thinke what cause we haue to glorifie and magnifie GOD our father seeyng that wee see hee is come to elect and choose vs from amongest all other not onelye to be his seruantes but also to bee his children and to bee kinges and heyres of his kingdome and that he leaueth a greate number of others that bee wyser richer and that beare a greater shewe then wee to put the treasures of his grace into so poore vessels of earth as we be so vyle so base so weake so frayle and brittle And therefore wee ought greatly to feare Sect. to abuse this greate goodnes of GOD towardes vs and the giftes which wee haue receaued of him we must take good heede wee hyde them not in the earth as the slouthfull and vnfaithfull seruant did hide his talent but as the other good and faithfull seruauntes did we must put them to some vse to the intent they maye bring foorth fruite to their Maister and Lorde who to this ende hath pu◠them into our handes for why doth GOD call vs into his seruice but to serue him why doth GOD communicate his graces vnto vs but that wee shoulde employe them to his honour and glorie and to the edifiyng of his Churche howe can wee bee Gods seruantes and remayne idle in his house and doe nothing but which is worse how will he suffer vs there if in steede of seruing Christ Iesus we serue Antichrist and the Deuill his aduersaries Let vs therefore remember that which the Lorde sayth To him that hath it shal bee giuen and to him that hath nothing it shal be taken from him euen that he hath Wee see this by experience before our eyes euerye day to come to passe wee see Sect. howe GOD encreaseth his graces towards them which vse them as they ought and how on the contrary he depriueth them thereof which abuse them and howe hee giueth them vp into a reprobate sense for when they knewe GOD they glorified him not as God but gaue the honour which apperteyneth to him onelie to creatures and Idols Wherefore we ought not to maruell if we see many to 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 vpon the ingratefull and contemners of his word and blasphemers of his graces therefore let vs take heede that we neither dally of him nor with him let vs hearken how the Apostle warneth vs let vs not abuse our selues for God can neither be deluded nor mocked And therefore let vs learne to walke with Sect. him in all feare honour and reuerence let vs make our profite of his seuere iudgement whiche hee setteth before our eyes as in a glasse when hee punisheth so sharply those which after they had known him haue forsakē him and despised his worde let vs beware we esteeme not lightly anye thing that hee hath commaunded or forbidden but let vs feare to offende him in anye thing whatsoeuer eyther in omitting that which hee hath commanded vs to doe or in doyng that which he hath forbidden Let vs looke more to the authoritie of the Sect. Lawe maker and to his will then to the naked lawe and let vs iudge thereof according to his will and not according to our owne let vs consider with our selues that we cannot transgresse the left commandement that euer he gaue without despising his maiestie and authoritie For if we regard not his commaundements we declare manifestly thereby that wee feare him not but that we dally with him as though wee helde him in our sleeue to doe with him as pleaseth vs or els we giue to vnderstād that we wil correct him as not well aduised and as though he had fayled eyther in cōmaunding 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 dānation if God wil condemne him according to the rigour of his iudgement And therefore my brethren wee must take Sect. Seducing of himselfe good heede that wee deceaue not our selues or that we suffer not our selues to bee easilye seduced by others which may bee among vs for many doe boast of the knowledge of God which notwithstanding make no great conscience to doe contrary to his will in all things which are of no small importance which 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 the spirit of God they should know that they are very vnpleasant detestable before God of that nature that there is nothing that he doth more abhorre detest nor that hee hath punished more grieuously at al times It is not a small matter to prouoke God to anger and we cannot more prouoke him then by Idolatrie and superstition which is the fountaine of all other euils and a sinne which doth estrange and draw vs wholly from God Let vs not abuse our selues for it may seeme to vs that the thinges which wee doe Sect. to keepe vs in league with the children of this worlde are not of great importance Let vs beware that Sathan drawe vs not from obeying the commandement of GOD by the deceaueablenes of our fleshe as he withdrew Adam by the meanes of Eue after that by his Gen. 3. lye she was seduced he thought with himselfe it was no greate faulte to eate of the fruite of a Tree but it was very great sith GOD had forbidden it as experience taught it afterwarde for by this transgression all the lynage of man was destroyed and all creatures were made subiect to Curse Let vs neuer suffer therfore the word of God Sect. To hold the word fast to bee snatched out of our handes whatsoeuer reason or whatsoeuer colour or cloke fleshe can alleadge vnto vs let vs bee as warye as wee woulde bee to fall into the fire to drawe backe from this worde and to abandon it one only steppe For wee neede not goe farre aside to misse the waye to set vs altogether out of the way and when one is once fallen out of the way the further hee goeth on the further hee wandreth and multiplyeth errour vppon errour so that after it is verye harde for him to finde his right waye and to come thither whether hee purposed Wherefore to auoyde the falling into
was not ignorant what fauour and goodnesse God sheweth towardes his people when they are assembled in his name hee had had sufficiently tryed howe the vertue of the holy Ghost doeth shewe forth it selfe in these holy assemblies and in this body of Iesus Christ vnited together with his members corporally and spiritually to glorifie him all with one heart and voyce why doe the poore captiues of Babylon so muche lament Hierusalem but because they feele what a plague it is to bee so oppressed by tyrannie that men cannot haue anye good fourme of a Churche nor yet serue God according to his pollicie and ordinances nor make publike confession and profession thereof as the faithfull desire But because it is hard for all men to be able Sect. to come to his felicitie to depart wholy this day out of Egypt and Babylon both corporally and spiritually to liue in libertie yet at the least it is necessarie to depart thence in heart and minde if they cannot get thence in body and how can this departure and separation be if we keepe not our selues from the filthines and abominations of this worlde for that it is the true religion as Saint Iames witnesseth He that liueth amongst the Idolaters and communicateth not with their Idolatries and sinnes he is much better separated from them then he that is conuersant with the Godly and hath his heart replenished with superstition and hypocrisie for this separation is made by the holy Ghost who separateth the elect and children of God from the wicked and reprobate and sanctifieth and dedicateth them to serue for his honour and glory for this cause yâ— christiaÌ„s are called saints confesse the holy vniuersall Church Seeing then that the Church is holy that it is nothing else but the assemblie and companie of the faithful it followeth necessarily that al the faithfull which are the members whereof this body consisteth and that this coÌ„pany assembled and made bee holy for this cause we call it also the communion of Saintes And S. Paule writing to the faithfull which haue receiued the Gospell he saluteth them and called them Saintes as it appeareth in all his Epistles for what cause then are they called Saintes but because they are separated from all prophane vses and that they are drawen away from the seruice of the Diuell the world the fleshe that they are wholy dedicated consecrated and sanctified to god to serue him only for the scripture calleth the thing holy which is secluded from all other vse and which is nothing but to the seruice of God and therefore the Lord called his people Leui. 19. 1. Pet. 1. Israell the holy people and commanded them to sanctifie them selues saying be yee holy for I am holy For this cause he hath separated and diuided them from all other people and hath giuen Sect. them lawes ordinaÌ„ces and ceremonies cleane vnlike to all other people to keepe them better in his seruice to this ende that they might not be defiled nor polluted with the superstitions Idolatries and abominations of others wherfore he hath endeuoured by all meanes to draw them from all companie and acquaintance with Idolaters which might any way induce them to worship some other besides him selfe or in other sort then hee had commanded if it were all one that it were no sinne to be in company with Idolaters and to communicate with them in their sacrifices abominations what neede was there that God should giue a Lawe to what purpose hath he so charged the people of Israel with ceremonies if it were lawfull for them to vse al indifferently as they lifted why did Moses study all that he could being thereto appointed of god to ordaine theÌ„ ceremonies â—lat dissonaÌ„t contrary to al their neyghbours about them al the Pagans Idolaters It was for nothing els but that first the Lord would foresee by this way that they should haue no acquaintance and familiaritie with them in that which concerned the seruice of God nor any similitude wherby they might be induced to follow them or obey them with such an opinion of false Gods as the Pagans haue Then to the end it should not seeme they did like vnto them that that which they did to the honour of their God was done to the honour of strange Gods or that it might not seeme that therby they did allow their manner of dealing so farre is it that God would permit it to be lawfull for the people of Israel to communicate with the blasphemies sacriledges abominations of Idolaters that he would not suffer them only to haue any agreement with theÌ„ in ceremonies in their maner of doings with theÌ„ he would not suffer them to haue so much as in the outward thinges euen those which otherwise might haue beene indifferent lawful why did he forbid this so sharply but for the causes aboue sayd to keepe his people alwaies yâ— better wtout waÌ„dering froÌ„ his seruice Wherfore if we wil be accounted Gods people Sect. The office of Gods people we must be holy both in body soule witnes by our words works that we are his children that the works of the wicked displease vs or at the least that wee allowe them not for wheÌ„ the Apostle forbiddeth vs to be partakers of the works of darknes coÌ„mandeth vs rather to reproue theÌ„ he doth sufficiently shew vs that wee cannot be childreÌ„ of light if we do not wholy renounce darknes that we caÌ„not be separated froÌ„ Idolaters Infidels if we coÌ„fourme our selues to their maners their works coÌ„uersation And therfore for a man to boast himself to be faithful outwardly to allow idolatrie to giue good couÌ„tenaÌ„ce to idolatries are things with caÌ„not agree together in a true seruaÌ„t of god Let vs not think our selues excused before god Sect. nor in the coÌ„scieÌ„ce of those with are faithful indeed in saying I know wel enough what my heart is what couÌ„tenaÌ„ce soeuer I cary or what godly shew soeuer I make yet put I no trust neither haue I any deuotion in Idoles but I worship the onely God in my heart it is better yet to doe thus then to persecute the truth and for a man to shewe himselfe an open enemie vnto God But yet it is impossible that the heart should be free from Idolatrie when al the body is defiled and doth reuerence vnto strange Gods to the enemie of God what good heart soeuer a subiect can beare to his prince yet could not the prince beare it that he should do homage to another that he should cary weapon against his natural prince Men say commonly that he the sweareth by art for sweareth him selfe by art we ought not to thinke that the heart remaineth vnsworne if the tongue forsweare it self for we must vnderstand the othe according to the meaning of him that giueth it and not after the meaning of him that
receiueth it And when we are partakers of the ceremonies sacrifices and Sacraments whether they be of the faithful or infidels we bynde our selues sweare vnto that religion by which we communicate with them We haue then trimly sayde that our meaning is farre other for God alloweth no Sophistrie he 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 giue it wherfore let vs not thinke that by our goodlie shewes our Idolatry is so excused that it is not Idolatrye and a true kinde of renouncing Christ Iesus although it seme to vs somewhat more alowable then to deny him openly S. Peter denyed Christ with his mouth he said he was none of his and do wee make anie more of him what speech do our works vtter els but the same of S. Peter where vnto tendeth our Idolatries and outward hipocrysies but to let Infidels vnderstand that wee are not the Disciples of Christ Iesus that we know neither him nor his Gospel To replie that we do it not with the hart but Sect. the heart is farre otherwise So was euen the heart of S. Peter it grieued him greatly to deny Christ Iesus but the infirmitie of the flesh feare of death ouercame the christian constancie which ought to haue bene in him yet can we not excuse him but that he sinned greatlie and we are lesse to bee excused then he for he denyed not Iesus Christ for feare of loosing his worldly goodes or for any light cause as we customablie doe but for feare of death he went not to present him selfe willingly to renounce him as we doe he went not to the Byshops houses nor to the high Priestes of the Lawe to please them or other of the Iewes or to make them beleeue he was of their company or that he had no acquaintance or familiaritie with Iesus as they doe which frequent the temples of Idols he went thither to stand faythfully vnto him as he had promised for the loue and affection he bare to him yet was hee caught and seeing how his maister was handled amongst the murderers and veiwing the place where he was fearing death which was manifestly before his face was ouercome by the infirmitie of his flesh for he was so troubled that he knewe not what he sayd or did for that hee saw not Iesus Christ then but as a poore miserable creature 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 the heauens we tary not till our aduersarie vrge vs and presse vpon vs and that tyrants constraine vs to renounce him but imediatly of our own accord voluntarily we go to the assemblies of Idolaters to the same purpose knowing well that we must needes dishonour Iesus Christ with them howe much the more they marke behold vs so much the more we shew our selues plentifull in all kindes of blasphemies Idolatries There is not so smal an Idol 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 onely the least shewe onely in the world to allow their doings and to honour their Idols by outward tokens they cared not what the heart was so that they might onely draw one woorde from their mouthes or cause them to shewe foorth some gesture whiche they might drawe to theyr aduantage to boast that they had made them to abiure But the fleshe wil replie that if it should do otherwise Sect. it should put it self in danger of being persecuted to cause others to be persecuted should stir vp great offences Neere are goodly reasons of mans wisedome and very fit for the fleshe and the schoole from whence they proceede I am in 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 the 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 giue our selues ouer as whooremongers and adulterers vnto strange Goddes and to the Diuel as to our lovers I knowe not howe wee maye speake this more ciuilly if we will not correct the speech which the spirit of GOD hath vttered by his Prophets whiche commonly vse these Exo. 16. kinde of speeches when they preache agaynst the Idolatrye of the chyldren of Israell But a man may yet reply Although the body be there yet we consent not in heart and yet we auoyde offence and persecution Dina the daughter of Iacob whom the Sonne of the king of Sichem rauished consented not in heart to the wickednes of the adulterer yet was shee not altogether without faulte she was for all that corrupted and counted for an harlot for if she had remayned in her fathers house without wandering abrode to go see the daughters of the countrie she might haue auoided that great inconuenience whereby she fell into great dishonour and was cause of great euill Which of vs all would be content if his wife Sect. after shee had yeelded her body to an adulterer should make him this answeare saying although he had his pleasure of me yet was it against my will but because I saw my selfe amongst adulterers fearing to be spoiled that they woulde cut my Purse or take awaye my Gowne or my Kercheife I consented to their will but I did it vnwillingly to auoyde that they might doe me no displeasure and for the feare I had to offend and anger them Had not the husband good cause to say what hadst thou to doe in the brothels house why wentest thou thither had not it been better for thee to haue lost all that thou haddest all thy Iewelles thy rayment yea thy lyfe then thy chastitie soule and to offend God who commandeth vs to choose
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. same subtill Sathan who can so well transfourme him selfe into an angell of light to make the truth of God to serue our affections and to change it into a lye and blasphemy whē Sathan knoweth that there is any feare of God and any knowledge of truth in vs and that we do any thing reuerēce the holy scriptures he armeth him selfe to fight against vs by thē Mat. 4. and hee alleadgeth them to vs as hee did to Christ Iesus when he tempted him Luk. 4. This Sathan is very dangerous who taketh the staffe of the word of God to beate vs withall wherewith he ought to beaten and therewith he giueth vs dangerous woundes The first is that he mooueth vs to blaspheme God The second is which is made woorse that he maketh vs to beleeue and thinke that it is not wickedly done but that it is lawful for vs to doe so at the least it is a small sinne and amongst the lest that we can commit which is more to the entent we should not perish aone in our errours hee pricketh vs forward to entise others to doe the like And to the end he may bee more couert and lesse knowen to giue a better cloke to these reasons he layeth straight before vs Naaman the Sirian or Nicodemus or Saint Paule which applyeth him selfe to all and who made himselfe a Iewe amongest 1. Cor. 9. Sect. Iewes a gentyle 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 haue no other God but Golde and siluer and haue no regard so they haue 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 euery mā easily beleeueth that which he desireth that which pleaseth him he hath affectiō vnto therfore M. aduocate knowing the affection of man abuseth him to his profit gaine to the hurt of the pore contender for if he would tell him at the first that he had an euil cause hee woulde staye from pleading if hee were wise and woulde pursue that cause no more but would doe that which were right and reason and so the aduocate shoulde gain nothing Or if he were an obstinate 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 haue aduocates to defend their cause well and to allowe what shee desireth seeing it hath such a desire shee shall no more lacke such fellowes as shee desireth then the same proctors which take pleasure in contention spending their money loosing their time and consuming their bodies and soules in strife and debate But what profit shall they haue to cast away Sect. and destroy them selues for the sentence shall not be giuen by the aduocate and proctor nor according to their desire but by the iudge and such as shall please him and when M. Aduocate shall see that the cause of his Client goeth euill whome he hath alwayes kept in good hope till the last cast he will shake him of well enough and leaue him in the myre wherein he hath plunged him for he hath his reckoning he hath fished in a troubled water he hath plucked the bird he hath the feathers the fat and careth no more for the cause and therefore let vs take good heede that we delight not in such defenders and aduocates for there maye be enough found which to please vs and bee in our fauour and well accounted of will flatter vs and tell vs pleasant thinges wee prooue it true in many bellies whiche haue founde suche tast in the Kitchin of Egypt that they thinke them selues vtterly lost so soone as they haue lost the sight of the smoke But when we shall appeare before the iudgement of God the disputation shal not there be decided nor the cause there iudged by their reasons nor according to their sentence but by the iust iudgment of God which is alwayes in truth And therefore let vs count them more deare Sect. Let vs flee flatterers and Parasites which speake simply and roundly vnto vs according to the truth of God then those whiche flatter and seduce vs to please vs and keepe themselues mor at ease for in this diuine court and in these last appeales sentences shall not there be weyed in the ballance of carnal sense humane reason but in the ballance of Gods worde which shall not be vnderstoode according to our fantasie but according to the will of the spirit of God then both Clients and aduocates shall find them selues as much astonied the one as the other and the one shall not ease then the case of the other for they both shal be sufficiently troubled eche one with his owne cause the plaintife shall not there be only in danger as in the courtes and iudgements of men but if he be condemned the proctor and aduocates shal be subiect to the same condemnation with him and more greeuous for if the hearer be condemned because hee hath taken pleasure to heare and followe euill councel much more grieuously shal the councellour be punished who hath had more regard to satisfie his couetousnes 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 haue wtdrawen frō errour to haue led him into a better way by his good councel Why doe not these councellours as well alleadge other places of holy scripture whiche Sect. be repugnant to the 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
and foolish opinion and imaginatiō of Idolaters therfore the Idol nor the foolish cōceit that Idolaters had of their idols could not let the faythfull frō vsing the good creatures of God but the ignorant which among the christians vnderstood not that point so well as others And therefore it seemed to them they could not vse any thing that had beene dedicated to Idols but they shoulde testifie they did some reuerence to the Idols and serue them wherefore they made conscience therof did eate of that flesh in doubt by reason of their ignorance This doubt ignorance is the infirmitie which S. Paule speaketh of in this place but whē these ignorāt saw others eate of the 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 vs consider if the holye Apostle Sect. coulde not allowe in these things indifferent that the faithfull should vse their libertie with good conscience as touching them selues if therby they haue giuen any cause of offence to the weake to confirme them in any superstition or to stirre them vp to doe any thing against their conscience howe he would permit that those which went them selues to be of the faithfull should offend God and their neighboure in thinges which are not indifferent but altogether contrarie to the commandement of God and much more execrable then one would thinke as he manifestly sheweth for he hath rather forbidden in his Law Idolatrie and the honour and reuerence which is done to Images then he hath done murder and adulterie Then if Saint Paule hath reprooued and Sect. condēned the Corinthians who by their knowledge and example in abusing their libertie licenciously haue giuen occasion to the ignorāt to eate flesh sacrificed vnto Idols with scruple and doubt of conscience what would he say of those which giue not onely occasion to others to honour and reuerence Idols against their conscience but doe leade them to doe so both by their doctrine and example For to eate fleshe then offred to Idoles as if one shoulde eate other fleshe without hauing other opinion of Idols then the faythfull haue was not sinne in it selfe to him that vsed it in that sort but it was sinne to the ignorant and weake christians which vnderstood not as yet their libertie who did eate thereof not to such intent as Idolaters which did eate thereof for honour to their idols but did eat therof with scruple of of conscience fearing thereby to offende God There was then no sin in the vsage of the thing as in it selfe but that themselues brought therto by their ignorance and the doubt in conscience they did put therin for seeing they thought that fleshe and meate vncleane and defiled although of it selfe it were pure and cleane to the faithfull which accounted it so yet to them was it polluted and vncleane for it was not purified to them by the word of God without the which euerie thing is vncleane to vs seeing they were not yet well assured thereby that they might eate therof without offending God seeing that assurance did fayle them which they could not haue but by the word of God it followeth that that they did was not done in fayth and 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 that is if they had not emboldened them to eate against their conscience of that meate whereof they stood in doubt but those that doe encourage others to communicate with Idolaters they doe much worse without comparison for that Idolatrie whiche they commit cannot be accounted as a thing indifferent neither to them that haue knowledg nor to the ignorant neither do I thinke that a man who hath the knowledge of the gospel how little so euer it be can communicate there without scruple of 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 haue fayned to obeye the kinges commaundemente as others did to alleadge against this that wee are then bound to confesse Iesus Christ manifestly when we are required or constrained to deny him or confesse him by some euident signe as they were constrained but that otherwise we may dissemble the matter especially when we are not knowen nor marked therein I knowe not what sure foundation these reasons may haue If we be bound to confesse Iesus Christ being in danger of life I cannot vnderstande how it can be lawfull for vs to deny him beeing farre from danger But how can it be lawfull for vs to offend Sect. the faythfull and to nourish and establish the faithfull in the errour of idolatrie for feare of troubling and offending the infidels whome we cannot in better sorte offend then in cherishing and confirming them in their superstitions and abuses It seemeth to mee that this feare of offending is like to the charitie of some Anabaptistes which
16. take heede we iniuirie not the Apostle make of him a viser to couer our fleshe and to transfourme our Satan into an angel of light who goeth about to withdrawe vs from our office as Peter would haue peruerted Iesus Christ that which S. Paule did he did it to winne all to Iesus Christ that which we doe would couer our selues by the example of S. Paule serueth to leese turne away all men from Iesus Christ Think we that S. Paule did so accommodate himselfe to others that he played the theefe with theeues the whoremonger with whoremongers the drinkard with drunkards the idolater with idolaters And 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. purifie himselfe why made he a vowe and shaued his heade why did he circumcise Timothy there is great difference betweene that which S. Paul did that we would allow by his exāple for they with ceremonies were cōmanded of God therefore was it lawfull to edyfiyng according to the christian liberty vntil that Iesus Christ was fully manifested and that the Iewes were perfectly aduertised of the christian libertie of the abrogating of theyr ceremonies wherefore the disciples did yeelde themselues to them for a time in these outward thinges and therefore haue they vsed the ceremonies as thinges indifferent to them which attributed no merit vnto them but did it to draw the Iewes to a greater knowledge finally to withdraw them from all such obseruations With the Gentiles in like sort S. Paul did Sect. well agree as touching their ciuile pollitike lawes and their other indifferent kindes of dealing which did nothing touch the 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 that idolatrie was forbidden condemned of God as that also which is now amōgst the Papistes for it is inuented of men against the cōmandement of God it hath nothing like to the iewish ceremonies at that time obserued of the Apostles but it is like altogether to the idolatry of Pagans to the iudaisme the now is amongst the Iewes whō he cannot folow wtout denying Iesus Christ after this great manifestation which we haue receiued of him And although S. Paule did beare with the Sect. Gal. 4. Gal. 2. Act. 16. Iewes for a time yet when he vnderstood that some of them confirmed them selues in superstition and that they desired these ceremonies as necessarie to saluation he cryed out agaynst them and condemned them openly and when he saw some false brethren come to espie out his libertie he would not circumcise Titus as he had done Timothie but thought the circūsicion damnable which notwithstanding hee had vsed before but yet as a thing indifferent for the occasions and circumstances did wholy differ Now let vs consider howe those are like to S. Paule which will couer their Idolatry by his example when S. Paule knoweth that that he doth in things lawfull for a time confirmeth the superstitions in their errour and that they require the thing which he accounted as newter as necessary to saluation he will no longer beare with them but condemneth them 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 vnto them and how much the more they are marked of them so muche more they blaspheme they carye so good countenance and counterfeite the papist so well that they passe all the rest in Idolatrie to the ende they maye bee accounted for good christians that is for perfect Idolaters such as they are which watch them so that no man can suspect or thinke otherwise of them Wherefore to alleadge that in the sacrifices Sect. of Idolaters the supper of Iesus Christ is there celebrated it is too much to blaspheme Christ Iesus If S. Paule haue written to those which did eate fleshe sacrificed to Idols without worshipping the Idols that they are partakers of the tables of Diuels in so doing that they cannot be partakers therof and of 2. Cor. ◠the table of Iesus Christ both together What would he say of those which wil ioyne the table and supper of Iesus Christ with the table of Diuels and with the sacrifices wherein Iesus Christ is flatly denied and blasphemed suche sacrifices are commanded or forbidden of GOD if they bee of GOD wee ought 2. Cor. 6. to bee suche as they that followe them if they bee against God howe can wee ioyne Christ and beliall Some reply again vpon this and say wherfore Sect. then doth S. Paule write I will that men pray in euery place lifting vp pure handes without wrath or dissentiō seeing he willeth that the faythfull man pray in euery place generally without exception it followeth then that it is lawfull for him to pray in the temples of Idols so that he pray to God and not to the Idols We neede not make any other answeare vpon this replye but that whiche is alreadie made if there were nothing but the offence that might arise thereof the cause is sufficient to condemne him which should goe thither to make prayer seeing hee hath places enough else for that purpose without choosing or accounting of that place more then another for if hee desire to call vpon and to honour God he may doe that in his house and enter into his Chamber according to the councel of Iesus Christ and pray to thy heauenly father in secret who seeth him as well as if he were in an open place and he wil rewarde him openly If he desire to pray openly to be seene of men to Mat. 6. receiue prayse therefore as the Scribes and Pharisees he hath receiued his rewarde alredie with them he witnesseth thereby that hee is not the true Disciple of Iesus Christ but that he seeketh his owne glory not the glorye of GOD if hee bee desirous and willing to gloryfie GOD before men to stirre them vp by his example to doe the like or to confesse him and to make protestation and profession of his fayth before all men he must goe into the assemblies of the faythfull wherein God
the Idolaters and strengthen the faithfull and woulde take away all cause of offending the good and woulde leaue no matter to the Idolaters wherin to glorifie but the cause why we goe it is to doe farre contrary it is to couer vs and not to vncouer vs. Yet notwithstanding if wee shoulde doe as Sect. Naaman did yet ought we no more to iustifie our selues then he but wee ought to aske pardō of God for it as he did And if Naamā were afraid to offend God by that act although he had a goodly cloke to excuse himselfe I ashamed of those with are quite cōtrary to him that they dare so assuredly defend their worke as if there were no sinne in it And to make their matter better after they had red that which was written against their opinion seene themselues bereft of that weapon which they tooke from the example of Naaman to defend their cause they sought another starting hole wherein there is slender foundation they haue imagined that when Naaman made y◠confession to Elizeus which was spokē of before that it is very like he was alone that he said it not before al the cōpany which was with 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 that when Geazi ran after Naaman that Naaman descēded out of his chariot that hee came before him Wherefore they conclude that he spake to him apart in absence of his seruants and that hee might well do as much to Elizeus when hee vsed that talke with him wherof the holy scripture maketh mention This is the sophistrie whereby some wil now Sect. adayes make this 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 haue to doe that it seemeth they are desirous to finde some cloke in scriptures to couer their matter that they would gladly make the spirite of God which speaketh in his holy scriptures to thinke that he would speake vnderstande things as they would haue it For as for the first all their reason is grounded but vpon imagination which it is as easie to disproue as to allowe but of thinges of so great importance wee must not iudge vpō presumptiōs imaginatiōs Moreouer the scripture doth manifestly witnes that he promised cōfessed he would serue none other God but the Lord woulde declare it by sacrifices and by outward confession publike testimonie to giue this testimony he desired these two mules charged with the earth of Israel as his wordes do manifestly witnes For to what purpose should that earth serue him more then the earth of Syria but to this end then wee haue no cause to doubt but that that matter is easie as he hath purposed demanded it For that which the prophet answered him after the maner which the Hebrwes vse in their salutations whē they bid a man farewell saying to him goe in peace ought not that only to be reserued to the 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 haue confessed Iesus Christe in secrete before a fewe and blaspheme him publikely It is easie to vnderstande all these thinges Sect. but we seeke these cloking starting holes because we wil not be vnfurnished And what is the cause if we should discouer our selues we shold yeeld our selues all vnto death and shoulde bee murtherers of our selues But those which are out of this danger may babble at their ease our life costeth them little I know some vse suche speech but yet their life is dearer to vs then they thinke for we are no lesse afraide to put them in danger then themselues for wee are not out of pryson without being mindefull of them feeling the afflictions of our brethren as if we were there our selues and therefore it is more safe to followe the iudgementes of those which are out of danger thē those which are in it it is very hard that 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 the art of Phisicke for sicknesse desireth to entertaine it selfe willeth alwaies that is contrarie vnto it the sicke man also beleeueth rather the phisitions which accord vnto his will then they that gaine say it It is very hard also that a man should bee a good iudge of his owne cause for hardly could he auoide but his affections woulde cary him away hinder him 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 the 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 vnto you the coūcell of god you haue no cause to be angry or to cōplaine that we are too sharp our iudgement is too hard for would you that wee should change the meaning of god should belie him I haue vnderstood the cōplaints the attestations that som make to cause vs to bethink our selues what we write of these matters They say it is true that the cōtrouersie matter is not of the shadow of an Asse or the wooll of a goate as the olde Prouerbe is but of that they account most deare in this world that is of a thing for which we must forsake our countrie our wife our deare children our goods and all that euer wee may haue delight pleasure in this worlde yea to the loosing of our life running straight vpon death and I denie not but these things are very sharpe and hard to flesh wherefore I cannot thinke therof without great compassion of these which are in such a straight but what shoulde we doe there wee ought to think it more strange and fearefull to forsake Iesus Christe the heauenly habitation and the eternall felicitie then these transitorie thinges which without that we must once forsake Wee would gladly
hope that the Lord will take pitie and compassion on the poore faythful weake and feareful which are constrained to cary the yoke of Antichrist and that he will strengthen them more so that they acknowledge themselues weake and sinners as they are and that they thinke not themselues to be S. Paules where they are not yet worthie to be accounted good Nicodemians that they delight not themselues in their errours that they call not the table of Diuels the Supper of Iesus Christ but that they be grieued to be in that captiuitie and to offend and to see God dayly offended that they auoyde idolatrie as much as they can and that they hate and derest it with all their heart without saying euil is good or light is darkenes for God curseth such men by his Prophet but those which esteeme so much idolatrie allow it and induce others thereto they haue not well considered the wordes of the prophet nor well thought of the malediction of God whervnto they yeelde themselues faultie This is wel beloued brethren that which I Sect. would write vnto you at this time not to trouble and torment further the poore weake and afflicted consciences but to abate the pride and presumption of the fleshe and the proude and foolish which feele not their euil but wil maintaine it as good hitherto tendeth my meaning that you may follow rather the councell of the spirit of God and his worde then the councell of the fleshe and worldly wisdome Wherefore I pray you take all in good parte and consider rather with what heart I write vnto you the speech of wordes Thinke it not of arrogancie or presumption if I haue taken in hand to write vnto them whome I neuer sawe and which may be more perfect and vnderstande these things better then my selfe For I haue not done it wtout cause but at the request of many good men which haue entreated me thereto I done haue it also because that many pore troubled consciences haue often asked councell of me in such matters and therefore I durst not refuse so iust and reasonable a matter seeing I am debtor to all my brethren for I haue thought I might serue euery one which had neede of my instruction and that in so doing I shoulde giue a testimonie of my fayth to others which are more strong and learned and that I should stirre them vp better to satisfie such questions and troubles in conscience according to the grace that God hath giuen them farre greater then to me as alreadie some haue done long agoe and may yet more amply to whom I am not worthy to be compared If also I cannot satisfie all men I shall nothing maruaile at it but I should maruaile at the contrary for I know well my abilitie and how hard the matter is further although I haue been tedious yet haue I not taken in hand to write all that I might well say touching this matter for it would require a more ample and easie treatise but I haue indeuoured to touch generally the principall pointes which first came to my minde offring my selfe alwayes to bee readie to employ my selfe according to the talent that I haue receiued of God to satisfie you more at large both in these al things else wherein I may serue you so farre as God shall giue mee grace if my councell be a little ouer hard to the flesh thinke yet that it is faythfull and such as I would take for my selfe if I woulde not goe against my owne conscience according to the knowledge I haue receiued of the truth wherevnto I had rather giue true and faithful witnes then to lye vnto you and seduce you to please you and to betray the truth of God to whom you shall pray for me and the Churche in these partes euen as we pray for you beeing mindeful of your afflictions and perseoutions as if we were there our selues In the meane time my deare 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 gētlenes correct al blasphemies vices imperfections which raigne yet in the middest of vs that through you the name of God be not blasphemed amongst the Infidels call vpon God and he will rayse you vp glorifie him and he will glorifie you humble your selues and hee will exalt you exhort one another and waxe not cold be not weary of wel doing resist not those that walke well but support the weake encorage them that faint pricke them forward that cease off and those that runne wel that they may runne better faynt not till you haue obtayned the price and the God of peace shall comfort you and strengthen you to the ende will not suffer you to be tempted further then you be able to beare but will giue good issue to all your temptations and troubles to the glory of his holie name and saluation of our owne soules to whome onely bee all honour and glorye nowe and for euer Amen