Sermon on 1 Thessalonians 5

HAuing lately spoken of these words; In all things give thanks, and quench not the Spirit: Touching the first, I shown you, that it is an easier thing to obtain of God, than to be thankful to him; for moe have gone away speeders, than have gone away thankers. Then howe the wicked are beholding to God as well as the just, and therefore it is said, that the sun doth shine upon the just and unjust. Then howe Jacob came not so bare to Laban, (when he brought nothing with him but his staff in his hand) as man cometh into this world, without strength or staff to sustain him, which made the Apostle to ask: What have you which you have not received? Therefore, to teach man to be thankful unto his Maker, he was not made in Paradise, the place of joy and happiness; but being made out of Paradise, he was brought into Paradise, to show how all his joy and happiness came from God, and not from Nature, that he might know where to bestow his thanks. Therefore David to persuade all men unto thankfulness, saith: It is a good thing and pleasant to be thankful. If he had said, no more but good, all which love goodness were bound to be thankful, but when he saith not only good, but pleasant too, all which love pleasure are bound to be thankful: and therefore, as Peters Mother in law, so soon as Christ had healed her of a fever, rose up immediately to minister unto him: So we so soon as Christ hath done anything for us, should rise up immediately to serve him. As Anna when she had received a son from God, did consecrate him to God again: so whatsoever we receive of God, we must give it to God again; that is, use it to his glory, and make it one of our means to serve him, for all things which we receive in this life, are given unto us, least we should want any means to serve God.

Then because the Apostle requireth thanks for all things, I shown you, that he is not thankful before God, which thanks him only for his benefits, but he is thankful in deed, which thanks him for his chastisement. It may be while the Lord giveth, many will say: Blessed be the name of the Lord: but when the Lord taketh away, who will say blessed be the name of the Lord. There is one example thē of Paul's doctrine, which is: in all things to give thanks. There is another example of Paul's doctrine, which gave thanks to GOD for his rod: for an obedient child doth not only kiss the hand which giveth, but the rod that beateth.

After, speaking of these words, Quench not the Spirit; I shown you that the Spirit, doth signify the gifts of the Spirit: the Spirit in the third of Matthew, is likened to fire, and therefore Paul saith well, Quench not the Spirit, because fire may be quenched.

Here I took occasion to speak of zeal, which is the fire of the Spirit; showing you that GOD is pleased with zeal, as men are pleased with love. But as Christ did baptize with fire; so John did baptize with water: And, as the holy Ghost descended with fire; so he did descend with a wind that cooleth fire: showing, that our zeal should be a temperate zeal, as our Masters was. Isaiah was commanded to cry, but not to roar. The Jews might not gather too much Manna, no more than they might gather too little: as there is a measure in knowledge, so there is a measure in zeal; that is, be zealous according to discretion, as Paul saith, Be wise according to sobriety. The Disciples were commended for their zeal, when they left all to follow Christ: but Christ reproved them for their zeal, when they would pray for fire from heaven to consume the Samaritans. Therefore zeal and discreation united together, are like the two Lions which supported the throne of Solomon; and he which hath them both, is like Moses for his mildness, and like Phineas for his fervency: therefore, as wine is tempered with water, so let discretion temper zeal. But I need not bring water, to quench that fire which is out already; I would rather I could say of you, you are too zealous, as Paul told the Athenians they were too superstitious. But our sickness is not a hot sickness, but a cold sickness; the hot body is distempered, but the cold body is dead.

Then I shown you, howe the Spirit is quenched, as a man doth quench his reason with over much wine: and therefore we say, when the wine is in, the wit is out; because before he seems to have reason, and now he seems to have none: So our zeal, and our Faith, and our love, are quenched with sin. Every vain thought, and every idle word, and every wicked deed, is like so many drops to quench the Spirit of GOD. Some quench it with the business of this world: some quench it with the lusts of the flesh: Some quench it with the cares of the mind: Some quench it with long delays: that is, not plying the motion when it cometh, but crossing the good thought with bad thoughts, and doing a thing when the Spirit saith do it not: as Acbab went to battle after he had consulted with the Prophet: therefore Paul saith; Grieue not the Spirit: shewwing that the Spirit is often grieved before it be quenched, and this is principally to be remembered that when a man begins to grieve and check, and persecute the Spirit, lightly he never ceaseth until he hath quenched it; that is, until he seem to have no spirit at all, but walketh like a lump of flesh.

After Quench not the Spirit, followeth Despise not Prophecying: In the ende of this Epistle, Paul speaketh like a Father which is come to the ende of his life, who because he hath but a while to speak, heapeth his lessons together, which he would have his sons remember when he is gone: so Paul, as though he were set to give good counsel, and had no leisure to speak that he would, sendeth the Thessalonians a brief of his mind, which their meditation should after amplify and expound unto them: His first advise is, quench not the Spirit: that is, when a good motion cometh, welcome it like a friend, and cross it not with thy lusts: for lusts are enemies to the benefit of the Soul.

The second Admonition teacheth how the first should be kept, Despise not prophesying, and the Spirit will not quench, because prophesying doth kindle it.

The third Admonition teacheth howe to make fruit of the second, Try the doctrines of them which prophecy, & thou shalt not believe error for truth, but hold the best.

The fourth Admonition is the sum of all, and it cometh last, because it is longest in learning; that is, Abstain from all apparance of evil. This is the sum of all, for he which can abstain not only from evil, but from the apparance of evil, is so perfect a man, as can be found in this sinful life.

Place all these together, and it is as if Paul should say, Quench not the Spirit by despising of Prophecying, neither despise Prophecying, because all do not Prophecy alike; but rather when you hear some preach one way, and some another; when you see some follow him, and others follow him, do you try the doctrines by the Scriptures, as the men of Beroea did, and choose that which is best, and soundest, and truest, having always such an eye to the Truth, that you abstain from all apparance of error; so jealous the Holy Ghost would have us of our faith, that we set no Article upon our Religion, but that which is an undoubted truth; as Moses did nothing in the Tabernacle, but that which was shown in the pattern set down before him.

The occasion of these Lessons, seems to come of this; that there were some among the Thessalonians as there be among us, which did forsake all Religion, because the Preachers did not agree, or because the lives of Professors gave some offense, therefore Paul showeth that there is no cause, why they should mislike the Word for the Preacher; or why they should despise Religion for the Professor, because the Word & the Religion is not theirs: for they can no more be polluted by them than God. Then he concludeth, that feeing it is necessary, that there shall be always errors and heresies, to try us; we should also try them, and thereby be provoked so much the more from error or heresy, that we abstain even from the appearance thereof, least we fall into the sin; this is the scope of these words.

Despise not Prophecying. This Admonition is (as it were) the keeper of the former: for by prophesying the spirit is kindled, and without prophesying, the spirit is quenched; and therefore after Quench not the spirit, Paul saith, Despise not Prophecying: showing, that as our sin doth quench the spirit, so Prophecying doth kindle it. This you may see in the Disciples that went to Emmaus: of whom it is said, when Christ preached unto them out of the Law and Prophets, their Spirit was so kindled with his prophesying, that theier hearts waxed hot within them.

This you may see again in Saul's Messengers, which were sent for David, when they came among the Prophets, and heard them prophecy, their Spirit was so kindled, that they could not choose but prophecy also: in so much, that when Saul came after himself, and hearing the Prophets, as they did, the Spirit came upon him likewise, and he prophesied too, where-upon it was said: Is Saul also among the Prophets? This is no marvel that the Spirit of man should be so kindled, and revived, and refreshed with the word, for the word is called the food of the soul: take away the word from the soul, and it hath no food to eat, as if you should take food from the body, the body would pine: And therefore Solomon saith, without visions the people perish: that is, without out Prophecying the people famish. Therefore, he which loveth his soul, had not need to despise Prophecying, for if he despise Prophecying, then verily he famisheth his own Soul, and is guilty of her death.

The Apostle might have said, Love Prophecying, or honor Prophecying: But why doth he forbid, to despise Prophecying? Why did Christ say, The poor receive the Gospel, but to show that the rich did contemn it? Why doth Paul say, I am not ashamed of the Gospel, but to show that many are ashamed of it? Even so he saith, despise not Prophecying ▪ showing, that the greatest honor we give to Prophets, is not to despise them: and the greatest love which we carry to the Word, is not to loath it. If we do not despise the Preachers, then we think that we honor them enough; and if we do not loath the Word, then we think that we love it enough: therefore the Apostle saith, Despise not Prophecying, for honor Prophecying.

Prophecying here doth signify Preaching, as it doth in Rom 1, 14. Will you know why Preaching is called Prophecying? To add more honor and renown to the Preachers of the Word; to make you receive them like Prophets, and then Christ saith, you shall have a Prophets reward: that is, not such a reward as you give, but such a reward as God giveth.

Lastly, if you mark, Paul saith not Despise not Prophets, but Prophecying; signifying, that from the contempt of the Prophets, at last we come to despise Prophecying too, like the Jews, when they were offended with the Prophet, charged him to prophecy no more. Therefore as Christ warned his Disciples, to hear the Scribes and Pharisees, although they did not as they taught, so Paul warneth the Thessalonians, that if any Prophets among them, do not as they teach, and therefore seem worthy to be despised like the Scribes and Pharisees: yet that they take heed, that they do not despise Prophecying, for the Prophets.

Because the Preachers are despised, before the word be despised; therefore we will speak first of their contempt. Christ asked his Disciples what they thought of him? So I would ask you, what you think of Preachers? Is he a contemptible person, which bringeth the Embassage of God? which hath the name of an Angel, and all his words are Messengers of life? is he a contemptible person? Prophets are of such account with GOD, that it is said: God will do nothing, before he reveal it unto his Prophets: so Prophets are as it were GOD'S Counsellers. Again, Kings, Priests, and Prophets, were figures of Christ: all these three were anointed with Oil, to show that they had greater graces than the rest, but specially the Prophets are called men of God, to show that all which are of God, will make much of Prophets for God's sake: therefore, women are forbidden to take upon them to prophecy, least that noble calling should become vile and despised, by such unskillful handlers of it. Therefore when the Prophet Elisha, would send for Naaman the leaper, to come unto him, these were his words: Naaman shall know that there is a Prophet in Israel: as though all the glory of Israel were chiefly in this, that they had Prophets and other had none. Therefore, when this Prophet was dead, Joash the King came unto his corse, and wept over his face, and cried: O my Father, my Father, the Charet of Israel and horsemen of the same: showing, that the Chariots and horses, and Soldiers do not so safeguard a City, as the Prophets which teach it, and pray for it. Howe joyful and glad was Lydea, when she could draw Paul and Silas to her house: If you think me to be faithful come to my house: showing, that never any guests were so welcome to her house before. Howe tender was the Shunamite over Elisha, that she built an house to welcome him, and to keep him with her, thinks all the places in her house too bad for him, she built him a new room, and made him stay.

Howe much did the Galatians make of Paul, that he saith, They would pull out their own eyes to do him good; So, once a Prophet was esteemed like a Prophet, and hath he bid you despise them now, which bad you to honor them before? No, Paul chargeth us to receive our teachers, as he was received himself: saying, He which laboreth in the Word is worthy of double honor: That is, the preachers (after a sort) are as well to be honored as the Ruler.

Aaron and Moses were brethren. If Aaron's Vrim and Thumi would have served: Moses rod and staff should not have needed. But when the tongue could not persuade, then the rod did compel.

As Paul showeth the Thessalonians, howe the Preachers of the word should be honored, so he teacheth the Philippians how to honor their teachers, saying: Receive him in the Lord with great gladness, and make much of such: that is, show yourselves so glad of him, that he may be glad of you. Have you need to be taught, why Paul would have you make much of such? because they are like Lamps, which consume themselves to give light to other: so they consume themselves to give light to you; Because they are like a Hen, which clocketh her chickens together from the Kite: so, they clock you together from the Serpent; Because they are like the Shout, which did beat down the walls of Jericho: so they beat down the walls of sin; Because they are like the fiery Pillar which went before the Israelites to the lande of Promise, for they go before you to the lande of promise; because they are like Moses, which stepped between the plague and the people, because they are like good Andrew, that shown his brethren the Messias, so they call you to see the Messias, and therefore make much of such. If we should make much of Prophets, how much should we make of prophesying? If we should love our instructors, howe much should we love instruction?

Simeon keeping in the Temple met with Christ, so, many hearing the Word have met with knowledge; have met with comfort; have met with peace; have met with salvation; but without the Word never any was converted to God: therefore, whensoever the word is preached, every one may say to himself, as the Disciples said to the blind man; Be of good comfort, he calleth thee: Be of good comfort the Lord calleth thee; But when the word is not preached, thē every man may say to himself, Beware the devil calleth thee. When the Prophets went from Jerusalem, then sword, and famine, and pestilence, and all the plagues of God rained upon them, even as the fire came upon Sodom, so soon as Lot was gone out.

There be two trades in this lande, without which the Realm cannot stand; and one is the Queens soldiers, and the other is the Lord's soldiers, and the Lord's soldiers are hardly used, like the Queens soldiers; for from the Merchant to the Porter, no calling is so despised, so contemned, so deryded, that they may beg for their service: for their living is turned to an alms; one saith, Moses is quis: that is, the Magistrate is somebody: but Aaron is quasi quis: that is, the Minister is no body, because nobody is despised like him. Receive a Prophet in the name of a Prophet, nay, receive a Prophet in the name of an enemy, as Ahab received Elijah, Art thou here mine enemy? If Paul had lived in our days, he would not have said, Despise not the Prophets, but persecute not the Prophets: for he should have seen, not only despisers of the Prophets, but mockers of them; not only mockers, but slanderers of them; not only slanderers, but hunters, biters, and smiters of them. Charme the Charmer never so sweetly, let his song be never so pleasant, yet many Adders are ready to stop their ears, and to stop his mouth; like a Birde which is smitten in her song, of the Archer whom she singeth unto; even as Saul let his spear fly at David, while he played upon his harp to solace and comfort, and drive the evil spirit from him. Once they did build houses for the Prophets like the Shunamite, but now they take their houses from them, and think they do God good service, when they make them, and their Wives, and their Children, and their Servants beggars. Once Paul said to Timothy, Let no man despise thy youth: showing, that Preachers should not be despised for their youth; but now they despise the young Prophets and the old too, with great contempt.

Howe is the double honor turned to single honor? Nay, how is our honor turned to dishonor? If I be a Master (saith God) where is my fear? so, if we be Prophets, where is our reverence? Dooth not the contempt of Prophets cry unto God, as well as the blood of Abel.

When the Messengers which were sent unto the Vineyard for fruits, were beaten of them which should have laden them; then it is said, that the Lord of the Vineyarde waxed worth, and said, that he would let the Vineyarde unto others, which should yield unto him the fruits thereof.

The meaning of this Parable is this, that when the Preachers and Teachers which Christ sendeth to his Church for fruits, are abused and persecuted, or contemned and scorned, by those whom they (by him appointed) do call unto the heavenly banquet; then will he remove the glory of their Light, and the sweet comfort of his Gospel to others, which will yield him the fruits thereof. Theerfore what may those fear which have used Christ's Ambassadors, as Ammon used David's Ambassadors. Jerusalem is left without one Prophet, because she despised them. Sodom was burned because she despised Lot: & the whole world was drowned because it despised Noah. And are not these examples written for our warning.

The time came when Saul sought for a Prophet, and GOD would not answer him by Prophets, because he had despised his Prophets before: so, the time cometh, when you shall ask, Wheere is the Seer? and they shall say, he is wrapped away like Elias; a Prophet was amongst us, but when he was despised in Jerusalem, he was sent to Nineveh, Is not judgment begun already? doth not the Gospel stand at the door, as if she were ready to take her leave: are we not come from despising of Prophets, almost to the despising of prophesying too? Do not many walle in the streets, while we preach in the Temple.

The beasts came to the Ark to save themselves, and men will not come to the Church to save themselves. But we may cry unto them as the Children did unto their fellows in the Market: We have pyped unto you, and you would not dance, We have lamented unto you, and you would not mourn. Some come to hear us, but they come as Naaman came to Elisha, when the Prophet had told him what he should do, he mocked him for it, and thought that he knew a better way than that himself. So they come to hear us, but they think they can teach us. But they must remember that Paul saith: GOD hath chosen the foolish to confound the wise. Therefore, if they think themselves wise, let them think us those fools whom God hath chosen to confound them. For although at all other times we are as plain and simple as Jacob, yet at this time we have a promise, and it is given us for your sake, to speak sometime that which we conceive not ourselves, because the hour is come when GOD hath appointed to call some of you, as he hath done some of you before: therefore as the Princely spirit came upon Saul when he should reign, to teach him howe he should rule; so the Prophetical spirit cometh upon Teachers, when they should teach, to teach thē how they should speak: therefore Christ was content to be baptized of John, so be you contented to be instructed of us; that if we be more simple than you, the glory of God may appear more in converting you by us.

Hath not this despising of the preachers, made the Preachers almost despise preaching? The people's neglecting of the Prophets, hath made the prophets neglect prophesying. The devil stirs up this carelessness in men's hearts, to the intent our ingratitude may move the Lord to take from us (as from the Jews) both our Prophets and our prophesying, & so leave us to a senseless security, that most commonly fore-runneth destruction.

What moveth so many that would put their hands to the plough, and study divinity, look back to law, or Physic, or trades, or any other thing, rather then they will enter into this contemptible calling, but only the consideration of our contempt and beggary? And is not the Ark then ready to depart from Israel? Now if you will know, what makes Prophets and Prophecying despised, more fully, you may see first in Jereboam's priests, it is said that Jeroboam made Israel to sin, that is, Jeroboam made Israel to contemn Religion, because he made Priests of the basest of the people: therefore, they which make Priests like Jereboam's Priests, make the people contemn the Priests and Religion too.

Why might none carry the Ark of the covenant but the Levites? was it not, least the Ark, which is a sign of God, should be despised? therefore, none should meddle with the Word, which is, the Law of God, but they which are fit, least they make it despised.

The second thing which makes Prophets and Prophecying despised, is, the rudeness and negligence of them, which are able to do well in their Ministry, and yet do contrary. It is said of Hophni and Phineas, that by their corrupt sacryficing, they made the people abhor the sacrifices: so, many by their slubbering of the Word, (for want of study & meditation) do make men think that there is no more wisdom in the Word of GOD, than they show out of it. There is a kind of Preachers risen up but of late, which shroud and cover, every rusticall, and unsavory, and childish, and absurd Sermon, under the name of the simple kind of teaching, like thee Papists Priests, which make Ignoraunce the Mother of Devotion: but in deed to preach simply, is not to preach rudely, nor unlearnedly, nor confusedly; but to preach plainly, and perspicuously, that the simplyest that doth hear, may understand what is taught, as if he did hear his name. But if you will know what makes many Preachers, preach so barely, and loosely, and simply? It is your own simplicity which makes them think, that if they go on, and say something, all is one, and no fault will be found, because you are not to judge in nor out: and so, because we give no attendaunce to doctrine as Paul teacheth us. Yea, it is almost come to pass, that in a whole Sermon, the hearer cannot pick out one note more, than he could gather himself: In the 48. of Jeremiah, there is a curse upon them which do the business of the Lord negligently: truly I cannot tell whom the Prophet meaneth. These would not have Prophets and prophesying despised, and yet they are means to make both despised themselves.

The last thing which makes Prophets & prophesying despised, is the diversity of minds, while one holds one way, and another another way, some leave all and will be of no Religion, until both parties agree; as if a patient should pine himself & eat no meat at all, because one Pysician saith, that this meat will hurt him, and another saith, that that meat will hurt him: these are thē the three enemies which makes us and our labors so vulgarly despised.

Now what shall we answer to our Despisers? Rejoice not against me, O my enemy (saith the Church) for I shall be praised: so, Despise not the Prophets, O ye Ismalites, for they shall be honored.

Peter saith to Ananiah and Sapphira; You have not lied unto man, but unto GOD: for you have not despised man, but GOD. For our Savior Christ saith, He which despiseth you, despiseth me: and he which despiseth me, despiseth him that sent me.

When Satan slew Job's servants, his malice was against Job: so, when you despise GOD'S servants, your presumption is against God; for that which you do unto them (saith Christ) you do unto me. Why then, if they despise Christ? they shall be despised of Christ: for he told Saul, that he spurned against the prick▪ that is, he spurned against that, which would spurn against him. Therefore, if you give unto Christ when you give unto the poor; And if you honor Christ when you honor his Prophets: us you give unto the poor for Christ's sake, so despise not the Prophets for Christ's sake: if for all this we must be despised still, then this is our remedy, Paul saith: Whatsoever we are to you, yet we are a sweet savor to God, both in them which are saved, and in them which perish. That is, though we bring him word that you will come to the banquet, yet we shall be welcome without you, and so much of that.

After Despise not Prophecying, followeth, T • rie all things: as if he should say; Despise not Prophecying, least you believe error for truth: for, as among Rulers there be bad rulers, so among Prophets, there be false Prophets, This made Christ warn his Disciples, to beware of the leaven of the Pharisees, that is, of their false doctrine. This made John say, Try the Spirites; and therefore we read in the 17. of the Acts, howe the men of Beroea would not receive Paul's doctrine before they had tried it, and how did they try it? It is said that they Searched the Scripture: that is, the way which Paul would teach you to try other, even as he was tried himself: whereby you may see, that if you use to read the Scriptures, you shall be able to try all doctrines, for the word of GOD is the touchstone of every thing, like the Light which God made to illuminate all his creatures, so is the Scripture to decide all questions; every doubt must come to the word, and all controversies must be ended at this tribunal: the Scripture must speak, which is right, and which is wrong: which is truth, and which is error: and all tongues must keep silence to hear it. So GOD hath appointed that the judge of our controversies, which he saith in the 12. of John, shall judge us in the last day.

Here a man may ask, if it be so, that God would have us try all our Religion by the Scripture, and not by Fathers, nor by Doctors, nor by Counsels, nor by Angel, nor by Pope: how then do the Papists say, we must believe as the Church believeth, and never look into the Scripture whether our teachers say as God saith, but take it upon their credit, as a blind man eateth his meat: a man trieth his horse which must bear him, and shall he not try his faith which must save him?

Peter saith: Let everyone be able to give a reason of his faith. Is this a reason to say, I believe so, because Rome believeth so; or rather because the Word of GOD doth teach me so? It will not be an available answer for them which die in heresy, superstition, or blindness, to say, the Priests taught us so: no more than it served the first woman Eve to say, the Serpent taught her so: for GOD saith, Be not deceived, neither by Serpent, nor by Prophet, nor by Angel: Therefore I conclude with the Apostle Paul, Despise not Prophecying, least the Gospel be taken away from you; and yet try Prophecying, least you receive error for truth, and men's dreams for doctrine.

As we are to try doctrines, so Paul would have us to try our thoughts, and speeches, and our actions: therefore he saith, Trye all things. He doth not bid us take a taste of all sins and vanities, as Solomon did, to try them, for they are tried already: but that we should set the Word of GOD always before us like a rule, and believe nothing but that alone which it teacheth, love nothing but that which it prescribeth, hate nothing but that which it forbiddeth, and do nothing but that which it commandeth: and then we Try all things by the Word of GOD. As the Eunuch said, Howe should I understand without an Interpreter? so thou mayest say, howe shall I try without the Word, which is, the touchstone of good and evil.

Now, when we have tried by the Word of God, which is truth, and which is error: which is light, and which is darkness: what should we do then? Keep that which is best: That is, stay at the truth, stay at the light, as the wise men that followed the conduction of the bright shining star from the East, stayed when they came to Christ.

We must keep and hold fast the truth, even as a man gripeth a thing strongly with both his hands: that is, defend it with thy tongue: maintain it with thy purse: further it with thy labor, in danger, and trouble, and loss, and displeasure: come life, come death; think always, as Christ did seal the truth of his promise with his blood most precious, so thou must seal the truth of thy professiō with thy dearest blood; else is it apparent thou dost not keep it but let it go. Well therefore doth Paul put try before choose; for he which in choice of all things first trieth, may after his trial choose the best. But he which chooseth before he try, takes oftentimes the worst sooner than he doth the best.

And in this was exceedingly manifested the notable deceit of Satan by his instruments the popish Priests in the days of ignorance; who, because the people should take superstition before Religion, would never let them have the touchstone of the Word to try their doctrines, but kept them from the Scripture, and locked it up from their understanding, in an unknown tongue, which they could not skill of, least they should try their teaching, as the men of Beroea tried the wholesome doctrine of S. Paul: and by their sleights making all their Religion a craft, as men call their trades; for in no deceivable trade (howe full of falsehood soever) could more deceit be harboured than in theirs. Therefore as Josiah rejoiced in his time, that the book of GOD was sound again: so we may rejoice in these days, that the book of God is found again; for when the people might not read it nor hear it, it was all one to them, as if they had (for so long time) utterly lost it.

After this precept of the Apostle, Trye all things and keep the best: he addeth: Abstain from all appearance of evil: as if he should say, that is like to be best, which is so far divided from evil, that it hath not so much as the appearance of evil: and that is like to be truth, which is so far from error, that it hath not the show of error: whereby he showeth, that nothing should be brought into the Church, or added in matters of faith and doctrine to our Religion, but that which is agreeable and consonant to the undoubted truth, and utterly without suspicion of error. It is not enough to be persuaded of our faith, but we must be assured of it; for our Religion is not built upon wavering and inconstant doubts, but upon most assured & certain knowledge.

Here we may marvel why Paul biddeth us, Abstain from all appearance of evil, because it is apparent, that sin, and heresy, and superstition, are hypocrites: and common experience approveth, that sin hath the appearance of virtue, & heresy hath the appearance of Truth, & Superstition hath the appearance of Religion: but let our wonder herein be thus answered. By this, the Apostle doth note, that there is no sin, nor heresy, nor superstition, but if the visour or veil be removed, or rather taken away from it, which maketh it seem virtue, or truth, or Religion, it will appear in the right nature to be a sin, and heresy, and superstition, though at the first sight, the mask or visour do make it seem none: because it covers the evil, like a painted Sepulcher upon rotten bones.

Heereby we are taught, prudently to judge of all things as they are, and not as in outward appearance they seem to be; and as we draw aside the curtain, before we behold the picture: so we must remove (to avoid our own prejudice) all opinions and surmises, and then behold the thing naked as it is, if we determine to know it indeed: for truth needs no colors to make it glorious.

Here I might admonish them which separate themselves from our Church, in such manner as S. Paul admonisheth all men, when he saith: Examine whether you be in the faith; so, examine whether you have the show of error. Hath it not the show of error, to broach a Religion which was never heard of before these late years?

Hath it not the show of error, to retain an error, which the Author himself hath voluntarily recanted; even as ye would suck up with greediness the dogs vomit?

Hath it not the show of error, to affirm that those Preachers may in no wise be heard, which (by their own confessions) have first converted and painfully brought them to the knowledge of God, and daily converteth others.

Hath it not the show of error, to affirm, that the Lord's Prayer may not be used as a lawful Prayer: which for the excellency of Christian petition, and without any controversy (for anything that we or they can read) was so used from the beginning?

Hath it not the show of error, to say, that no man may use any set prayer, seeing there be many Prayers, and Psalms, and blessings, and thanksgivings in the Scripture, which were used in that form.

Hath it not the show of error, to affirm, that we have no Church, and yet to grant that our Martyrs which died in the bloody persecution of tyrannous popery, were true members of the Catholic Church?

Hath it not the show of error, to affirm, that two or three may excommunicate all the rest without a Ministry, seeing the Pastor is the mouth of the Church?

Hath it not the show of error, to affirm, that the Church of Christ was never invisible before this age, and that it is such a small flock, as their number is: and that it hath set foot nowhere but in England?

Hath it not the show of error, to hold that for sound and good Religion, which is altered every day; adding and detracting, as though a man should make a Religion of his own inventions, changing and altering so fast as new conceits come into his idle brain?

Let them think that Paul saith unto them: Be wise unto sobriety, and suspect that construction which yourselves devised: for Solomon saith, There is an error upon the right hand as well as upon the left, that is, as I may call it: The zealous error. And if this be not that error of zeal, I know none at all in this lande.

Yet shall not I say, that we have not the show of evil too? Nay, I would that we were but in the show thereof. I may not call evil good, no more than I may call good evil, and therefore let us pull the Beam out of our own eyes, as we would pull out the mote out of other men's. Let us amend our sins, and then boldly reprove others.

If Paul would have us abstain from every appearance of evil, sure he would have us abstain from heresy and hypocrisy. and not to surfeit with the blessings of peace, and then say: it was never merry world since this new Religion came up; not to pretend conscience in not coming to Church, and have no conscience in oppressing the poor, and vndooing the Fatherless and widows.

Antichrist and all his shavelings, (thanks be to GOD) are meetly well rooted out from amongst us, yet his tail (I fear me) remains behind in the hearts of a number, which living amongst us like men of another Nation, are an ill savor unto us, as the remnant of the Canaanites were unto the Jews. GOD charged his people of Israel, to root out all the inhabitants of Canaan; yet they spared some, as Saul (disobaying the voice of the Prophet) spared Agag, but that remnant hindered their peace, and never suffered them to be in quiet; for they were goads in their sides, & pricks in their eyes: it is with us likewise to be feared, that the remnant of Canaan, which now contemn Prophets, will be a mean to pull down Prophecying. But let us apply this doctrine of the Apostle to the kindling of the Spirit in all fervency of zeal, and mildness of love: not deferring to embrace grace when it is offered, least by delay the Spirit be quenched: and let us reverence Prophets and Prophecying; for despisers, and mockers, may (in their scoffings) mock at Elisha, but the reward of their envy, is a devouring ende. Neither let us forsake the Word, for any invention of man, but try all things by the touchstone of the Scriptures, indeuoring to avoid all occasion of offense, and to hold of that foundation which is best and soundest, and not to be moved: Beseeching him that hath taken the evil of Antechristian error and superstition away, to take away also the apparance of the same.

IMPRINTED AT LONDON, for the widdowe Broome.

Anno Dom. 1591.