which are made to the Image of God But that which worst is wee deny and blaspheme him with the tongue and mouth which he gaue vs to glorifie and confesse him and we make of our members which should be the weapons of Iustice and holynesse the weapons of vnrighteousnes and iniquitie Iesus Christ sayth that out of the abundance of the hearte the mouth speaketh And that the good Mat. 12. man out of the good treasure of his heart vttereth good thinges and the wicked man vttereth euill thinges Wherfore by the same reasons Iesus Christ conuinceth the Scribes and Mat. 12. Pharisees of the malice peruersenes of their hearts by their own words saying thou shalt be iustified that is to say knowne to be suche as thou art and be declared iust or vniust condemned or absolued by thy doings and sayings For if they had had Iesus Christ in their harts they had not had Belzebub in their mouths for as Saint Paule witnesseth No man can say the Lorde Iesus but by the spirite of God no man speaking by the holy Ghost can call Iesus 1. Cor. 12. Sect. execrable nor speake euill of him nor blaspheme him Wherefore for a full conclusion if we will of right be counted Christians before God before his elect and his Church it is necessary to lay this foundation that as it is requisite to haue a true faith planted in heart to be incorporated in him and his Churche so must we confesse him otherwise what else is our fayth but a dreame a fantasie a foolish imagination of our owne braine but the faith of a christian is not onely as a speculatiue knowledge without falling to actiō putting nothing to effect for it can be in no place wtout shewing it self it fareth so with it as Ieremie witnesseth that he hath prooued it in the word of God whiche he willingly sometimes haue kept in seeing as seemeth to him that it profited not much when he vttered it but that it was had in scorne and he set him selfe in displeasure and danger of death amongst the wicked which were hardened more and more therefore he said I will make no more mention of the Lord and will The vertue of the word of God of fayth speake no more in his name Then his woorde was in my hearte as a burning fire shut vp in my bones and I fayled and was weery with forbearing that I could stay no more He can not resist the spirit of God for the zeale that he hath to the glory of God enflameth him so that he cannot hold his peace Seeing then that the word of God is so vehemēt a fire wherby faith is enflamed how is it possible but the flāe light and heat or at the least some little smoke will shew forth for when as fayth is almost wholy extinguished yet there remaineth some little spark is it not possible but that it wil cast some little smoke as the flaxe brāds with yet smoke whilest there is yet a little fire or hath been lately I say not this to fauour and stir vp more a Sect. sort of rashe and raging spirits which without any wit or discretion will counterfeit to be zelous professours of the Gospel and will speake of all matters and crie out against Idols without measure and without seeking occasions considering circumstances which seeme to edification but serue only to trouble the weake and to put them in danger which truely feare God and to coulor their fury and madnes they alleadge the zeale of the Prophets Apostles the feruentnes of the spirit which they cannot keepe in wherein they declare themselues rather to resemble that glorious Elihu the Buzite who was one of the comforters or rather discomforters of Iob then to Hieremy Anatathite for they vse the same talke say as hee doth I am full of wordes and the spirit within me constraineth me Behold my stomack is as the wine which hath no vent and is as newe vessels the breake I wil speake therfore breath my selfe They are like to newe wines with haue not yet wrought cānot be cōteyned within the vessels but it breaketh thē or els must haue vēt But as the spirite of God cannot be Idle in Sect. mans heart so doth it not enforce man beyonde the bondes of Christian modestie he aloweth not the zeale without spirituall knowledge wisdome therfore the Apostle saith the spirits of the prophets are subiect to the prophets as he Rom. 10. 1. Cor. 14. Act. 9. 13. 19. 21. Act. 17. himselfe hath shewed it by experience for although he were excellēt in all the giftes of god aboue others neuerthelesse he alwayes submitted him selfe to the iudgement of the church and neuer despised the coūcell of his brethrē as it appeareth in that which was done in that church of Damas Antioche Hierusalem Ephesus when he was in the town of Athēs tarying for Silas Timotheus his spirit was stirred vp in himself seeing the town so much giuē to idolatry wherfore he disputed in the assembly with the Iewes and with those that feared God euery day in the marked publike places with those with by chance came vnto him but hee cried not out in the streetes like a mad man he cried not against the Idols without reason he ran not into the temples to breake beate them downe also he went not to doe reuerēce vnto them was wary enough to giue any signe either in deede or woorde whereby any mought iudge that hee hadde them in honoure or anye estimation he made no conscience to enter into the temples and to behold their Altars and Idoles but he wēt not thither with the Idolaters when they made their sacrifices to please them and for feare of offending the Athenians but contrariwise he went thither to finde occasion to drawe them from their Idolatrie and superstition which he condemned by his publike testimonie but not without great reason and christian wisdome and modestie So then as I cannot allowe these enuious Sect. frantike offensiue persons so wil I not condemne all those which shewe not the like zeale as Saint Paule did for I knowe where one may finde such but I speake especially against those wise spirits which feare so greatly to fall into any danger for the name of Iesus Christ that they gouerne themselues so warily that they suffer not to passe from thē any little shadow of smoke whereby one may iudge that there is not one only sparke of faith in their hearts for they feare so much that any shoulde knowe that there is any fire of the Gospel in them that they endeuour by al meanes to put it out and gouerne themselues in such sort that none of good iudgement can account them other then for enemies of Iesus Christ Iesus Christ taught no suche lesson to his Sect. Disciples it is necessarie if we will followe them
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
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
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
not the heart and minde renouncing the maners fashions of the Egyptians for it is all one in what soyle soeuer we be if we cary the leauen of Egypt with vs for it were much better to be a true Israelite to worship God purely in the land of Egypt then to be an Egyptian and Idolater in the desert or in the land of Chanaan and there to worship the golden calues and to take thought for the leekes the onions the fleshe the fishe the pottes of Egypt it were better to call vpon the name of God in Egypt and patiently to abide the tyrannie of Pharaoh then to be from thence and murmure against God and blaspheme him as these old Idolaters Isralites by name and Egyptians in deede hauing the body without and the hearte in Egypt as at this day it falleth out in manye We haue knowne some that haue boldly gone out of Egypt as the monkes goe out of the worlde They forsake the landes the countries the townes and the people of the worlde and of Egypt but they forsake neither the worlde nor Egypt but cary it alwayes with them They doe in deede put off their garmentes and put on other But they put not off their monkery and the old man to put on the new man They cannot change their old Egyptian and Egyptian skinne They cannot forget Sodome and Gomorrhe nor put the hande to the Plough without looking backe as Lots wise did Manye of these are not counted to returne into Egypt but doe their endeuour to Sect. draw others backe thither and to keepe them there still as the â—â—ies whiche were sent to spy out the land of Chanaan we are not ignorant of the reportes which some make of countries here about wee deny not but there are great faultes and great imperfections in many which boast themselues of the Gospell but we woulde also that these delicate Israelites did vnderstaÌ„d that in going out of Egypt they must passe the Sea and through the desert before they come to the land of Chanaan and that fleshe shall not finde there all that it desireth It must first beare suffer muche enter into great dangers these delicate christiaÌ„s ought to think that they goe from among men to liue amongst other men not among angels for if we will finde out angels and liue among theÌ„ we must goe seek them in Paradise and not in this corruptible earth Yet what vice or imperfection soeuer there be Sect. in them which be gone out of Egypt are in a countrey of libertie yet this good they haue moreouer and besides which is not small that it is lawfull for all them to whome GOD hath giuen such grace to be good men which they may be without danger of their life which is not lawfull euery where for the greatest faulte that is at this day in the world and the greatest danger is to be a good man and to be desirous to liue in the feare of God if there be Egyptians mingled among the Israelites yea though the number be great yet is it no smal benefit of God to haue libertie to heare his word and to serue him according to the same without feare and molestation of Pharaoh Wherfore I iudge it most safetie for them Sect. which are yet in Egypt to go out froÌ„ theÌ„ce altogether both corporally and spiritually if it possible if they haue any good opportunity to doe so but I aduise them not to departe thence in body if the heart renounce not the same altogether it were better the bodye shoulde remaine there together with the heart then to doe as many doe which are come to these partes and haue begunne to murmure when as they haue not found not water as the Israelites in the desert But Malmesey or Ipocrys Quailes Partriges a couered table there come many which giue vs great horrible offences commit execrable villanies vnworthie not only for Christians but for Turkes and Paganes and then they complaine of the hardnes and barbarousnes of the people which they haue found here and slander the land wherein God is glorified If they haue found the people hard stiffnecked they haue made them worse vnto vs and more obstinate by their offences and then to excuse theÌ„ selues they lay the burden on others I say not this that I woulde excuse the Sect. ingratitude and barbarousnes amongest vs which doth greatly displease me I wil not denie but that there is little feare of God fayth charity and amendment of life in many which giueth cause of offence euen to the best sorte that which I sayd I say to this ende that those which are well minded should not lightly beleeue all euill reportes and shoulde not refuse through them to goe out of Egypt if GOD graunt them opportunitie and let them not cast their eye vpon them for they haue not receiued the Gospel for their sakes but that they should haue a regard to Iesus Christ whome they serue who wil not offend them if they be his disciples for euen as the good cannot altogether eschewe the euill but that they shall finde of them in euerye place if they departe not out of the world euen so those which haue the feare of God cannot be there where Christ is purely preached but they shall finde their like at the least the wicked that be there cannot hynder them from beeing good and seruing of God if they haue a desire thereto which they cannot be suffered to doe there where it is heresie and a greater offence then murther to confesse Iesus Christ as it behooueth a good Christian Wherefore I thinke as I haue alreadie Sect. sayd that this departure out of Babylon which is done both in body and soule is the most sure and happy For it is no smal good to be coÌ„uersant with the faithfull at their publike prayers and preaching of the worde of God and at the partaking of the Sacraments as wee may easily knowe by the great desire that Dauid had to see the arke of the Lorde to praise him in his holy hill and his tabernacle with his chosen people Why doeth he lament so much for the tabernacles of the Lorde Yea why doeth he crye with so great affection O Lord how amyable are thy tabernacles what loue is it that I beare to them he was a prophet he was not constrained to commit Idolatrie what griefe susteyneth he when as he is pursued by his enemies and is separated from the church of God bodely although he coulde not be separated spiritually for he was better there being in the house of Achis then Saule and all his enemies which were bodely in the middest of the common weale and Churche of Israel yet howe doeth it grieue him that hee cannot prayse God in the place that hee hath chosen with his people although he ceased not to prayse him alwayes where he was and sing Psalmes vnto him But he
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