¶ An Epistle to the Faithful, necessary for all the children of God: espe especially in these dangerous days.  
Written by Master Peter Viret in French, and englished by F. H. Esquire.  
❧ Imprinted at London for Toby Smith, dwelling in Paul's Church yard, at the sign of the Crane. 1582.   

The Epistle Dedicatory.  
Having long since perused a Treatise, written in French by M. Peter Vyret, which was dedicated by him, to the faithful: and having for my private exercise translated the same, I little thought to have sent it abroad, but showing it to some godly, whose judgements I craved, both of the matter, & translation, they doubted not to give great commendation of the one, and it pleased them to set down their allowance of the other, and withal persuaded me, the matter to be very profitable, for these our times, & that by many reasons: whereupon I became so encouraged, as (considering the argument to be so apt and fit for this age) I would not keep back this so fruitful a treatise from the view of my country men, but have adventured to publish the same in english, how rudely soever it be translated. And now (Madam) having been long debtor to your Ladyship, for your many honourable favours extended towards me, and having long desired to yield some token of thankfulness; sith I can no way deserve or recompense the least part of your goodness, I am bold to present unto your honour these first fruits of my labours, which is the translation of this little treaty; and therefore humbly do pray you it may pass under your protection: the author whereof, was well known to some godly learned yet living amongst us, to be a godly, zealous, and learned preacher in France, and many ways a man of rare gifts. The matter is a christian counsel and direction, how the professors of the Gospel should behave and keep themselves from being stained, or defiled with the superstitions of Popery, be they never so conversant amongst such as profess the same: So that I cannot doubt, but that this little treatise will have good acceptance with all the Godly, and well disposed, both in respect of the Author, and the matter. But for myself, who have taken upon me to be the translator▪ I may justly doubt it can hardly deserve allowance, both because my skill is short to translate with iudegement, and my style too base to have the handling of so good a work: yet being emboldened by the allowance of some, that have already seen it, and hoping to be favourably judged of by all, that hereafter shall peruse it, and trusting of your honours well accepting of this my labour, be it never so simply performed; I doubt not to put it to the print, and presume to dedicate the same to your Ladyship. Accept it (good Madam) in lieu of a better present: And licence me, in this preface (only purposed to yourself) to speak somewhat in a geveralitie to others. I find by experience that Satan's shifts increase daily, either to make us flat enemies to religion, or cold friends: for even amongst those, which brag greatly of the Gospel, and will defy him, that shall call him Papist, and will join with God's people in hearing of the word, and receiving the Sacraments, even amongst these there be some, (I say) which are so far short from true feeling of religion, that they reserve to themselves a religion for all companies, and can easily make shift to live in all ages: and these men would fain persuade themselves, that there is such a conveniency between religion and superstition, between the Gospel and Popery, that they may hold both: they would fain make themselves to believe, that the dissent between papists and us, which do profess the Gospel of Christ, is only about certain ceremonies, the vanity of which opinion, is so largely confuted by sundry well learned: that I need not to stand thereupon. But to you, whom the Lord hath seasoned by a better spirit, then to profess for fashion's sake, let me speak boldly without offence. If you have well weighed and considered what thraldom yourselves, or your brethren were in, when Papists did bear stroke: and had the guiding of this common wealth at their will; you cannot but tell yourselves how little favour the zealous professor found, whose share it was to receive all sharpness and severity, that could be devised: and then how can you forget to be thankful unto God for this our present tranquillity, and peaceable profession of his Gospel, and for our Sovereign Lady Queen Elizabeth, his especial and principal instrument thereof: by whom as the chief means, we have been delivered from superstition & Popery, & have been brought to taste how sweet the Lord jesus is, in the voice of his gospel, a blessing unspeakable, and such as few of our neighbours have attained unto in like measure, for what nation can be named, that ever so long together enjoyed such quietness as England? which showeth God's blessing to have followed us most graciously in our government: and what country or nation in the world can be showed to have the doctrine of the Gospel, taught generally and by authority, with more soundness and sincerity, then in England: which argueth the great mercy, and favour of God towards us, in daily teaching his prophets to speak, that his truth may sound in the ears of all that will willingly hear it. But have we this by desert: or can we challenge it before other nations: no, no: but if we learn not to use our peace whilst we have it, and to take profit by this doctrine of salvation whilst we enjoy it, & show ourselves daily and hourly thankful for the same, our peace shall be taken from us when we least look for it; and this Gospel will be given unto a nation that shall bring forth the fruits thereof. Let us therefore look about us in time, lest we learn to late. Our well settled peace in these days of our godly Prince Edward the sixth, with the joyful liberty of professing Christ his Gospel, which under him, we then enjoyed, adding hereunto the sudden and lamentable alteration, which succeeded his happy government by his unlooked for cutting of; might sufficiently warn us. We can have no colour to challenge this our peace and preaching of the Gospel in any certainty, which both we enjoy only by the merciful goodness of our good God, who in his favour and love hath allotted both unto us for our good, if with thankfulness we receive them; and can learn to use them, to our profit: If otherwise we abuse them, he can and will in his displeasure for our sins take them from us, turning peace into war, and the light of his Gospel into the darkness of superstition and popery. If we will but enter into consideration with ourselves, and weigh the state of our neighbours and brethren in Flaunders, and France; whom the Lord, hath long kept under the cross of affliction and perfecution, and withal indifferently compare our offences with theirs; we shall easily see the zeal of England and to religion far colder, the obedience to the Gospel far shorter, all sin generally much more abounading. Why then should we look for the continuance of these blessings without amendment. If we will enter into our own consciences & truly examine ourselves, whether we have been rightly pinched and grieved at the misery of our brother joseph: whether we have sighed and mourned before the Lord for Israel's calamity: we shall find that self love hath borne so great a sway in every of us all; that we have been little, or nothing touched with the church's misery. How then can we look to escape the just judgement of God, for so horrible faults & defects: Lastly, if we consider throughly, how mercifully the Lord hath dealt with us 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 God's mercies) been most plentifully performed, and weigh with all, how thankfully we have received the same, and what profit we have reaped thereby: we shall the most of us (I fear me) find ourselves so far short in either, that rather we may feel in ourselves just cause to accuse ourselves, for neglecting, contemning, and misusing the graces of God, offered unto us in this his holy Gospel. For that we have neither learned diligently, nor believed sound, nor embraced thankfully, nor worshipped religiously, nor confessed freely and constantly, nor obeyed sincerely, nor advanced zealously the will and truth of our God, revealed unto us in the preaching of the Gospel. But as I accuse not all, so as an advise to all, I say with the Apostle. Let him that thinketh he doth stand, take heed he fall not. And because we have no inheritance, or such assurance of this our peace, but that it is to be turned into war and persecution, when the Lord our God thinketh good: let us not follow the beastly rule of the pampered Epicures, who say to themselves, Ede, bibe, lude, post mortem nulla voluptas. But let us hearken unto the wholesome counsel of the Apostle Peter. Let us hence forward learn to live, as much time as remaineth in the flesh, not 
1. Pet. 4.  after the lusts of men, but after the will of God. For it is sufficient. etc. For surely in following the lewd fancies of flesh and blood, we do tread the path to death, and walk the ready way to destruction. But if we strive to mortify the lusts, and deeds of the flesh, we are led by a right line, directing us to the true life: that never shall have end. Therefore whilst we enjoy the benefit of this our peace, let us apply ourselves to the practising of that in show we profess, and let us labour to grow in knowledge, that we may be able to discern the spirits and to give a reason of our faith with judgement & understanding: So shall our peace be greatly profitable unto us, and we thereby better prepared to abide with patience, what the Lord by persecution shall lay upon us. It was not allowed for a good Plea, that the Scribes and pharisees should challenge themselves to be the children of Abraham: for that (as our Saviour Christ chargeth them) they did not the works of their father Abraham, but of their father the Devil. No more can it be accepted at our hands to challenge the title of christianity, to say we profess Christ his Gospel, unless we bring forth fruits answerable to so high a calling. For as Chrysostom saith. 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 truly termed a christian, but he that striveth to go as near to Christ in his life & conversation, as he can. Our well selted peace, must needs avail us much, if we use it, and ourselves in it to the glorifying of our God: for to this end only is our peace preserved to us. But if in this time of our peace, we will live deliciously, walk wanton, sleep in sin, and wallow in all manner of sensuality, we shall surely become false prophets to ourselves, & whilst we persuade ourselves of a pleas at peace, behold present destruction. The Israelites groaned long under the burden of cruel Pharaoh, who seeing them multiply and increase daily in number of persons, and wealth of substance, he endeavoured and put in practice, both by tyranny and cruel slavery to oppress them. But the Lord looking mercifully upon his people, delivered them out of the tyrants hands, and plagued their enemies in most sundry & strange sorts, and in the end most miraculously made one self same place a passage for the delivery of his children, & pit of destruction to their enemies pursuing them. Yet see the ingratitude of man's heart, they were no sooner delivered, but they immediately forget so great a benefit, and fell to murmuring, grudging, and repining against their GOD, who so graciously had wrought their deliverance. I will not apply this, but leave every man to his own conscience to consider in himself, whether he hath been sufficiently thankful, for our merciful and miraculous deliverance out of that popish persecution, practised against God's people, in the time of Queen mary. Or rather, whether that (Gods great blessing and benefit therein being forgotten) we have not through ambition, covetousness, or carnal security, been so drowned in worldly cares, that we have murmured, grudged, and repined against GOD and his ministers, as the Israelites did: which being true (as it can hardly be denied) we must look to be trained up with the Israelites in a new school. For when prosperity and peace could not make them to know him, in yielding due reverence & obedience to him, He visited them with sharp rods and plagues, that by his correction he might draw them to seek to him for remedy against his scourges, and earnestly to repent them for their rebellion and wickedness against him. And this did the Lord of love to his chosen children, that they might not still wallow with wicked worldlings in all licentiousness of evil. There be some of that vain and wicked opinion, who when they cannot couple the Gospel of Christ, and Popery together in the couples of their conceit, as they would do, than they fall to another bare & bad s●ift, persuading themselves that they may worship God according to the manner of the countries, that they are in, and yet be good Gospelers still, not remembering that confession of Christ, and outward acknowledgement of his truth (a special part of his worship & our service du to him) is required of us. For they are the words of our Saviour Christ, that we must confess him before men: And who knoweth not, that men cannot see into our hearts, therefore with our mouths we must confess him. Notable also is that, which the spirit of God setteth down by Paul to the Corinthians. Our bodies (saith 
1. Cor. 6.  he) are the temples of the holy Ghost, and we are not our own, for we are dearly bought, therefore we must glorify God in our bodies, & in our spirits, for they are gods. Whereby it appeareth, that the Lord hath such and interest & right in us, & over us; that no half service can please him, but he must have us whole, and he will be wholly served by us. Therefore they, that in any respect refuse to confess Christ before men, do bewray themselves to be either faithless, or very faint in faith: and let them urge never so much, that with their inward man they serve god, & carry a love to Christ his truth, they shall find it is no good plea in divinity, neither will it prove good before God at the general day of account: when all flesh must appear before the just judge, to give a reckoning of their stewardeship. As for those to whom the name of God seemeth strange, and are loath to hear of any religion, they are not unlike to Epicures, of whom it is written: that when he saw great contentions amongst the philosophers touching God, he did take (as he thought) a shorter way, & flatly denied God. Of which kind of men I wish withal my heart, there were not over many amongst us. It is a dangerous thing, when men become deriders and mockers of the word, and will scoff and taunt at such as in reverent regard thereof, seek to walk according to the prescript rule, set down by the same: for from them, by little and little, all sense and taste of truth is taken, and they go on in degrees of ungodliness so far, until they show themselves to be such, as do hate the truth, and then are they given over to fulfil their lusts, making their belly their GOD, bestowing their whole life in their own filthy & fleshly pleasure: for they live to serve no other God indeed, and so at length there is with them no truth, no religion, no God, but they make a mock of all religion & truth, and are given up to believe lies, and to follow vanities, and nothing else. And thus in fine they become so bold, that they deny God, yea they be so cunning in the devils crafe, that they do reason against God, and openly profess that Christ his truth is but a fable, as this day giveth fearful examples of too many: The Lord our God refourm them, and show them the light of his countenance, and be merciful unto them. And so with grief to think that there should be any such, I leave them. As for you, whom the Lord hath so seasoned by his spirit, that you have learned to be a law to yourselves, & do endevourithat one and the self same word, might both teach and rule you, although they give you bynames for so doing: be not difmayed, but hold on your course, & be it so far from you, to think yourselves pure, & learn to have such a lively sense, and feeling of this festering fore of sin, eating us to eternal destruction, if our Physician Christ, put not to his help to heal the same by the blood of his passion, as that you acknowledge with the Prophet, all your righteousness to be like a stained cloth, and to this end labour in yourselves, & persuade it in others to go on still, and to be climbing up from step to step, towards the mark of perfection set before us: not thinking it sufficient to begin well, and there to stay, nor to go and grow forward for a time, and then to stand still, but we must know that perseverance hath the promise, for he that persevereth to the end, he shallbe saved. This then being the settled persuasion of all that truly fear the Lord, let not their course be hindered, neither in their course let them be discouraged, but carrying in themselves the testimony of a good conscience, that they have in themselves a desire to increase daily from faith to faith, from knowledge to knowledge, from godliness to godliness, until they become perfect men in Christ jesus: let them know it is their glory to bear reproach for good dealing. See that none of you (saith the Apostle) suffer as a murderer, as a thief, as an evil doer, or as a busy body in other men's matters, but if any man suffer as a Christian etc. 
1. Pet. 4.  This is the portion of God's people, to suffer for well doing; and of this we ought not to be ashamed, but for this we must glorify God: neither is this the uttermost of our trial, to be evil spoken of, but we are like to taste the smart of a more sharp school: Our sins provoke it, God's justice doth threaten it, and I see not how we should avoid it. Let us learn therefore to be well provided against the day of trial. And surely if we profess, as we seem, or carry that sincere zeal, as we ought, we have cast our reckoning, we know the price, and therefore will endeavour to provide for payment. Crux comes evangely: is an old rule, and he is a very delicate, or rather faintehearted soldier, that looketh to over come with out fight: or to win victory without contending: and how can he fight, that is unprepared to the battle? or contend for victory, that is unprovided? And to be armed at all points, This lesson well learned, will teach us that, Tota vita Christiani hominss, si secundum evangelium vivat, est crux atque martyrium. Let not your hearts be troubled therefore, neither fear, and let your patiented minds be known unto all men, for the Lord is at hand. It is notably said of a learned Father, that tribulation and trouble is to a just man, as the file to the iron, the furnace to the gold, the bridle to the horse, and the whip to the Ass. The file, as it is commonly seen, maketh iron the brighter, the fiery furnace maketh gold the more glorious, the bridle withholdeth the heady horse, that he go not whither him listeth, the whip keepeth the dull Ass in such awe, that he dare not but go on. And this doth affliction to every true Christian. Let us not be dismayed therefore, though our peace be taken from us, and persecution come in place: For to us that have a sure testimony sealed up in our consciences, that we are Gods children, it shall turn to great good, being sure that our heavenly father will lay no more upon us, than he will make us well able to bear. We see by experience, that where the Prince or chief Magistrate favoureth the profession of the Gospel, the most part willbe Gospelers. But like experience hath taught us, when times of trial have come upon them, what time servers some have showed themselves. But to such, our god cometh not as a correcting father, but as a destroying judge. For obedience to the Lord God, and the profession of his truth, is not tied to the pleasure of Princes. He that confesseth me before men, I will confess him before my father in heaven. But he that denieth me. etc. And we must learn to say with the Apostle Paul. If I seek to please men, I am not the servant of Christ. It is an old saying and a true. All is not Gold that glistereth, but the fiery furnace will soon try it. Every piece of iron that we see, is not perfect and sound iron, for sometimes it is eaten through with the canker; and this, when the file cometh upon it, is easily known. Wheat and chaff lie mingled together in one barn, till a gale of wind come, and blow them in sunder, and then they appear both plainly what they are: let us acquaint ourselves with our good GOD by continual and hearty prayer, that by his goodness we may be prepared against the day of his visitation, to abide what in mercy he shall think good to lay upon us. The fearfulness of flesh and blood is such, and the delight thereof in worldly prosperity so great, that adversity is not easily borne. Imprisonment is accounted painful, but it is more painful to enjoy liberty upon evil conditions. The prisons are thought loathsome & unsavoury, but yet not more loathsome, than the sweetest houses, where the fear of God is wanting. It is grievous to man to be solitary and alone, yet better is it to be so, then in company with the wicked. It toucheth us very near to lose living and goods, but it shall be found to touch nearer to lose the favour and grace of God. We use it as a common speech, that life is sweet, but most sweet and pleasant is it to lose this life, full of mortal miseries, to find and enjoy the life full of eternal joys. We are loath to leave our friends, wife, and children, but we must beware, that in abiding with them we stay not in the displeasure of our God. These trials must needs come upon us, and whosoever liveth to it, is like to taste of them. But be of good cheer, Whom the Lord loveth, he chastiseth, even to this end, that he might call them to remember their sins, and so run by repentance to him and ask mercy: and then he might pardon and forgive them, in respect whereof we are not to lament, but to praise the Lord, not to be dismayed, but to be comforted, that our God will vouchsafe to offer us his cross: whereby he seeketh to train us up to the place of endless joy and comfort. It is an assurance laid up unto us, that if we suffer, we shall reign. If we confess him before men in earth, he will confess us before his father in heaven. If we be not ashamed of his Gospel here, he will not be ashamed of us at the last day. Remember the words of our saviour Christ in the. 5. of Matthew. Blessed are they that suffer persecution for righteousness sake, for theirs is the kingdom of heaven. Call to mind that which Paul saith in the 8. to the Romans. The afflictions of this life, are not to be compared to the joys of the life prepared for you. Wherefore seeing that even in the cross we behold and see the mercy of our God, which is more sweet, and to be set by then any muck or pelf of this world, yea much more than is life itself. Let us keep on our course, Let us walk before our God in simplicity of heart, knowing this, that not a heir of head can perish without the will of our heavenly father, neither can any man, or devil be able to attempt any thing, much less to do any thing to us, without the sufferance of the Almighty: And when leave is granted, they shall go no further than he will. Wherefore casting all our care upon the Lord, who careth sufficiently for us: Let us lay aside all fear, and only study, whilst we live hear, to please him, and to keep our consciences clean from the pollutions of this present age, that both our mind and tongue, our life and belief may be answerable to each other, and that for ever the word of truth may be a light to lighten our steps in the path of true holiness. The Lord in the riches of his mercy impart unto us all, such portion of his holy spirit, that when the time of our trial shall come, and that the wind of persecution shall blow upon us, we may be found pure gold, made clearer by the furnace, & perfect iron, bryghtened by the file, and good Wheat, severed from the light chaff, and so constantly continue Christ his faithful soldiers, and servants to our lives end. And thus (Madam) have I dedicated to yourself particularly a translated treatise, as a pledge of my reverend love I bear you: and to others, generally a long and rude Epistle with it. Yourself I trust will accept my simple travail therein, & take it in good part: and others, I hope, to whose hands this Epistle and treatise shall come, will make favourable construction thereof, and will bear with all defects therein, whatsoever. My desire was to warn & encourage, which how weakly soever it be performed, I trust it shall no whit hinder, but rather further to so necessary a meditation, that obtained, I have my desire: beseeching God to open our eyes, that we may see our deserts, & thereby know our perils, and knowing the same, may labour to meet the Lord by repentance, before he come: whether it be for a time to scourge us in justice, or to perform the last time of his coming in judgement, to every one, the portion allotted unto him for his hire, from the beginning: which time of his coming, the Lord hasten to perform and fulfil for his elects sake.  
Amen.   

¶ Grace, mercy, and peace, from God our Father, through our Lord jesus Christ.  
I Was very glad (dear brethren) when I understood how God of his goodness & mercy, had visited you to the grace of the holy Gospel, and to the knowledge of his truth: and thereby to the communion of his son jesus Christ, who is the treasure of all ages, for this is a treasure containing immortal riches, wherein lieth all our blessedness and felicity: this is an inestimable benefit, and the greatest we could receive of God. Wherefore we have good cause to give him thanks for the same continually, to the intent, that by our ingratitude, we may not provoke him to anger against us, nor stir him up, or move him to take from us the talon which he hath given us: for we may well say of ourselves, that which David said of himself, and of all the people of God. The Lord hath not thus done to all nations, neither hath he manifested to them his judgements. When a king taketh some one into his service, and giveth him some honourable office in his Court, we think it a great honour unto him which is called to such a promotion, and esteem him greatly beholding and bound to the King. Let us then think what cause we have to glorify and magnify GOD our father, seeing that we see he is come to elect and choose us from amongst all other, not only to be his servants, but also to be his children, and to be kings and heirs of his kingdom: and that he leaveth a great number of others that be wiser, richer, and that bear a greater show than we, to put the treasures of his grace into so poor vessels of earth as we be; so vile, so base, so weak, so frail and brittle.  
And therefore we ought greatly to fear 
Sect.  to abuse this great goodness of GOD towards us, and the gifts which we have received of him: we must take good heed we hide them not in the earth, as the slothful and unfaithful servant did hide his talon, but as the other good and faithful servants did, we must put them to some use, to the intent they may bring forth fruit to their Master and Lord, who to this end hath pu● them into our hands: for why doth GOD call us into his service, but to serve him: why doth GOD communicate his graces unto us, but that we should employ them to his honour and glory, and to the edifying of his Church: how can we be God's servants and remain idle in his house and do nothing: but (which is worse) how will he suffer us there, if in steed of serving Christ jesus; we serve Antichrist and the Devil his adversaries: Let us therefore remember that which the Lord saith: To him that hath, it shallbe given, and to him that hath nothing, it shallbe taken from him even that he hath.  
We see this by experience before our eyes every day to come to pass: we see 
Sect.  how GOD increaseth his graces towards them which use them as they ought, and how on the contrary he depriveth them thereof which abuse them: and how he giveth them up into a reprobate sense, for when they knew GOD, they glorified him not as God, but gave the honour which appertaineth to him only, to creatures and Idols. Wherefore we ought not to marvel if we see many to whom God hath given some knowledge of truth, which become (godless) & mockers of holy scriptures, & to become as dogs to eat that which they once vomited, and as swine to wallow themselves in the mire and filth, out of the which God had drawn them, we cannot doubt, but such a curse is the most horrible & most fearful judgement of God, which can come to man, it is the judgement which he is wont to execute upon the ingrateful, and contemners of his word, and blasphemers of his graces: therefore let us take heed that we neither dally of him nor with him: let us hearken how the Apostle warneth us, let us not abuse ourselves, for God can neither be deluded nor mocked.  
And therefore let us learn to walk with 
Sect.  him in all fear, honour, and reverence, let us make our profit of his severe judgement, which he setteth before our eyes as in a glass, when he punisheth so sharply those which after they had known him, have forsaken him, and despised his word: let us beware we esteem not lightly any thing that he hath commanded or forbidden, but let us fear to offend him in any thing whatsoever, either in omitting that which he hath commanded us to do, or in doing that which he hath forbidden.  
Let us look more to the authority of the 
Sect.  Law maker, and to his will, then to the naked law: and let us judge thereof according to his will and not according to our own, let us consider with ourselves, that we cannot transgress the left commandment that ever he gave without despising his majesty and authority: For if we regard not his commandments, we declare manifestly thereby, that we fear him not, but that we dally with him, as though we held him in our sleeve to do with him as pleaseth us: or else we give to understand, that we will correct him, as not well advised, and as though he had failed either in commanding, or forbidding things unworthy to be commanded or forbidden. Ought this arrogancy & presumption, & despising of god his authority to be esteemed a small fault: Is it not greater than high treason: seeing that the Majesty and authority of God passeth all authority and excellency of man? What less punishment then, can he deserve then death and eternal damnation, if God will condemn him according to the rigour of his judgement:  
And therefore my brethren, we must take 
Sect. Seducing of himself.  good heed, that we deceive not ourselves, or that we suffer not ourselves to be easily seduced by others, which may be among us, for many do boast of the knowledge of God, which notwithstanding make no great conscience to do contrary to his will in all things, which are of no small importance, which notwithstanding seem to them very small, because they persuade themselves so, and that they judge thereof according to their own affection. But if they did judge of them, according to the judgement of the spirit of God, they should know that they are very unpleasant & detestable before God, & of that nature, that there is nothing that he doth more abhor & detest, nor that he hath punished more grievously at all times: It is not a small matter to provoke God to anger, and we cannot more provoke him, then by Idolatry and superstition, which is the fountain of all other evils, and a sin which doth estrange and draw us wholly from God.  
Let us not abuse ourselves, for it may seem to us that the things which we do 
Sect.  to keep us in league with the children of this world, are not of great importance. Let us beware that Satan draw us not from obeying the commandment of GOD by the deceaveablenes of our flesh, as he withdrew Adam by the means of Eve, after that by his 
Gen. 3.  lie she was seduced, he thought with himself it was no great fault, to eat of the fruit of a Tree, but it was very great, sith GOD had forbidden it, as experience taught it afterward: for by this transgression all the lineage of man was destroyed and all creatures were made subject to Curse.  
Let us never suffer therefore the word of God 
Sect. To hold the word fast.  to be snatched out of our hands whatsoever reason, or whatsoever colour or cloak flesh can allege unto us: let us be as wary as we would be to fall into the fire, to draw back from this word, and to abandon it, one only step. For we need not go far aside to miss the way, to set us altogether out of the way, and when one is once fallen out of the way, the further he goeth on, the further he wandereth and multiplieth error upon error: so that after it is very hard for him to find his right way, and to come thither, whether he purposed. Wherefore to avoid the falling into the bottom of the depth of sin, let us get us away out of hand from the banks, lest we plunge ourselves in deeper than we think for, and that there come not some wave which suddenly will set upon us, and in wray and plunge us in such sort among the waves, that we can never get out, but remain there all together drowned.  
If we will well fly sin, let us keep us as far from it, as we can, and take heed 
Sect.  not only to touch it, but also to come near it, for it is so infectious a plague, and so stinking and dangerous a poison, that although one 
The manner to fly sin.  keep himself back from it so far as is possible, yet can he not avoid, but that he shallbe infected & corrupted therewith. A man cannot have so small acquaintance therewith, but that 
Acquaintance which sin.  immediately it willbe turned into over great familiarity and boldness, and then into a custom, which cannot be shaken off: as we see it by experience in all sorts of sin. And to know these more plainly, let us take one example which may serve us for all the rest, and which shallbe very agreeable to the matter, we have in hand; let us consider by what way a harlot cometh to the last step of infamy and abomination: she slippeth not, nor slideth away like an eale as a common harlot at the first day, but first she beginneth to wander a little out of the bonds of modesty, shamefastness, and honesty, which ought to be in a woman that is virtuous and full of the fear of God: she delighteth to hear & speak dishonest and infamous words, and to sing filthy and wicked songs: she taketh pleasure in dances, and to be conversant amongst lusty youths, and feedeth her eyes with their gesture & countenances, & her ears to hear their amorous and lascivious talk: after she hath once abandoned her eyes and ears, she is no longer whole and chaste. For we cannot think that woman truly chaste, which is not so in heart and mind, and in all parts and members of her body, they that know what honesty and chastity is, will judge hereof in this sort, for they cannot call things, but by their name: but they which take pleasure in such pastimes, as harlots, and such other worldlings, carnal folks, and courtesans, which can disguise and change the names of things, will not call these lascivious love tricks wicked wantonness, but civility and courtesy, notwithstanding whatsoever name, men give to the thing, yet shall it be always, what it is, and shall not change the nature, for the alteration and change of names: seeing then the eyes & ears are already won, the other parts are not very sure: after these follow other dalianees as tickings or toyings, which defile the body yet somewhat more and more inflameth to whoredom: when chastity is once violated so far, it will go hard, if in short space it perish not altogether, and that whoredom follow not incontinently thereupon, notwithstanding at the beginning there will be some shamefastness, which will keep it secret: but after by process of time and long custom, this shamefastness will fall by little and little, so that the secret harlot will become altogether impudent without any shame at all, or fear of God or man. As much may we say of all other sins: for it is all one reason: By little steps a man cometh to the heap and depth of sin: But I have willingly taken the example of whoredom, because it is most like unto idolatry.  
There is then no less danger, but that as 
Sect.  much will happen unto us, if we yield the least thing in the world to idolatry and superstition: for by the one we come to the other, if for fear of grieving our flesh and to deprive it of the pleasures it delighteth in, we go about to flatter it, and begin somewhat to give it the bridle, it is in great hazard that it will take the bit in the teeth, and that having the bridle at will, it will take a course, wherein we can neither stop it nor draw it from thence when we would: If we suffer it to go to dancings, to enter into brothel houses, to keep company to dance and pass the time with bawds, whores, and harlots, hardly shall it return chaste without some loss of the chastity it ought to have. Then to enter into idols temples, to be conversant and communicate with Idolaters, and to behold their jugglings, and to be there assistant with them, & to dance the same dance that they do, what is it else, them to enter into the brothel houses of Satan & to be acquainted with Bawds and Harlots: which commit fornication with strange Gods.  
If a man desire to have his wife chaste both in body and mind, and cannot love her if she 
Sect.  hath given away her love and settled her heart upon another, or that she hath yielded or permitted him (I say) not her whole body, but only her mouth to kiss her, or her neck, or arms to embrace her: Think we that jesus Christ desireth not his spouse to be much more pure both in body and mind: Think, we that he can abide that we should dedicate our heart to any other than to him: Think we that he delighteth, that we should make this body a member of an harlot, a temple of Idols, and of the Devil, and a brothel house of Satan, whereof jesus is the head, and which he hath consecrated & sanctified as a sovereign bishop, to be the temple of God and dwelling house of the holy Ghost: Think we that he can abide that we should come every day in his sight, and humble ourselves before the strumpet of Babylon and do reverence to Baal, & kiss strange gods, & pollute all the members of our body through such fornications & adulteries: We may perceive it by that which is written in the Law. Thou shalt have none other Gods before me, nor in my presence. Thou shalt do no homage nor reverence to Images. He doth not forbid us only to settle our hearts thereon, But that we should not bow down or make any sign of honour or reverence to them at all: The husband, who that after he hath reconciled his wife to him, should see her frequent the house of the adulterer that seduced her, and see her every day in his arms kissing her, embracing her, and dallying with her, what account could be make of her, but that she is a false, impudent, and desperate strumpet: And if she were an honest woman should she not abhor, even to see him or his house, or to hear talk of him: Ought she not to fear (if she were not too impudent or over much ingrateful) to cast her eyes towards him, whether it were in presence or absence of her husband: Ought she not to fear to provoke him against her, and to give occasion as well to him as to all others, to have some evil opinion and suspicion of her, which might redound to the dishonesting, and defaming as well of her as of her husband.  
Ought we not to content ourselves to have 
Sect.  lived so long & been conversant in the brothel house of Satan, and to have continued in our fornications and adulteries; but that we must return thither again every day and every hour, as though of set purpose we had determined to provoke the Lord to jealousy & to anger, making our members servants to all filthiness, uncleanness, idolatry and superstition: how is it possible that we should acknowledge the great grace and mercy, that God hath bestowed on us, in withdrawing us out of this sink full of blasphemies and abominations, in steed of rejecting us and casting us of, as an Adulteress which hath violated and broken her faith to her husband, and that we make so light account to be conversant always with our old companions, and to serve them, with so great dishonour to our true Spouse jesus Christ.  
Wherefore I greatly marvel that such kind of spirits are to be found amongst those 
Sect.  which will have the names to follow the gospel, and to be counted of the number of Disciples of Christ jesus, which dare yet maintain that the faithful and those to whom God hath revealed the truth of his Gospel may communicate with idolaters and superstitious persons, in their idolatries, and superstitions, and be partaker, of the tables of Devils, whereunto we cannot approach without overthrowing the table of Christ jesus: I tremble when I heart that such speeches pass, from the mouths of those which boast themselves of the Gospel, and so much the more, for that so boldly, they dare give that council to others: for their opinions are so far contrary to truth, and so strange to any good Christian heart, that it were better such men had never heard speak of Christ jesus nor his religion.  
I know not what Gospel or Scripture 
Sect.  they have studied, nor how they dare so openly gainsay the spirit of God: which pronounceth so plainly that there is no agreement 
2. 10. 6. Ephe. 6.  with light and darkness, with Christ and belial, with the temple of God and the temple of Idols. To what end exhorteth he the faithful 
There is no agreement between Christ & belial.  by his holy Apostle, not to carry & draw that yoke among Infidels, and not to communicate any kind of way with the unfruitful works of darkness: but commandeth rather to reprove and condemn them. I know well from what school, this divinity proceedeth, not from the school of the spirit of God: from the school of the flesh which liketh not well to come out of Egypt, and to renounce the pleasures and delights thereof: therefore it seeketh colour in the holy scriptures to cloak and cover her infirmity, because it dare not openly gainsay the word of God, whereby it is overcome.  
I have heard and examined some reasons 
Sect.  and arguments, whereby those (whom such doctrine pleaseth) go about to confirm and approve it: but they are too frivolous & weak, and sufficiently overthrow themselves, if one behold them narrowly. I know well that such 
Delicate Christians.  reasons are forged in some men's brain, flat contrary to Moses: for they delight too much in Pharaos' court, which it grieveth them much to forsake, to be conversant in the desert with the people of God: They have not yet learned to prefer with Moses the approbries, poverties, and miseries, nor the nails and thorns of jesus Christ, before the temporal jewels, treasures and delights of Egypt; they are constrained by virtue of the truth, to acknowledge that the superstition and idolatry wherein they have lived, is damnable: wherefore they are forced and constrained in conscience to condemn it, which willingly they do, when they may without danger: but because they will suffer nothing for truth, & yet they dare not condemn it nor reject it, but will be counted amongst the faithful for good men, & for favourers and defenders thereof, & not for blasphemers and persecutors: they travail as much as they may to find some cloak in the word of GOD, to cover and hide their to great infirmity of their faith, and the fornications which the flesh committeth every day with strange Gods.  
Such poor blind souls should do much 
Sect.  better to acknowledge and confess their misery and incredulity, desiring pardon and mercy of God whom they offend, then to defend and flatter themselves in it: they ought to content themselves, to offend God many other ways, & not to abuse in such sort the holy scriptures, nor blaspheme the holy Ghost, in corrupting them, and wresting them to make them serve their own affection, & to build thereby, entertain & establish idolatry and iniquity: which ought by them wholly to be beaten down and destroyed: It is easy to be perceived, that such Christians have never yet truly understood the grounds, rudiments, and principles of the Christians religion: for they will be the disciples of Christ jesus, without renouncing themselves, and without carrying their cross after him, which is impossible. For the master hath 〈◊〉 the scholar is not above his master, nor 〈◊〉 ●●●uant 
Mat. 10. john. 13. Luk. 14.  above his Lord, it ought to suffice 〈◊〉 disciples and servants to be as their ma●●er is. And therefore he that will be my scholar, he must renounce himself, carry his cross every day upon his shoulders, and follow me, he that hateth not, (that is as he expoundeth it in another place) he that loveth his father or mother, 
Mat. 1●. 16.  brethren, sisters, or wife, or children, or house and possessions more than me, he is not worthy to be with me, nor to be my disciple. Wherefore it were much better for these Doctors to learn, then to teach, they ought rather to pray to God that he would strengthen them to confess and sanctify his holy name, them to take such boldness upon them to deny him, & to endeavour to draw others into the like error.  
We see by expertence, the fruit that cometh 
Sect.  out of this pernicious doctrine, and into what pit it draweth them at length, which thereby will paint themselves a Christ after their own fantasy, far contrary unto him that said unto such a Disciple as they would be. The foxes have holes, and the birds of heaven their nests: But the Son of man hath not 
Mat. 9  whereon to lay his head. But these men will have castles and palaces, and will live in the courts of princes. And because such think it too sharp to rub and eat the ears of corn with jesus Christ as his Disciples did, and desire to find the ta●●e laid, they make no great conscience to bow the knee to Baal, and after that once they have accustomed themselves to that, they take no heed, but that by little and little, the knowledge of god which they had received, and that little measure of faith which perhaps they had, beginneth to wax cold, and altogether to be extinguished, and after that they fall into such despising of God and his word, that they are much worse, than they which never knew God.  
Wherefore we must take heed, of that 
Sect. Transfiguration of Satan. 2. Cor. 11.  same subtle (Satan) who can so well transform himself into an angel of light, to make the truth of God to serve our affections, and to change it into a lie and blasphemy: when Satan knoweth that there is any fear of God, and any knowledge of truth in us, and that we do any thing reverence the holy scriptures, he armeth himself to fight against us by them, 
Mat. 4.  and he allegeth them to us, as he did to Christ jesus when he tempted him. 
Luk. 4.   
This Satan is very dangerous, who taketh the staff of the word of God, to beat us withal, wherewith he ought to beaten: and therewith he giveth us dangerous wounds. The first is, that he moveth us to blaspheme God. The second is, (which is made worse) that he maketh us to believe and think that it is not wickedly done, but that it is lawful for us to do so, at the least, it is a small sin and amongst the lest that we can commit; & which is more, to the intent we should not perish aone in our errors, he pricketh us forward, to entice others to do the like. And to the end he may be more covert and less known, to give a better cloak to these reasons, he layeth strait before us Naaman the Sirian, or Nicodemus, or Saint Paul, which applieth himself to all, and who made himself a jew amongst 
1. Cor. 9 Sect.  jews, & a gentle amongst gentiles.  
I doubt not but these reasons seem fair and pleasant to the flesh, and that it loveth such proctor's and advocates which will so excuse & 
Proctors and advocates of the flesh.  justify it: but it must take heed that they use her not as advocates and proctor's, those are without conscience and without the fear of God, and which have no other God but Gold and silver: and have no regard, so they have money: such proctor's and advocates will make them believe, whose cause they defend, that their matter is good, although it be the worst & falsest that may be: for every man easily believeth that which he desireth, & that which pleaseth him, & he hath affection unto: & therefore M. advocate knowing the affection of man abuseth him to his profit & gain, & to the hurt of the poor contend: for if he would tell him at the first, that he had an evil cause, he would stay from pleading, if he were wise, and would pursue that cause no more, but would do that which were right and reason, and so the advocate should gain nothing: Or if he were an obstinate person, and affectioned above measure to his cause & against his party, he would be vexed and angry against his advocate, and would judge him ignorant and scant cunning in his art for telling him truth: And therefore would go seek another more to his liking; for it is the nature of man to judge all things according to his affection and for his advantage. If thou speak to his fancy thou shalt be the learnedst man in the world: but if thou be contrary to his opinion, thou shalt be but a beast, and haste lost immediately all thy learning: and therefore our flesh will have advocates to defend their cause well, and to allow what she desireth: & seeing it hath such a desire, she shall no more lack such fellows as she desireth, than the same proctor's which take pleasure in contention, spending their money, losing their time, and consuming their bodies and souls in strife and debate.  
But what profit shall they have to cast away 
Sect.  and destroy themselves: for the sentence shall not be given by the advocate and proctor, nor according to their desire, but by the judge and such as shall please him: and when M. Advocate shall see that the cause of his Client goeth evil, whom he hath always kept in good hope till the last cast, he will shake him of well enough and leave him in the mire 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 us take good heed, that we delight not in such defenders and advocates: for there may be enough found, which to please us and be in our favour, and well accounted of; will flatter us, and tell us pleasant things: we prove it true in many bellies, which have found such taste in the Kitchen of Egypt; that they think themselves utterly lost, so soon as they have lost the sight of the smoke. But when we shall appear before the judgement of God, the disputation shall not there be decided, nor the cause there judged by their reasons, nor according to their sentence, but by the just judgement of God which is always in truth.  
And therefore let us count them more dear, 
Sect. Let us flee flatterers and Parasites.  which speak simply and roundly unto us according to the truth of God, than those which flatter and seduce us, to please us, and keep themselves mor at ease; for in this divine court and in these last appeals, sentences shall not there be weighed in the balance of carnal sense, & human reason, but in the balance of God's word, which shall not be understood, according to our fantasy, but according to the will of the spirit of God: then both Clients and advocates shall find themselves as much astonished the one as the other: and the one shall not ease then the case of the other, for they both shallbe sufficiently troubled each one with his own cause, the plaintiff shall not there be only in danger as in the courts and judgements of men, but if he be condemned, the proctor and advocates shallbe subject to the same condemnation with him, and more grievous; for if the hearer be condemned, because he hath taken pleasure to hear and follow evil council, much more grievously shall the councillor be punished, who hath had more regard to satisfy his covetousness, & affection of a poor ignorant soul, than the word of God: for he hath settled him, and confirmed him in error, whom he ought to have withdrawn from error, & to have led him into a better way by his good council.  
Why do not these councillors as well allege other places of holy scripture, which 
Sect.  be repugnant to the affection of man, as they allege those whereby they seek to please it: for it is not needful now to travel much to find cloaking to our flesh, to arm it against truth, to furnish it with armour, and to put the sword into her hand to fight against it: for she is but too cunning by nature to & bold & hasty to fight against her own salvation, and to advance her own destruction: wherefore she hath herein more need of a bridle then a spur.  
This Satan, that endeavoureth himself so 
Sect.  much to embolden the flesh, to defile itself in Idolatry and superstition, is not very hasty to allege unto it, Abraham and all the patriarchs and Prophets, who in what place so ever they be found, although they have been coversant oftentimes among the Pagans and Idolaters, yet were they never partakers of their Idolatry, but also made public confession of their religion, and of the true GOD whom they served. Satan and his advocates that serve him, will know nothing of all that, they pass it over lightly without making any mention thereof: they have no care to rehearse the examples of the faith and constancy of the Hebrew children, or of Daniel: whereof the one did choose rather to be cast into the furnace of Nabuchadnazar, them to worship his image & 
Dan. 3.  to do honour & reverence to his Idol of gold. The other desired rather to be cast into the den & throat of the lions, then to remain only three 
Dan. 7.  days without praying to God, and without making open confession of him. They can also 
Examples of the Apostles and martyrs.  well dissemble the example of the Apostles & Martyrs, and of so many of the good faithful, which have better liked to endure the most grievous torments that Tyrants could imagine, then only to do reverence to an image, or put a little insense upon the fire before an Idol: if they had known how, or would have dissembled and halted on both feet, and have served God and Baal, they had never suffered any thing for Christ jesus, their blood had not been shed for the testimony of the truth, and the Church of jesus Christ had had no Martyrs.  
I marvel what new christianity such men 
Sect.  will bring us, and to what end they think jesus Christ hath said: who so denieth me before 
Mat. 10. Mar. 8.  men, I will deny him before my father & his angels. Who so is ashamed of me and my words in this adulterous and sinful generation, I will be ashamed of him before my father which is in heaven, and before his holy angels. He that is not afraid to lose his soul, that is to say, his life for my sake shall find it: he that confesseth me before men, I will confess and acknowledge 
Mat. 16. joh. 12.  him before my father which is in heaven.  
We see plainly by these words, that jesus 
Sect. The faith of a Christian.  Christ is not contented with a vain and dead faith, that man imagineth himself to have, but requireth a true and lively faith, which must be so rooted in the heart that it must bring forth her boughs and fruits outward, & what are these principal fruits, but that we make profession of jesus Christ as well in words 
The fruits of faith.  as works: but what else requireth the Lord of us, but only this sacrifice of praise; when the Prophets do prophesy of the church of our Lord jesus Christ, what difference set they between it and other religions, and between her sacrifice and those of the Synagogue? what is the principal point whereby she may be known and separated from others, but the sacrifice of praise? whereby I understand here all that the faithful saith or doth is to the glory and praise of God: for although that prayer be sometimes called especially by that name, yet the signification thereof stretcheth farther, and comprehendeth other things that appertain to the divine service: for the faithful man doth not his works whatsoever they be, to be justified by them, or to merit by means of them, the kingdom of heaven, for it is already merits & purchased for him, not by his merit but by the merit of jesus: and before he was incorporated into the Church of jesus Christ, he was justified by faith in him: for he was made unto us of God, justice, Wisdom, Sanctification, and redemption, the principal end: them of the works of the faithful is to praise God, and to give him laud and thanks for all his benefits, after the example of Angels, to whom by jesus Christ he is associated and conjoined, which never cease to praise God in all things: And yet do they it not to merit Paradise thereby, whereof they have already the fruition: but because God is their sovereign goodness, & also man's, and that they are created to that end, as we are: and therefore when jesus Christ exhorteth his disciples to good works, and to make their light shine by them before men, he saith not to the end, that by them you may be justified, or merit Paradise: but to the 
Mat. 5.  end that men may see them and glorify your father which is in heaven.  
Seeing then it is the property of the church 
Sect. The work of the church.  to offer uncessantly to God this sacrifice of praise, how can she without that, be the church of jesus Christ? Wherefore hath the Apostle said, if thou confess the Lord with thy mouth, 
Ro. 10. Faith and confession.  and believe in thy heart that God hath raised him from the dead, thou shalt be saved: for man believeth in the heart to justification, and confesseth with mouth to salvation. He requireth faith above all things, without the which all 
Ro. 14. Heb. 11.  is but hypocrisy, sin, and abomination: but he requireth also confession of the mouth, and the outward testimony of this inward faith, to serve to the glory of God, and the edification of our neighbour: we see how he joineth the confession of mouth with faith in heart; because they are things inseparable, as the soul and life, the fire and his brightness, the Son and his light, the body and his shadow: for if faith be in heart, there is no doubt, but that jesus Christ dwelleth there by faith: as Saint 
Eph. 2.  Paul witnesseth. If jesus Christ dwelleth there, he is not then without his holy Spirit. But for this cause are we called the temple of God, because God by his holy spirit dwelleth in us. And therefore the Apostle saith again, that he which hath not the spirit of Christ, is not of Christ, and cannot be accounted for a Christian. 
1 Cor. 6. Sect. Rom. ●.   
Seeing it is thus, how is it possible if God dwell in the heart, that the devil should be in the tongue, in the mouth, in the hands, & in the other members, which all take life from the heart, & are 
jam. 2.  all guided & governed thereby: S. james speaking of the tongue saith, that out of one spring cannot come sweet & bitter water, yet this will make us believe the contrary, to the end that that may be verified in them, which is said in the same place: out of one mouth proceedeth blessing and cursing, by the tongue we bless God the father, and by the same we curse men, which are made to the Image of God. But that which worst is, we deny and blaspheme him, with the tongue and mouth, which he gave us to glorify and confess him: and we make of our members, which should be the weapons of justice and holiness, the weapons of unrighteousness and iniquity. jesus Christ saith that out of the abundance of the heart, the mouth speaketh; And that the good 
Mat. 12.  man out of the good treasure of his heart, uttereth good things, and the wicked man uttereth evil things. Wherefore by the same reasons jesus Christ convinceth the Scribes and 
Mat. 12.  Pharisees of the malice & perverseness of their hearts, & by their own words, saying, thou shalt be justified, (that is to say) known to be such as thou art, and be declared just or unjust, condemned or absolved by thy doings and sayings. For if they had had jesus Christ in their hearts, they had not had Belzebub in their mouths: for as Saint Paul witnesseth, No man can say the Lord jesus, but by the spirit of God, no man speaking by the holy Ghost, can call jesus 
1. Cor. 12. Sect.  execrable, nor speak evil 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 have a true faith planted in heart to be incorporated in him and his Church, so must we confess him, otherwise what else is our faith, but a dream, a fantasy, & a foolish imagination of our own brain: but the faith of a christian, is not only as a speculative knowledge without falling to action, & putting nothing to effect: for it can be in no place without showing itself, it fareth so with it; as jeremy witnesseth, that he hath proved it in the word of God, which he willingly sometimes have kept in, seeing (as seemeth to him) that it profited not much, when he uttered it, but that it was had in scorn, and he set himself 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 virtue of the word of God & of faith.  speak no more in his name. Then his word was in my heart as a burning fire, shut up in my bones, and I failed, and was weighed with forbearing that I could stay no more. He can not resist the spirit of God, for the zeal that he hath to the glory of God inflameth him so, that he cannot hold his peace. Seeing then that the word of God is so vehement a fire, whereby faith is inflamed, how is it possible, but the flame, light, and heat, or at the least some little smoke will show forth? for when as faith is almost wholly extinguished, & yet there remaineth some little spark is it not possible, but that it will cast some little smoke, as the flax & brands with yet smoke, whilst there is yet a little fire, or hath been lately.  
I say not this to favour and stir up more a 
Sect.  sort of rash and raging spirits, which without any wit or discretion will counterfeit to be zealous professors of the Gospel, and will speak of all matters, and cry out against Idols without measure, and without seeking occasions & considering circumstances, which seem to edification, but serve only to trouble the weak, and to put them in danger which truly fear God: and to colour their fury and madness, they allege the zeal of the Prophets & Apostles, & the ferventness of the spirit, which they cannot keep in: wherein they declare themselves rather to resemble that glorious Elihu the Buzite, who was one of the comforters or rather discomforters of job, then to Hieremy Anatathite, for they use the same talk, & say as he doth. I am full of words, and the spirit within me, constraineth me. Behold my stomach is as the wine, which hath no vent, and is as new vessels, the break. I will speak therefore & breathe myself. They are like to new wines, with have not yet wrought, & cannot be contained within the vessels, but it breaketh them or else must have vent.  
But as the spirit of God cannot be Idle in 
Sect.  man's heart, so doth it not enforce man beyond the bonds of Christian modesty: he alloweth not the zeal without spiritual knowledge & wisdom: therefore the Apostle saith, the spirits of the prophets are subject to the prophets, as he 
Rom. 10. 1. Cor. 14. Act. 9 13. 19 21. Act. 17.  himself hath showed it by experience, for although he were excellent in all the gifts of god above others, nevertheless he always submitted himself to the judgement of the church, and never despised the council of his brethren, as it appeareth in that which was done in that church of Damas', Antioch, Jerusalem, & Ephesus, & when he was in the town of Athens tarrying for Silas & Timotheus, his spirit was stirred up in himself, seeing the town so much given to idolatry: wherefore he disputed in the assembly with the jews, and with those that feared God, & every day in the marked & public places, with those with by chance came unto him: but he cried not out in the streets like a mad man: he cried not against the Idols without reason, he ran not into the temples to break & beat them down: also he went not to do reverence unto them, & was wary enough to give any sign either in deed or word whereby any mought judge that he had them in honour or any estimation: he made no conscience to enter into the temples, and to behold their Altars and Idols; but he went not thither with the Idolaters, when they made their sacrifices to please them, and for fear of offending the Athenians: but contrariwise, he went thither to find occasion to draw them from their Idolatry and superstition, which he condemned by his public testimony, but not without great reason and christian wisdom and modesty.  
So then as I cannot allow these envious, 
Sect.  frantic, & offensive persons: so will I not condemn all those which show not the like zeal as Saint Paul did: for I know where one may find such: but I speak especially against those wise spirits which fear so greatly to fall into any danger, for the name of jesus Christ, that they govern themselves so warily, that they suffer not to pass from them any little shadow of smoke, whereby one may judge that there is not one only spark of faith in their hearts, for they fear so much, that any should know that there is any fire of the Gospel in them, that they endeavour by all means to put it out, and govern themselves in such sort, that none of good judgement can account them other then for enemies of jesus Christ.  
jesus Christ taught no such lesson to his 
Sect.  Disciples: it is necessary if we will follow them, to obey that the Lord commandeth us by his Prophets. Come out of Babylon, flee from 
Esa. 41.  the Chaldeans, depart ye, go out from thence, touch no unclean thing, go out of the midst of her, be ye clean, ye that bear the vessels of the Lord, fly out from the midst of Babylon, 
jer. 51.  and deliver every man his soul. Think we that these exhortations are in vain, and that the holy Ghost biddeth so often to go out with out cause? Let us consider what earnestness he useth, and if any think that such exhortations pertain not to us, let him harken to that which the holy Apostle saith, after he hath declared to the faithful, that there is no agreement between the faithful and the infidel. Wherefore depart from the midst of them, and separate yourselves from them, saith the Lord, and touch not any defiled thing, and I will receive you, and be your father, and you shall be my sons and daughters. Seeing then we have express commandment to go out of Babylon, and to separate ourselves from Infidels, either we must do it, or confess that we resist the will of God, and that we offend him, we cannot resist the exposition that the holy Ghost proposeth so plainly. The sum is to understand it well, and to know what manner of departure and separation this aught to be, and then to put it in execution.  
We may go out from Babylon, and separate 
Sect.  ourselves from Infidels, three manner of ways. The first is, in body only, having the heart joined with them, The second is, in spirit only, having the body joined with them. The third is, having the body and spirit both together. This last departure and separation is the surest for it is very hard, and almost unpossible to live amongst the Babylonians & Egyptians, without being defiled with their abominations, or put ourselves in danger of their sword: It is very hard to the flesh to put itself in danger of the sword for confession of the truth, if the virtue of the spirit of God change it not, & unless it do such violence to itself to forget & forsake itself, which cannot be without a singular gift of God. On the other side, to participate and consent to the abominations of Idolaters, and to please God, are things too far contrary, and which cannot agree together: wherefore the Lord hath not without cause withdrawn his people from Egypt & from Babylon, & forbidden that they should make any alliance, neither by marriage, nor any other kind of way, with Pagans & Idolaters, which were their neighbours, 
Exo. 34. Deu. 7.  knowing it is very hard to touch pitch without being defiled therewith, and to be conversant 
Eccl. 13.  among thorns without being pricked.  
But I know well that the flesh can reply 
Sect.  against this council. First that many cannot go out though they would: Then there is fear of losing their earthly goods, and delights, & pleasures of the world, which must be forsaken; and the love, study, and care of households and families which are committed to our charge: I am not ignorant what temptation this may be: And therefore I would not constrain all those which have knowledge of the truth, to go from their lands & countries to carry themselves into places, where it is lawful to serve God in liberty of the spirit, or condemn them altogether, & cast them off as unworthy to be disciples of jesus Christ, & to be counted for brethren, and christians, if they did it not: for I know well the departure would be very hard to many, & that it were impossible in this time to find a country of liberty which were able to receive so great a number of people as God hath showed mercy to, & wherein there were earthly goods sufficient to nourish & entertain them, if god of his grace would not cause manna to rain down as 
Exo. 16.  he did in the desert: yet if it shall please the Lord to give such strength to those whom he hath visited by his grace, to departed amongst Idolaters to make their abode there, where there is no constraint to commit idolatry, there is no country so straight nor so scarcely victuales nor yet so evil provided of worldly goods, which he cannot enlarge and make able to receive all those, which will come thither, and furnish them with whatsoever is necessary for them.  
He could as easily find means to do this 
Sect.  as he did to give so commodious an habitation, and so apt a lodging, and place to Noah and all 
Gen. 7. Noah's ark.  his family, and to all the beasts which entered in with him into his Ark, within so weak a vessel, and which according to man's reason, was nothing able to receive so many creatures with victuals necessary for them. Who made the Ark so well able to receive, so stable, and so strong? who made the victuals which were therein, to increase and multiply, but only faith? If then we shut our eyes as Noah did, to follow the Lord, we shall always find the ark large enough, and sufficiently provided. The Lord whom we seek and are willing to serve, hath sufficiently declared unto us since the creation of the world, what care he had over us, even to provide for us in all our necessities: For before he had created man, he prepared his lodging for him thoroughly garnished, not only for things which were necessary for him, but for all things that he could desire, to the end that nothing might be wanting to him, whereby he might take his full pleasure upon earth, wherein he would place him. Then if this good God hath so prepared this lodging for man before he placed him in the world, and would not create him until he had first created the heaven and earth, the Sea, and all things contained therein, to serve him: Think we that he hath not now as great care over us, as he had then, and that he cannot as well prepare us dwelling places, wheresoever it pleaseth him to direct us, when it pleaseth him to draw us out of a captivity, and furnish them with all things necessary for us? Who provided for the children of Israel, when they went out of Egypt? Who made them inheritors of the land of their enemies?  
We cannot and the worst fall, find a country 
Sect.  more barren, than the desert of the Israelites, after they departed out of the fruitful land of Egypt: but if many of the Israelites, being already acquainted with the Babylonians, liked rather to tarry in Babylon, yea, after they had leave to return into their own country, them to leave their possessions and delights that they had there, to return to Jerusalem; how many Successors think we they may have at this day amongst us? And therefore I know I should profit nothing to exhort all to go out. Moreover it were to small purpose to separate ourselves corporally from Idolatry, & to withdraw our bodies from Egypt, if withal we withdraw not the heart and mind, renouncing the manners & fashions of the Egyptians: for it is all one in what soil soever we be, if we carry the leaven of Egypt with us, 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 calves, and to take thought for the leeks, the onions, the flesh, the fish, & the pots of Egypt, it were better to call upon the name of God in Egypt, and patiently to abide the tyranny of Pharaoh, then to be from thence and murmur against God, and blaspheme him, as these old Idolaters, Isralites by name, and Egyptians in deed, having the body without, and the heart in Egypt: as at this day it falleth out in many. We have known some, that have boldly gone out of Egypt, as the monks go out of the world, They forsake the lands, the countries, the towns and the people of the world and of Egypt, but they forsake neither the world nor Egypt, but carry it always with them. They do in deed put off their garments, 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 skin. They cannot forget Sodom and Gomorrhe, nor put the hand to the Plough, without looking back as Lot's wise did.  
Many of these are not counted to return into Egypt, but do their endeavour to 
Sect.  draw others back thither, and to keep them there still, as the ●●ies, which were sent to spy out the land of Chanaan: we are not ignorant of the reports which some make of countries here about, we deny not but there are great faults and great imperfections in many, which boast themselves of the Gospel: but we would also that these delicate Israelites did understand, that in going out of Egypt they must pass the Sea, and through the desert, before they come to the land of Chanaan: and that flesh shall not find there all that it desireth. It must first bear & suffer much, & enter into great dangers? these delicate christians ought to think that they go from among men, to live amongst other men, & not among angels: for if we will find out angels and live among them, we must go seek them in Paradise, and not in this corruptible earth.  
Yet what vice or imperfection soever there be 
Sect.  in them, which be gone out of Egypt, & are in a country of liberty, yet this good they have moreover and beside, which is not small: that it is lawful for all them (to whom GOD hath given such grace) to be good men, which they may be without danger of their life, which is not lawful every where: for the greatest fault that is at this day in the world, and the greatest danger is to be a good man, and to be desirous to live in the fear of God: if there be Egyptians mingled among the Israelites, yea though the number be great, yet is it no small benefit of God to have liberty to hear his word, and to serve him according to the same without fear and molestation of Pharaoh.  
Wherefore I judge it most safety for them, 
Sect.  which are yet in Egypt, to go out from thence altogether both corporally and spiritually if it possible, & if they have any good opportunity to do so: but I advise them not to depart thence in body; if the heart renounce not the same altogether, it were better the body should remain there together with the heart, then to do as many do, which are come to these parts, and have begun to murmur, when as they have not found (not water as the Israelites in the desert:) But Malmsey, or Ipocries, Quails, Partridges, & a covered table: there come many which give us great & horrible offences, & commit execrable villainies unworthy, not only for Christians, but for Turks and Pagans: and then they complain of the hardness and barbarousness of the people, which they have found here, and slander the land wherein God is glorified. If they have found the people hard & stiffnecked, they have made them worse unto us, and more obstinate by their offences; and then to excuse themselves they lay the burden on others.  
I say not this that I would excuse the 
Sect.  ingratitude, and barbarousness amongst us, which doth greatly displease me. I will not deny, but that there is little fear of God, faith, charity, and amendment of life in many, which giveth cause of offence even to the best sort: that which I said, I say to this end, that those which are well minded should not lightly believe all evil reports, and should not refuse through them to go out of Egypt, if GOD grant them opportunity: and let them not cast their eye upon them, for they have not received the Gospel for their sakes, but that they should have a regard to jesus Christ whom they serve, who will not offend them, if they be his disciples: for even as the good cannot altogether eschew the evil, but that they shall find of them in every place, if they depart not out of the world: even so those which have the fear of God cannot be there where Christ is purely preached, but they shall find their like, at the least, the wicked that be there cannot hinder them from being good and serving of God, if they have a desire thereto: which they cannot be suffered to do there, where it is heresy and a greater offence, than murder to confess jesus Christ, as it behoveth a good Christian.  
Wherefore I think as I have already 
Sect.  said, that this departure out of Babylon, which is done both in body and soul, is the most sure and happy. For it is no small good to be conversant with the faithful at their public prayers and preaching of the word of God, and at the partaking of the Sacraments; as we may easily know by the great desire that David had, to see the ark of the Lord, & to praise him in his holy hill, and his tabernacle, with his chosen people. Why doth he lament so much for the tabernacles of the Lord? Yea, why doth he cry with so great affection, O Lord how amiable are thy tabernacles? what love is it that I bear to them? he was a prophet, he was not constrained to commit Idolatry: what grief sustaineth he, when as he is pursued by his enemies, and is separated from the church of God bodily? although he could not be separated spiritually? for he was better there being in the house of Achis, than Saul and all his enemies, which were bodily in the midst of the common weal and Church of Israel: yet how doth it grieve him, that he cannot praise God in the place that he hath chosen with his people? although he ceased not to praise him always where he was, and sing Psalms unto him? But he was not ignorant what favour and goodness God showeth towards his people, when they are assembled in his name: he had had sufficiently tried, how the virtue of the holy Ghost doth show forth itself in these holy assemblies, and in this body of jesus Christ united together with his members corporally and spiritually, to glorify him all with one heart and voice: why do the poor captives of Babylon so much lament Jerusalem, but because they feel what a plague it is to be so oppressed by tyranny, that men cannot have any good form of a Church, nor yet serve God according to his policy and ordinances, nor make public confession and profession thereof as the faithful desire.  
But because it is hard for all men to be able 
Sect.  to come to his felicity, to departed wholly this day out of Egypt and Babylon both corporally and spiritually to live in liberty: yet at the least it is necessary to departed thence in heart and mind, if they cannot get thence in body: and how can this departure and separation be, if we keep not ourselves from the filthiness and abominations of this world; for that it is the true religion, as Saint james witnesseth. He that liveth amongst the Idolaters and communicateth not with their Idolatries and sins, he is much better separated from them, than he that is conversant with the Godly, and hath his heart replenished with superstition and hypocrisy, 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 serve for his honour and glory, for this cause the christians are called saints, & confess the holy universal Church. Seeing then that the Church is holy, & that it is nothing else but the assembly and company of the faithful, it followeth necessarily that all the faithful, which are the members whereof this body consisteth, and that this company assembled and made be holy: for this cause we call it also the communion of saints. And S. Paul writing to the faithful which have received the Gospel, he saluteth them, and called them Saints, as it appeareth in all his Epistles: for what cause then are they called saints, but because they are separated from all profane uses, and that they are drawn away from the service of the Devil, the world, & the flesh; & that they are wholly dedicated, consecrated, and sanctified to god to serve him only? for the scripture calleth the thing holy, which is secluded from all other use, and which is nothing but to the service of God, and therefore the Lord called his people 
Levi. 19 1. Pet. 1.  Israel, the holy people, and commanded them to sanctify themselves, saying be ye holy, for I am holy.  
For this cause he hath separated and divided them from all other people, and hath given 
Sect.  them laws, ordinances, and ceremonies, clean unlike to all other people, to keep them better in his service, to this end that they might not be defiled nor polluted with the superstitions, Idolatries, and abominations of others: wherefore he hath endeavoured by all means to draw them from all company and acquaintance with Idolaters, which might any way induce them to worship some other besides himself, or in other sort than he had commanded: if it were all one, & that it were no sin to be in company with Idolaters, and to communicate with them in their sacrifices & abominations, what need was there that God should give a Law? to what purpose hath he so charged the people of Israel with ceremonies, if it were lawful for them to use all indifferently as they lifted? why did Moses study all that he could, (being thereto appointed of god) to ordain them ceremonies ●lat dissonant & contrary to all their neighbours about them, & all the Pagans & Idolaters? It was for nothing else, but that first the Lord would foresee by this way, that they should have no acquaintance and familiarity with them in that which concerned the service of God, nor any similitude, whereby they might be induced to follow them or obey them, with such an opinion of false Gods as the Pagans have. Then to the end it should not seem they did like unto 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 seem, that thereby they did allow their manner of dealing: so far is it that God would permit it to be lawful for the people of Israel to communicate with the blasphemies, sacrileges, & abominations of Idolaters; that he would not suffer them only to have any agreement with them in ceremonies, & in their manner of doings with them: he would not suffer them to have so much as in the outward things, even those which otherwise might have been indifferent & lawful: why did he forbid this so sharply, but for the causes above said, & to keep his people always the better without wandering from his service.  
Wherefore if we willbe accounted Gods people, 
Sect. The office of God's people.  we must be holy both in body & soul, & witness by our words & works, that we are his children, & that the works of the wicked displease us, or at the least that we allow them not: for when the Apostle forbiddeth us to be partakers of the works of darkness, & commandeth us rather to reprove than, he doth sufficiently show us, that we cannot be children of light, if we do not wholly renounce darkness, & that we cannot be separated from Idolaters & Infidels, if we conform ourselves to their manners, their works, & conversation. And therefore for a man to boast himself to be faithful, & outwardly to allow idolatry, & to give good countenance to idolatries are things with cannot agree together in a true servant of god. Let us not think ourselves excused before god, 
Sect.  nor in the conscience of those with are faithful indeed in saying: I know well enough, what my heart is, what countenance soever I carry, or what godly show soever I make, yet put I no trust neither have I any devotion in Idols, but I worship the only God in my heart, it is better yet to do thus, then to persecute the truth, and for a man to show himself an open enemy unto God. But yet it is impossible that the heart should be free from Idolatry, when all the body is defiled, and doth reverence unto strange Gods, & to the enemy of God: what good heart soever a subject can bear to his prince, yet could not the prince bear it, that he should do homage to another, & that he should carry weapon against his natural prince. Men say commonly that he the sweareth by art, for sweareth himself by art; we ought not to think that the heart remaineth unsworn, if the tongue forswear itself; for we must understand the oath according to the meaning of him that giveth it, and not after the meaning of him that receiveth it. And when we are partakers of the ceremonies, sacrifices and Sacraments, whether they be of the faithful or infidels, we bind ourselves & swear unto that religion, by which we communicate with them.  
We have then trimly said that our meaning is far other, for God alloweth no Sophistry: he cannot call things by but their name: fraud and deceit is somewhat more honest amongst men, then manifest theft, yet is it accounted before God for theft in deed, what name so ever men give it: wherefore let us not think that by our goodly shows, our Idolatry is so excused, that it is not idolatry, and a true kind of renouncing Christ jesus: although it seem to us somewhat more allowable, then to deny him openly. S. Peter denied Christ with his mouth, he said, he was none of his, and do we make any more of him? what speech do our works utter else but the same of S. Peter? where unto tendeth our Idolatries and outward hipocrysies? but to let Infidels understand that we are not the Disciples of Christ jesus, & that we know neither him nor his Gospel.  
To reply, that we do it not with the heart, but 
Sect.  the heart is far otherwise: So was even the heart of S. Peter: it grieved him greatly to deny Christ jesus, but the infirmity of the flesh & fear of death overcame the christian constancy, which ought to have been in him, yet can we not excuse him, but that he sinned greatly, and we are less to be excused than he: for he denied not jesus Christ for fear of losing his worldly goods, or for any light cause as we customably do, but for fear of death, he went not to present himself willingly to renounce him as we do, he went not to the bishops houses, nor to the high Priests of the Law to please them, or other of the jews; or to make them believe he was of their company, or that he had no acquaintance or familiarity with jesus, as they do, which frequent the temples of Idols; he went thither to stand faithfully unto him, as he had promised, & for the love and affection he bore to him, yet was he caught: and seeing how his master was handled amongst the murderers, and viewing the place where he was, fearing death, which was manifestly before his face, & was overcome by the infirmity of his flesh: for he was so troubled that he knew not what he said or did, for that he saw not jesus Christ then, but as a poor miserable creature, forsaken of all men, for he had not yet such knowledge of his divinity, nor had not received the holy Ghost so abundantly as he had after.  
But we that confess jesus Christ to be set 
Sect.  at the right hand of God his father, above all the heavens, we tarry not till our adversary urge us and press upon us, and that tyrants constrain us to renounce him, but immediately of our own accord, & voluntarily we go to the assemblies of Idolaters to the same purpose, knowing well that we must needs dishonour jesus Christ with them: & how much the more they mark & behold us, so much the more we show ourselves plentiful in all kinds of blasphemies & Idolatries. There is not so small an Idol whereunto we do not reverence, whereunto we do not bow the knee, fearing to be accounted true scholars of Christ jesus.  
The ancient christians did so lightly esteem 
Sect.  these matters as we do, but they thought it so vile, so detestable, & unworthy a thing for a christian, that hardly they would account them for brethren & christians, which had not been constant in the torments, and which liked better to forsake and forswear Christ jesus, then to suffer death, at the least those; which accounted their life more dear to them then the glory of jesus Christ, hardly could they ever be received into the ministery of the Gospel: yet was it sufficient to the Idolaters and Infidels, that those whom they persecuted for christians, should make only the least show only 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 only draw one word from their mouths, or cause them to show forth some gesture, which they might draw to their advantage to boast that they had made them to abjure.  
But the flesh will reply, that if it should do otherwise, 
Sect.  it should put itself in danger of being persecuted, & to cause others to be persecuted, & should stir up great offences. near are goodly reasons of man's wisdom, and very fit for the flesh, and the school from whence they proceed, I am in company of Adulterers, which go into a brothel house and fearing to offend them, I enter in with them to keep them company. But some will reply again that the Brothel house, and Idols temple is not all one, but much worse: for what is Idolatry and superstition else, but adultery and fornication with strange gods, & the temples of Idols, what are they else but brothel houses of Satan? wherein we violate the faith promised to our Lord jesus Christ, and wherein we give ourselves over as whoremongers and adulterers unto strange Gods, and to the Devil as to our lovers? I know not how we may speak this more civilly, if we will not correct the speech, which the spirit of GOD hath uttered by his Prophets, which commonly use these 
Exo. 16.  kind of speeches, when they preach against the idolatry of the children of Israel.  
But a man may yet reply. Although the body be there, yet we consent not in heart, and yet we avoid offence and persecution. Dina the daughter of jacob, whom the Son of the king of Sichem ravished, consented not in heart to the wickedness of the adulterer, yet was she not altogether without fault, she was for all that corrupted and counted for an harlot; for if she had remained in her father's house without wandering abroad to go see the daughters of the country, she might have avoided that great inconvenience, whereby she fell into great dishonour and was cause of great evil.  
Which of us all would be content, if his wife 
Sect.  after she had yielded her body to an adulterer, should make him this answer, saying: although he had his pleasure of me, yet was it against my will; but because I saw myself amongst adulterers, fearing to be spoiled, & that they would cut my Purse, or take away my Gown or my Kercheife, I consented to their will, but I did it unwillingly, to avoid that they might do me no displeasure, and for the fear I had to offend and anger them. Had not the husband good cause to say, what hadst thou to do in the brothels house? why wentest thou thither? had not it been better for thee to have lost all that thou hadst, all thy jewels, thy raiment, yea, thy life, than thy chastity & soul, and to offend God; who commandeth us to choose rather to die, than to break his commandment, & violate the faith & loyalty, which thou hadst promised to thy husband.  
As for that which some allege also concerning offence. Such disputers show well that 
Sect.  they understand not, or will not understand what an offence signifieth. For after that manner that they would avoid offence, they declare that they understand by offence, the disfavour that one may have of men for that he doth, and the displeasure they may have thereby: but if we mark well in what sense the name of offence is taken in the holy scriptures, we shall find it signifieth nothing else, but all hindrance, that we may give to our brother by our evil example to make him stumble and wander out of the right way of salvation, or that we may take of others: for if we will take all that for offence, which men willbe displeased at, we can never serve God as we ought to do. For as S. Paul saith: If we should please men, we could not 
Gala. 1.  be the servants of God. The offence then which we ought to fear, it is all let that we may put either to our salvation, or to the salvation of our brother. If than I enter into the brothel house 
Mat. 18.  with whoremongers, & fearing to offend them commit wickedness amongst them, I give two offences in steed of avoiding one. First, in that by my dissimulation or agreement, I allow iniquity, and in allowing it, yield myself partaker thereof & faulty: for those sin not only, which commit a wicked act, but those which in any sort consent thereto & allow it, and after the fort such a one is an offence to himself; whereby he showeth not to have well understood & considered that which jesus Christ saith. If thy eye, thy hand, or thy foot offend thee: that is to 
Mat. 5.  say. If there be any thing which hindereth thy salvation, seeing it ought to be as dear & as precious and necessary as thine eyes, thy hand, or thy feet, cut & pull away all that, & lose it rather then wholly to perish. Further he is offence to the wicked, whom he doth more confirm in their iniquity, for instead of reprehending of them to draw them out of the same, they defend themselves by him, & by him take occasion to approve it. Thirdly he offendeth the faithful, & chief the weak: for when they see him in the brothel house & with Idolaters, although his heart be far otherwise, them he showeth himself outwardly: yet they that see him & consider his outward works they are troubled therewith in conscience, and are led by his example, either to do the like, thinking that to be well done, or to accounted him for a wicked person, and so they cannot but but to be offended either one way or other, for a man cannot judge of my heart according to my fancy, but he will judge thereof according to his own, and according to the testimony, I give him by my works: And whatsoever I think, I cannot bind my neighbour to my thought, and cannot enforce him to judge otherwise then he seethe. And to think me a sheep when he seethe me clothed in a Wolves skin.  
For this cause S. Paul admonisheth us, 
Sect. 8. Thes. ●.  that we should not only keep ourselves from evil, but from all show and appearance of evil. Also for that cause he reproved the Corinthians, who did eat flesh offered unto Idols, although the thing were indifferent of itself, and of itself was not evil, as is Idolatry, which in no sort can be good: for we cannot commit it, but we must deny jesus Christ. S. Paul reproved not the Corinthians, for having sacrificed in the Idol temples with Idolaters, for that was to intolerable for a Christian; but he reproveth them only, for that they bought in the shambles, and did eat at the tables of Idolaters the flesh that had been offered to Idols; It is almost, as if now we should buy the candles of that good Saint, not to offer them up to Idols, but to light us, as if we should light ourselves by others, or as if we should buy bread hallowed by the Priests, or of their hallowed candles, to serve our turn in the house like others without any superstition, or as if we should go banquet at a friar house, prepared for the honour of some Saint, with the other friars, & yet not do it for any devotion we bore to the Saint: the Corinthians did it not for devotion, nor for any confidence they had in the Idols, nor yet to make the Idolaters believe, that they did any thing honour or reverence them, that they might the better be amongst them they did not that for any religion, nor as a Divine service, but they did it to serve their necessities of their bodies, and as a civil thing: wherefore as touching themselves, and their own conscience, they sinned not before God, nor against the first table, if there were no other respect but to them only, but because their work became offence to their neighbours, they sinned against their neighbour, & against the second table, & by consequent against the first table: against jesus Christ, & against God, who will that we should serve to his glory, & to the charity of our neighbour, which is joined therewith.  
These than offended not God in using their christian liberty, knowing that that flesh did not differ from the other, seeing they nothing esteemed the Idol. But they offended him in that they abused this liberty to the offence of the simple, the ignorant, and the weak, whom they enforced to do things contrary to their conscience: for among the Christians, which were at Corinthus, there were some of them more ignorant than others: And therefore they were not all yet well resolved in the matter of Christian liberty; for there were, which made conscience, to eat flesh that had been offered to Idols: because they had learned by the Gospel, that Idols, and the service to Idols, was forbidden of God, and it seemed unto them, that since the service of Idols was so displeasing to God, than they might in no wise use that, which was once consecrated to Idols. It was the like case, as if now we should make conscience to use the goods of the church, and other things which were dedicated by our Ancestors to Idols and their temples: for although idols displease God, it followeth not therefore that I cannot apply to better use, that, which the ignorant and Idolaters have abused about Idols; and therefore those which had more understanding of christian liberty, among the Corinthians, made no conscience to use those things which were offered unto Idols: for they did it not for honour to the Idols, nor for any opinion they had in the Idols; for they knew well that the Idol was nothing, but in the imagination of him that thought it somewhat: wherefore the Idol was nothing to them which had this understanding, & were delivered from the errors and foolish opinion and imagination of Idolaters, & therefore the Idol, nor the foolish conceit, that Idolaters had of their idols, could not let the faithful from using the good creatures of God, but the ignorant which among the christians understood not that point so well as others. And therefore it seemed to them, they could not use any thing that had been dedicated to Idols: but they should testify they did some reverence to the Idols, and serve them: wherefore they made conscience thereof, & did eat of that flesh in doubt, by reason of their ignorance. This doubt & ignorance is the infirmity, which S. Paul speaketh of in this place, but when these ignorant saw others eat of the flesh they were moved by their example to eat thereof as well as they, with this doubt & scruple of conscience, wherein they offended God: for seeing they doubted, there was no faith, but there was contempt of God, seeing they did it against their conscience, what ignorance soever there were: And therefore S. Paul reproveth them that were the cause thereof.  
Moreover, wherefore did S. Paul reprove 
Sect.  S. Peter in Antioch before all that were present, for that he dissembled to eat flesh with the Gentiles, when he saw the jews enter which came from Jerusalem: to eat flesh and not to eat is a thing indifferent: and therefore S. Peter made it no conscience to eat flesh with the Gentiles, but fearing to offend the jews which were weak, and which understood not yet that liberty, he withdrew himself from the table seeming not to eat: wherefore S. Paul reproved him openly, although S. Peter did the same to a good intent, and for fear to offend, for in thinking to avoid the offending of the jews, he offended the Gentiles with an offence much more dangerous: for instead of withdrawing the jews from their judaisme, he induced the gentiles to play the jews by his example, and troubled their conscience.  
Then let us consider if the holy Apostle 
Sect.  could not allow in these things indifferent, that the faithful should use their liberty with good conscience, as touching themselves, if thereby they have given any cause of offence to the weak to confirm them in any superstition, or to stir them up to do any thing against their conscience, how he would permit that those, which went themselves to be of the faithful should offend God, and their neighbour in things which are not indifferent, but altogether contrary to the commandment of God, and much more execrable than one would think as he manifestly showeth: for he hath rather forbidden in his Law Idolatry, and the honour and reverence, which is done to Images than he hath done murder and adultery.  
Then if Saint Paul hath reproved and 
Sect.  condemned the Corinthians, who by their knowledge and example in abusing their liberty licentiously have given occasion to the ignorant to eat flesh sacrificed unto Idols with scruple and doubt of conscience: what would he say of those, which give not only occasion to others to honour and reverence Idols against their conscience, but do lead them to do so, both by their doctrine and example? For to eat flesh then offered to Idols, as if one should eat other flesh, without having other opinion of Idols than the faithful have, was not sin in itself, to him that used it in that sort, but it was sin to the ignorant and weak christians: which understood not as yet their liberty, who did eat thereof not to such intent as Idolaters, which did eat thereof for honour to their idols but did eat thereof with scruple of of conscience fearing thereby to offend God. There was then no sin in the usage of the thing, as in itself, but that themselves brought thereto by their ignorance, and the doubt in conscience they did put therein; for seeing they thought that flesh and meat unclean and defiled, although of itself, it were pure and clean to the faithful, which accounted it so, yet to them, was it polluted and unclean, for it was not purified to them by the word of God, without the which every thing is unclean to us: seeing they were not yet well assured thereby, that they might eat thereof without offending God, seeing that assurance did fail them, which they could not have, but by the word of God: it followeth that that they did, was not done in faith, and consequently that it was sin: for what soever is done without faith is sin, and what soever is done without steadfast assurance of the word of GOD, with doubt of conscience, is done without faith: wherefore following the doctrine of S. Paul, we cannot deny, but that is sin: for the faithful aught to do nothing, nor take any thing in hand, whereof he is not plainly resolved and assured by the word of God, otherwise he sinneth: and therefore those, which knowing the liberty they had to eat of that flesh, flesh, were cause by their example, that the others did eat thereof with that doubt they had therein, they were cause that these sinned in that: they which had the knowledge of their liberty, had not sinned, if that they had not in that point been an offence to the others: that is, if they had not emboldened them to eat against their conscience of that meat, whereof they stood in doubt: but those, that do encourage others to communicate with Idolaters, they do much worse without comparison, for that Idolatry, which they commit, cannot be accounted as a thing indifferent, neither to them that have knowledge nor to the ignorant, neither do I think, that a man, who hath the knowledge of the gospel, how little so ever it be, can communicate there without scruple of conscience: those then which induce them thither, are they not offensive to them?  
And if these outward adorations and hypocrisies 
Sect.  were indifferent, and lawful for Christians to use, the children of the hebrews and Daniel also had been very rash and obstinate Fools, if to save their lives, they would not have feigned to obey the kings commandment, as others did, to allege against this, that we are then bound to confess jesus Christ manifestly, when we are required, or constrained to deny him, or confess him by some evident sign, as they were constrained, but that otherwise we may dissemble the matter, especially when we are not known nor marked therein: I know not what sure foundation these reasons may have, If we be bound to confess jesus Christ being in danger of life: I cannot understand how it can be lawful for us to deny him being far from danger.  
But how can it be lawful for us to offend 
Sect.  the faithful, and to nourish and establish the faithful in the error of idolatry for fear of troubling and offending the infidels; whom we cannot in better sort offend, then in cherishing and confirming them in their superstitions and abuses. It seemeth to me that this fear of offending, is like to the charity of some anabaptists, which have been of opinion, that it was not lawful for a Christian Magistrate, by justice to put all those to death or any other offender, because jesus Christ hath forbidden us to revenge evil; and for that he hath commanded all christians to suffer all injuries patiently, this is a strange charity: the shepherd for pity and compassion he taketh on the Wolves, he dare not hunt them from his flock, but suffereth them to devour his sheep, and taketh more pity of the poor wolves then of his sheep; and to be charitable towards the wolves, will be more cruel to the sheep than the wolves themselves.  
But when all shall be well examined, I 
Sect.  fear much, that the disease of our flesh proceedeth not so much from fear that it hath of offence, as for fear of death: wherefore without seeking reasons any further to prove this, I ask but the testimony of conscience, of those which love rather to cloak their infirmity with his veil of fear they have to offend, then flatly to confess it. I ask then in conscience if they were out of danger & in such liberty that they durst boldly confess that they understand, whether for fear of offence they durst not speak of jesus Christ, and whether they would join themselves with Idolaters and keep them company in all their sacrifices & ceremonies? It is most certain they would not, or else were they very evil instructed in the doctrine of Christ.  
I deny not, but there are some things, wherein we might bear with the weak, and wherein 
Sect.  we ought to be well advised to take from them all just cause of offence. If the question be, whether I should eat flesh or not eat. I may well use my liberty, if by eating I know I may alienate & drive any poor ignorant man from the Gospel, and in abstaining, may draw him to the knowledge of the Gospel, surely I ought to abstain, and to have more regard to the edifying of him, then to my liberty, considering that the Apostle saith, knowledge puffeth up, and charity doth edify: for God hath not forbidden me to eat flesh, or to abstain some days, rather than others, but hath left that to my choice on condition, that I do all things to his honour and glory, and to the edifying of my neighbour.  
But when question ariseth of any thing, 
Sect.  which God hath expressly commanded or forbidden, we must no longer there deliberate, or take counsel, or dispute whether we must do it or no? For it resteth no longer in our power nor our judgement: for the council, is already taken, either we must do it, or determine to make war with God, and it is most certain that God hath expressly forbidden, and with grievous threatenings; that we should not honour nor worship images nor strange Gods, nor yet bow to them, nor do any homage to them, nor to be partaker of the table of Devils, neither by hypocrisy, nor of purpose: wherefore we ought to beware thereof, if that we fear to incur the displeasure of indignation of almighty God, and rather to choose the bodily death: or if we have done otherwise, we must crave mercy and pardon of God with tears and weeping, as Peter did.  
I know well that some wise men, which take upon them to teach others, and confess 
Sect.  jesus Christ privately, but deny him openly, tell the faithful that if they dissemble not, they should put themselves in great danger & others with them, & could no longer serve in the church, but should leave it in great trouble. It seemeth that such men will govern the Church by their wisdom, and not leave it to be governed of God by his providence: do we think we can find a jesus Christ whom we may serve without Cross, without persecution, and without thorns? Think we to find a jesus Christ so delicate & soft as Velvet? where shall we find that the holy Apostles & true disciples of Christ jesus have consented to or allowed, either in word or deed, the idolatry & abomination of the Pagans, to avoid dangers & persecutions for fear to trouble the churches? in deed such were the Apostles of circumstion, who did greatly molest & trouble S. 
Gal. 5. Phi. 1. 3.  Paul, for they endeavoured to please men, because they were enemies to the cross, which they would not bear as S. Paul did.  
After the judgement of these men S. Paul was a great troubler of the church, for through out all places where he was, he was persecuted always, driven away, banished, or imprisoned, because of him and the doctrine that he preached many good and faithful men have been in danger to those, both bodies and goods, and many have been put to death, and many towns & countries moved & troubled. If S. Paul would have dissembled, supported and approved their errors, abuses, and superstitions of jews and Gentiles, without speaking so plainly, and reproving and condemning them so openly, both in word and deed: he might well have avoided all those inconveniences: shall we then condemn him, as undiscrete, rash, arrogant, and one that were mad? but if he had done otherwise, and if he had pleased men, he had not been the servant of jesus Christ, he had been a traitor to 
Gal. 1.  his church, if for his own bodily ease, and to procure the same to others he had hidden the truth of God.  
This great Apostle ought in deed to have feared 
Sect.  as much that the church should find lack of him, if any harm should come to him, as of any of us, for there had been far greater loss, yet did not that hinder him from executing his office, according to the charge given him: he will not appoint rules and limits to God, but he followeth the rules & limits that God hath left unto him, committing himself, & all things else to his providence: for he knoweth, that all days and all the heirs of our head are counted, and that nothing shall befall unto us, but by the ordinance of God, who win determine nothing but to his glory and our salvation: if he will that we suffer & die for his name, our bounds, our troubles, yea our death shall do better service perhaps to his Church, than our life; if he call us out of this world, he will send others into his harnessed, if men be not altogether unworthy thereof? If it please him that we live and serve longer in his church, he is mighty and wise enough to keep us by such means, as shall please him without our dreaming & inventing means contrary to his will: wherefore as we ought not to tempt God, nor procure harm or danger to ourselves, so ought we not for fear thereof, seek strange means, nor do that he hath forbidden, and to agree with Idolaters.  
But some will reply hereupon. Why then did S. Paul writ that he made himself the 
Sect.  servant to all, and that to the jews he was a jew, and to the Gentiles a Gentile: Let us 
Mat. 16.  take heed we inivirie not the Apostle, & make of him a visor to cover our flesh, and to transform our Satan into an angel of light, who goeth about to withdraw us from our office, as Peter would have perverted jesus Christ: that which S. Paul did, he did it to win all to jesus Christ: & that which we do, & would cover ourselves by the example of S. Paul, serveth to lose & turn away all men from jesus Christ. Think we that S. Paul did so accommodate himself to others, that he played the thief with thieves, the whoremonger with whoremongers, the drinkard with drunkards, & the idolater with idolaters? And when he was in Ephesus, Cyprus, & Athens went he with idolaters to do reverence & offer sacrifices to Diana, Venus, & to Minerva, to jupiter, & to Neptune, or to any other Idol? did he not reprove and condemn idolatry through all places where he came? was not that the cause, why the Infidels stirred up so great troubles & persecutions against him?  
Why then did he enter into the church to 
Sect. Act. 21. Act. 18. 19  purify himself? why made he a vow and shaved his head? why did he circumcise Timothy? there is great difference between that, which S. Paul did, & that we would allow by his example: for they with ceremonies were commanded of God, & therefore was it lawful to edifying, according to the christian liberty, until that jesus Christ was fully manifested, and that the jews were perfectly advertised of the christian liberty, & of the abrogating of their ceremonies: wherefore the disciples did yield themselves to them for a time in these outward things, and therefore have they used the ceremonies, as things indifferent to them, which attributed no merit unto them, but did it to draw the jews to a greater knowledge, & finally to withdraw them from all such observations.  
With the Gentiles in like sort S. Paul did 
Sect.  well agree, as touching their civil & politic laws, and their other indifferent kinds of dealing, which did nothing touch the conscience: but we read not that he yielded himself to them at any time in their false religion & idolatry, for he could not do it without offending god, seeing that that idolatry was forbidden & condemned of God, as that also which is now amongst the Papists: for it is invented of men against the commandment of God, it hath nothing like to the jewish ceremonies, at that time observed of the Apostles, but it is like altogether to the idolatry of Pagans & to the judaism the now is amongst the jews, whom he cannot follow without denying jesus Christ after this great manifestation which we have received of him.  
And although S. Paul did bear with the 
Sect. Gal. 4. Gal. 2. Act. 16.  jews for a time, yet when he understood that some of them confirmed themselves in superstition, and that they desired these ceremonies as necessary to salvation, he cried out against them, and condemned them openly; and when he saw some false brethren come to espy out his liberty, he would not circumcise Titus, as he had done Timothy, but thought the circumcision damnable, which notwithstanding he had used before, but yet as a thing indifferent: for the occasions and circumstances did wholly differ.  
Now let us consider how those are like to S. Paul, which will cover their Idolatry by his example, when S. Paul knoweth that that he doth in things lawful for a time, confirmeth the superstitions in their error, and that they require the thing which he accounted as neuter, as necessary to salvation, he will no longer bear with them, but condemneth them openly: and when of purpose any come to espy him, of purpose he rejecteth to them, without fearing to offend either the false brethren, or the Infidels: for these are the offences of the Pharisees, which are not given them, but they take them of themselves. Contrariwise our hypocrites, and dissemblers in things expressly forbidden of God, full of blasphemy and sacrilege, which the Idolaters account to be necessary for salvation, they will please them in it, and fayne themselves like unto them; and how much the more they are marked of them, so much more they blaspheme: they carry so good countenance and counterfeit the papist so well, that they pass all the rest in Idolatry, to the end they may be accounted for good christians, that is, for perfect Idolaters; such as they are, which watch them, so that no man can suspect or think otherwise of them.  
Wherefore to allege that in the sacrifices 
Sect.  of Idolaters, the supper of jesus Christ is there celebrated, it is too much to blaspheme Christ jesus. If S. Paul have written to those which did eat flesh sacrificed to Idols, without worshipping the Idols, that they are partakers of the tables of Devils in so doing: & that they cannot be partakers thereof, and of 
2. Cor. ●.  the table of jesus Christ both together. What would he say of those, which will join the table and supper of jesus Christ with the table of Devils, and with the sacrifices wherein jesus Christ is flatly denied and blasphemed? such sacrifices are commanded or forbidden of GOD, if they be of GOD we ought 
2. Cor. 6.  to be such as they that follow them, if they be against God, how can we join Christ and belial.  
Some reply again upon this and say, wherefore 
Sect.  then doth S. Paul write, I will that men pray in every place, lifting up pure hands without wrath or dissension, seeing he willeth that the faithful man pray in every place generally without exception, it followeth then that it is lawful for him to pray in the temples of Idols, so that he pray to God, and not to the Idols. We need not make any other answer upon this reply▪ but that which is already made, if there were nothing but the offence that might arise thereof, the cause is sufficient to condemn him which should go thither to make prayer, seeing he hath places enough else for that purpose, without choosing or accounting of that place, more than another: for if he desire to call upon and to honour God, he may do that in his house, and enter into his Chamber according to the council of jesus Christ, and pray to thy heavenly father in secret, who seethe him as well as if he were in an open place, and he will reward him openly. If he desire to pray openly to be seen of men, & to 
Mat. 6.  receive praise therefore, as the Scribes and Pharisees, he hath received his reward already with them, he witnesseth thereby, that he is not the true Disciple of jesus Christ, but that he seeketh his own glory, not the glory of GOD; if he be desirous and willing to glorify GOD before men, to stir them up by his example to do the like, or to confess him, and to make protestation and profession of his faith before all men: he must go into the assemblies of the faithful wherein God is sanctified, not to those of Idolaters where GOD is blasphemed, or if he will confess him amongst Idolaters, he must do it rather in showing himself to despise their assemblies, and that GOD cannot there be honoured, but by doing honour in the place dedicated and consecrated to the devil, declaring thereby, that he thinketh that GOD may then be honoured.  
And if there were no more, but 
Sect.  that which saint Paul addeth lifting up pure hands, he declareth suffisufficiently that men cannot do that in a place, where there is any spark of Idolatry and superstition. For how can he lift up his hands pure unto God, who hath polluted and defiled them by idolatry? for when God requireth pure hands, he showeth plainly that he will have both the heart & the body pure & clean, without any spot or pollution: and we cannot deny but he is subject to such pollutions & spots, which doth homages to the Devil, and dishonoureth God in that point, and killeth and murdereth 
Exod. 3.  the soul and conscience of his brother, and becometh guilty of his blood, which shallbe required at his hands, the which he hath polluted and defiled therewith.  
And therefore this place cannot serve them, 
Sect.  but to condemn them the more. For S. Paul pretendeth not by these words to induce the faithful to frequent the assemblies of Idolatries, and there to make their prayers and supplications, but rather to withdraw them from it, giving them to understand thereby: that they ought not to take care where to pray, thought they have no material temple, for they them●●●●●● are the true temple of god: wherefore in what 
1. Cor. 6. Ephe, 2.  ●●●●e soever they be, jesus Christ dwelleth by faith in their heart, and so they are always in the temple of God: wherefore God no less heareth their prayers, than theirs which worshipped him in the temple of Jerusalem, which 
joh. 12.  ought now to have been abolished, to the end that jesus Christ the true spiritual temple might only have place amongst the christians and faithful: and therefore after that S. Paul hath made mention of the christian assemblies, and hath exhorted Timothy to make 
1. Tim. 2.  prayers for all estates, and for all kind of men; he saith after, that the same must be done in every place, to the intent the faithful may understand, they are not tied to the observation of the jews, nor to their Temple, and therefore are they much less to the temple of Idolaters.  
There is yet another place which they will have to serve their turn, because S. Paul 
Sect.  saith. If any brother have an infidel to his wife and she consent to dwell with him: Let him not forsake her. And the woman that hath an 
1. Cor. ●.  Infidel to her husband, & he be content to dwell with her: Let her not forsake him, for the unbelieving husband is sanctified by the believing wife, and the unbelieving wife is sanctified by the believing husband, otherwise your children were polluted & unclean, but now are they holy. They will conclude by this, that if it be lawful for the faithful to dwell with his infidel wife, & to use her, and to be served of her, that by the same reason, they may also use the ceremonies and manners of doing, which are amongst the superstitious and Idolaters. For if they be polluted and defiled to the Infidels, yet are they not so to them, but are clean and holy, for to the clean, are all things clean, but to the unclean and Infidels, all things are 
Tit. 1 ●.  unclean. They say further, that even as the Apostle will that the party faithful forsake not the Infidel, if she consent to dwell with him, because the husband or the wife being faithful know not whether they can win the party unfaithful, so they know not whether GOD by their mean will win and call back the poor blind and ignorant.  
I am greatly ashamed when I see the 
Sect.  Christians dally in this sort with the word of GOD, and draw it so violently by the hair, to make it serve for their blasphemy: what agreement is there between the party infidel and the Idols, If Saint Paul had said that of a Whore or whoremonger, and had allowed that the faithful man might dwell with an Harlot, and use her in whoredom, although she were an Infidel; if she would carry with him, or a whoremonger with a Christian woman, their argument and comparison had some colour, but the Apostle speaketh in this place of such as are joined by lawful marriage, for marriage is of such authority, and so fast and indissoluble, that God will not that it should be broken or violated, nor that the husband or the wife separate themselves one from another, although one of them should strick obstinately in infidelity, if that the party unfaithful would not hinder the faithful to do his duty to God: for if the husband would not suffer his wife with him, except she would forsake jesus Christ, but that he would drive her away and forsake her, if she would not so do to consent to his infidelity & idolatry: in such a case S. Paul will not that the wife be subject to the husband, or the husband tied to the wife, he alloweth in such a case, that the faithful forsake rather the infidel, than God, and that he suffer her to departed from him, rather than to suffer himself separated from jesus Christ. 
1. Cor. 7.  For in such cases it is fit to practise the which Christ jesus hath said. He that leaveth not father and mother, brother, sister, wife, and children, goods, possessions, for my sake, he is not worthy of me.  
But if the infidel suffer the faithful 
Sect.  to live in his liberty and religion, than the holy Apostle, will that he bear with the Infidel and not to reject her nor forsake her therefore: and that for two causes. First to show what honour we own unto the holy ordinances of God, and in what reputation we ought to have the holy marriage. Secondly, because there is yet some hope of winning the infidel, for although the wife of the christian be yet a Papist, or Infidel, and Idolater, yet if in other things she do the office of an obedient wife towards her husband, if she be a good housewife and do govern his family well, and rendereth unto him the duty and reverence she oweth unto him, he ought to keep her: sith God hath given her unto him, and joined her with him? For although she be an Infidel, yet her infidelity cannot hurt her faithful husband, if he be not partaker thereof, his faith can not be made void by the infidelity and Idolatry of his wife, whilst he persevereth therein, and alloweth not the infidelity and Idolatry of his wife, but reproveth her, and endeavoureth to correct her as much as he can: yet the Apostle will not that the faithful party should communicate with the infidelity and Idolatry of the other in hope to win her, for it were a slender gain to lose two, in steed of winning one, but will that the faithful party keep itself pure and clean, and separate itself rather then to consent to that.  
And therefore this place is flat contrary unto 
Sect.  them that allege it for their defence. for if Saint Paul, doth permit the faithful party to choose rather to be separated, then to consent to the infidelity and idolatry of the other, which is, one body, one flesh and blood with her: how can he allow that we should consent to idolatry, to dwell with those which have not the third part of such conjunction with us, as the husband and the wife have together? If God, who hath commanded that the man should leave father & mother, & cleave & join to his wife, will that man forsake her rather, than to deny his word, how can he like we should commit such Sacrileges, to keep ourselves still amongst those, which are nothing in comparison to us, or touch us very little; for what signifieth these words else: If the infidel go his way 
1. Cor. 7.  and departed, let him go: for the brother or the sister are not subject in such matters? What else doth this mean, but that if the infidel do her duty in the rest, and if there be no disagreement but for religion, that there can be no separation for that, for else it were doubtful. For many husbands under colour of the Gospel, would forsake their wives, and many wives their husbands, and one knoweth not whether the party faithful can bring the other to the knowledge of the truth, wherein there is yet more hope that a man may profit with a Papist, then with a Pagan, as they were in the time of Saint Paul. For in the action of religion there is more agreement between the faithful and the papists, than there was at that time between the faithful & the Pagans: but if the party Infidel be so perverse, that it is not possible to dwell with it without forsaking jesus Christ, the bond wherewith we are tied to it, aught to be stronger.  
Although then that the party Infidel displease 
Sect.  God, because of her infidelity, yet doth it not follow thereby, that I may not use it in that for which God hath given it unto me, & according to his order that he hath set among men as well as with any other creature of god, as with the Magistrate, the Prince, and the father being infidels: for if God have given me a Magistrate, or a Prince that is an Infidel, I may use him as touching his office without offence to God, for although he be an Infidel and displeaseth God therein, yet his office ceaseth not to be of God: and therefore I may use him to the honour of God, in all things that concern the office of a true Magistrate, so that I consent not, or agree to his Idolatry. For although that he through his infidelity cannot please God in his own person, yet to me which use him according to the ordinance of God, he is holy. In this manner Saint Paul did use the Burgesses of Rome, and did appeal before the Emperor, and used the Pagan Magistrates to defend his cause in that they were Ministers of God: but he did never therefore allow the Idolatry of Rome, nor consented to any thing that was against God, so the faithful man may use his unfaithful wife: if he be to marry, he doth evil, if he take her to wife, whom he knoweth to be an infidel, but if he have her already, before he know the truth, and she will not receive the truth with him, he may use her not withstanding as his wife, for although she be evil and polluted before God as touching herself, yet is she sanctified to the use of the faithful, 
job. 1.  for seeing all belongeth to God, the faithful man may use all that belongeth to God; as his own, because he is the child of God, and for 
1. Cor. 13.  that all the treasures of God belongeth unto him, for all is ours.  
But the Infidel cannot use any thing whatsoever 
Sect.  it is without sinning & offending God, there is nothing so clean, which he polluteth not: for seeing he is defiled, and is not purified nor cleansed by faith in jesus Christ; All things are unclean to him, and he polluteth all things: seeing that by faith, he is not the child of God, he cannot use the goods and creatures of God, but as a thief, usurping that which nothing appertaineth to him: for as all things are clean to the clean, so on the contrary, every thing is unclean to them that are defiled and Infidels, or that have not a pure conscience, but are separated from all good works. And therefore although the wife be faithful, if the husband be an Infidel, yet the wife, although in herself she be holy & sanctified unto God, yet she is profane and polluted to the husband, as touching his use, for seeing he is none of the children of God, he is not worthy to have his creatures serve him. Wherefore he doth injury both to the Creator, and creature, when he maketh her to serve him, & he will not serve the Creator, who hath 〈◊〉 her to his use, and to whom that creature serveth: contrariwise, if the wife be faithful, although the husband be an Infidel, yet the husband who in himself is polluted and dedicated to the Devil; yet is he notwithstanding holy unto her, and sanctified as to her use, that is, she may use him as her husband in that which concerneth the estate and office of marriage without offence to God. The unfaithful husband is as well sanctified unto her, as the bread 
1. Tim. 4.  which she eateth, and as other things which she useth with giving of thanks.  
Also the father that is an infidel is sanctified 
Sect.  to the faithful child●, and the children of the faithful and unfaithful are holy, because of the faithful, and though the children should be infidels, yet the party faithful might use them in that which is due to the child, by the father and mother, without offence to God, as well as we may use a horse or an ass, according to their nature, although they be not men, nor have not faith: for we serve ourselves with them, as the good creatures of God, in that whereunto they are created.  
But we must always beware, that we abuse not the creatures, and that we pervert not 
Sect.  the use of them, for although it be lawful for me to use my wife, if she be an infidel, as touching the state of marriage, yet is it not lawful for me to use an other woman in whoredom, although she be a Christian: for whoredom is 
Exod. 20. Math. 7.  not ordained of God, as holy matrimony is, but forbidden and condemned, and therefore as religion cannot separate marriage, if marriage hinder not, nor take away the religion, so religion cannot make whoredom good, but whoredom doth break and violate the religion.  
We ought to think even so of idolatry: 
Sect.  for although it be lawful for me, to use the same corn and bread for my nourishment, which idolaters use for theirs, and also of the same wood that they warm themselves with, to nourish and warm me as they do, yet is it not lawful for me to use bread and wine, that they have consecrated in the table of devils, and of which they have made an Idol: nor likewise of their wood in that manner that they use it to idolatry, for they put it to an other use, than it was ordained of God, & they pervert the order of his creatures, & therefore they abuse them; And so is it no longer use, but abuse, sin, and a detestable fault: for the idol can in no sort be sanctified to God, seeing thereby he is dishonoured; It can please him no more, than the harlot which altogether resisteth his will.  
And therefore those which make such allegations, may well consider what violence they do 
Sect.  unto the scriptures, & whether they speak well to the purpose, to compare the idols consecrated to the devil, to the holy marriage, & to the lawful use of the good creature of God: for no man can use the idols to good in that manner that they are ordered amongst the idolaters. These men that make such comparisons, put me in mind of the whoremongers, which say, when any reproveth them of whoredom, why then did God make women but to serve man's turn? It is true that God hath made woman to serve man to his glory, but he hath not created her that man should abuse her, and should dishonour and blaspheme God by her: and therefore he hath limited unto him, the use of her, & how he ought to serve himself by her, & wherein money is created of God, & likewise corn & wine, yet is there a mean in using of it: there is in this an order amongst men, so that I use of mine own authority money, which God hath put into the hands of another, & if I take it for myself, without his will and consent, and by other means than God hath appointed, I am a thief. Also if I use 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, & invented idols of the devil, against the commandment of God? how can they be holy to me? how can I please God in corrupting his creatures and perverting his orders?  
I am not ignorant of the other replications 
Sect.  and objections that men have accustomed to make, to pervert all the arguments and reasons heretofore alleged, to confirm our opinion. It seemeth to them which are of the contrary opinion, that they have confuted all the strongest arguments, that we can allege touching this matter, and that they have wholly won the field, in that they make themselves believe there is great difference between them and these examples, which we use to beat down their opinion: they further always abuse themselves, that it seemeth to them, that the sacrifices of Idolaters, with whom they are conversant, how impure so ever they be, yet are not offered, but to the honour of the true God (whom they confess with us) not to the honour of strange gods: And therefore it seemeth to them, there is great difference between these sacrifices, and those of the pagans. 
Sect.   
They are very ignorant, if they think there was never people nor nation, which thought to worship and honour any other than the true God, the Scripture condemneth not simply the pagans and idolaters for worshipping any thing but God, and having served the devil in steed of him, but because that going about to serve God after their own fancy, and not according to his word, in steed of serving God, they have served the devil gods that they have forged of their own brain, their intent was good to have served the true God, but because it was not directed according to his word, and they imagined God after their own fancy, and measured him after their affection; the holy ghost condemneth them, and calleth them a people without a God, and sayeth their gods are devils.  
What difference then is there between the 
Sect. Ephe. 2. Psal. 95.  Israelites and the Pagans? why is that god whom the Israelites serve, taken for the true God, and those of the Gentiles, for Idols, Devils, and false gods? there is no other reason, but that because the Israelites serve God according to his law, and receive him as he presenteth and manifesteth himself to them, and do not disguise him as they list, neither put they other garments on him than he hath taken to himself: and therefore he is to them the true God, but because the Pagans and Idolaters would colour and disguise him by their inventions, ceremonies, and superstitions after their own fancy, and would have that to be good to him, which seemed good to them, and would subject him to their laws, where they ought to be subject to his, they have wholly lost him.  
Seeing then that they seek God by other 
Sect.  means, than those by which he will be known and honoured, they cannot find him: but in steed of God, who hath made them, they find out gods that they themselves have made, by the imagination of their own understanding, for God cannot be other than he is: wherefore if we attribute that unto him, which appertaineth not to him, or take that from him, which appertaineth to him, he ceaseth not in his essence & majesty to be always God, but unto us, he is no more God, but is changed to us into the idol which our affections hath forged unto us, but the idol which we have feigned to ourselves, cannot be God: wherefore we have already altered him into a devil, which ought to be God unto us, seeing we would order him according to our pleasure.  
Let us now consider, if there be any other difference 
Sect.  between those which follow the truth of the Gospel, and the others which will serve God after men's traditions, them this, whereof we speak: what is there that letteth us from being at agreement with them, but this difference? for we confess all one God, one jesus Christ, one Gospel, and like articles of the faith, and yet is there as great difference between the one and the other, as between heaven and earth: for seeing God is served in vain by the doctrines and commandments of men, it followeth necessarily, 
isaiah. 29. Mat. 15.  that those which serve him otherwise then he hath commanded, serve him not: it must needs be then, that they serve a God, who is not God in deed, but only in imagination, for although they confess God with the mouth, yet they deny him in works. Those than 
Tit. 1.  which are acquainted with them, and do as they do, wherein do they differ from them, but that some are more ignorant than others? and therefore less to be excused: for it is good reason, that the servant which knoweth his masters will and doth it not, should be more grievously punished, than he that neither knoweth it, nor doth it.  
The others, because they have not the true 
Sect.  knowledge of God, do dedicate their bodies & souls to their half gods: Thou that haste the knowledge of God, & knowest how he will be served, thou wilt part stakes with him, thou wilt make the parts, & distribute them as thou list: thou sayest thou givest the heart & the soul to God: & who shall have the body, the devil? God hath no parting with the devil, he will have the body & the soul wholly, or else he will have neither, if he had not promised life eternal, but to the soul, & that he would only glorify it, and leave the body in corruption and damnation, there were some more colour to serve God with the heart & soul, and his adversary with the body, but seeing he will glorify both the one and the other, and that he hath sanctified them to dwell in them, and to transform them to his image: how is it 
1. Cor. 13. 2. Cor. 3. Rom. 8.  possible that the soul should carry the mark and image of God, and the body the image of the devil? how is it possible, that a man who is but one should be divided into two, that he may well serve two masters, without offending the one or the other? jesus Christ hath said it is impossible to serve well two masters. If it be not possible to serve God and riches, how can 
Mat. 6.  we serve God and Idols, and the devil in them?  
But least perhaps it seem that these 
Sect.  reasons be not sufficient, and that there is nothing like between the papists and the pagans: let us take a more evident example. What other difference was there betwixt juda and Israel, after that jeroboam had made the golden calves, but that which is between us and our adversaries, all of them did boast to be the people of God, the sons of Abraham, and to have received the law of the Lord by Moses: The Israelites did know their calves of gold, and their images of Baal were not gods, but they kept them for a remembrance of GOD, and to honour him by them: they had no other opinion than the Christians have of theirs, they did not understand, that they had forsaken God to serve an other. The prophets have not yet refused to accuse them to have forsaken God, to serve strange Gods, and to threaten them with his judgement. Did Helias allow the doing of those which served Baal, in time of the great persecution which jesabel put in practice against the faithful? And the seven thousand, which God hath reserved to himself, are they only praised in that they did not honour Baal with the heart? are they not expressly praised in that he bowed not the knee to him, and did him no homage, honour, nor reverence, and that they kept their bodies without being polluted and defiled amongst others with the sacrilidges and abominations of Baal?  
We have no reasons which the Idolaters in this time cannot bring for their defence, they 
Sect.  could allege that the people, which served Baal, were not Pagans, but their own brethren brought up one religion, on law, and one faith with them: we have no colour for to set out our Images and our gods, whether they be of gold, silver, wood, stones, bread or meat, which they had not to colour Baal, and the 
Io. 3.  golden Calves, and especially the brazen Serpent. For that Image had much more reason and greater show then all ours, and so and his adversary with the body, but seeing he will glorify both the one and the other, and that he hath sanctified them to dwell in them, and to transform them to his image: how is it 
1. Cor. 13. 2. Cor. 3. Rom. 8.  possible that the soul should carry the mark and image of God, and the body the image of the devil? how is it possible, that a man who is but one should be divided into two, that he may well serve two masters, without offending the one or the other? jesus Christ hath said it is impossible to serve well two masters. If it be not possible to serve God and riches, how can 
Mat. 6.  we serve God and Idols, and the devil in them?  
But least perhaps it seem that these 
Sect.  reasons be not sufficient, and that there is nothing like between the papists and the pagans: let us take a more evident example. What other difference was there betwixt juda and Israel, after that jeroboam had made the golden calves, but that which is between us and our adversaries, all of them did boast to be the people of God, the sons of Abraham, and to have received the law of the Lord by Moses: The Israelites did know their calves of gold, and their images of Baal were not gods, but they kept them for a remembrance of GOD, and to honour him by them: they had no other opinion than the Christians have of theirs, they did not understand, that they had forsaken God to serve an other. The prophets have not yet refused to accuse them to have forsaken God, to serve strange Gods, and to threaten them with his judgement. Did Helias allow the doing of those which served Baal, in time of the great persecution which jesabel put in practice against the faithful? And the seven thousand, which God hath reserved to himself, are they only praised in that they did not honour Baal with the heart? are they not expressly praised in that he bowed not the knee to him, and did him no homage, honour, nor reverence, and that they kept their bodies without being polluted and defiled amongst others with the sacrilidges and abominations of Baal?  
We have no reasons which the Idolaters 
Sect.  in this time cannot bring for their defence, they could allege that the people, which served Baal, were not Pagans, but their own brethren brought up one religion, on law, and one faith with them: we have no colour for to set out our Images and our gods, whether they be of gold, silver, wood, stones, bread or meat, which they had not to colour Baal, and the 
Io. 3.  golden Calves, and especially the brazen Serpent. For that Image had much more reason and greater show then all ours, and so much more dangerous was it: if we may speak of the persecutions, and of the fear of Tyrants, I doubt not, but it was cruel, and more cruel in Helias time then in ours. Heliah saith not without cause, they have killed thy Prophets 
●. Reg. 19  and there is none left, but I, whom they seek to the death.  
But I marvel at those, which will make themselves a buckler of Abdas, Achas his steward, 
Sect.  saying, he was one of the faithful fearing God, and yet was servant to Achab and that perverse jesabel: Wherefore it is not like that he can tarry in their service without serving of Baal, as they did at the least in outward show: this reason is but a vain thought and an imagination and presumption of man's understanding: for there is not one word in all the history, no not one syllable, by which they can prove this Imagination; but rather altogether the contrary: and would to GOD that those which will arm themselves with this example, had as good a mind and affection to hide the poor persecuted, and to succour them in their necessity, as Abdias had, and showed in deed to the prophets and faithful of his time: and though Abdias had done that which they presume and imagine, it followeth not therefore that he was allowed of God, no more than other sins of the saints. saints. 
Sect.   
But behold, yet an other reply, which seemeth not apparent, if it be so dangerous a thing 
4. Reg. 5.  & so contrary to the will of God to be partaker of the ceremonies & sacrifices of the papists, why did Elizeus answer Naaman the Assyrian, go thy way in peace? After that Naaman said unto him, when my Lord shall enter into the temple of Remmon to worship, & shall leave upon my hand, & on my shoulder, pray the Lord that he will pardon me thy servant for this thing, if I worship in the temple of Remmon, when I shall worship in the same place: Elizeus maketh no difficulty to suffer him so to do, he condemmeth it not, as a damnable thing that he should enter into the temples of idols with the Pagans, & that he should be present at their sacrifice, so that he worship God in his heart, why shall we then be rather forbidden, to communicate in like sort with those that are Christians as we are, than Naaman with the pagans', who were in deed enemies to god?  
This example shall serve us no more than that of S. Paul: it might serve your turn if you were like to Naaman, & if to do service unto any, to whom you were bound in the sight of God, you should go with them in that sort, that Naaman kept company with his lord. For he went not thither to commit idolatry, as he did, or to allow his idolatry, but to serve him as a servant, in his necessities? Wherefore we must understand, that, to worship, is often taken in scripture to bow, and do reverence by outward signs and gestures, as we do to kings and Princes, the Idolaters to their Idols, and the faithful also to God, when as by outward gestures and signs they will declare the humility of their heart, and the reverence they bear to God: but Naaman requireth not to be suffered to kneel and do reverence before the God Remmon: and to worship notwithstanding the true God in his heart, to declare by outward signs, that he beareth reverence to the God Remmon, to please the king as they do, which by outward gestures do worship the host and Images, and yet say their heart is not there, but that by it they worship jesus Christ in heaven, and the father in spirit and truth.  
Naaman speaketh not of that adoration as 
Sect.  touching himself; but only of the reverence he ought to show in serving the king, when he would kneel or bow down before Remmon. For seeing he must be in the service of his Prince, and stay him when he leaned upon him, the king could not bow, but that Naaman also was inclined to bow that the king might leave upon him: But Naaman did it not for Remmon as the king did, nor to make the king believe that he honoured Remmon, as he did, fearing to displease him, but he did it not only to serve his Prince according to his duty, for before he agreed to that he promised, and witnessed openly that he would do no sacrifice to the strange gods, but to the living God: seeing that he promised so, we must not doubt but that he kept his promise: and it is most certain, that in the estate & dignity wherein he was, he could not tarry any long time without sacrificing to the Idols as others did: but it would have been perceived; but he would that every one should know & understand, that he had in his heart: there is no doubt but that for this cause he demanded of Elizeus, two mules charged with the earth of Israel, to take with him into the land of Syria, to bear witness and make public confession that he believed not, nor worshipped any other then God of Israel, & that he had his divine service apart, & separated from that of the other Syrians, who were Idolaters.  
And although he did all things, & that he had 
Sect.  far better cause than those which would defend their Idolatry by his example, yet doth he not so much justify his works, as they do, but he requireth the Prophet, to the end he should pray to God for him, that he would not impute that as a sin to him: wherein he showeth well that there was some infirmity in him, and that he feareth there should be some fault in that work, which the Prophet rather beareth with all, then alloweth, yea although that before he had done other things enough to confess his faith before men: And if we consider well the words of Naaman, he confesseth very manifestly that he thinketh there is sin, in that he saith, he must do, seeing he willeth the Prophet to pray for him, that it may not be imputed to him, for if there be no fault, there is no need of prayer nor pardon, and Elizeus saith not the contrary to him, that it is not sin at all, but he will not press him overmuch in the confession he made of the name of God: & therefore he letteth him go, & giveth him to understand, he will do that which Naaman requireth of him: that is, that he will pray for him, & biddeth him far well: wherefore although it were so, that Elizeus had borne with some great fault in Naaman, who was yet a novice, and newly come to the religion, & was come from amongst the Pagans, it followeth not therefore that we which are Christians, and have received a greater knowledge of truth confirmed by the death of jesus Christ, and so many martyrs, aught to draw this particular example to a general consequent, & to set it against so many places of holy scripture: which forbidden all Idolatry and all show of denying jesus Christ.  
If we testify publicly our faith, and if we confess we attribute nothing to the Idols, but 
Sect.  that we go to the assemblies of Idolaters to serve our father or some other, to whom we are bound, not in Idolatry, but in that which may concern our office: the example of Naaman might give us some further colour for our former confession, and the public witnessing of our faith, would glorify God, and condemn the Idolaters, and strengthen the faithful, and would take away all cause of offending the good, and would leave no matter to the Idolaters wherein to glorify: but the cause why we go, it is to do far contrary, it is to cover us, and not to uncover us.  
Yet notwithstanding, if we should do as 
Sect.  Naaman did, yet ought we no more to justify ourselves, than he; but we ought to ask pardon of God for it, as he did. And if Naaman were afraid to offend God by that act, although he had a goodly cloak to excuse himself, I ashamed of those with are quite contrary to him, that they dare so assuredly defend their work as if there were no sin in it. And to make their matter better, after they had red that which was written against their opinion, & seen themselves bereft of that weapon, which they took from the example of Naaman to defend their cause, they sought another starting hole, wherein there is slender foundation: they have imagined, that when Naaman made the confession to Elizeus, which was spoken of before, that it is very like he was alone, & that he said it not before all the company which was with him, they prove their imagination by this, that it is the custom of great Lords to speak in a Majesty of their affairs, & in the absence of their servants, rather than in their presence. Wherefore they cause them to departed, & for better confirmation hereof, they allege that when Geazi, ran after Naaman, that Naaman descended out of his chariot, & that he came before him. Wherefore they conclude, that he spoke to him apart, & in absence of his servants, and that he might well do as much to Elizeus, when he used that talk with him, whereof the holy scripture maketh mention.  
This is the sophistry, whereby some will now 
Sect.  adays make this example of force to help an evil cause: but I know not to what end it may serve them, but to show that those which are so seen in speculation to imagine these starting holes, know well what they have to do, & that it seemeth they are desirous to find some cloak in scriptures, to cover their matter, & that they would gladly make the spirit of God, which speaketh in his holy scriptures, to think that he would speak & understand things as they would have it: For as for the first, all their reason is grounded but upon imagination, which it is as easy to disprove as to allow: but of things of so great importance, we must not judge upon presumptions & imaginations. Moreover the scripture doth manifestly witness, that he promised & confessed he would serve none other God, but the Lord, & would declare it by sacrifices, and by outward confession, & public testimony, & to give this testimony, he desired these two mules charged with the earth of Israel, as his words do manifestly witness. For to what purpose should that earth serve him, more than the earth of Syria, but to this end? then we have no cause to doubt, but that that matter is easy, as he hath purposed & demanded it: For that, which the prophet answered him after the manner which the Hebrews use in their salutations, when they bid a man farewell, saying to him, go in peace, ought not that only to be reserved to the last speech, that Naaman used touching his worshipping in the Temple of Remmon, but to all his former words wherein the Prophet consenteth to him? The matter than is plain, that his confession was not secret, but public, and therefore his example serveth to no end for them, which content themselves to have confessed jesus Christ in secret before a few, and blaspheme him publicly.  
It is easy to understand all these things: 
Sect.  but we seek these cloaking & starting holes, because we will not be unfurnished. And what is the cause, if we should discover ourselves, we should yield ourselves all unto death, and should be murderers of ourselves? But those which are out of this danger may babble at their ease: our life costeth them little, I know some use such speech, but yet their life is dearer to us, than they think for: we are no less afraid to put them in danger then themselves: for we are not out of prison without being mindful of them, & feeling the afflictions of our brethren as if we were there ourselves: and therefore it is more safe to follow the judgements of those which are out of danger, then those which are in it, it is very hard that the sick man should be a good Physician to himself: but he hath need of another, for it is doubtful, he would rather make the medicine serve his affections, them rule his affections by the art of Physic, for sickness desireth to entertain itself, & willeth always that is contrary unto it: the sick man also believeth rather the physicians which accord unto his will, than they that gain say it: It is very hard also that a man should be a good judge of his own cause, for hardly could he avoid, but his affections would carry him away, & hinder him from seeing the right & giving good judgement; wherefore it is requisite to seek judges which be not overmuch affectioned to the matter, & do not judge at random according to their fancy, but be of good conscience with out looking to the affection of any but to God only, & to right and equity.  
And therefore my brethren, consider whether 
Sect.  I speak of mine own head, or whether I bring my mind, or the mind of God: If I speak any other then the word of god, my reasons ought not to move you nor trouble you, but you ought to let them pass, as vain & frivolous: If I offer unto you the council of god, you have no cause to be angry, or to complain that we are too sharp & our judgement is too hard: for would you that we should change the meaning of god, & should bely him? I have understood the complaints & the attestations that some make, to cause us to bethink ourselves what we writ of these matters. They say, & it is true, that the controversy & matter is not of the shadow of an Ass, or the wool of a goat, (as the old Proverb is) but of that they account most dear in this world, that is, of a thing for which we must forsake our country, our wife, our dear children, our goods, and all that ever we may have delight & pleasure in this world, yea to the losing of our life, & running strait upon death; and I deny not but these things are very sharp and hard to flesh: wherefore I cannot think thereof without great compassion of these, which are in such a strait: but what should we do there? we aught to think it more strange and fearful to forsake jesus Christ, the heavenly habitation, and the eternal felicity, than these transitory things, which without that we must once forsake.  
We would gladly find some way to support 
Sect.  the infirmity of flesh in this case, and to please it a little in these great temptations. For it may be, if we were in the same danger, whether we should be more weak & frail, more strong & constant, than those whom we prove, God knoweth, who giveth strength and constancy to whom it pleaseth him, without whom we all are nothing: but I dispute not now what constancy or inconstancy might be in me or some other, & what we should do in such a case: I dispute what ought to be done in such a case, & what we own to God, as far as I can judge by the scriptures; for to flatter ourselves, & to lie against the truth of God, we shall gain nothing: for all our colours and excuses, although they please our flesh, shall nothing avail us in the judgement of God, if they have no foundation in his word, which we must not corrupt and pervert to make it serve our affections, and to allow our infirmity and incredulity as good.  
What then have we to do? Did not Nichodemus go to jesus Christ in the night? durst 
Sect. joh. 3.  he confess him publicly? is he therefore condemned? As I cannot altogether excuse Nichodemus: as though he had not at that time some incredulity and infirmity in him, so I wish that if we have not more faith and constancy than he, that we be not worse, but at the least like unto him. Saint john did not write in the commendation of the chief of Jerusalem, that 
joh. 2.  they did believe in jesus Christ, but that they durst not confess him, because they feared to be cast out of the Synagogue, and that they loved more the praise of men, than the praise of God. If Nichodemus went to jesus Christ by night, yet did he not blaspheme him, and deny him by day. If at the first he confessed him not openly, and maintained his cause publicly, yet did he not consent to his death, nor suffered for 
Luk. 23. joh. 9 joh. 7.  his part that any should do him harm or displeasure, but he always maintained his cause in that he could: he declareth himself with joseph of Arimathea to be one of his disciples, 
Mat. 27. Luk. 13. joh. 19  when all his disciples forsook him, he made public confession of him in the greatest danger he could be in: And when he had more cause of fear and offence then ever he had, they demanded the body of Pilate to bury it.  
Would God that we had many such Nichodemians 
Sect.  that wereso fearful, that they would show themselves always at need: for they should be more worthy praise, than a company of rash heads, which play the hardy men at the beginning, & make great shows, but they fail at need, and for a thing of nothing deny and blaspheme the Gospel, and would not lose one heir of their head for it: or then a company of wise men of the world, who will cover themselves with the example of Nichodemus: and in a counsel or company of adversaries, they durst not open their mouth to utter one word in favour of the truth: Nichodemus did far otherwise, how fearful soever he had been before: but these men will consent rather to the death of the innocent, and if it be needful, they will condemn them themselves, for fear of being suspected. Neither Nichodemus, nor joseph of Arimathea would have done that for their life, no not a good Pagan, which had any love to justice and equity: yet is this the order of many which will arm themselves with Nichodemus, but such men might have better occasion to allege the example of Pilate in their behalf, & to accompany themselves with him: for they take more of him then of Nichodemus.  
So then, as I cannot condemn the true Nichodemians, although that faith and constancy 
Sect.  is not such in them, as it is to be required in a true Christian: so can I not allow those, which in all things agree with the Idolaters, and renounce jesus Christ without any stay, and then will excuse and defend themselves that it is lawful for them, and that they do not against the word of God: there is enough of one evil, without adding two. It sufficeth once to have blasphemed jesus Christ, without blaspheming him again, in affirming that blasphemy is not blasphemy, and in going about to induce others to blaspheme him with us, that we may have more companions with us to cover our wickedness.  
Were it not rather the duty of a good christian, 
Sect. Psal. 136. Exo. 16. Act. 15.  to confess his infirmity & sin, & weep with the captives of Babylon & Egypt, them to defend his evil, and to lie unto the spirit of God with Ananias and Sacharia? do we not see the subtlety of the flesh? whence cometh these delays and excuses, but of this flesh? which is so delicate, that it cannot suffer the thorns of jesus Christ, and so glorious, that it cannot suffer to be reproved and condemned, and therefore must she forge herself a new jesus Christ, that he may not diminish any of her pleasures and delights, nor her glory and arrogancy, but may entertain both the one and the other, with her carnal jesus Christ which he hath feigned to herself: for the flesh is altogether contrary to Saint Paul, who will not glory in any thing, but in the cross of Christ jesus, and in his tribulations and infirmities. But he abhorreth and detesteth them: for she hath not well noted the lesson, that our Saviour Christ gave to his disciples, as it hath been already said, who so will be my disciple, he must carry his cross every day and follow me: then he addeth a comparison, to teach us how we ought to prefer ourselves to his service, he instructeth us to do like a wise prince, who before he give his defy unto his enemy, and join battle with him, he examineth his force and riches, to know whether he be strong enough to resist him, to the intent he be not shamed and confounded: if after he have begun, he be constrained to leave all and fly, or yield himself to his enemy: he will also, that we take example of the wise builder, who before he begin his building, he reckoneth whether he shall have money and stuff enough to furnish him therein, that after he hath laid the foundation, he be not constrained to cease off, and to leave his enterprise, and in the end be mocked.  
By this he giveth us to understand, that if 
Sect.  we will fight under his banner, and lay hand to the building of his house, we must prepare ourselves to work, not to rest, and to fight, not to sleep, and to receive blows, rather than benefits: also he giveth us to understand, that in beginning, we must prepare ourselves to go forward, and that we must not forsake his banner, nor our captain when we hear the larom sounded, and the assault is given, we must not do like the cowardly Soldiers, who will kill all as they sit at table, but when they come to the business to give blows, they are the first that fly away, and cause others to be afraid, and go hide themselves. If we be truly faithful, it is necessary that we confess jesus Christ openly, and that we die rather as the Prophets, Apostles, and Martyrs did, then to forsake him, and commit Idolatry, superstition, or any act that hath any appearance of it.  
If jesus Christ had once many such champions, which would be prodigal of themselves and lives, with so holy a prodigality, as they were, Antichrist would soon be overthrown, jesus Christ should shortly reign over all the earth, or death would diminish and kill more of our enemies, than the death of Samson killed of the Philistians: we see what happened in the 
jud. 27.  times of the Apostles and Martyrs; if they had been so dainty as we are, and had been so fearful of their skin, the religion of Christ had not been so much increased in so small a time: 
Luk. 18.  but it is hard especially in our time, wherein faith almost faileth upon earth, according to the prophesy of our Saviour Christ, to find men of such faith and constancy.  
What remedy is there then herein, if we can 
Sect.  not come to this high degree, and to this christian persecution of the martyrs, and if we dare not openly confess jesus Christ with the danger of our life, and we feel not in ourselves such constancy to suffer death for his name; let us come at the least to the next degree, let us be secret scholars with Nichodemus, and joseph of Arimathea: And if we show not ourselves so openly, yet at the least, let us do no dishonour to jesus Christ, nor consent unto his adversaries in partaking at the table of devils, & if we find ourselves weaker than Nichodemus, & if we for fear of losing our goods, our estimation & lives, we be constrained too much to dissemble, and to communicate with Idolaters; yet at the least, let us not justify, but condemn ourselves in that wherein we fail, let us acknowledge our over great infirmity, & the over burning love that we bear to ourselves, & to the goods and dignities of this world, more them to jesus Christ & his word, let us acknowledge in what evil & bondage we are, let us confess that it is a punishment and judgement of God upon us, because of our sins, as it was upon the people of Israel in Egypt & Babylon, let us pray to God that he will increase our faith to overcome our infirmity, and let us confess our faults and sins unto him, and ask him pardon and mercy for the same: let us weep and wail under this heavy burden, and under this great tyranny of Antichrist which presseth us so sore: let us ask aid, succour, and deliverance at his hands, rather than to excuse and justify ourselves, and so much to please ourselves, and he will see our tears, and hear our sighs and groans, by which he will be moved to pity and compassion, for to deliver and secure us, as he was moved by the like of the people of Israel.  
But in the mean time, those which remain in 
Sect.  such misery, so overcome by the infirmity of their flesh, that they are constrained to communicate with idolaters, what excuse can they have, seeing they know well they do evil, do they not sin against the holy Ghost? this is a question that some will make, and a doubt that tormenteth many consciences: if all sins, that we commit, knowing that we do evil, were sin against the holy ghost, we should commit few the were not sin against the holy ghost: the adultery & murder of David, and the denial, blasphemy, and perjury of Saint Peter, should be sins against the holy ghost, for they were not ignorant that that was forbidden of God, but it is an other thing to sin of certain malice, and in despite of God, and in contempt of his word, and to sin through ignorance, or through infirmity of the flesh, which displeaseth us, and we cannot overcome it.  
But we must not so far stretch out this skin 
Sect.  of man's infirmity, that we will wholly cover & defend ourselves, & by it give ourselves, to understand that sin is not sin: for in stead of lessoning the sin, we may aggravate it, and may well make it irremissible, as the sin unto death, for there is no great difference between the hypocrites, & the contemners and mockers of God, and between the blasphemers, which sin against the holy ghost; they are almost cozen germans: we see also by experience that from one of the degrees man falleth into the other, for many of those which become Atheists and Epicures, and men without God, which have at the first had some knowledge of the truth and now blaspheme it, they are fallen into these pits by degrees: for they have feigned to themselves a jesus Christ after their own fancy without amending their life, and without any repentance, they have dallied with him, and have made it an art to blaspheme him: wherefore they have altogether lost him, and God with him, whom without him we cannot have: And therefore sin is no more to them sin, nor blasphemy blasphemy: for jesus Christ, is no more to them jesus Christ, nor God, to them God.  
Let us learn to fear the Lord by others 
Sect.  loss, and to flee such curse and fury of God: let us beware that seeing jesus Christ hath driven that wicked spirit out of our body, that, wherewith he threateneth the jews, befall not unto us, that is, that he return not thither with seven others worse than the first, and that the latter things be not worse than the first, for it followeth not, if all sins be not sins unto death, and as great and as wicked the one as the other, that yet they be not sins sufficient to bring us to eternal damnation, if God of his mercy took not pity of us, and did pardon them unto us, let us not think that we are not bound to acknowledge and confess them, and to pray every day. O heavenly father forgive us our sins, enter not into judgement with thy servant, reprove us not, nor correct us in thine anger and fury, lead not us into temptation, but deliver us from evil.  
I condemn not David nor S. Peter as 
Sect.  touching their persons, nor the Israelites which worshipped the Images of Nabuchodonozer, in such sort as I condemn them for reprobates: but I allow not therefore the murder of David, nor the denial of S. Peter, nor the idolatry of the Israelites, but do condemn them as sins, grievous and greatly displeasing to God, and worthy of eternal death, if God of his grace had not pardoned them. Yet because the persons acknowledged their faults, and asked him mercy for the same, their sin was not imputed unto them: I have also like hope that the Lord will take pity and compassion on the poor, faithful, weak, and fearful, which are constrained to carry the yoke of Antichrist, and that he will strengthen them more, so that they acknowledge themselves weak, and sinners as they are, and that they think not themselves to be S. Paul's, where they are not yet worthy to be accounted good Nicodemians, that they delight not themselves in their errors, that they call not the table of Devils the Supper of jesus Christ, but that they be grieved to be in that captivity, and to offend, and to see God daily offended, that they avoid idolatry as much as they can, and that they hate and dearest it with all their heart, without saying evil is good, or light is darkness: for God curseth such men by his Prophet; but those which esteem so much idolatry, & allow it, and induce others thereto, they have not well considered the words of the prophet, nor well thought of the malediction of God, whereunto they yield themselves faulty.  
This is, well beloved brethren, that which I 
Sect.  would write unto you at this time, not to trouble and torment further the poor, weak, and afflicted consciences, but to abate the pride and presumption of the flesh, and the proud, and foolish, which feel not their evil, but will maintain it as good; hitherto tendeth my meaning that you may follow rather the council of the spirit of God and his word, than the council of the flesh and worldly wisdom. Wherefore I pray you take all in good part, and consider rather with what heart I writ unto you, the speech of words. Think it not of arrogancy or presumption, if I have taken in hand to write unto them whom I never saw, and which may be more perfect, and understand these things better than myself? For I have not done it without cause, but at the request of many good men, which have entreated me thereto, I done have it also because that many poor troubled consciences have often asked council of me in such matters: and therefore I durst not refuse so just and reasonable a matter, seeing I am debtor to all my brethren; for I have thought I might serve every one which had need of my instruction, and that in so doing I should give a testimony of my faith to others, which are more strong and learned, and that I should stir them up better to satisfy such questions and troubles in conscience according to the grace that God hath given them, far greater than to me, as already some have done long ago, and may yet more amply, to whom I am not worthy to be compared; If also I cannot satisfy all men, I shall nothing marvel at it, but I should marvel at the contrary; for I know well my ability, and how hard the matter is, further although I have been tedious, yet have I not taken in hand to write all that I might well say touching this matter, for it would require a more ample and easy treatise, but I have endeavoured to touch generally the principal points, which first came to my mind, offering myself always to be ready to employ myself according to the talon that I have received of God, to satisfy you more at large, both in these & all things else, wherein I may serve you, so far as God shall give me grace: if my council be a little over hard to the flesh, think yet that it is faithful, and such as I would take for myself: if I would not go against my own conscience according to the knowledge I have received of the truth, whereunto I had rather give true and faithful witness, then to lie unto you and seduce you to please you, and to betray the truth of God: to whom you shall pray for me, and the Church in these parts, even as we pray for you being mindful of your afflictions and perseoutions, as if we were there ourselves.  
In the mean time, my dear brethren, walk 
Sect.  in all fear and reverence of God, in all humility of the spirit, and in all christian modesty, waiting for your redemption: Let your light so shine before men, that they may see your good works, your heavenly father may be glorified, and that you may shut up the mouths of your adversaries: admonish one another with all gentleness, correct all blasphemies, vices, & imperfections, which reign yet in the midst of us, that through you the name of God be not blasphemed amongst the Infidels, call upon God, and he will raise you up, glorify him, and he will glorify you, humble yourselves, and he will exalt you, exhort one another, and wax not cold, be not weary of well doing resist not those that walk well, but support the weak, encourage them that faint, prick them forward that cease off, and those that run well, that they may run better, faint not till you have obtained the price, and the God of peace shall comfort you and strengthen you to the end, & will not suffer you to be tempted further than you be able to bear: but will give good issue, to all your temptations and troubles, to the glory of his holy name, and salvation of our own souls: to whom only be all honour and glory, now and for ever.  
Amen.