife, will y^t man forſake her rather, thē 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 vsus, or touch vsus very little; for what ſignifieth theſe words els: If the infidel go his way 1. Cor. 7.1 Cor 7and depart, let him go: for the brother or y^e 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 vnderunder 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 Pagā, 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 y^t time betweene y^e faithfull & the Pagans: but if the partie Infidell be ſo peruerſe, y^t 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 vntounto 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 hauehave 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 hauehave 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.Job 1for ſeeing all belongeth to God, the faithful man may vſe all y^t belongeth to God; as his owne, becauſe hee is the childe of God, and for 1. Cor. 13.1 Cor 13that all the treaſures of God belongeth vntounto 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, eueryevery thing is vncleane to them that are defiled and Infidels, or that hauehave 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 vntounto 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 hauehave 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 vntounto 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 offēce to God. The vnfaithful huſband is aſ well ſanctified vntounto her, as the breade 1. Tim. 4.1 Tim 4which 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 hauehave 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.Exod 20Matt 7not 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 hauehave conſecrated in the table of deuils, and of which they hauehave 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.vntounto the ſcriptures, & whether they ſpeake well to y^e purpoſe, to compare the idols conſecrated to y^e 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 y^e whoremongers, which ſay, when any reprooueth thē 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 vntounto 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 thē God hath appoynted, I am a thiefe. Alſo if I vſe a woman as my wife out of marriage, I abuſe y^e creature of God, & am a whoremonger, if it be ſo of the good creatures of God, what ought it to be of y^e 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 hauehave 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, y^t they hauehave confuted al y^e ſtrongeſt arguments, y^t we can alleadge touching this matter, and that they hauehave 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 vsus) 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 hauehave ſerued the diuell goddes that they hauehave forged of their owne braine, their intent was good to hauehave 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.Eph 2Ps 95Iſraelites 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 hauehave 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 hauehave 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 hauehave made, by the imagination of their owne vnderſtanding, for God cannot be other then he is: wherefore if we attribute that vntounto 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 vntounto vsus, he is no more God, but is changed to vsus into the idole whiche our affections hath forged vntounto vsus, but the idole which we hauehave faigned to our ſelues, cannot be God: wherefore we hauehave already altered him into a diuell, which ought to bee God vntounto vsus, ſeeyng we would order him according to our pleaſure.

Let vsus now cōſider, 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, thē this, wherof we ſpeake: what is there that letteth vsus frō being at agreement with thē, 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.Isa 29Matt 15that 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 onelyonly in imagination, for although they confeſſe God with the mouth, yet they denie him in woorkes. Thoſe then Tit. 1.Titus 1which 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, y^t 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 hauehave not the true Sect.knowledge of God, doe dedicate their bodies & ſoules to their half gods: Thou y^t haſt y^e knowledge of God, & knoweſt how he wil be ſerued, thou wilt part ſtakes with him, thou wilt make the parts, & diſtribute thē as thou liſt: thou ſaieſt thou giueſt y^e heart & y^e ſoule to God: & who ſhal hauehave the body, the diuel? God hath no parting with the diuel, he will hauehave the body & the ſoule whollie, or els he wil hauehave neither, if he had not promiſed life eternal, but to the ſoule, & that hee woulde onelyonly glorifie it, and leaue the body in corruption and damnation, there were ſome more colour to ſerue God with y^e 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. 8.1 Cor 132 Cor 3Rom 8poſſible 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.Matt 6we 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 vsus take a more euident exāple. What other difference was there betwixt Iuda and Iſrael, after y^t Ieroboam had made the golden calues, but that whiche is betweene vsus and our aduerſaries, all of them did boaſt to bee the people of God, the ſonnes of Abraham, and to hauehave 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 hauehave of theyrs, they did not vnderſtande, that they had forſaken God to ſerue an other. The prophetes hauehave not yet refuſed to accuſe them to hauehave 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 hauehave 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 hauehave 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.John 3golden 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. 8.1 Cor 132 Cor 3Rom 8poſſible 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.Matt 6we 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 vsus take a more euident exāple. What other difference was there betwixt Iuda and Iſrael, after y^t Ieroboam had made the golden calues, but that whiche is betweene vsus and our aduerſaries, all of them did boaſt to bee the people of God, the ſonnes of Abraham, and to hauehave 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 hauehave of theyrs, they did not vnderſtande, that they had forſaken God to ſerue an other. The prophetes hauehave not yet refuſed to accuſe them to hauehave 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 hauehave 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 hauehave 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.John 3golden 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 perſecutiōs, 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 hauehave 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 thēſelues 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 y^e ceremonies & ſacrifices of the papiſts, why did Elizeus anſwere Naaman the Aſſyrian, go thy way in peace? After that Naaman ſaid vntounto him, when my Lord ſhall enter into the temple of Remmon to worſhip, & ſhall leaue vponupon my hand, & on my ſhoulder, pray the Lord that he wil pardō me thy ſeruant for this thing, if I worſhip in the temple of Remmō, 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 w^t 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 cōmunicate in like ſort w^t thoſe y^t are Chriſtians as we are, then Naaman w^t the pagās, who were in deed enemies to god?

This exāple ſhall ſerue vsus no more then y^t of S. Paul: it might ſerue your turn if you were like to Naaman, & if to doe ſeruice vntounto any, to whom you were bound in y^e ſight of God, you ſhould go w^t thē in y^t ſort, y^t Naaman kept company w^t his lord. For he went not thither to cō mit 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 vponupon him, the king coulde not bowe, but that Naaman alſo was enclined to bowe that the king might leaue vponupon 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 hauehave been perceiued; but he would that eueryevery 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 y^t 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, y^t 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 y^t 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 amōgſt the Pagans, it followeth not therefore that wee which are Chriſtians, and hauehave 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 giuegive vsus 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 vsus, and not to vncouer vsus.

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 pardō of God for it, as he did. And if Naamā were afraid to offend God by y^t act, although he had a goodly cloke to excuſe himſelfe, I aſhamed of thoſe w^t are quite cōtrary to him, y^t 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 y^t 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 hauehave imagined, that when Naaman made y^• confeſſion to Elizeus, which was ſpokē of before, y^t it is very like he was alone, & that he ſaid it not before al the cōpany which was w^t him, they proue their imaginatiō 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 thē to depart, & for better confirmation hereof, they alleadge y^t when Geazi, ran after Naaman, y^t Naaman deſcēded out of his chariot, & that hee came before him. Wherefore they conclude, y^t 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 exāple 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 hauehave 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 hauehave it: For as for the firſt, all their reaſon is grounded but vponupon imagination, which it is as eaſie to diſproue as to allowe: but of thinges of ſo great importance, wee muſt not iudge vpō preſumptiōs & imaginatiōs. Moreouer the ſcripture doth manifeſtly witnes, y^t he promiſed & cōfeſſed he would ſerue none other God, but y^e Lord, & woulde declare it by ſacrifices, and by outward confeſſion, & publike teſtimonie, & to giuegive this teſtimony, he deſired theſe two mules charged w^t the earth of Iſrael, as his wordes do manifeſtly witnes. For to what purpoſe ſhould y^t earth ſerue him, more then the earth of Syria, but to this end? then wee hauehave no cauſe to doubt, but that y^t matter is eaſie, as he hath purpoſed & demanded it: For y^t, which the prophet anſwered him after y^e maner which the Hebrwes vſe in their ſalutations, whē they bid a man farewell, ſaying to him, goe in peace, ought not y^t only to be reſerued to y^e laſt ſpeech, that Naamā 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 hauehave 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 y^e cauſe, if we ſhould diſcouer our ſelues, we ſhold yeeld our ſelues all vntounto 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 vsus, 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 y^e 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, thē thoſe which are in it, it is very hard y^t the ſicke man ſhoulde be a good Phiſitiō to himſelfe: but he hath need of another, for it is doubtfull, hee would rather make the medicine ſerue his affections, thē rule his affections by y^e art of Phiſicke, for ſickneſſe deſireth to entertaine it ſelfe, & willeth alwaies that is contrarie vntounto it: the ſicke man alſo beleeueth rather the phiſitions which accord vntounto 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 frō 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 cōſcience 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 y^e word of god, my reaſons ought not to moue you nor trouble you, but you ought to let thē paſſe, as vaine & friuolous: If I offer vntounto you y^e coūcell of god, you hauehave no cauſe to be angry, or to cōplaine y^t we are too ſharp & our iudgement is too hard: for would you that wee ſhould change y^e meaning of god, & ſhould belie him? I hauehave vnderſtood y^e cōplaints & the atteſtations y^t ſom make, to cauſe vsus to bethink our ſelues what we write of theſe matters. They ſay, & it is true, y^t the cōtrouerſie & matter is not of the ſhadow of an Aſſe, or y^e 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 y^t euer wee may hauehave delight & pleaſure in this worlde, yea to the looſing of our life, & running ſtraight vponupon 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 cōſtancie 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 y^e 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 vsus in the iudgement of God, if they hauehave 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 hauehave wee to do? Did not Nichodemus goe to Ieſus Chriſte in the night? durſt Sect. Ioh. 3.John 3he confeſſe him publikely? is he therefore condemned? As I cannot altogether excuſe Nichodemus: as though he had not at y^t time ſome incredulitie and infirmitie in him, ſo I wiſhe that if wee hauehave not more faith and conſtancie then he, that we be not worſe, but at the leaſt like vntounto him. Saint Iohn did not write in the commendation of the chiefe of Hieruſalem, that Ioh. 2.John 2they 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.Luke 23John 9John 7his 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.Matt 27Luke 13John 19when 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.y^• 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 hauehave done that for their life, no not a good Pagan, which had anie louelove to Iuſtice and equitie: yet is this the order of many which will arme themſelues with Nichodemus, but ſuch men might hauehave better occaſion to alleadge the example of Pilate in their behalf, & to accōpanie thēſelues 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 hauehave 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 vsus, that we may hauehave mo companions with vsus to couer our wickednes.

Were it not rather the duetie of a good chriſtian, Sect. Pſal. 136. Exo. 16. Act. 15.Ps 136Exod 16Acts 15to confeſſe his infirmitie & ſinne, & weepe with y^e captiues of Babylon & Egypt, thē to defend his euill, and to lie vntounto 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 eueryevery day and follow me: then he addeth a compariſon, to teach vsus howe we ought to preferre our ſelues to his ſeruice, he inſtructeth vsus to doe lyke a wyſe prince, who before he giuegive his defie vntounto 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 hauehave 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 hauehave 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 vsus to vnderſtande, that yf Sect.wee will fight vnderunder 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 vsus 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 giuegive blowes, they are y^e firſt that fiye 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 opē ly, 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.Luke 18but it is harde eſpecially in our time, wherein faith almoſt faileth vponupon 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 vsus come at the leaſt to the next degree, let vsus be ſecret ſchollers with Nichodemus, and Ioſeph of Arimathea: And if we ſhewe not our ſelues ſo openly, yet at the leaſt, let vsus do no diſhonour to Ieſus Chriſt, nor conſent vntounto his aduerſaries in partaking at the table of diuels, & if wee find our ſelues weaker thē 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 vsus not iuſtifie, but condēne our ſelues in y^t wherein we fayle, let vsus acknowledge our ouer great infirmitie, & the ouer burning louelove that we beare to our ſelues, & to the goods and dignities of this world, more thē to Ieſus Chriſt & his word, let vsus acknowledge in what euill & bondage we are, let vsus confeſſe that it is a puniſhment and iudgement of God vponupon vsus, becauſe of our ſinnes, as it was vponupon the people of Iſrael in Egypt & Babylon, let vsus pray to God that he will encreaſe our faith to ouercome our infirmitie, and let vsus confeſſe our faultes and ſinnes vntounto him, and aſke him pardon and merciemercy for the ſame: let vsus weepe and waile vnderunder this heauie burthen, and vnderunder this great tyrannie of Antichriſt which preſſeth vsus ſo ſore: let vsus 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 vsus, as he was moued by the like of the people of Iſrael.

But in y^e meane time, thoſe which remaine in Sect.ſuch miſerie, ſo ouercōe by y^e infirmitie of their fleſhe, y^t they are conſtrayned to communicate with idolaters, what excuſe can they hauehave, 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 y^e were not ſin againſt y^e holy ghoſt: y^e 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 forbiddē 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 vsus, and wee cannot ouercome it.

But we muſt not ſo far ſtretch out this ſkinne Sect.of mans infirmitie, y^t we wil wholly couer & defēd our ſelues, & by it giuegive our ſelues, to vnderſtand y^t ſin is not ſinne: for in ſtead of leſſoning the ſinne, wee may aggrauate it, and may well make it irremiſſible, as the ſinne vntounto 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 hauehave at the firſt had ſome knowledge of the truth and nowe blaſpheme it, they are fallen into theſe pits by degrees: for they hauehave fayned to themſelues a Ieſus Chriſt after their owne fancie without amending their life, and without any repentance, they hauehave dallied with him, and hauehave made it an art to blaſpheme him: wherefore they hauehave altogether loſt him, and God with him, whom without him we cannot hauehave: 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 vsus learne to feare the Lord by others Sect.loſſe, and to flee ſuch curſe and fury of God: let vsus beware that ſeeing Ieſus Chriſt hath driuen that wicked ſpirit out of our body, that, wherewith he threatneth the Iewes, befall not vntounto vsus, 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 vntounto death, and as great and as wicked the one as the other, that yet they be not ſinnes ſufficient to bring vsus to eternall damnation, if God of his mercy tooke not pitie of vsus, and did pardon them vntounto vsus, let vsus not thinke that wee are not bound to acknowledge and confeſſe them, and to pray eueryevery day. O heauenly father forgiue vsus our ſinnes, enter not into iudgement with thy ſeruant, reprooue vsus not, nor correct vsus in thine anger and furie, lead not vsus into temptation, but deliuer vsus 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 y^e murder of Dauid, nor y^e 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 vntounto them: I hauehave 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 hauehave 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 vntounto 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 vntounto you, the ſpeech of wordes. Thinke it not of arrogancie or preſumption, if I hauehave taken in hand to write vntounto them whome I neuer ſawe, and which may be more perfect, and vnderſtande theſe things better then my ſelfe? For I hauehave not done it w^tout cauſe, but at y^e requeſt of many good men, which hauehave entreated me thereto, I done hauehave it alſo becauſe y^t many pore troubled conſciences hauehave 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 hauehave thought I might ſerue eueryevery one which had neede of my inſtruction, and that in ſo doing I ſhoulde giuegive 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 hauehave 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 hauehave been tedious, yet hauehave 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 hauehave 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 hauehave 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 giuegive 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 hauehave receiued of the truth, wherevnto I had rather giuegive true and faithful witnes, then to lye vntounto 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 brethrē, 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 mē, 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 gē tlenes, correct al blaſphemies, vices, & imperfections, which raigne yet in the middeſt of vsus, y^t through you the name of God be not blaſphemed amongſt the Infidels, call vponupon 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 hauehave 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 giuegive good iſſue, to all your temptations and troubles, to the glory of his holie name, and ſaluation of our owne ſoules: to whome onelyonly bee all honour and glorye, nowe and for euer.

Amen.

End of the text · Pierre Viret, Epistle to the Faithful (1582)