The Little Book, Text (2 of 3)
But if in his olde people the misfortunes and calamities of the Churche had alwaies this goodnesse in them, to bringe the helpe of God out of hand with them, and the greuouslyer they were pressed with the Crosse, so muche the more euidently God shewed that the Church was raised by his hande, and vphelde when it was raysed: we may much more plainely sée the same vnderunder the reigne of Christe. If the Churche through continuall successe in peace had enioyed a florishinge and pleasant state, since the Gospell beganne to be published to the worlde, vndoubtedly this had bene an vsuall order after the maner of man, whiche all men would hauehave passed ouer in disdaine. But seynge that against so small and contemned a handfull, by and by boyled out the hatred of all nations and al states: seyng the name of a Christian was of lōge time euerywhere so hated and detested, that eueryevery minute of an howre it was in all places at the point of destruction: seynge crueltie was eueryevery where by sundrie meanes executed against al them ye durst giuegive neuer so light & slender an inclinge of Christianitie: seyng the whole world conspired to put out the remembrance of them frō the earth: and that the Churche neuerthelesse after a sorte continued frō time to time: here doth appéere a certaine vnwonted power, and a certaine secrete woorkinge, whiche cannot be expressed. This I saye: when the dennes of wilde beastes in forestes and moūtaines were Christian mennes Churches: when they coulde no where dwell in saulftie, and that they were vtterly slaūdered and hated of all men: who would not hauehave bene afraide to hauehave professed the Gospell, excepte he had bene stirred thereto by the spirite of God? And yet from time to time, many, euen with strife of set purpose to take vppon them suche dispight, flocked willingly into that miserable & slauishe feare. Assoone as any one had professed Christ, he was not onelyonly caught to be put to death, but cruell tormentes were also sette before him: there was no pitie of sex, there was no pitie of age. Was it not more than wonderfull, that any were found, whiche would be Christians of the price? Assoone as any one was taken, he was streightly examined if he had any fellowes. If at any time whyle he was in tormentes the partie that had with others conspired the death of the Tyranne, helde his peace, because he would not bewraye his fellowes, all menne wondered at his constancie. In so many prouinces, in so many Cities, doo not the innumerable examples of kéepynge promisse to the vttermoste, witnesse that their tounges were gouerned by God? And whereas in eueryevery man seuerally, yea and oftetimes in weake women too, the whole welfare of the Churche laye in ieoperdie, surely therein was a notable Miracle, that all had not within a while bene vtterly rooted out. And yet amonge so many abatementes, not muche vnlike to destructions, it ceased not algates to spreade further. And that was truely to triumphe vnderunder the slaunder of the Crosse. Yea rather he that shall wey all circumstances indifferently as he ought to doo, shal confesse that amonge innumerable deathes, there was a continuall race of many resurrections. That thinge whiche for the difficultnesse thereof might séeme incredible to vsus, if any man would tell vsus that the like shoulde happen hereafter: Now when the same is come to passe, not onelyonly to despise it, but also to count it a thinge to be offended at, is not a point of wisedome, but of a malicious wilfulnesse. Those were in déede the moste violent bruntes, howbeit, other ages also were not exempted from the same warfare of the Crosse, but that they tasted of harder encounters, whiche woulde at that time serue God sincerely and faithfully. The Romaine Empyre had submitted it selfe to the kingdome of Christe. The Church might séeme to be placed in a happie seate of quietnesse and glorie. The barbarous nations also had yelded to the profession of Christe. But in the meane while, Heretiques and vnbeleuinge men helde the Soueraintie, in so much that good & true shepeherdes beinge chaced by violence (& not without reproch) frō their Churches, liued like banished persones in vnknowē coūtreis: Yea and they had not bene suffered to hauehave liued in exile, had they not hidden themselues from the Tirannie of their enemies. In that the Churche hath often bene left to the violence of so cruell persecutions, in that it hath lien welnere ouerthrowen to be frodē vnderunder foote of the enemies, this is farre from any likelihood of worldly dignitie. But in that a small number of the Godly, with inuincible constancie of faith, hath ouercome so great waues of persecutiōs, that the Churche hath out stoode all the Tyrannes and Heretikes▪ and lefte vntounto posteritie the true doctrine of the faith: this is surely a plaine witnesse of the power of God, which excelleth all the glories of the worlde. So in the present calamitie of the Churche, there shineth no suche dignitie as may represent to mennes eyes the heauenly kingedome of God: For the vtterest enemies therof oppressinge it in very déede, and yet garnishinge themselues with the title of it as it were with a spoile, doo no lesse cruelly than proudely treade it vnderunder foote. If any man dare be so bolde neuer so little to stirre againste their wickednesse, by and by like terrible tormentours, with fire, swoorde, and all kinde of tormentes they goe nie to chace the true Church out of the Earth. And if it chaunce to finde any lurkinge holes, somewhile it is so assaulted with force of armes, another while so vexed with reproches, & another while so tossed & turmoiled with threatninges, and dreadfull attempts: yt it representeth nothyng lesse than that kinglike beautie of Christe so greatly cōmended of the Prophetes. But seinge that by this their dreadful threatninge, & outrageous cruell dealinge, the vngodly cānot so much preuaile, but that the Churche of God vnderunder the lowlinesse of the Crosse standeth stedfastly vpright: why doo we not in this wōderfull preseruatiō of God, willingly embrace his glorie? If any skilfull man woulde consider with himself, how many things the wicked sort hauehave practised these thirtie yeres togither, to destroy it, he shal be cōpelled to wonder yt it was not a hundred times vtterly destroied. And now, wheras with in these twoo yéeres it hath bene pitifully rent, & the torne pieces therof are yet almost in the Liōs mouth, although it breaketh the hartes of many, yet the faithfull shall in the ende perceiue, that God doth it to a right good purpose, to the entēt he may stretch out his hāde more manifestly in deliueryng it. For we are not wont to acknowledge it to be preserued by him vnlesse he deliuer it out of very death.
Lastly to the furtherance hereof also maketh another reason, namely yt it is a thyng more than necessarie, that wildernesse should be tamed and subdued by the discipline of the Crosse. We sée howe the Churche, which in the middes of persecution had florished with spirituall cherefulnesse, hath through to ioyfull quietnesse growen out of order. At this daye, when the Lorde reyneth vsus in with a harde and rough bit, we sée how all mē in all places almoste doo waxe wanton, and what would they doo then if they had frée scope to rūne at rouers? when the profession of the Gospell reigned farre & nere in Germanie, and that as yet the power was vnappalled of such as séemed stoute in defence of the good case, and that vponupon confidence therof this lamentable warre was taken in hande, whiche fell out vnluckely in the ende: at suche time as the hartes of our part were encouraged with great hope, I saide vppon a time openly, that there was more daunger for vsus in our owne victorie, than in the victorie of our enemies. For there was no misfortune so greatly to be feared, as ye Gospell to much triumphāt (if I may so terme it) whiche might puffe vsus vp with pryde. Neither doth it repent me of this saying to this daye. For if the Lorde had not in time preuēted that Heathenish libertie, in processe of time the maladie woulde hauehave bene almost incurable. Godly doctrine and wholesome admonishmentes should hauehave bene nothinge setby. Suche as coulde not abide to admitt any meane discipline, would like vnruly beasts with violent rage hauehave broken all yoke. So great a blotte of slaunder could not hauehave bene wiped frō the Gospell, vnlesse they had bene compelled by force and afflictiō to a modestie of liuing, which heretofore they would not learne of their owne accorde. Againe in this balāce God shewed how eueryevery man was minded. All men vaunted thēselues gloriously vnderunder shadowe of the Gospell. Wicked Hipocrites bare most swinge in many places. But after that this foyle was taken, many Princes of greate name were by and by out of hart: the noblemen of the common welth (which was benommed with feare I cannot tell how,) quayled of their own accorde. Here their ouer womanly feinthartednesse, or rather traitourly cowardnesse, did openly bewray it self. We hauehave seene in one nation mo vngodly and wicked backeslidinges from Christe, within two yéeres space, than the histories of all times and all nations make mention of els where. How vnuincible the strength of faith is where the hartes are susteined by the vertue of the spirit, it is made manifest in others. The Heroicall haultenesse of harte whiche the Lorde hath set foorth to be séene of all ages in one man beynge vanquished and taken prisoner, woulde neuer hauehave bene beleued but by such triall of the Crosse. Certaine other notable examples of the same sorte which I coulde readely reherse, I passe ouer for the nonce. But let eueryevery man wey with himselfe these and innumerable suche others. They saye that nowe women are ledde vntounto death, to the entent that not onelyonly mē, but also whole peoples should hauehave the lesse pardon, who for the gayne of a small interest of transitorie peace in the worlde, hauehave not sticked to denie the Sonne of God the author of eternall life, and to depriue themselues of his heauenly kingedome. Finally, the Lord himselfe knowes beste howe muche those thinges shall profite them, whiche nowe are commonly counted for great euilles. It is our duetie to take with stoute courages what so euer calamities happen, hopynge for suche issue as is to be wisthed for at the Lordes hande: and alwaies to grounde our selues vppon this pointe, that how so euer the Churche is pressed for a time, our moste deare Father whiche taketh singular care thereof, will neuer suffer that it be ouerwhelmed and decaye. If Christe muste beare rule in the middes of his enemies, (as by the witnesse of the holy Ghoste is testified longe agoe,) his kingedome cannot be amonge vsus without a kinde of warfare and continuall strife. If we be like shéepe, appointed to the slaughter, and that our aduersaries burne in woodnesse like Wolues: Lette that precepte of the Lorde come to our remembraunce, that we muste possesse our soules in patience, vntill suche time as he may make perfect his strength in our weakenesse. Surely the Apostles were in no happier cace, when they cried out boldlie, why doo the Heathen so furiously rage, and why doo the people imagine vaine thinges? We also if we vnderstoode what that sayinge meaneth, to sée God in Heauen, whensoeuer he giueth the vngodly bridle, we beinge furnished with the same confidence that the Apostles were, shall carelesly laugh all the worlde to scorne, although they were in harnesse.
There follow Offences which the cō mon people beléeue agayne to procéede of the doctrine: but in very déede are the propre & naturall issue, eyther of lewdnesse, or of vnskilfulnes, or els of curiousnesse. The Scripture teacheth vsus in this wise of the corruption of our nature, that we bringe with vsus a natiue viciousnesse and malice from our mothers wombe: wherby it commeth to passe, that an euill trée cānot bring foorth other than euill fruite, vntill we be newe graffed agayne by the grace of Christe. Here mans reason gathereth, that men thēselues are not only faultlesse while they sinne, but also that the faulte is iustly to be ascribed to God, who createth them suche, that they séeme to be borne to sinne. Let eueryevery man examine his owne conscience, and he shall out of hande holde his peace. For there we shall finde that whiche the Scripture so often testifieth, how that the leudnesse which cleaueth in vsus, is the welspryng of all vices: and that we therfore committe all euilles, bicause we doo couet yt whiche displeaseth God. How cometh it then to passe that they whome their owne conscience findeth giltie within, doo busilie séeke here and there for vaine excuses to acquite themselues and others from the gilte? & not so content neither, doo make God also accessarie to their offence? If they were not minded to deceiue themselues wilfully to their owne destructiō, would they not condemne the vice which they sée in themselues, rather than laye the faulte thereof vppon another bodie? But goe to: for asmuch as thei séeke after a sorte to hauehave some cloke (such as it is) to hide their blasphemies with, let vsus shew them at one woorde that they doo shamelessely without any colour say euil. Shal he boast himselfe to be innocent, whome it is manifest to sinne with his good wil? when they hauehave saide all that they can, in the ende we come to this pointe, that nothinge is imputed vntounto them of God, saue that whiche they doo willingly. And what mā vnderunder the Sunne would quitte them in wilfull misdéedes. Now shall it not be frée for God to condemne, that whiche men doo lawfully condemne? But they stande in altercation with God, bicause he hath not giuen them a better minde & a vprighter hart: as who should say he had not giuē them so at the beginninge. For the lewdenesse that reigneth in vsus, our learnynge imputeth not to Gods creation, but to the corruption of nature. They make exceptiō againe, that it is against equitie for them to suffer for another mās faulte. This exceptiō might peraduenture hauehave some colour, if they beyng frée from their owne sinne, coulde shewe that they were burdened with an other mannes faulte. But seinge they hauehave in such wise lost their rightuous nature in their first father Adam, that they are of their owne selues become sinfull, why doo they complayne of wronge done vntounto them, as if they were giltlesse? Uerely they doo as ranke théeues are wont, who, while they are caried to punnishment, doo fall a reuilinge and slaunderinge the Iudge. And suche kinde of men cōmonly as they are readie to committe mischiefe: so also hauehave they their tounges at will in raylinge. But what winne they by their malapert raylinge in this wise? For neither is their owne shame made lesse thereby, nor the iudge any thinge stayned, and that they themselues knowe well inough, but that beinge blinded with despayre, they take a miserable comforte of a foolishe reuengement. Hitherto I hauehave answeared their blasphemies whiche bewray their owne wickednesse openly. Howbeit as yet remayne the slaunders of Sadolet, Pighius and such like, whereby they misreporte our doctrine, as though it brought with it diuers and almost infinite absurdities. If there rise thereof any Offence, it is bicause our writinges are not perused, what shoulde I then doo, but onelyonly exhorte all those whiche beinge carried away with preposterous Offence, doo eschew the vnknowen truth, that thei procure not to themselues a double punishment of their rashnesse. For they doo bothe defraude themselues of saluation offered vntounto them: and besides that, they shall not scape vnpunished for giuinge hastie iudgement with a lie, the cause beinge not hearde.
Nowe that Predestination is a sea of Offences, howe happeneth that? but onelyonly by our owne, either curiousnesse or malapertnesse? Here is meante of the secrete Iudgement of God, thorowe the brightnesse whereof, mennes mindes if they approche ouer nie, muste néedes be not onelyonly dazeled and dimned, but also vtterly swallowed vp. And yet as much as our capacitie could beare, and as much as was for our behoofe, our Lord hath declared in his Scriptures: namely that we are all forlorne, sauinge suche as he chosinge from death hath redéemed to life: and that the grace of Christe cometh onelyonly vntounto them, who by frée election before they were borne, were predestinate to saluation: and that others, like as they be ordeyned before to euerlastinge damnatiō, so also thei cōtinue in their sinnes. To procéede any further if it were lawfull, yet were it not expedient. But now seinge it were no lesse wicked than hurtfull, to rushe thorough from whence the Lorde kéepeth vsus, as it were by holdinge ouer his owne hande: it were our duetie to embrace reuerently that whiche the Lord deliuereth vsus, & to holde our selues contented ther withall, without makyng any further inquisitiō. For the right rule of beinge wise in this behalfe, is suche a sobernesse as coueteth to knowe no more than is reuealed in the Scriptures. Certainely God would that nothinge should be hidden from vsus, but such as the knowledge thereof were superfluous, or more darke thā that our capacitie could atteine to the vnderstandinge of it. Wherefore we are the more vnthankefull, but if we temper our desire of searching, according to the meane which himselfe obserued in teachynge vsus, why maruell we then, if they throwe themselues headlonge into the bottomlesse pitte, or dash themselues against the rockes, who after the maner of madmen rushe violently against God. They accuse God of crueltie, bicause he adiudgeth to damnation suche as are yet vnborne. But they shall one daye féele him a iuste iudge: or rather they féele him so alreadie inwardly, although they acknowledge it not. They cauill that preceptes are giuen in vayne concerninge maners, that lawes are made in vaine, and that iudgementes are vniustly executed in punishinge euill dooers, seing all thinges are ruled or rather rolled by destinies. As who should say God did not so gouerne his elect with his holy spirite, & giuegive ouer the castawaies to be troubled by the Deuil, that he maketh the doctrine of Godlinesse and exhortacions fruiteful vntounto the one, and holdeth the other as conuicte of wilfulnesse and vnexcusable, bicause they obeyed not his warninge. I omitte how little they profite by diffaminge the Prouidence of God with the slaūderous name of destinie. For we neither dreame of intricate knottes of causes with the Stoikes, nor submit the gouernance of the worlde to the Starres, nor imagine a necessitie of thinges in the very nature of thinges it selfe. Howbeit the same is it that Heathen mē call fatal. The predestination of God therefore is far another thing thā the Heathen destenie, but let this brawlyng about woordes cease in this cace. If (say they) that necessitie of thinges be prefixed by the eternal decrée of God, it is superfluous to teache what eueryevery mans duetie is. For teachinge shall alter nothyng of that which is alreadie determined. But they ought to hauehave considered by the way, that doctrine was by God himself ordeined to this end, that it should be an vnderseruaunt to his secret determinations. Whome by his eternal adoption he hath predestinated to life, doth he not by doctrine as it were by the hande stretched out, leade thē thither as he had predestinated thē? For what els is an effectual vocatiō, than an accōplishment of the electiō which before was hidden. He may by sundrie threates compell ye reprobates (to no purpose as it semeth) howbeit in asmuch as by this meanes he maketh thē vnexcusable, herein also appeareth some strength of ye doctrine. Foolish mē perceiue not in how goodly order, the woorkes of God agrée amonge themselues. Herupon it cōmeth to passe, ye thei rashly set at variance with the will, the doctrine which is nothing els thā the minister of his eternall will. Let vsus learne therfore that God speaketh not to mē, to thentent to reueale vntounto thē, or to correct those things which he had determined wt himself lōg before, but rather yt he might teach them by triall, how firme & stedfast they be. It cannot come to passe that they should perish, whom he hath ones chosen from the beginning: & bicause he will not hauehave thē perish, he cōmitteth them to the trustie tuitiō of Christ. Moreouer to ye entent thei may hauehave Christ, to their shepeherd, it behoueth yt they be gathereded into his folde. Therfore when by giuyng eare to the voice of their shepeherde, the elect doo atteine saluation, it is nothinge else but a bringyng of their election vntounto his appointed ende, by the outwarde preachynge of the Gospell. He commaundeth the same doctrine also to be set before the reprobates: and why? is it to the entent to disanull that that he had determined of their damnation? Nay, rather that their wilful vnbeliefe should make more apparant, what auaileth the grace of the secrete election? For what brighter mirrour cā there be made wherin this grace may cléerely appeare, than when in the common doctrine, by the same callinge of God, by the like instrument of callinge, there is so great difference of men, that some obstinately refuse that, whiche othersome obediently embrace? Yet we sée in the meane while, howe the woorde whiche is spoken by the mouth of a man, although it amende not the hartes of the wicked, yet it striketh their consciences, and restraineth their malapartnesse as it were a bridle.
Now we must intreate of the Offences whiche we hauehave assigned to the seconde sorte. Many complaine that the Gospell is the fountaine of discorde: bicause that assone as it springeth vp, there bud out debates with it: or rather as if a trumpet were blowen to some battell, men arme themselues one against another. It is surely to be confessed that Christe hath pronounced, that debate and fightinge should sprynge vp with the Gospell: but it is to be weyed vponupon what occasion it cometh so to passe. First if men rise wilfully against God, when he goeth about to bringe them to conformitie, we hauehave tolde you before by what meanes that happeneth. It is a harde matter that thei that stande to much vponupon the reputation of their owne wisedome, shoulde yelde thēselues willing to be taught of Christ. But nowe when the lustes of the fleash, whiche reigne in men are so many, and like a sorte of fierce and vnruly beastes, doo we maruell if they make a tramplyng and stirringe agaynst the yoke and the brydle? But it is to much wronge to lay the blame of that euill vponupon the Gospell, the cause whereof is in our selues. They doo euen as vprightly, who for feare of trouble and for hate of discorde, abhorre from the doctrine of peace. They thinke nothinge to be better than a quiet state: what then if some Tyrāne should by his horrible and outragious crueltie obteine thus much, that whiles he rauisheth maidens and honest wiues, whiles he spoyleth eueryevery good mā of his goodes, whiles he murthereth the giltlesse like a cutthrote, all men amazed for feare, shoulde holde their peace: shall tyrannie vnderunder this pretence deserue prayse? now if it be demaunded what maner of peace this is, whiche many sticke not to purchace with the losse of the Gospell? this surely shalbe the manifest truthe, namely to obteyne sinfull and peruerse Religions quietly & without stirre, bicause Sathan the worst of all Tyrannes, dothe without checke take his pleasure of mē halfe dead. Notwithstandinge as to the outwarde bondage of the bodie, peraduenture it were expediēt rather to suffer sometime, than for the recouery of libertie, to make insurrection whiche maye burste out into slaughter and confused wastinge. But when the matter toucheth the eternall destruction of the soule, nothinge ought to be so muche set by, that we shoulde either desire or wilfully embrace deadly peace. Moreouer hereby we defraude the sonne of God of his preheminence. But better it is that Heauen & Earth shoulde be confoūded together, than that the honour whiche his father hath giuen him should be diminished, and much lesse then be taken quite awaye from him, and he made Iacke out of Office. Shall we then liue at debate with the prince of life, to the entent we may enioye peace amonge men? shall we make open warre against God, to the entent we would not be cō pelled to be at variance with naughtypackes? shall we willingly stande at defiance with Christe, by whome we are with the Angels reconciled to God? It is surely to vnwoorthie a rewarde. And when Christe describeth the peaceable kingedome of Sathan, he doth not teach vsus that it is therefore to be coueted: but rather he promiseth it as a greate rewarde, that a stronger than he encounteringe with him, shoulde bereue him of his vsurped authoritie. For if we sée thē so couragious, whiche ambitiously fight for soueraintie or for their libertie, that they woulde not passe to abide any troubles: with how muche more valiant courage, ought we to set our selues against the tempestuous troubles, which Satan stirreth vp to disquiet the kingdome of Christe? the Sonne shall rise against his father: the father shall not spare the life of his sonne: one brother shall lay waite for another. Are these thinges tolde before, to the entent that mē should shunne the Gospell? and not rather that beynge warned in time, they might not conceiue any feare at the straūgenesse of the matter? For I hauehave not to doo with any other, than suche as abuse the name of Christe, to colour theyr painted peace. And yet I am not ignorant that troublesome persones in mouinge seditions, are the bellowes of Sathan wherewith he kindleth men (otherwise quiet of themselues,) in hatred against the Gospell. So in our age about the beginnynge of the Gospell springyng vp againe, he armed barbarous men to proclayme open warre against lawes, iudgementes, and all kinde of ciuill pollicie. But as it is not vnknowen to vsus, what such kinde of packing meanes, so if we do aske peace from the bottome of our harte, we shall by assured tryall, feele it offred vntounto vsus of God by his Gospell, in such wise that we shall hauehave it stedfastly also amonge men. To swarue from the Gospell, to the intent to preuent sedition, is a poinct of to much peruersnesse.
To outwarde appearance, this that foloweth is a iuster cause of Offence: that as soone as the doctrine of the Gospell began to bee published, as though the veyne of some springe had bene opened, the wickednesse of many spowted foorth, which had before semed holy men. Howbeit it had bene muche more méete, that this shoulde avayle to the confirmation of the Faith. When Simeon assigneth this duetie to Christe, to disclose the thoughtes of many hartes, so little dooth any man or none stand in deniall therof, that the sentence is to be reioysed at. What absurditie then is founde in the matter? Let vsus suppose it had neuer bene spoken, to the intent that without preiudice, the thinge that appéereth, maye be estéemed so to be in déede. Whereas about thirtie yéeres agoe, religion flourished eueryevery where, and all men without gaine saiynge consented in the woorshippe of God, which was then commonly receyued: now vngodlinesse and contēpt of God gusheth foorth euerywhere. First and formest I say, it is no maruell if light doo chace away darknesse: for it is a common prouerbe of olde time, that the dungeons of mans harte are so déepe, & the nookes thereof so windynge, that it surmounteth almost al bottōlesse pittes: now if mans dessemblynge be deceitfull in any cace, he dalieth with wonderfull leudnesse toward God, where he ought to doo it least. To the furtherance hereof commeth the wilinesse of Sathan: who partly by castinge a miste of ignorance, and partly by disguisinge the seruice of God with visers of ceremonies, maketh a wonderfull showe of Religion where none is. All men that hauehave eyes doo sée that it hath béene so vnderunder the Poperie. For there the consciences as it were bewitched with the poysons of Circe, are brought in a maze by their longe windlasses. fléeting from the earnest meaning of God. For that same vnmeasurable heape of Ceremonies, is assuredly the denne of théeues: bycause the hypocrites beynge wrapped in those disguysinges, thinke they may doo what they list without checke. If suche securitie doo take away the difference betwene true and feined Religion, it is no maruell. And if at any time thei séeme to approch any thing nere God, they doo not to any other ende so much weary and disquiet themselues, than that the inward wickednesse of the harte beyng by such remedies appeased, shoulde be at rest inwardly. Now, if by bringyng in the light of the Gospell, hypocrisie be put to flight, and wickednesse openly discouered, the offence thereupon taken, is vnrightfull and peruerse. In old time amonge heathen men, no man was counted a dispiser of God, except he were a manifest murtherer, or a forger of Testamentes, or a forsworne persone, and wrapped in all kinde of leudnesse. For in asmuch as they had made to them selues carnall Gods, nothyng was more easie than to be religious. But we see how sharply the Prophetes doo inuey against skorners: the which thinge out of all doubt, they doo not without weightie causes. So the vngodlinesse which shewed it selfe in the Churche of God, appeared to be none at all in maner amonge the vnbeleuers: shall we therefore saye that the lawe and the Prophetes were bellowes to styrre the same vp? shall the pure Religion therefore, whiche drewe that Serpent to light, be made the lesse accompte of? Yea verely euen in the Church of God, Ismaell vttered not himselfe to be a scorner, but after that Isaac was borne. He whiche before was nexte vntounto holy Abraham, did sodainly burste out into wicked skornynge the grace of God, wherby he deserued to be banished his fathers house. Ought such an example to hauehave alienated the householde of Abraham from his holy Ofspringe? Furthermore, that whiche was lightly shadowed in Isaac, was néedeful to be more clerely expressed in Christe, and the Historie of the Gospell beareth witnesse that it was so done. For we know that since he was brought into the worlde, howe muche the madnesse of them hath boyled, whiche before times did bragge them selues of the title of Religion. Wherfore let this malicious opiniō take his leaue and be packinge, that libertie to doo naughtely springeth out of the doctrine of the Gospell, bycause it draweth wickednesse out of his lurkyng holes into the open light. And rather let vsus be glad of this, that the thoughtes are discouered out of the hartes of many: howbeit, of this matter there is another reason also to be marked: namely whē some vtterly refuse the grace of the Gospel offred vntounto them: & some disdeinfully sippe of it a little with their lippes: and othersome proudely caste it of from them hauinge receiued it before: doth not the vnthankfulnesse of them all deserue, that God should punish it sore? And vndoubtedly he punisheth sore in déede, whē takynge away the fealinge of Religion, he casteth them headlong into this horrible blindnesse. As many men therefore as we sée at this day like Lucian, scoffe and iest at the whole Religion of Christe: as many also as we sée like Epycures, set themselues to sale to all kinde of naughtinesse without the feare of God: so many examples of Goddes vengeance, let vsus know to be set before our eyes, which may commende vntounto vsus the woorthinesse and preciousnesse of the Gospell. Paule sayeth, that they were woorthely giuen ouer to a reprobate minde, and to filthie and shamefull lustes, who vniustly suppressed such knowledge of God, as may be conceiued by the onelyonly beholdynge of the worlde: to the entent that they which had defrauded God of his honour, beyng subiect to vtter reproche, mighte receiue the deserued hyre of their vnthankefulnesse. The greater sacriledge that the contempt of the Gospell is, so much the lesse maruell it is, if crueller punishment be taken thereof. And why so? For shall we confesse that they deserued to be punished, who through theyr slouthfulnesse suffered the little sparkes to be quēched, whiche appeared in the framynge of the worlde? and would we hauehave them fréely mocke God, who of wilfull malice doo ouerwhelme & extinguish the full brightnesse of the glory of God, shinyng in his Gospell? But if it bée very good Iustice, that God punishe grieuously the contēpt and castyng away of his grace, why are we offended to sée the same punishment (whiche is cōmendable) put in execution? nay rather it would become vsus (as I hauehave sayd alreadie) that like as by this meanes God auoucheth the maiestie of his Gospell, so the reuerence thereof shoulde be stablished in our mindes: howe can the Gospell be entertained as it is woorthie, whereby he offereth and giueth him selfe to vsus in the person of his sonne? And yet many doo scarce vouchsaufe the common honour vponupon this incōparable threasure: some treade it vnderfoote: some without remorse of conscience preferre the vayne pleasures of the world before it: and many (as though it were some maygame,) doo turne it in iestynge to a heathenishe pastime: but what followed theruppon? whereas before was at leaste yet some feare of God settled in their mindes, now like a sorte of dogges they barke agaynst God. And in this their sharpnes of witte they greatly delight them selues, or rather take themselues for halfe Goddes, bicause they dare turne vp their tayles against the cloudes. But if it be a monstruous thyng for a man to be turned into a beast, they are so muche the more to be lamented, in that thei are not touched with any sorrowe for their euill: they laugh smoothely at the foolish toyes of the Papistes: but themselues are vnwoorthie that euer they shoulde returne to the papistrie: for it is not conuenient that their ende should be like other mennes, who hauehave partly had in derision, and partly in contempt the holy bloud of Christe, the euerlastyng truth of God, and the light of life. And assuredly the contempte of the Gospell whiche nowe reigneth, is a certaine foretoken of some beastly kinde of life. For, seinge that this is the laste remedie to cure mens vices, namely when God shineth vponupon them with his Gospel, whome soeuer this remedie helpeth not, it is most certaine that they are incurable: and they whiche wittingly and willingly doo either iest away or driue away their Phisicion, doo wilfully procure thē selues any death. Nowe to conclude this title, suche as déeme vngodlinesse a heynous mischief (as it is in déede) thei iudge by the grieuousnesse of the punishment, in how ill parte the Lord taketh the contempt of his Gospell: and by warnynge therof are confirmed in faith & obedience to him. It is knowen to eueryevery man, that Agrippa, Villanouan, Delet and suche like, did like Giauntes with one eye in theyr forehead fearyng neither God nor manne, euer presumptuously despise the Gospell: at the last they fell to suche madnesse & outrage, that they not onelyonly spewed out moste abhominable blasphemies against the sonne of God, but (as much as perteineth to the life of ye soule,) did thinke themselues to differ nothinge from Dogges and Hogges. Othersome, (as Rabelayse, Deper, and Gouean) after they had tasted of the Gospell, were striken with the same blindnesse. And why happened this, but bicause they had by their wicked malapertnesse of iestynge & scoffynge, heretofore profaned that holy pledge of eternall life? I name a fewe, whosoeuer are of the same stampe, let vsus know that the Lord doth as it were with his finger pointe them out to vsus for an example, to the entent we shoulde carefully continew in the race of our vocation, least the like happen vntounto vsus.
Furthermore forasmuch as these forlorne men by theyr slidynge, or rather by their headlong fallynge downe, doo not onelyonly offende the weake, but also doo shead abroade the poyson of their vngodlines, to the entent to bring al the world in beliefe that there is no God: I muste set my selfe at defence against this stumblyng blocke also. And that doth the holy Ghost, while he warneth vsus that there shall come mockers whiche shall trouble our hope with skoffinges: but the same spirite affirmeth that vnstable soules shalbe in daunger of theyr enticements. To the entent therfore that we maye be out of perill, we must gather strength in Christe. It is a solemne custome amonge these vnpure Dogges, that the more libertie thei hauehave to belk out blasphemies, the more they playe the scoffers. So by their mery iestyng in talkynge at the table, they girde at all the principles of Religion. And first of all they winde themselues into their matter by ouerthwart nippes, or couert conceytes: howbeit all tendeth to this end, to blurre out of mēs mindes all feare of God: for at length they burst out into this opinion, that all Religions are deuised of mans brayne: that there is a God, bicause men liste to beleue so: that the hope of the life to come was inuented to foode foorth the simple withall: and that the dread of doomes day is but a bug to feare childrē with. These songes of the Meremaydes are to apt to delight the eares of many men, but it is suche eares as are alreadie tickled with the same itch of themselues. For we sée some so greedely snatch at, and hunte for those thinges that make to the takynge away of the féelinge of godlinesse, that hauinge in maner scarce perceiued the sounde of a fewe woordes, by and by they raunge frō the eternall and vnchaungeable truth of God. And surely whosoeuer hath but meanly traueled in the woorde of God, when he shall hauehave tried that our faith is farre otherwise grounded than vponupon opinion, he shal not so easly wauer. And they that beare the seale of the spirite printed in their hartes, it is farre vnlike that they should be ouerthrowen with the assaultes of these engines. But this is it that Paule meaneth where he sayeth: That mē make shipwrecke in the faith, after the time that they hauehave fallen from a good conscience: whereby he meaneth bothe that this is the keper of right vnderstandynge, and that it is no wonder though they hauehave nothinge stedfaste emong them, whiche are tossed amonge the sundry waues of their lustes. There is no cause therefore why we should be troubled with this Godlesnesse, whiche now partly rageth euerywhere through the whole worlde, but specially reigneth in the Courtes of Kinges and Princes, in iudgement places, and in other glorious trades of liuyng: for if I shoulde demaunde of one that had skill in thinges, (yea and it were euen of those, who cannot ridde themselues from this temptacion,) whiche of them all there did harborow a good conscience, their answeare would be in a readinesse, that it is bannished a great way of: wherefore then doo we wonder at that shipwrecke of Faith, whiche Paule teacheth must néedes followe? Moreouer if they so warely kéepe money bestowed in coffers, as many as are any thyng smittē with the louelove therof, what excuse shall he lay for him selfe, whiche beynge fenced with no garde of God, doth set him selfe foorth wilfully to the spoyle, if he be robbed of the heauenly treasure? specially considering we know that nothinge is so hurtfull as these copwebbes of the wicked. For it is not my minde to extenuate the perill that maye come by them, but rather I admonish and testifie, that no Serpēt hath so venemous a blast as they, and therfore it behoueth vsus to be so much the more waker & carefull to beware of them. By the waye, I say that al such shalbe frée from this contagion (be it neuer so pestiferous) as hauehave not forslowed to roote themselues déepe in Christe. Neither is this my sayinge, but the sayinge of Paule: that we ought to growe in Christe vntill we come to be perfect men: least we be any more subiect to the subteltie of men, which goe about to deceiue vsus. Notwithstāding, we must harken also to another exhortation of Paule: namely that forasmuch as we are ensured to the Sonne of God vponupon this condition, that we should kéepe our promisse of mariage vntounto him vnuiolate, we ought in especially to beware that the Deuil corrupt vsus not with his flattering enticementes. For if the woman whiche hath giuen eare to allurementes of baudrie, séemeth to hauehave giuen alreadie some signe of vnchastnesse, it appeareth that those soules are scarce chaste, whiche delight to be moued to false forsaking their obedience to God.
The reason of all errours is not much vnlike herunto. The faith of many quayleth: and some doo vtterly fall from the Gospell, bicause they coniecture it to be the séede of errour. As though any man should giuegive ouer tillage and sowinge of the grounde, bicause the pure séede doth oftentimes degenerate into cockle. To the entent the straungenesse of the matter shoulde not abashe any man, Christe warned vsus that it shuld come so to passe. For albeit that in that place he cōpareth Hypocrites to darnell, and the true and naturall Sonnes of God to wheate: yet he sheweth howe this is the accustomed fraude of Sathan, to corrupte and defile the heauenly séede of God by al ye meanes he can, to the entent it shoulde not come to fruitfulnesse: we know that the world lay a longe time barreyne like a waste and vntilled grounde. Nowe hath God sowed the doctrine of his Gospell by his Ministers: doo we maruell if Sathan doo intermedle as many corrupt errours as he can? For what whole wayne loades of false opiniōs hath he not brought in immediatly with the first springynge vp of the Gospell? I doo omit the innumerable multitude. But what cā be deuised more prodigious than the dotinges of Valentine, of Montane, and of the Manichees? Now it is to much folly, that they which counte it for a miracle that the light of the Gospell was not quēched in so thicke darknesse, or whiche hartely reioyce to heare, that the strength therof hath continued vnappalled againste so many assaults, should be offended at the doctrine of the Gospell, bicause now also Sathan sullieth it with the darknesse of his lies. Howbeit, forasmuche as men doo sundry waies stumble at this rocke, I will briefly shewe, yt there is no kinde of Offence, the which they incurre not of their owne accorde, either through their slouthfulnesse, or els some other singular vice of theyr owne. They whiche simplie make this one obiection, that sectes doo bud out of the doctrine of the Gospell, partly are glad to séeke startingholes, and partly, through ouermuch lightnesse doo lay the cause of euill vponupon the Gospell, whiche resteth otherwhere. Who so euer will vouchsaufe to open his eyes, he shall plainely sée that the Gospell is not onelyonly the pure and cléere truthe of God, but also the best bonde of holy vnitie. Nowe if Sathan rise vp against it, to the entent he may darkē this light with the cloudes of errours, and rende the vnitie asunder, wherein the sonnes of God doo knit thē selues together, he dothe but his office. For he is bothe the father of lies, and also the authour and craftesmaister of all debate. It were our duetie therefore, so muche the more earnestly to labour in searchinge out the truth, and to embrace it the more constantly when we hauehave founde it. These men doo not onelyonly absteine from all such endeuour and flie frō it, but also doo set this as a shielde of defence against God, that they be not compelled to obeye his commaundement. Othersome, al be it that they séeke not meanes for the nonce howe they may reiect the wholesome doctrine, yet bicause they take occasion at eueryevery light blast to starte backe, they hauehave nothinge whiche they may iustly alledge for their excuse. But you will say, thei feare not without cause, least if beyng vncertaine whiche way to goe they should yelde themselues pliable, they might through this pliablenesse, be snarled in the snares of errours. This is in déede somwhat: but there was a better prouiso than this, for that daunger: namely to submitte themselues to God by godly humilitie, modestie, sobernesse, and reuerence. For Christe hath not for nothinge promised that the doore shalbe opened to them that knocke: neyther is he endewed with the spirite of iudgement and discretion from the Father for nothinge. Also it is not for nothinge that the Lorde promiseth by the mouth of his prophete Esay to become an attendant scholemaister to his people, alwaies readie at their backe, to direct their steppes. Finally, neither to deceiue nor to beguile vsus, doth he say that the waye of life is shewed to vsus in his woorde. Whereby it appeareth, that a great parte of men doo wittely couet this thinge, to despise remedies, and to waxe numme in their owne euils.
And whereas we sée many, which beyng intangled with this or that errour, are led astray from the right way: it neuer happeneth but by the iust vengeance of God. First Augustine truely nameth pryde the mother of all Heresies. For there was neuer yet any maister of errour, whome leude desire of vaineglory puffed not vp to his owne hedlonge fallynge. We know that God is a faithfull teacher to the little ones: we know that Christe calleth the humble and méeke to him to be his disciples: wherefore such as swell with pride, it is no maruell though they be driuen out of this schoole, and be carried vp and downe with their owne wauerynge speculations. As many as in this our age fallynge from the pure doctrine of the Gospell, hauehave begonne to be teachers of false opinions, we shall finde that al of them beyng taken with the disease of pride, hauehave forged punishment of the witte, bothe to themselues and to others. In stéede of many let the onelyonly example of Seruet suffice. For he beynge puffed vp with Spanish pryde, and swellyng moreouer with his owne arrogancie, determined this to be the best waye for him to get him a name, if he snapped at all the principles of Religion. Whatsoeuer therefore hath of antiquitie from the very time of the Apostles bene by the Fathers lefte, concerning the thrée persones in God, and receiued from time to time cōtinually by the godly, he not onelyonly reiecteth as vnsauerie, but also with to outragious rayling, tosseth and turmoyleth it: now that same currish rage of bityng and barkyng, which all the writers of that rable doo vtter, dothe sufficiently testifie what maner of spirite stirreth the man. But if ye come to the matter, ye shall cléerely perceyue, that their gréedie hunger, being inflamed with vnstaūched thirste of vaineglorie, hath caused them to quaffe vp all kinde of most absurde dotages so desirously, that they hauehave made themselues dronken therwithal. He surmiseth that the woorde of God was not, before suche time as Moyses bringeth in God speakyng in the beginnynge of the world. As who should say, that then first of all he beganne to be, when he shewed plainly his so great power: & not rather that he declared a proufe of his eternall beyng. He in such wise Deifieth Christes fleash, that abolishynge the truth of his manhoode, he maketh his Godhead which is spirituall, to be palpable. And yet callinge Christe God with full mouthe, he deuiseth vsus, I cannot tell what maner of shadowye Ghost: as if ye would saye he had from the beginnynge bene nothyng but an Idaea of Plato: and that of any other right he was not the sonne of God, but bycause he was conceiued by the holy Ghost in the wōbe of the Uirgin. In the meane while, he heapeth togither many cartloades of speculations, whiche hauehave so litle colour or none at all, that any mā beyng in his right wittes may easly perceiue, that none could not so play the dizard, but he that is bewitched with the louelove of him selfe. But if that as soone as the truthe of God hath put vp her head, proude wittes are bothe by their owne ambition moued, & by the Deuill driuen, either to darkē, or els to peruert it with theyr leude gloses and frantike opiniōs, there is no cause why we should be troubled as with a straunge matter. Wherefore as we hauehave saide before, that pryde is the mother of al Heresies: so the vainenesse of them that make themselues disciples of such maisters, is the continuall nource to cherishe the same. As often as any errour is spred by the false prophet, Moyses affirmeth vsus to be tried whither we louelove God frō the hart. To what ende is that, but that we may know, that none other are ledde away from the pure doctrine, but such as vnderunder a false profession did coūterfaite holinesse? As for the faith whiche is stedfastly rooted, these engines can so little ouerthrow, that they doo rather make manifest the firmnesse therof: like as Paule writeth, that when sectes doo reigne in the Church, those which are tried be made manifest. Wherby it is the lesse wonder, that assoone as any blast of a newe sect bloweth, many slide aside hither and thither, seinge very fewe hauehave ye feare of God imprinted in their hartes. So much the lesse becometh it vsus to stagger with the multitude.
To take occasion of leude behauiour of the Gospell, hath now from olde time bene customable to many. Not without cause doo the Apostles so oftentimes giuegive warning of bridelyng our libertie, least it should be turned into a fleashly licentiousnesse. For euermore the fleash at eueryevery light occasiō, doth by and by auaūce it selfe. But as bondage is a harde thing and contrary to mans nature: a greate sorte (by what meanes so euer they may shake of the yoke) doo déeme that the blessed life consisteth therin. Under this pretence the bondmē in old time, (as though by proclamation of the Gospell they had bene called to libertie,) were puffed vp with stubburnnesse: in so much that some of them wrested themselues from subiection of the Kinges and Magistrates. Likewise at this daye many of the rascall sorte, hauyng taken a smatch of the Gospell, doo boaste themselues arrogantly: householde seruauntes doo take hault and stoute stomackes to thē: very many forgetting al shame and modestie, dare presume any thing. But this is worst of all, that many doo in suche wise set thēselues frée from the obedience of God him selfe, as if by adoptinge vsus to be his sonnes, he had abrogated from him selfe all fatherly right and authoritie ouer vsus. Surely it is a foule leudnesse, & with the vnwoorthinesse therof might grieuously wounde all godly mindes. But lette the wronge done to God burne vsus, rather than we shoulde double it. We heare what Esay hath testified of the méekenesse of Christ: we heare what Christe preacheth of him selfe: Learne of me (sayth he) bicause I am méeke and lowly of hart. And for this cause (as Paule admonisheth,) when he was in the shape of God, he abased him selfe, to the entēt we should learne humblenesse of him. Seynge that the Sonne of God descended from the heauenly throne of his maiestie downe hither, that beyng cladde with our fleash, he might abide not onelyonly the state of a seruaunt, but also the vtter reproche of the Crosse, whiche of vsus may not be a shamed of our selues to looke so loftely, that we shoulde either be, or séeme to be any thing at all. Those that excell in great riches and honours, to the entent they may make thē selues conformable to the exāple of their maister, must néedes (as it were forgettinge their owne greatnes) come downe to ye baser state. It is therfore to preposterous an arrogancie of the lower sorte, if they begin to take highly vpō thē vnderunder pretence of the Gospell. For greate men are not cōmaunded to departe with their right, to the entent that men otherwise being abiectes, should vsurpe the right of other men. But this doctrine doth not onelyonly prescribe vntounto any seuerall person the boundes of his duetie: but also ministreth chastisementes vntounto vsus, wherwith to rebate the malapartnesse of lustie mates, and by the way it turneth the enuie & blame of this euill from the Gospel. It cannot lightly otherwise be, whē miserly wretches endewed with no riches, no authoritie, no wit, nor no estimacion, as soone as they hauehave learned to prate of the Gospell, doo steppe stoutely in, not without contempt of others, but that so great an vnwoorthinesse shall make men of good nature and that hauehave any hart, to stomacke the matter. Howbeit the foly of a great sorte is so childishe, yt it ought rather to moue vsus to pitie them, thā prouoke vsus to stomacke against them. Notwithstandynge, let vsus graunt there is that greatly offendeth vsus: shall our stomackyng against so foolishe a pryde, light altogether vponupon the very authour of all modestie?
Behold on the other parte, many defilinge (as much as in them is) the profession of the Gospell with their dissolute and filthie life: wherupon riseth another stūblingblocke, next cousin to that which went before. And surely seinge that we (as Paule testifieth) by liuynge holyly & honestly, doo adorne the Gospell, looke how many doo cocker themselues with a licentiousnesse of liuynge, so many reproches and spottes of Christendome are there. And it is not to be doubted but that the horrible vengeance of God hangeth ouer the heades of all suche, as by their leude behauiour doo diffame the doctrine of godlinesse, and make the holy name of God a laughynge stocke to others. They shal one day féele how intollerable a crime it is, to hauehave prophaned the holy threasure of the Gospell: & howe it was not spoken in vayne, that they should not escape vnpunished that abuse the name of God. They shall féele howe precious the soules are to God, to whom through their euill exāple they hauehave foreclosed the way of Saluation. First it is a pointe of to muche lewdnesse, to confesse God with their mouthe, whome they denie in their déedes, as Paule sayeth: and to pretend to be the Disciples of the heauenly wisedome, when theyr whole life argueth a manifest contempt of God. But this is more than an heynous wickednesse, to abuse the Gospell to the clokyng of our naughtinesse. I speake now of the common practise, wherewith false and naughtie men doo winde themselues in, to deceiue, to defraude, and by all meanes to hurte. I hauehave séene some ere this, that were not ashamed to colour their baudrie and vnpure bargayninges vnderunder the shadow of the Gospell. Othersome that are lesse wicked, doo not withstandyng by their dissolute liuing, bothe defile the Churche with the filth of theyr vices, and also stayne the Gospell. Moreouer it is a thinge miserable and to be lamented at, that the wickednesse of men shoulde not onelyonly be imputed to the doctrine of holinesse, but also that the same shoulde be shamefully slaundred in their persone. But there is another byle of the Churche more to be lamented, that the sheapeheardes, (I say) the sheapeheardes themselues (who mount into the pulpit, that is to say the holy iudgement seate of God, to the entent they should excell all other men in purenesse of life,) are nowe and then most filthie examples, either of naughtinesse, or of al other euils. Wherby it cometh to passe, that their sermons obteine no more credite or estimation, than if a player shoulde playe an enterlude vpō a stage. And yet such men make complainte, that they are had in contēpt amonge the common people, or els in scorne pointed at with the fingar. I doo rather wonder at the sufferance of the people, that women and childrē bedaube them, not with dirte and dunge. They extoll the woorthinesse of the ministerie with full mouth: but they remember not that the cause why no honour is giuen to their ministerie, is by reason that they themselues defile it with their filthy liuinge. For as it was truely saide of one in olde time: be amiable to the entent thou may be beloued: so it behoueth them that will be had in estimacion, that they purchace them reuerence by their grauitie and holy conuersaciō. And would God the Church might be purged and disburdened of such a sorte of rakehelles. But it falleth out farre otherwise for the most parte. For whereas they kuow thēselues to be woorthely despised, their euill conscience may abridge their libertie. Finally, forasmuche as they may perceiue that for the shamefulnesse of their euil liuing, they are vnderlinges to all men, eyther shame and feare restraineth them that they dare not hisse, at such times as they ought earnestly to exact that whiche they performe not themselues: or els they are compelled to beare with offenders & to flatter thē. Besides this, they are slouthfull bellies, who to the entēt that hauing taken their farewell of all peinfulnesse, they maye settle themselues to idlenesse and pleasures, could finde in their hartes to let Heauen & Earth to be confounded together. Many of them also for hatred of vertue, doo willingly beare with the vices, as wel of themselues as of other mē. And the people to requite them with the like good turne, doo louelove, embrace, & cherishe them and none other, and to the entent to hauehave them as patrones of theyr faultes, mainteine them with their defence. Notwithstandinge they cease not to obiect, that the corrupt liuinge of the pastours, is a stumbling blocke that they come not to Christe. Surely it is to frowardly and impudently: neyther is any man woorthie to be excused, whome other mens sinnes withholde from comminge vntounto Christe. Whiche is no more to say, than if a man would refuse to drinke of a fountaine, bicause he would alledge it to be growen about with briers & thornes, whereas neuerthelesse he mighte with small labour and lesse daunger ouerpasse the lettes. Bicause thei sée diuers hauing the Gospell in their mouth, liue wickedly and naughtely: behold the Gospell say they. How muche more of right shoulde they with sorrowe acknowledge, that greate wronge is done vntounto God, when the liuyng answereth so euill to the doctrine. If the cloudes cast a miste vponupon the earth, no man is so mad or so leude, to cal the Sunne mistie. But great is the differēce betwene the clerenesse of the sunne, and the clerenesse of the Gospell. For although mistes maye darken the Sunne, yet the leudnesse of men can not bryng to passe, but that the brightnesse of ye wholesome and godly doctrine, maye shine through, whereby our life (all darkenesse being wiped away) is reformed into true rightuousnesse: shall we then confesse the Sunne to be cléere, euen when it is hidden? and shall the sinnes of mē, (what sorte soeuer they be of,) dazle our eyes, when we see the bright lighte of the Gospell, and the glorie of Christe shininge therein?
As concernyng the Guides thēselues, Christe knew alreadie, that it redounded moste to the slaunder of the doctrine, if they liue filthely. To the entent to turne away this stumbling blocke, he exhorteth men to obscrue that whiche they commaunde, although they doo not with the least of their fingers touche the burdens, whiche they lay vponupon othermens shoulders. It was at that time the office of the Scribes, to instruct the people in the law of God, as longe as thei were in ye chayre of Moyses, they were the interpreters of Gods lawe: and at home or in place of open assemblie, they were full of fraude, pryde, crueltie, periurie, and aduentured licentiously vponupon all thinges. Neuerthelesse Christ willeth, that the authoritie of the woorde of God, remaine vntounto it vntouched. This admonitiō was not peculiar to one age, but rather at this day also the heauenly voice cryeth in our eares, yt howsoeuer ye pastours leade a life not altogither agreable to their professiō, yet it is lewdly done, to misreport the Gospell any whit therefore. As surely, it is an vnséemely matter, to measure by the peruerse liuinge of men, the rule which God hath prescribed for vsus to liue well by. Uerely they shal one day come to reckning, and they shall féele how that saying was not denoūced for nothinge: that it should now be better for a man to be drownd in the bottome of the sea, with a milstone about his necke, than to offende any one of the least. Howbeit, in the meane while it behoueth vsus to hie vsus towarde the marke, the same waye whiche the Lorde hath paued.
Neuerthelesse the Offence in this behalfe is doubled, when the heynousnesse of the mischiefes is increased with priuate hurte. Some beyng gētly enterteined as guestwise, doo either priuely goe awaye loaden with theft, or els beguile theyr Hoste and Hostesse by some other meanes, or els allure the maide seruants to whoredome, and sometime also aduē ture to trie the wiues themselues. Some being their craftes maisters in catching, doo leaue them starke naked, to whome they had promised moūtaynes of Golde: some deceiue in lendinge: some denie restitution of thinges laide to gage: some are vnfaithfull in felowship: some spende the money wastfully, which they had receyued of almesse of good and thriuinge men, either in whorehuntyng, or dicing, or other riottous excesses: some lash out in idle expenses that which was lente thē to further their industrie with. And vntounto these wickednesses many hauehave the cō panie of their wiues. Some sticke not to breake the most holy bonde of wedlocke, deceiuing their wiues, and casting away their children. There are mo examples of suche wickednesses, than that a shorte beaderoll can comprehende them. Certeinly it cannot be, but that the leudnesse of these men, must strike a sore and greuous wound in honest natured mindes. And specially it must néedes be, that good men are dismayed, when hauinge but a slender piece of money, they sée thēselues spoyled thereof and brought to vtter pouertie, vnderunder pretence of the Gospell, as if they had fallen into the handes of robbers. And this is to be registred amonge the harder sorte of our exercises, that we are compelled to looke vponupon them, whiche so without checke make their game of the Gospell. But if God, by the mouthe of Paule, doo woorthely forefede vsus, that albeit we finde many vnthankefull and lewde persones, yet we shoulde not be weary of doynge well: and that he doo it to the entent that if any good man should hauehave néede, our duetie should not be vnperformed: howe muche more diligently ought we to take héede, that the leudnesse of men bryng vsus not to such a waywardnesse, that we become vnthankfull and impious towarde God. And therfore like as it becometh vsus to watche earnestly, that no doore be left open to such varlets to doo harme, by preuenting their secrete practises in time, and by endeuoryng (as much as in vsus lieth) that deceites and euill doynges be punished streightly by the Magistrate, to the entent that suche as make a mockage of Gods woorde, and such as reprochfully scoffe at the Church, may accordyng to their desertes hauehave the hangman for their maister, and the gallowes for their schoole: so must we againe somewhat more diligently take héede of the craftes of Sathan, least by castyng in our waye the losse of a little transitorie money, he shake vsus quite from our heauenly treasure. For that is it that he goeth about, and it is more pernicious vntounto vsus. Whosoeuer hath faithe in Christe (saieth Iohn) he sanctifieth him selfe. Those that aspire not to this sanctifiyng, forasmuch as we know they falsely pretende the name of Christ, what reason is there, that thei should trouble and hinder vsus with theyr lewdenesse? The Gospell is the bread of lyfe: and yet it is a harde matter to brynge to passe, that all men shoulde digest it, when as of many that séeme to swallowe it gréedely, fewe doo take the taste of it throughly. Finally, when Christe compareth his Churche to a barnefloore, where ye wheate is so mingled with the chaffe, that for the moste parte it lieth hidde vnderunder it, he likeneth not straungers to the chaffe, but such as vnderunder profession of the Gospell, kéepe place amōge the godly. To what purpose also shoulde he hauehave testified that he will not know many in the last daye, whiche shall boast thēselues to hauehave bene preachers of his Gospell, and obiect that they hauehave wrought miracles: but that there muste néedes be some suche in all ages? Sometime also it commeth to passe, that they which otherwise feare God frō their harte, or at leastwise are not altogither reprobates, doo by fallinge into some filthie faulte, shame bothe themselues, and the pure Religion whiche they followe. How great was that trespasse of Dauid, whē followyng his owne lust, in rauishyng another mannes wife, he not onelyonly shed the giltlesse bloud of one man that had deserued well at his hande, but also as much as in him laye, deliuered all the people of God to destruction? If I listed to gather togither Offences of this sort, which were able to peruert euen the Heroicall men, what monstruous wickednesses sawe the holy Patriarch Iacob at home in his owne house? After that his daughter was forced, Simeon and Leui through as outrageous crueltie, as vnspeakable trayterousnesse, murdered the Sichimites. His sonnes beyng thus embrewed with slaughter, conspired the murder of their Brother. At length to encrease the heape of mischieues, it came to passe that his first begottē sonne committed incest, in companiynge with his stepmother. And yet the Churche of God was at ye time inclosed within one house: I absteine from recitinge any moe examples. But at this daye diuers doo searche out a fewe Offences with Linxes eyes, to the entent thei may not hauehave ought at all to doo with the whole Church of God, as farre as it stretcheth eueryway, with this one example I am cōtent to hauehave admonished my Readers, that the faith shal be to vnstable, if at the seuerall ruines of men, it doo from time to time waxe faint. In the meane while, this is to be helde for an infallible rule: that it commeth to passe by the determinate counsell of God, that euill men are euermore mixed with the good. By this meanes bothe the constantnesse of the faith is tried, and we be exercised to patience, & the desire to pray is quickned, & the stingyng of the prickes doo moue vsus earnestly, to walke warely and wisely, and the cōtempt of the world riseth thereupon, and togither with desire of departyng hence, mindfulnesse of the heauenly life encreaseth. But if the cause lie hidde, yet let vsus knowe that a parte of our warfare, which we must followe duryng all the race of our lyfe, doth consist in these exercises.
Greatly also anoyeth the lightnesse which is commōly séene in diuers, wheras at the beginnyng they shew a maruelous feruentnesse, that flame within a while so vanisheth away, that ye woulde say it was kindled of strawe. Othersome, although they stande furthermore somewhat better to theyr tacklyng, yet by little and little thei waxe colde. That thing which commeth to passe, partly of vainenesse, partly of slouthfulnesse, and partly of earthly cares: the vnskilfull impute it to repentāce. And therfore least it might repent them to late of proceding to farre, they leape backe againe betimes. If any beynge dismayde, with feare of death or persecutions (which, the more pitie, happeneth to many) doo fall from the Gospel, vponupon their inconstancie is framed a foundacion of Offence. Foule surely is theyr fall: but in what sorte so euer we denie Christe all of vsus, shall he therefore denie him selfe? Nay rather he shall euermore remayne perfect, and alwaies from time to time neuerthelesse be like him selfe, as Paule also admonisheth. Farre otherwise it woulde become vsus, to be reformed by suche exāples as these be: namely, that beynge warned of our weakenesse, we might carefully take hede, that the same happened not to vsus. After the time that Paule had declared the Iewes to hauehave fallē from the fauour of God, he sheweth theyr fall to be so dreadful, that he exhorteth and warneth others to beware. If then the fallyng away of one mā or twoo, doo vtterly dismaie them, whose carefulnesse ought to be quickened, when whole nations doo fayle, who would not impute the faulte to their peruerse iudgement? Notwithstandynge it is not my purpose to extenuate their fault, whiche as much as in thē lieth doo make féeble the weake soules. OnelyOnly I would admonish such as wauer when other fall, howe malicious this amazednesse is: he hath denied Christ who would hauehave thought it? He hath taken his leaue of the Gospell, whome all men beleued to hauehave bene more firme thā a rocke. That man is nowe luke warme: & another is colder than Ise, when bothe of them were so feruent, that it was a wonder to sée. But they that so speake, doo not consider that some are therefore vanquished with feare of death, bicause they hauehave not as yet conceiued an assured hope of the life to come: & that othersome are stiffe for colde, bicause worldly cares doo alaye the heate of the spirite in them. But what booteth it vsus to drawe vntounto vsus wilfully the infectiō of other mens diseases, seyng remedie is at hande, if it be not refused? why doo they not rather settle themselues in that so wholesome admonishmēt of Paule? For when he had spoken of Hymenaeus and Philetus, whose falling might hauehave striken great fearfulnesse into all the godly, by and by he addeth that, which was able to assure them vp. This seale remayneth: The Lorde knoweth who are his. Therefore let him depart from iniquitie, whosoeuer calleth vponupon the name of the Lorde. For asmuch as those twayne were knowen and notable persones: Paule sawe it coulde not be, but that they by their headlonge fallyng, should compell some at least wise to wauer. Notwithstandinge, he exhorteth the chosen, to leane quietly vppon the defence of God: and he denieth, that there was any daunger of frettynge out the marke of saluation, which he had grauen in them: warnyng them by the way, that no man prophane the holy name of God, by counterfaite inuocatiō. Iohn also saw this stumblingblocke, to come through them, which by sheading abroade the venim of their wicked doctrine, did at that time greatly anoye the Churche. But while he testifieth it so to come to passe, to the entent it shoulde be manifest that all are not of the companie of the Godly which take the name vpō them, he sheweth therewithal a meane to ouercome the same stumblyngblocke, whiche mighte trouble many. What shall a man saye of Alexander the Copper smith? when of a noble disciple of Christe, he became first a renegate, and afterwarde a most deadly enemie, is he not set foorth for an example to others? What thinke ye of Demas? whē he embracyng this world did shamefully forsake the Gospell, ought he to drawe the reste with him into the same Labyrinth? when in another place Paule maketh mention that he was forsaken of all men, doth he giuegive libertie to betraye the Gospel? when he complaineth that he was reiected of Phigelus, Hermogenes, and all the men of Asia, dothe he open a window of so wicked a departinge, vntounto others? Nay rather, by such instructions all the Godly are awaked, to the entent their securitie shoulde not be in daunger of the Deuils deceites. They are cōmanded to set before them, that euerlastynge signe of Gods election, in steade of a buklar against all assaultes, in such wise that they seale vp theyr faith also with a good conscience. For asmuch as I hauehave to doo with such kinde of mē, as wilbe counted Christians, to the entent I stande not ouerlonge talkyng of the matter, let them reade the twoo Epistles of Paule to Timothie: the which I suppose wil suffice to appease theyr mindes: onlesse peraduenture they will either turmoyle with thē selues for ye nonce, or els séeke vaine pretences to fall from Christe wilfully. And surely with sounde & wise men this one thing wilbe able to vpholde theyr faith, ye it were lewdly done to measure the eternall truth of God by ye swimmyng inconstancie of men. But thei yt are so wittie to take libertie of sinnyng by euill exāples, why doo thei not obserue so many wōderful exāples of vnuincible cōstancie, which might woorthely stablish their faith amōg whatsoeuer stormes of temptatiōs. This our age hath séene good store of martyrs goe chierfully & vnfearfully to death. Neither might men onelyonly boaste themselues hereof, but in ye womākinde also did God shew a strength surmoūtyng the strēgth of man. Surely ye old stories doo not make reporte of any hartie women, whiche the women yt Flaūders & the Countie of Arthoys hath brought foorth a tenne yéeres agoe, doo not matche. Shall then the false forsakyng of a few, ouerthrow our faith? shall that same holy bloud (whereof eueryevery droppe are seales to as many godly hartes,) vanish away without estimatiō or strength? Although it be so vile to thē, yet shall it not be without glorie before God. Neyther shall they scape vnpunisshed for accompaniyng themselues wilfully to their owne decaye, the miserable forsakers of Christe: and for neglectynge them that with stretched out handes call vsus vntounto Heauen.
I come to that let, which in our time hath kept many from cōmyng any thing neare to Christe. For they hauehave séene the chiefe Doctors of the newespringynge Churhe, not onelyonly disagrée among themselues in contrarie opinions, but also sharpely encounter one against another. Here a doubt entered into their mindes, how much thei were to be beleued that at the first beginnynge dissented. Yea and feare came vponupon them, least they shoulde vnaduisedly leape so farre, as frō whence they mighte not retyre. Specially that same vnhappie contention as touchynge the Sacramentes, it can scarsly be expressed how many mens mindes it troubled. Howe singular a practise of Sathan this was to caste a chokepeare into fearefull consciences, I my selfe hauehave proued to mine owne harme. But like as I afterwarde perceiued my selfe to hauehave bene rather hindred by mine owne fault, than withhelde by any iust cause, so I am not afraide to giuegive the same iudgement vpō all other men. I confesse there is in suche disagréements, that whiche maye perce those that be alreadie méetely well cōfirmed: and much more those that be vnskilful and nouices. But I say: men ought to gather their wittes about them, that thei may continewe in goyng towarde him, who is neuer sought in vaine. For it was not to the entent to deceiue vsus, that he promised, that if we knocke it shalbe opened vntounto vsus: & that if we aske, it shall be giuen vntounto vsus. They whiche boaste themselues to be deteined still in Papistrie, for the hatred they beare to the dissensions which they sée in our parte: hauehave no colour of excuse. I speake of a thyng to well knowen. There is no point of Religion wherof their schoole diuines doo not dayly contende. How contrarie their opinions be, howe hatefully they sometime carpe, and sometime gyrde one another, theyr owne bookes beare witnesse. Yea rather they count it a glorious matter to professe diuerse sectes. And therefore the innumerable brawlinges and bickerings of the Papistes, doo nothing offende these good men: and yet one siely disagréement amonge vsus, so woundeth them, that they vtterly abhorre frō al the whole doctrine. Surely in one thinge the Papistes are to agréeable, that is in bablynge who may bable moste against the Gospell, no lesse leudly than stubburnely mainteyninge theyr owne wicked superstitions. But when they come amonge themselues againe, they doo nothynge els than striue one against another with hoarce and cō fused chattering. I know that the Mōkes and other bablers of the same heare, are so brazen faced, and so farre paste all shame, yt they scarre the siely people from takyng any tast of the Gospell, chiefly by this reason, bicause we are not fully agreed amonge our selues. As though the walles of schooles did not sounde agayne of theyr contentions. As though all their bookes (as is aforesaide) were not stuffed with repugnant sentences. But I maruell not that they doo so malapertly, who take lamentable wickednesse for vertue. But howe commeth it to passe, that well sighted men, (to whome none of these thinges yt I speake of is vnknowē,) doo pretende thēselues to be moued with this Argument? Is not this as muche as to shunne the light of set purpose? And in so doyng they vaunt of their owne wisedome, that they entangle not themselues in daungerous dissentions: deridyng thē as takinge no héede, who neuerthelesse dare séeke the way of Saluation. But, in asmuch as I sée no better remedie to correct theyr pryde with, than to set them lighte: I turne me to the simple, who knowyng their owne vnskilfulnesse, had rather absteyne from desire of scarchyng out the truthe, than to put themselues in perill of errynge. When on the one side Luther, and on the other side Oecolampadius & Zwinglius, employed theyr labour earnestly to restore Christes kingdome, that same vnhappie contention, concernynge the holy Supper of the Lorde, rose priuely vp, into the societie wherof many others were drawen. That from the conflict of these graunde Capitaynes, there came fearfulnesse into the hartes of the rawe Souldiers, it is more to be lamented than to be wōdered at, notwithstandinge the rawe Souldiers are to be admonished, that they be not troubled out of measure, in asmuche as it is an aūcient pollicie of Sathan, to drawe the seruants of God (otherwise well minded,) to strife amonge them selues, to the entēt he may hinder the course of the wholesome doctrine: who would willingly yéelde to the snares of the Deuill? So the dissension betwene Paule & Barnabas, procéeded euen to open defiance. So the dissention betwene the same Paule and Peter, did burst out into manifest conflict. In these thrée, al men acknowledge (as I sayd) the pollicie of Sathan: and why thē are they blinde in this present businesse, where theyr owne saluation is handled? Some … will make exceptions, that those cō tentions were not touching the doctrine. What? when some woulde néedes hauehave the Ceremonies of Moyses lawe kepte still, did not the doctrine come in questiō? But the Scisme procéeded so farre foorth, that it deuided in maner al the Churches: will thei say it had bene méete the Gospel should hauehave bene reiected, for that dissentions sake? It is well knowen that Luther, and they that stoode in contention with him, were wise men, and garnished with singular giftes of God. In ye whole summe of godlinesse thei agreed wonderfull well. They taught, as it were with one mouth, which was the right and sincere woorshippe of God: to purge the same from innumerable superstitions & Idolatries, & to set it from mens leude gloses, was theyr whole endeuour. Ouerthrowyng the affiance in woorkes, wherewith miserable men were made dronken and altogither bewitched, they taught that al Saluation was layde vp in the grace of Christe. The powre of Christe which eyther had bene cast vnderunder foote, or els laye drowned, they nobly aduaunced againe. Which is the true order of callynge vponupon God, what is the operacion and nature of Repentance, wherof faith springeth, and what fruites it bringeth foorth, whiche is the lawfull gouernement of the Church, they teache without any variablenesse at all. OnelyOnly in the Sacraments there was some disagreemēt. And yet I dare auouch this without rashnesse, that vnlesse theyr mindes had bene partly exasperate with ouermuch earnestnesse of the contentiōs, and partly filled with wronge suspitiōs, the controuersie was not so greate, but that it might easely hauehave bene recōciled. But if in that heate of disputation, the controuersie could not be discussed orderly as it shoulde be, what letteth nowe at leastwise, but that the turmoyle beynge pacified, the simple truth should be heard? We agrée very well amonge vsus vpō the true vse of the Sacramentes. We doo all in generall affirme that the Sacraments were for this purpose instituted, to seale vp the promises of God in our hartes, to be furtherers of our fayth, and to be witnesse of Goddes grace: we aduisedly shew that they are not emptie or naked & dead figures: seyng that the vse of thē through the power of the holy Ghost is effectuall, and that God by the secrete woorkyng of the same holy Ghost, doth truly performe whatsoeuer he thereby declareth. And therefore we confesse that the Bread and Wine in the Supper of our Lorde, are not emptie pawnes or tokens of the Cō munion, whiche the faithfull hauehave with Christe theyr head: bicause our soules enioye him as their spirituall foode. Of all these ye doctrine is agreable in all places. What so great stūblingblocke doo prouds men finde in this behalfe, that shoulde stoppe vp the way of the Gospell? But in definyng the way, the maner is somwhat diuers. I cōfesse surely that all mē speake not so distinctly as were to be wisshed: either bicause eueryevery man hath not the like gifte to dispute plainely and cléerely, or els bicause that all hauehave not atteined one measure of faith. Whereas there remayneth as yet much of the thicke darkenesse of the Papistrie, if it be troublesome to any man to hauehave it narrowly and plainely set foorth, whatsoeuer maketh to the discussing of the darknesse of theyr errours, he bewrayeth him selfe to be a malitious shunner of the light. Now whiles we lift men from the earth to heauen: while we carry thē from dead elementes to Christ, bicause we ascribe the cause of rightuousnesse, saluation, and all good thinges to his mere grace: while we ascribe to the holy Ghost al the efficacie of the signes or Sacramentes: & like as God is the onelyonly authour and performer of spirituall life, we chalenge wholy vntounto him that which is his owne: while we reiect al grosse gloses, wherewith it is manifest that the worlde hath bene deluded: while we take away the carnall maner of Christes presence, and the peruerse woorshippyng of him in the Sacrament: They that make a stumblyng blocke thereof, for asmuch as they wittingly and willingly stumble at Christe, they are woorthie to crush themselues togither. I hauehave proued in this cace, that there are many which take delight to pretēde Offences, bicause it pleaseth them to be blinde in the light.