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
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
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 vnto it Abraham and all the Patriarkes and Prophets who in what place so euer they be found although they haue beene couersant oftentimes among the Pagans and Idolaters yet were they neuer partakers of their Idolatrie but also made publike confession of their religion and of the true GOD whom they serued Satan and his aduocates that serue him will know nothing of all that they passe it ouer lightly without making any mention therof they haue no care to rehearse the examples of the fayth and constancie of the Hebrewe children or of Daniell whereof the one did choose rather to be cast into the fornace of Nabuchadnazar thē to worship his image Dan. 3. to do honour reuerence to his Idole of gold The other desired rather to be cast into the den throte of the lyons then to remaine onely three Dan. 7. dayes without praying to God and without making open confession of him They can also Exāples of the Apostles and martirs well dessemble the example of the Apostles Martyrs and of so many of the good faithful whiche haue better liked to endure the moste grieuous torments that Tyrants coulde imagine then onely to doe reuerence to an image or put a little insense vpon the fire before an Idole if they had knowne how or would haue dessembled and halted on both feete and haue serued God and Baal they had neuer suffred any thing for Christ Iesus their blood had not beene shed for the testimonie of the trueth and the Churche of Iesus Christ had had no Martyrs I maruell what newe christianitie such men Sect. will bring vs and to what ende they thinke Iesus Christ hath sayde who so denyeth mee before Mat. 10. Mar. 8. men I will denie him before my father his angels Who so is ashamed of me and my wordes in this adulterous and sinfull generation I wil be ashamed of him before my father which is in heauen and before his holy angels He that is not afraid to leese his soule that is to say his life for my sake shall finde it hee that confesseth me before men I will confesse and acknowledge Mat. 16. Ioh. 12. him before my father which is in heauen Wee see plainely by these wordes that Iesus Sect. The faith of a Christiā Christ is not contented with a vayne and dead faith that mā imagineth himself to haue but requireth a true and liuely fayth whiche must be so rooted in the heart that it must bring forth her boughes and fruits outward what are these principall fruites but that wee make profession of Iesus Christ as well in wordes The fruits of faith as workes but what else requireth the Lorde of vs but onely this sacrifice of prayse when the Prophets do prophesie of the church of our Lord Iesus Christ what difference set they betweene it and other religions and betweene her sacrifice and those of the Sinagogue what is the principall point whereby shee may be knowne and separated from others but the sacrifice of prayse whereby I vnderstand here all that the faythful sayth or doth is to the glorye and praise of God for although that praier bee sometimes called especially by that name yet the signification thereof stretcheth farther and comprehendeth other things that apperteine to the diuine seruice for the faythfull man doth not his workes whatsoeuer they be to be iustified by them or to merit by meanes of 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 vnto vs of God Iustice Wisedome Sanctification and redemption the principall end thē of the workes of the faythful is to prayse God and to giue him laud and thankes for all his benefites after the example of Angels to whom by Iesus Christ hee is associated and conioyned which neuer cease to prayse God in all thinges And yet doe they it not to merit Paradise therby wherof they haue alreadie the 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. end 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 the church to offer vncessantly to God this sacrifice of prayse how can shee without that be the church of Iesus Christ Wherefore hath the Apostle sayd if thou confesse the Lord with thy mouth Ro. 10. Faith and confession and beleeue in thy heart that God hath raysed him from the dead thou shalt be saued for man beleeueth in the heart to iustification and confesseth with mouth to saluation He requireth fayth aboue all thinges without the which all Ro. 14. Heb. 11. is but hypocrisie sinne and abhomination but he requireth also confession of the mouth and the outwarde testimonie of this inward fayth to serue to the glory of God and the edification of our neighbour we see how hee ioyneth the confession of mouth with fayth in hearte because they are thinges inseparable as the soule and life the fire and his brightnes the Sonne and his light the body and his shadowe for if fayth be in heart there is no doubt but that Iesus Christ dwelleth there by fayth as Saint Eph. 2. Paule witnesseth If Iesus Christe dwelleth there he is not then without his holy Spirit But for this cause are wee called the temple of God because God by his holy spirit dwelleth in vs. And therfore the Apostle sayth againe that he which hath not the spirit of Christ is not of Christ and cannot be acounted for a Christian 1 Cor. 6. Sect. Rom. ◠Seeing it is thus howe is it possible if God dwel in the heart that the diuell should be in the tongue in the mouth in the hands in the other mēbers which all take life frō the heart are Iam. 2. al guided gouerned therby S. Iames speaking of the tongue sayth that out of one spring cannot come sweete bitter water yet this will make vs beleeue the contrary to the end that that maye bee verefied in them whiche is sayde in the same place out of one mouth proceedeth blessing and cursing by the tongue we blesse God the father and by the same wee curse men
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
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
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 the scriptures for to flatter our selues to lie against the truth of God we shal gaine nothing for all our coulours and excuses although they please our fleshe shall nothing auaile vs in the iudgement of God if they haue no foundation in his worde which wee must not corrupt and peruert to make it serue our affections and to allowe our infirmitie and incredulitie as good What then haue wee to do Did not Nichodemus goe to Iesus Christe in the night durst Sect. Ioh. 3. he confesse him publikely is he therefore condemned As I cannot altogether excuse Nichodemus as though he had not at that time some incredulitie and infirmitie in him so I wishe that if wee haue not more faith and constancie then he that we be not worse but at the least like vnto him Saint Iohn did not write in the commendation of the chiefe of Hierusalem that Ioh. 2. they did beleeue in Iesus Christ but that they durst not confesse him because they feared to be cast out of the Synagogue and that they loued more the prayse of men then the praise of God If Nichodemus went to Iesus Christ by night yet dyd hee not blaspheme him and denye hym by day If at the first he confessed him not openly and maynteyned his cause publikely yet did he not consent to his death nor suffered for Luk. 23. Ioh. 9. Ioh. 7. his part that any shoulde doe hym harme or displeasure but he alwayes maynteyned his cause in that he could he declareth him selfe with Ioseph of Arimathea to bee one of his disciples Mat. 27. Luk. 13. Ioh. 19. when all his disciples forsooke him hee made publike confession of him in the greatest danger he cold be in And when hee had more cause of feare and offence then euer he had they demanded the body of Pilate to bury it Woulde God that wee had many such Nichodemians Sect. 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 haue done that for their life no not a good Pagan which had anie loue to Iustice and equitie yet is this the order of many which will arme themselues with Nichodemus but such men might haue better occasion to alleadge the example of Pilate in their behalf to 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 haue blasphemed Iesus Christ without blaspheming him againe in affirming that blasphemie is not blasphemie and in going about to induce others to blaspheme him with vs that we may haue mo companions with vs to couer our wickednes Were it not rather the duetie of a good christian Sect. Psal 136. Exo. 16. Act. 15. to confesse his infirmitie sinne weepe with the captiues of Babylon Egypt thē to defend his euill and to lie vnto the spirite of God with Ananias and Sacharia do wee not see the subtiltie of the fleshe whence commeth these delayes and excuses but of this fleshe which is so delicate that it cannot suffer the thornes of Iesus Christ and so glorious that it cannot suffer to be reprooued and condemned and therefore must shee forge her selfe a newe Iesus Christ that hee may not diminishe any of her pleasures and delights nor her glory and arrogancie but may entertayne both the one and the other with her carnall Iesus Christ whiche he hath fayned to her selfe for the fleshe is altogether contrary to Saint Paul who will not glorie in any thing but in the crosse of Christe Iesus and in his tribulations and infirmities But he abhorreth and detesteth them for shee hath not well noted the lesson that our Sauiour Christ gaue to his disciples as it hath been already sayde who so wyll be my disciple hee must carry his crosse euery day and follow me then he addeth a comparison to teach vs howe we ought to preferre our selues to his seruice he instructeth vs to doe lyke a wyse prince who before he giue his defie vnto his enemye and ioyne battayle with hym hee examineth his force and riches to knowe whether he be strong enough to resist him to the intent he be not shamed and confounded if after he haue begonne he be constrayned to leaue all and flye or yeelde him selfe to his enemie he wil also that we take example of the wise builder who before hee beginne his building he reckoneth whether hee shall haue money and stuffe enough to furnishe him therein that after he hath layd the foundation he be not constrayned to cease off and to leaue his enterpryse and in the ende bee mocked By this he giueth vs to vnderstande that yf Sect. wee will fight vnder his banner and lay hande to the buylding of his house wee must prepare our selues to worke not to rest and to fight not to sleepe and to receiue blowes rather then benefites also he giueth vs to vnderstande that in beginning wee must prepare our selues to go forwarde and that we must not forsake his banner nor our captaine when we heare the larom sounded and the assault is giuen we must