our offences with theirs wee shall easily see the zeale of England and to religion farre colder the obedience to the Gospel farre shorter al sinn generally much more abounading Why then should we looke for the continuance of these blessinges without ameÌ„dmeÌ„t If we wil enter into our owne consciences truly examine our selues whether wee haue beene rightly pinched and grieued at the misery of our brother Ioseph whether wee haue sighed and mourned before the Lord for Israels calamitie we shal finde that selfe loue hath borne so great a swaye in euery of vs all that we haue been little or nothing touched with the churches miserie Howe then can we looke to escape the iust iudgement of God for so horrible faultes defectes Lastly if wee consider throughlye howe mercifullye the Lorde hath dealte with vs in this time of our peace wherein the Gospel of our God hath had his free passage and the preaching thereof in many places by Gods mercies beene most plentifully perfourmed and weyghe with al how thankefully we haue receiued the same and what profite wee haue reaped therby we shall the most of vs I feare me finde our selues so farre short in eyther that rather we may feele in our selues iust cause to accuse our selues for neglecting contemning and misusing the graces of God offered vnto vs in this his holy Gospell For that we haue neither learned diligently nor beleeued soundly nor embraced thankfully nor worshipped religiously nor confessed freely and constaÌ„tly nor obeyed sincerely nor aduaÌ„ced zealously the will and truth of our God reuealed vnto vs in the preaching of the Gospell But as I accuse not all so as an aduise to all I say with the Apostle Let him that thinketh he doth stand take heede he fall not And because we haue no inheritance or such assurance of this our peace but that it is to be turned into warre and persecution when the Lord our God thinketh good let vs not followe the beastly rule of the pampered Epicures who say to themselues Ede bibe lude post mortem nulla voluptas But let vs hearken vnto the wholesome counsel of the Apostle Peter Let vs hence forward learne to liue as much time as remaineth in the fleshe not 1. Pet. 4. after the lusts of men but after the will of God For it is sufficient c. For surely in folowing the lewde fancies of fleshe and blood we doe tread the path to death and walke the readie way to destruction But if we striue to mortifye the lusts and deedes of the fleshe we are led by a right line dyrecting vs to the true life that neuer shall haue end Therefore whilest we enioy the benefite of this our peace let vs apply our selues to the practising of that in shew we professe and let vs labour to grow in knowledge that we may be able to discerne the spirits and to giue a reason of our faith with iudgement vnderstanding So shall our peace be greatly profitable vnto vs and we therby better prepared to abide with patience what the Lord by persecution shall lay vpon vs. It was not allowed for a good Plea that the Scribes and pharisees should chalenge themselues to be the children of Abraham for that as our Sauiour Christ chargeth them they did not the workes of their father Abraham but of their father the Diuell No more can it be accepted at our hands to chalenge the title of christianitie to say wee professe Christ his Gospell vnlesse we bring foorth fruites answerable to so high a calling For as Chrysostome sayth Non Christi nomen solum christianum facit sed Christi veritas quia in nomine Christi multi ambulant in veritate au tem eius pauci And there is no man truely tearmed a christian but he that striueth to go as neare to Christ in his life conuersation as he caÌ„ Our wel selted peace must needs auayle vs much if we vse it and our selues in it to the glorifying of our God for to this end only is our peace preserued to vs. But if in this time of our peace we will liue deliciously walke wantonly sleepe in sinne and wallow in all manner of sensualitie we shall surely become false prophets to our selues whilest we perswade our selues of a pleas at peace beholde present destruction The Israelites groned long vnder the burden of cruell Pharaoh who seeing them multiplye and encrease dayly in number of persons and wealth of substance he endeuoured and put in practise both by tiranny and cruel slaverye to oppresse them But the Lord loking mercifully vpon his people deliuered them out of the tyrantes handes and plagued their enemies in most sundry strange sorts and in the end most miraculously made one self saÌ„e place a passage for the deliuery of his children pitte of destruction to their enemies pursuing them Yet see the ingratitude of mans heart they were no sooner deliuered but they immediately forget so great a benefite and fell to murmuring grudging and repining against their GOD who so gratiously had wrought their deliuerance I will not apply this but leaue euery man to his owne conscience to consider in himselfe whether he hath beene sufficiently thankefull for our mercifull and miraculous deliuerance out of that popishe persecution practised against Gods people in the time of Queene Marye Or rather whether that Gods great blessing and benefite therein beeing forgotten wee haue not throughe ambition conetousnes or carnall securitie beene so drowned in worldly cares that we haue murmured grudged and repined against GOD and his ministers as the Israelites did which being true as it can hardly be denied we must looke to be trayned vp with the Israelites in a newe schoole For when prosperitie and peace could not make them to knowe him in yeelding due reuerence obedieÌ„ce to him He visited theÌ„ with sharpe roddes and plagues that by his correction hee might drawe them to seeke to him for remedie against his scourges and earnestly to repent them for their rebellion and wickednes agaynst him And this did the Lorde of loue to his chosen children that they might not styll wallow with wicked worldlinges in all licentiousnes of euill There be some of that vayne and wicked opinion who when they cannot couple the Gospell of Christe and Poperye togeather in the couples of their conceite as they would do then they fal to another bare bad sâ—ift perswading themselues that they may worship God according to the maner of the countries that they are in and yet be good Gospellers still not remembring that confession of Christ and outward acknowledgement of his truth a speciall part of his worship our seruice du to him is required of vs. For they are the wordes of our Sauiour Christ that we must confesse him before meÌ„ And who knoweth not that men cannot see into our hearts therefore with our mouthes we must confesse him Notable also is that which the spirit of God setteth downe
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
by Paule to the Corinthians Our bodies sayth 1. Cor. 6. he are the temples of the holy Ghost and wee are not our owne for wee are dearelye bought therefore wee must glorifie God in our bodies in our spirits for they are gods Wherby it appeareth that the Lorde hath such and interest right in vs ouer vs that no half seruice cā plese him but he must haue vs whole and he will be wholy serued by vs. Therefore they that in any respect refuse to confesse Christ before men do bewray them selues to be eyther faithlesse or very fainte in faith and let them vrge neuer so much that with their inward mā they serue god cary a loue to Christ his truth they shal finde it is no good plea in diuinitie neither will it prooue good before God at the generall day of account when all fleshe must appeare before the iust iudge to giue a reckoning of their stewardeship As for those to whom the name of God seemeth strange and are loth to heare of any religion they are not vnlike to Epicures of whom it is written that when he saw great contentions amongest the philosophers touching God he did take as hee thought a shorter way flatly denied God Of which kind of men I wishe withall my heart there were not ouer many amōgest vs. It is a dangerous thing when men become deriders and mockers of the worde and wil scoffe and taunt at such as in reuerent regard therof seeke to walke according to the prescript rule set downe by the same for frō them by little and little all sence and tast of truth is taken and they goe on in degrees of vngodlines so farre vntill they shewe themselues to be such as doe hate the truth and then are they giuen ouer to fulfyll their lusts making their bellye their GOD bestowing their whole life in their owne fylthie fleshly pleasure for they liue to serue no other God indeede and so at length there is with thē no truth no religion no God but they make a mocke of all religion truth and are giuen vp to belieue lyes and to folowe vanities and nothing else And thus in fine they becōe so bold that they deny God yea they be so cūning in the diuels crafe that they do reason against God and openly professe that Christ his truth is but a fable as this day giueth feareful examples of too many The Lord our God refourm thē and shew them the light of hys countenance and bee mercifull vnto them And so with griefe to thinke that there should be any such I leaue them As for you whō the Lord hath so seasoned by his spirit that you haue learned to bee a law to your selues do endeuourithat one and the selfe same woorde might both teach and rule you although they giue you bynames for so doing be not difmayed but hold on your course be it so farre frō you to thinke your selues pure learne to haue such a liuely sense and feeling of this festering fore of sinne eating vs to eternal destruction if our Phisition Christ put not to his helpe to heale the same by the blood of his passion as that you acknowledge with the Prophet all your righteousnes to be like a stayned cloth and to this end labour in your selues perswade it in others to go on still and to be climing vp from step to step towards the mark of perfectiō set before vs not thinking it sufficient to begin well and there to stay nor to goe and grow forward for a time and thē to stand still but we must know that perseuerāce hath the promise for he that perseuereth to the end he shal be saued This then being the setled perswasion of all that truely feare the Lord let not their course be hindered neyther in their course let them be discouraged but carrying in thēselues the testimony of a good conscience that they haue in thē selues a desire to encrease daily from fayth to faith from knowledge to knowledge from godlinesse to godlinesse vntill they become perfect men in Christ Iesus let them knowe it is their glory to beare reproch for good dealing See that none of you saith the Apostle suffer as a murtherer as a theefe as an euill doer or as a busie bodie in other mens matters but if anye man suffer as a Christian c. 1. Pet. 4. This is the portion of Gods people to suffer for wel doing and of this we ought not to be ashamed but for this we must glorifie God neither is this the vttermost of our triall to be euil spoken of but we are like to taste the smart of a more sharpe schoole Our sinnes prouoke it Gods iustice doth threaten it and I see not how we should auoyd it Let vs learn therefore to be wel prouided against the day of tryal And surely if we professe as we seem or carry that sincere zeale as we ought wee haue cast our reckoning we know the pryce and therefore will endeuour to prouide for paiment Crux comes Euangely is an old rule and he is a very delicate or rather faintehearted souldiour that loketh to ouer come with out fighting or to winne victory without contending and how can he fight that is vnprepared to the battell or contend for victory that is vnprouided And to be armed at all poyntes This lesson well learned wyll teach vs that Tota vita Christiani hominss si secundum Euangelium uiuat est crux atque martyrium Let not your heartes be troubled therefore neither feare and let your patient mynds be knowen vnto all men for the Lord is at hand It is notably said of a learned Father that tribulation and trouble is to a iust man as the file to the yrō the fornace to the gold the bridle to the horse and the whippe to the Asse The fyle as it is commonly seene maketh yron the brighter the fyery fornace maketh gold the more glorious the bridle withholdeth the headdy horse that hee goe not whither him listeth the whippe keepeth the dul Asse in such awe that he dare not but goe on And this doth affliction to euery true Christian Let vs not be dismayed therefore though our peace be taken from vs and persecution come in place For to vs that haue a sure testimonie sealed vp in our consciences that we are Gods children it shall turne to great good beyng sure that our heauenly father wil lay no more vpon vs thē he wil make vs well able to beare We see by experience that where the Prince or chiefe Magistrate fauoureth the profession of the Gospel the most part wil be Gospellers But like experience hath taught vs when times of tryall haue come vpon them what time seruers some haue shewed themselues But to suche our god cōmeth not as a correcting father but as a destroying iudge For obedience to the Lorde God and the profession of his truth is not tyed to the
opinion and suspition of her which might redound to the dishonesting and defaming as well of her as of her husband Ought we not to content our selues to haue Sect. liued so long beue conuersant in the brothel house of Sathan and to haue continued in our fornications and adulteries but that wee must returne thither againe euery day and euery houre as though of set purpose wee had determined to prouoke the Lord to ielousie to anger making our members seruantes to all filthinesse vncleannesse idolatrie and superstition how is it possible that we should acknowledge the great grace and mercie that God hath bestowed on vs in withdrawing vs out of this sincke ful of blasphemies and abhominations in steede of reiecting vs and casting vs of as an Adulteresse which hath violated and brokeÌ„ her fayth to her husband and that we make so light account to be conuersant alwayes with our olde companions and to serue them with so great dishonour to our true Spouse Iesus Christ Wherefore I greatly maruaile that suche kinde of spirits are to be found amongest those Sect. which will haue the names to follow the gospell and to be counted of the number of Disciples of Christ Iesus which dare yet mainteine that the faithfull and those to whome God hath reuealed the truth of his Gospel may communicate with idolaters and superstitious persons in their idolatries and superstitions and be partaker of the tables of Diuels whervnto we cannot approch without ouerthrowing the table of Christ Iesus I tremble when I heart that such speeches passe from the mouthes of those which boast themselues of the Gospell and so much the more for that so boldlie they dare giue that councell to others for their opinions are so farre contrarie to truth and so strange to any good Christian heart that it were better such men had neuer heard speake of Christ Iesus nor his religion I knowe not what Gospel or Scripture Sect. they haue studied nor howe they dare so openly gainsay the spirit of God which pronounceth so plainely that there is no agreement 2. 10. 6. Ephe. 6. with light and darknes with Christ and belial with the temple of God and the temple of Idoles To what end exhorteth he the faythfull There is no agreement betweene Christ Beliall by his holy Apostle not to cary draw that yoke among Infidels and not to communicate any kinde of way with the vnfruitfull woorkes of darkenesse but commandeth rather to reproue and condemne them I know wel from what schoole this diuinitie proceedeth not from the schoole of the spirit of God from the schoole of the fleshe which liketh not well to come out of Egypt and to renouÌ„ce the pleasures and delightes thereof therefore it seeketh coulor in the holy scriptures to cloake and couer her infirmitie because it dare not openly gainesaye the word of God whereby it is ouercome I haue heard and examined some reasons Sect. and arguments whereby those whome suche doctrine pleaseth goe about to confirme and approue it but they are too friuolous weake and sufficiently ouerthrowe themselues if one behold them narrowly I know well that such Delicate ChristiaÌ„s reasons are forged in some mens braine flat contrary to Moses for they delight too muche in Pharaos court which it grieueth them muche to forsake to bee conuersant in the desert with the people of God They haue not yet learned to preferre with Moses the approbries pouerties and miseries nor the nayles and thornes of Iesus Christ before the temporal Iewels treasures and delightes of Egypt they are constrained by vertue of the trueth to acknowledge that the superstition and idolatrie wherein they haue liued is damnable wherefore they are forced and constrained in conscience to condeÌ„ne it which willingly they do when they may without danger but because they will suffer nothing for trueth yet they dare not condemne it nor reiect it but will bee counted amongest the faithful for good men for fauourers and defendours therof not for blasphemers and persecutors they trauaile as much as they may to finde some cloke in the woorde of GOD to couer and hide their to great infirmitie of their fayth and the fornications which the fleshe committeth euery day with strange Gods Such poore blinde soules should doe much Sect. better to acknowledge and confesse their miserie and incredulity desiring pardon and mercie of God whom they offend then to defende and flatter them selues in it they ought to content theÌ„selues to offeÌ„d God many other waies not to abuse in such sort the holy scriptures nor blaspheme the holy Ghost in corrupting them and wresting them to make them serue their own affection to builde therby entertain establish idolatrie and iniquitie which ought by them wholy to be beaten downe and destroyed It is easie to be perceiued that such Christians haue neuer yet truely vnderstood the grounds rudiments and principles of the Christians religion for they will be the disciples of Christ Iesus without renouncing themselues and without carrying their crosse after him which is impossible For the maister hath 〈◊〉 the scholer is not aboue his maister nor 〈◊〉 â—â—â—uant Mat. 10. Iohn 13. Luk. 14. aboue his Lord it ought to suffice 〈◊〉 â—â—sciples and seruants to be as their maâ—â—er is And therefore he that will bee my scholer hee muste renounce him selfe carry his crosse euery day vpon his shoulders and followe mee he that hateth not that is as he expoundeth it in another place he that loueth his father or mother Mat. 1â— 16. brethren sisters or wife or children or house and possessions more then me he is not worthie to be with me nor to bee my disciple Wherfore it were much better for these Doctours to learne then to teach they ought rather to pray to God that he would strengthen them to confesse and sanctifie his holy name theÌ„ to take such boldnes vpoÌ„ theÌ„ to deny him to endeuour to draw others into the like errour We see by expertence the fruite that commeth Sect. out of this pernitious doctrine and into what pit it draweth them at length which therby will paynt themselues a Christ after their owne fantasie farre contrary vnto him that said vnto such a Disciple as they woulde bee The foxes haue holes and the birdes of heauen their nestes But the Sonne of man hath not Mat. 9. whereon to lay his heade But these men will haue castles and pallaces and will liue in the courtes of princes And because such thinke it too sharpe to rub and eate the eares of corne with Iesus Christ as his Disciples did and desire to finde the taâ—â—e layd they make no great conscience to bow the knee to Baall and after that once they haue accustomed themselues to that they take no heede but that by little and litle the knowledge of god which they had receaued and that litle measure of fayth whiche
whoredome good but whoredome doth breake and violate the religion Wee ought to thinke euen so of idolatrie Sect. for although it be lawful for me to vse the same corne and bread for my nourishment which idolaters vse for theirs and also of the same wood that they warme them selues with to nourishe and warme me as they doe yet is it not lawfull for mee to vse breade and wine that they haue consecrated in the table of deuils and of which they haue made an Idol nor likewise of their wood in that maner that they vse it to idolatrie for they put it to an other vse then it was ordeined of God they peruert the order of his creatures therefore they abuse them And so is it no longer vse but abuse sinne and a detestable fault for the idole can in no sort be sanctified to God seeing thereby he is dishonoured It can please him no more then the harlot which altogether resisteth his will And therfore those which make such allegations may well consider what violence they do Sect. vnto the scriptures whether they speake well to the purpose to compare the idols consecrated to the diuel to the holy marriage to the lawfull vse of the good creature of God for no man can vse the idolles to good in that maner that they are ordered amongst the idolaters These men that make such comparisons put me in mind of the whoremongers which say when any reprooueth 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 vnto him the vse of her how he ought to serue him selfe by her wherin money is created of God likewise corne wine yet is there a meane in vsing of it there is in this an order amongst men so that I vse of mine owne authoritie money which God hath put into the hands of another if I take it for my selfe without his will and consent and by other meanes thē God hath appoynted I am a thiefe Also if I vse a woman as my wife out of marriage I abuse the creature of God am a whoremonger if it be so of the good creatures of God what ought it to be of the ceremonies superstitions inuented idols of the diuell agaynst the commaundement of God howe can they be holy to me howe can I please God in corrupting his creatures and peruerting his orders I am not ignoraunt of the other replications Sect. and obiections that men haue accustomed to make to peruert all the argumentes and reasons heretofore alleadged to confirme our opinion It seemeth to them whiche are of the contrary opinion that they haue confuted al the strongest arguments that we can alleadge touching this matter and that they haue wholly wonne the fielde in that they make them selues beleeue there is great difference betweene them and these examples which wee vse to beate downe their opinion they further alwayes abuse them selues that it seemeth to them that the sacrifices of Idolaters with whome they are conuersant howe impure so euer they bee yet are not offered but to the honor of the true God whom they confesse with vs not to the honour of strange goddes And therefore it seemeth to them there is great difference betweene these sacrifices and those of the pagans Sect. They are very ignoraunt if they thinke there was neuer people nor nation whiche thought to worship and honour any other then the true God the Scripture condemneth not simply the pagans and idolaters for worshipping any thing but God and hauing serued the diuell in steede of him but because that going about to serue God after their owne fancie and not according to his worde in steede of seruing God they haue serued the diuell goddes that they haue forged of their owne braine their intent was good to haue serued the true God but because it was not directed according to his worde and they imagined God after their own fancie and measured him after their affection the holy ghost condemneth them and calleth them a people without a God and sayeth their gods are diuels What difference then is there betweene the Sect. Ephe. 2. Psal 95. Israelites and the Pagans why is that god whom the Israelites serue taken for the true God and those of the Gentiles for Idols Diuels and false gods there is no other reason but that because the Israelites serue God according to his lawe and receiue him as he presenteth and manifesteth himself to them and do not disguise him as they list neither put they other garmentes on him then hee hath taken to himselfe and therefore hee is to them the true God but because the Pagans and Idolaters woulde colour and disguise him by their inuentions ceremonies and superstitions after their owne fancie and woulde haue that to be good to him which seemed good to them and woulde subiect him to their lawes where they ought to be subiect to his they haue wholie lost him Seeing then that they seeke God by other Sect. meanes then those by which he will be knowne and honoured they cannot find him but in steed of God who hath made them they find out gods that they themselues haue made by the imagination of their owne vnderstanding for God cannot be other then he is wherefore if we attribute that vnto him which apperteyneth not to him or take that from him which appertayneth to him he ceaseth not in his essence maiestie to be alwayes God but vnto vs he is no more God but is changed to vs into the idole whiche our affections hath forged vnto vs but the idole which we haue faigned to our selues cannot be God wherefore we haue already altered him into a diuell which ought to bee God vnto vs seeyng we would order him according to our pleasure Let vs now 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 vs 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. that those whiche serue him otherwise then hee hath commaunded serue him not it must needes be then that they serue a God who is not God in deede but onely in imagination for although they confesse God with the mouth yet they denie him in woorkes Those then Tit. 1. which are acquainted with them and do as
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
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