The Little Book, Text (3 of 3)
Moreouer, that whiche I hauehave briefly touched before, is to be called to remembrance, that although alteratiō of things doo minister occasion of many faultes: yet eueryevery thinge is wonte to be noted more narrowly, and to be founde faulte with more streightly, if ought be then amisse: than if no alteration had happened at all. How déepe a goulfe of ignorance was in the Papistrie, howe horrible the miste of their errours was, it maketh vsus astonied to remember. It was a great miracle of God, that Luther and others that labored with him in restorynge the doctrine of godlinesse, could by little and little wade out of it. Diuers doo cauill that they are offended, and come not to the Gospell, or els procéede not in theyr race already begonne, bicause they hauehave not séene all thinges at one instāt: and bicause so high a piece of woorke was not polisshed eueryevery inche of it at the first daye, who seeth not howe excessiue this deintinesse is? For thei doo in likewise, as if a man should accuse vsus, that at the first dawnynge of the day, we doo not yet sée the noone Sunne. Nothyng is more common than these cō plaintes, why was not exactly prescribed vntounto vsus by and by, what it behoued vsus to followe? why was this hidden more than other thinges? shall there be any ende at all, if it be suffred from time to time to procéede any further? Undoubtedly they that talke so, doo either enuie that the seruauntes of God shoulde profite, or els it grieueth them yt the kingdome of Christe is promooted to better & better. The same waywardnesse appeareth in eueryevery small trifle: whiche although they deserue not to be so lightly pardoned: yet they ought not to exasperate vsus in such sorte that we should lothe the Gospell. Let the Monkes & other Maisters of the popish Synagoge bable neuer so vnsauerie old wiues tales, let them deforme the Scripture with neuer so absurde gloses: and these good men can finde in their hartes to beare with all this. But if any thinge happen to passe from any of our sort not so aptly applied, they alledge that they are kept from hearyng vsus, as it were by some heynous Offence, odious to God and man. They patiētly beare with wrestinge the testimonies of the Scriptures, with sentēces ilfauoredly hangynge togither, and with friuolous reasons in their olde writers: But if they finde the hundreth parte in the writynges of our men, they will not onelyonly condemne vsus all which shalbe giltlesse, but also they will counte the whole doctrine to be woorthie to be absteyned fro. Neuerthelesse I doo not here take vpō me the cace of such as by scriblynge doo alaye their owne itche. For it is to be wisshed, that such as are of that sorte, should giuegive ouer blurryng of paper. But euē as I graunt not that the foolishe toyes of a fewe are parcially to be cherisshed: euē so all men sée how vnrightful a thinge it is, that for wearinesse hereof, all the whole doctrine of the Gospel should be made vnsauerie. It is vndoubtedly true that I hauehave saide before, that in the middes of the light of the Gospell, are more cléerely perceiued the thinges that erst lay hidde in the darke night. But to winke willingly & carelesly at all maner of faultes in the one partie, whereas in the other ye searche ouer narrowly for thinges to carpe at: I say is the propertie of one that desirously coueteth & forgeth to him selfe stūblingblockes. For the Offence whiche is ministred to thē by the liuinge of some not correspondent to theyr profession, groweth not vponupon any other grounde. If the life of them onelyonly which boaste themselues to be folowers of the Gospel were corrupt and dissolute, the cause of their Offence might be déemed more beautifull. But seyng that wickednesse floweth generally, almoste through the whole worlde, what shall we saye, but that that olde complainte of the Poete dothe well agrée to our age also. The age of our parentes worse than the time of our graūdfathers, hath engendred vsus lewder than themselues, who ere it be lōge shall leaue a more sinfull ofspringe after vsus. And to what purpose pertaineth that warnynge of Christe: that the latter age shal be like the time of Noe, and that there shalbe an horrible floudde of iniquitie, wherewith the earth shoulde be ouerwhelmed, but that such a poole of wickednesses, shoulde sharpen the desire of hastinge, to suche as of theyr owne accorde are makinge haste towarde Christe? For this purpose maketh also (as I saide before) the iuste punishment for despisinge the Gospell. For they that hauehave abused so holy a treasure, who can denie but they hauehave deserued, that the Lorde should cast them into a reprobate minde, to geue ouer themselues to all kinde of wickednesse. And it is not otherwise to be hoped, but that mē should euerywhere more & more waxe Heathen like, of whome we sée fewe frée from this sacriledge. Howbeit, I adde another cause to these causes aboue sayd: namely, that they are malicious and wrongefull iudges, whome the vices of men doo driue from the Gospell. They say howe diuers doo behaue themselues neither godly nor honestly, whiche glory in the Gospell. But this question shoulde hauehave bene demaunded of them first, whither the Gospell chaūged them to the worse? He that was a whoremonger (say they) or a dicer, or otherwise dissolute of liuynge, is the same man he was still at this daye. Uerely the vices which in Papistrie thei beare with, they beginne to detest so sodeinly, that for hatred of them they abhorre the very doctrine of holynesse and innocēcie. I feare not, that they whiche by their filthie & wicked life, doo dishonour the Gospel, should thinke me to be their patrone. And therefore (I suppose) I shall hauehave the more libertie to rebuke them, that impute all the corruptnesse of the Papacie to the Gospell. If there be any holinesse there, the Monkes, by consent of them all, doo chalenge it to them without all controuersie. And why shoulde they not? when in their Cloysters is resident an angelicall perfection? But for all that, we hauehave not from any other place a more filthie puddle of all vices. If any mā will replie, that since from thence onelyonly come impostumes, it is no maruell if they sende foorth their stinche wheresoeuer they become: it is an easie matter for me to wash away such a friuolous slaunder. For first and formest if any goodnesse were there, it is most certaine, that by the wonderful prouidence of God it was brought out, as golde should be brought out of a dūghill. What Monkes had Germanie in our age, that eyther in doctrine or holinesse, may be bolde to cōpare themselues with Luther, Bucer, Oecolampadius and suche like, onlesse they doo it without all respect of shame? whome shall the Italians set agaynst Bernardine Ochine, or Peter Vermill? Also out of the Cloisters of Fraūce there issewed diuers, who with their brightnesse might hauehave shadowed many reproches and shames of their order. I confesse there were but fewe that turned from their Monkerie vntounto vsus, who are woorthie to be named for honours sake. And what wōder is it though many Angels come not out of Hell. In that onelyonly Loth of all the Sodomites escaped aliue, we doo woorthely attribute it to the excellent power of God. But what Sodom euer was there fraughted with so many monsters of filthinesse, as swarme at this day in the dennes of Monkes? And therfore am I wonte to say: if the tenth parte of them that fléete thence vnderunder the name of Christianitie, doo giuegive thēselues truly to Christe, the world goeth very well on our side. But rather we dayly sée Christe defrauded of his tenthes: in so much that scarce the twentie parte commeth to his share. Suche of them as giuegive occasion of Offence, I say not that they are so muche lewde of nature, and ill spokē of for their owne faultes, as hated for their filthie & wicked trayninge vp in Monkerie. For in that thei be slouthful bellies, & scoldes, and falseharted, and vnthankefull, and vnnurtred, and busibodies, and filchers, and of slauishe nature, and lecherous, doo not all these thinges smell of their Cloyster trade of liuing? EueryEvery seuerall order hath seueral rules sequestred and distinct one from another: howbeit the common rule well néere of them all, is patched togither of those vertues whiche I hauehave rehersed. For if the best whiche God hath drawē out of that myre, doo acknowledge the skurfe that they hauehave there taken, to sticke so faste by them, that they must labour from daye to daye in wipinge away the reffuse: a mā may iudge how sore the the infection reigneth amonge the cōmon sorte. Then let those, whome suche kinde of Offences hinder, receiue that is their owne, and they shal finde the way plaine & leuell. Surely if I were a magistrate, and that I had sufficient goodes to mainteine the charges thereof, I would neuer set at libertie a Monke new crepte out of his denne, vnderunder halfe a yéeres triall at the least, and that shoulde be thorowly done to, ere he should vse the cōmon trade of liuyng and societie of men: and as many as I sawe clad still in their Monkishe wéede, I woulde either shut them vp in prisons, or els sende them away as vnruly beastes into some wilde forest. Moreouer to washe from the Papacie, the filthinesse whiche is knowen to be proper vntounto it, and to laye them vponupon the name of the Gospell, is a point of to much slaū derousnes. But why doo I dispute of one kinde? For if the Papists obiect to vsus the dissolute liuynge and scarce honest behauiour of a fewe men, we maye of as good righte and better, returne the same and greater reproches by double vponupon them. Would God they gaue vsus not so plentiful matter. It is to no purpose to tel how fréely whoredome reigneth among them without punishment: what libertie there is of scoldynge and quarrelyng: howe all kinde of wantonnesse is permitted commōly: with how great reioycemēt reigne amonge them lawlesse pompes, vnchaste daūcinges, and other thinges of the same sorte. Surely there is none of all these thinges, whiche (that I may glory after a sober maner) is not prohibited among vsus by publicke proclamacions, & restreined by some discipline. Wherefore it is not to be feared, if we be cōpared with the Papistes, that we should be founde fully as ilfauored as they. When we remember our euill doynges, there is cause why we should be greatly ashamed. But (which is a thinge to be lamented,) theyr extreame filthinesse maketh vsus to séeme almost good and vndefiled men. It is a wonder therefore that they, who are so coye in bearing with the vices of our mē, should be steeleharted in sufferynge the wickednesses of the cōtrarie part. Wherin they not onelyonly doo vsus wronge, but also are most vnthākfull to God. For in the meane time they passe ouer very many examples of rare godlinesse, holinesse, & all other vertues: whereby it became them rather to be prouoked to the louelove and reuerent feare of the Gospell, than for the faultes of some to be moued to hatred or contempt of it. They alledge that not many amended, since they professed the Gospell. But I pray you, how many may we bring foorth of the contrarie parte, whose wonderfull conuersion dothe beautifie our Gospell? And seynge they enforce vsus to gloriyng, which so maliciously doo darken the glory of the Gospell, there is no region whiche doth not dayly beholde princely triūphes of our doctrine in this behalf. The aduersaries themselues also, although they dissemble it, yet are they ready to burste for madnesse, bicause they sée men, who heretofore were giuen to riotte, wantōnesse, vnchastnesse, vaine pompes of the world, couetousnesse, & rauin, nowe wholy framed to sobernesse, temperance, chastitie, modestie, and vpright dealynge. And if they séeke at our handes for such as hauehave ledde the whole processe of theyr life continually in vertue and glorious fame, we are not destitute of a very great number of suche. I could name a great sorte, who excellinge sometime with high cōmendaciō in the Papistrie, doo now sithens they were endewed by God with pure knowledge of his Gospell, by expressinge the liuely image of vertue in their life, shewe thēselues to hauehave had no more but a shadow of it before. But least this talke may for some appearance of boastynge be odious, I will conclude shortly. If the examples both of men & women doo throughly moue any bodie: singular godlynesse testified as well in death as life, vprightnesse, chastitie, and temperance, ought to be much more auaileable towarde the cō firmacion of the faith, than it were méete that the disordered life of othermē should anoye it.
Now let vsus passe to the laste sorte of Offences: which I saide to consiste partly of surmised slaunders, & partly to spryng of malicious cauillatiōs, which frowarde mē fetchyng a farre of, doo vniustly wrest vponupon the Gospell. Of slaūders I purpose to speake this before: that is no maruell if lewde persones by spreadyng them farre abroade, endeauour to ouerthrowe the credite of our doctrine amōge the simple. For it is not conuenient that we shoulde be exempted from the common law of the seruauntes of God. Surely Paule was not so waywarde to make those complaintes for nothinge, whiche are to be séene euerywhere in his wrytinges. Many things, of his wisedome he suppressed with silence: many thinges, of his modestie he did forgiue: many thinges, of his noble courage he swallowed vp and sayd nothyng: and yet we sée how often he cō playneth that he was spightfully slaūdered through the congregacions. I speake of sinistre backebitinges, wherewith malicious persones did burthen him, beyng absent & knowynge not of it, before persones to light of credite, vnskilfull of all thinges, and ignorant of the truthe. For it is to well knowen how the seruauntes of God, yea & the Sonne of God too, hauehave with open slaunders bene openly assaulted. But the Deuill when he seeth he can profite nothing by open assault, assayleth the good name of the godly priuely, as it were by mynes. Therefore when Paule was goynge of his harde souldierfare in countries farre of: when through a thousande daungers he endeuored to enlarge the kingdome of Christe: hauinge continuall conflictes with sundry enemies, rū nynge hither and thither of purpose & desire to gather natiōs farre distant asunder, into the vnitie of the faith: cowardly and currish whisperers burdened him behinde his backe with vndeserued slaunders. Whiche of vsus maye require to hauehave his good name vntouched of all ye snatchynges of wicked men, seyng that Paules purenesse of liuinge was not able to defende him? Yea rather (as he witnesseth him selfe to hauehave done) let vsus goe through with vnapalled courage by infamie or good name. For it is no lesse behouefull for the seruauntes of Christe, to set light by slaunderous reportes: than to be frée frō the enticementes of vaineglorie. For Sathan by burthenyng thē with wrongfull misdéemynges, séeketh eyther to breake, or (at leastwise) to hinder their chéerefulnesse in doynge well. But like as it is nothinge conuenient ye we should be moued out of our standynge, as often as we are ill spoken of for doynge well: so they are not troubled but by their own faulte, who in admittynge whisperinges and false accusations doo shewe thēselues to light of beliefe. Howe many thinges did the enemies of Luther surmise & inuent vponupon him, bothe in sermons & bookes that they put foorth, by the space of whole fiue & twentie yéeres togither? There are nolies so prodigious which thei durst not forge and blaste out against vsus. Picart a doctor of Paris, a man of a troublesome brayne, and therewithall frentike, (but yet of suche estimacion amonge his owne sort, that al his olde wiues tales are coū ted for Oracles,) as he playde the dronkē bedlem, accordynge to his custome in the pulpit, was so bolde to say, that we vtterly denied there was any God. Undoubtedly he is not ignorant yt he lieth shamefully: but for asmuche as such mē are purposed and bente to assaulte vsus by any meanes that may be, they thinke the law in their owne handes, to blab out against vsus, whatsoeuer may cause vsus to be behated. And surely seyng they know as well as maye be, that they are destitute of all reason, (but if they make the miserable people as very doltes as themselues:) it is no maruell that they are compelled of necessitie to abuse that for a shifte. Howbeit whatsoeuer it pleaseth them to surmise, yea euen without colour, ought not foorthwith to obteine so greate credite. But it is so ordinarie, that it is counted for lawfull. If I shoulde make rehersall how many absurde & childishe toyes they hauehave deuised of me: it were daunger least I should wrappe my selfe in theyr folies. I saye no more but this: if there be suche lawe determined against vsus, that ye more vnbrydled and vnshamefast our enemies be to belie vsus, so much shoulde the cace of the Gospell be the worse, and so muche of the credite thereof should be abated: there is no cause why so wrongful iudges may cōplaine, that stumblingblockes are caste in their waye, whiche they shewe to be a thinge of their owne voluntarie séekyng: and we may saufely saye with Paule: he that is ignorāt, let him be ignorant still.
I come to another spice of backbityng, whiche not onelyonly cōmeth out of the same woorkehouse of Sathan, but also is forged almost vponupon the same stithie. This onelyonly difference there is, that those former, of whome I hauehave spoken, beynge open and sworne enemies, doo diffame the Gospell in their ministers to the people: and these of whome I purpose to speake hereafter, doo so winde themselues in, vnderunder the name of the Gospell, that neuerthelesse by ouerthwart murmuringe, they withdrawe as many as thei can from Christe. These are partely hungerstoruen vagabondes, whiche will ouerwhelme thée with carteloades of slaūders, if thou cram not full theyr gorges: and partly naughtie lewde fellowes, who being dispatched from our companie for their owne fault, or els depriued of some office for ill doynge, hunte for a new liuyng in another corner: and yet bothe sortes of them hauehave theyr mindes and tōgues in their bellie. Othersome, beinge a little more deintie, as not so much pinched with hunger, and yet shunnyng the Crosse, to the entent to hauehave a cloke for theyr cowardlinesse, doo ouerloade the pure doctrine of the Gospel with fables, feined by themselues. I sayd a little before howe there are a great nū ber of Dranes that roue abroade, to gette somewhat by pilferie, or by deceite. Such beyng now so knowē by their owne packinges, that they can finde place no more to beguile folke in ye Churches of Christe: departinge aside some otherwhere, doo power out any thinge they can imagine against vsus impudently, to the entent to get themselues fauour, by bringynge vsus in hatred with the vnskilfull. But what will those good men prescribe vsus, whiche conceiue cause of Offence vponupon their vanitie. We sée asseheaded Mōkes, who yet were wont to stuffe the paunche, that if yée cram not meate into their mouthes, by and by they waxe firie to sanctifie battell (as the Prophete termeth it.) We sée others also not vnlike the Monkes. They promisse all to become halfe Angelles, so they may happen vpō a measurable trade of liuinge, sayinge they wilbe contented with bread and water. But that same bragge of sufferance, anone after vanissheth into smooke. And they themselues after they hauehave within a while giuen a proofe of their slouthfulnesse, beinge weary of woorke, steale priuely awaye. I confesse, that many hauyng desired a state of liuinge in vaine, (as it must néedes come to passe, where many come flockinge to aske at ones) doo departe. And I am not harde to beleue, but that some are not so liberally helped, who notwithstandinge were more woorthy of reliefe: either bicause in men vnknowen so exact choyse can not be had, or els bicause those that be the bolder sorte in crauinge, take vp the place before the fearefull and shamefaste doo come: or bicause we doo not euer iudge rightly, or bicause that beyng néere spent with giuinge out, we are compelled to sende away either emptie, or at leastwise slenderly relieued, suche as come out of season. And yet such as should hauehave somwhat more colour, hauehave also come sieldomer, and speake more gently. The complaintes of the other sorte flie abroade euerywhere. And what maner of ones be they? Bespred with most mōstruous lies. Howbeit muche more lewdely doo they rayle, whiche beinge either driuen hence for their misbehauiour, or drawen hence by false reniyng, doo hauke for the fauour of richemen by slaunderous meanes, to the entēt to fill their mawe with likkyng their disshes. For this is not hidden, that there are many founde which would desire to hauehave the Gospell quiet for them, and frée frō all trouble: when as they are ashamed to confesse the truthe, howe the feare of the Crosse doth let them that thei cannot satisfie the Christian profession. If there be any vices in the Churches of Christe, they couet to enquyre them out, that they may not séeme tied to their nest without cause. Uerely (saye they) if in vsus be reprehended clokinge of Idolatrie, in other places also is neuerthelesse cōmitted offence diuers wayes. And still they séeke pretence by their lies, whiche it is moste certaine to be forged by suche varlettes, in fauour of them. It liketh me to alledge briefly two or thrée examples, to the entent that hereafter no man be deceiued, except it be wittingly & willingly. There was one Cortese minister of the woorde in the coūtie of Monsbergard: who beinge driuen from thence, went to Neoconium: where findyng colder entertainement than he hoped for, to the entēt he might reuenge him selfe, beinge furthered with the helpe of certaine like him selfe, he did many and great displeasures to the godly brethren. Howbeit findinge him selfe at length discouraged, he craued forgiuenesse humbly (which is an ordinarie with those foxes) and through his deceitefull pretence of repentance, he not onelyonly pacified the displeased brethren, but also at such time, as he fained him self to be doubtfull in certaine questions, obteyned their letters vntounto me, wherein they desired me friendly, that I woulde goe about to resolue him. I entertainyng the man at mine owne table, hearde him patiently: in so muche that with aboundance of teares he affirmed al scruples to be nowe voyded from him. At his departure also I gaue him wherewith to beare his charges by the waye. From that time foorth gaddinge ouer all Fraunce, he ceased not to speake euill of me like a lewde fellow. Another I knowe not of what countrey (who had giuen him self a name of the Cornell trée,) beynge accused to hauehave done diuers thinges vnséemely for the seruaunt of Christ, was by the iudgement of the conuocation of Lausan, commaunded to suspende his ministerie, vntill his cace were tried better. Anone after as he carried letters to Berue, suspectinge they were not made as he woulde wish, he deliuered other of his owne coū terfettinge: and vnderstandyng that his lewdenesse was founde out, bicause he coulde not washe his handes of the matter, he tooke his héeles into another quarter. And all these thinges were done in mine absence without my knowledge. Nowe he reporteth eueryevery where that I draue him out by force, bicause he refused to subscribe to mine Heresies. Another who was to great a tauerne hunter, beinge sharply rebuked by me, neuer lefte feastyng and banquettinge by stelth, vntill he was runne very sore in dette: whē leauinge his householde he crept priuely away. I was gone of a iourney to Argē tine. There was betwene vsus no variāce, no suspition of Offence, but that I had a while bene a let that he cast not him selfe away. And bicause he had bene of the couent of the Austine Friers, he walked vp and downe before their denne, declaringe lamentably that he was banished, bicause that he also had withstood my Heresies. But I doo not so much passe for the lewdnesse of him & suche as he is, as this vnwoorthinesse grieueth me, that the good Fathers, who dayly learne out of our Bookes, doo not sticke in steade of rewardinge vsus, to charge vsus with the offences which thei hauehave drawen out of those their owne puddels. But I play the foole in busiynge both my selfe and the Readers, in gathering these huskes togither: but that it behooued as it were to be represented in the persones of a fewe, what is wonte to be done of most men eueryevery where and dayly. Towarde some we are to rough & vnappeasable. But it were good to know what maner of Clemencie they require at our hādes: we being wrongfully hurte doo forgiue, and take no reuengement, though it be in our hande to doo it. This is not inoughe for them: but they will moreouer be receiued into our bosoomes, none otherwise than if they had alwaies bene most faithfull vntounto vsus: what a thing is this? That beinge deceiued, betrayed, and cruelly misused, we shoulde not be bolde to looke to our selues afterwarde. But it repenteth them. Uerely, being very Crocodiles, they will with one little teare purchace credite of goodnesse. This therfore, is that our vncourtuous rigour, that we doo not wilfully yéelde our selues to thē to cut our throtes. But I let passe to speake of our priuate iniuries. God shalbe greatly offended: an open faulte & of very ill example shalbe commmitted, yea and some shall heape wickednesse vponupon wickednesse: beinge conuicted they confesse tone halfe of the faulte themselues. And yet when they hauehave confessed, if all thinges be not in as good state with them as if they had neuer done amisse, they crie out, that by our rigorousnesse they are driuen to despayre. I say that repentance beyng so holy a thing, cannot be estéemed vponupon colde signes. To goe further with them, what repentāce boast they of, who are so smally humbled with the acknowledgyng of theyr faulte, that within thrée daies after they dare with a brasen face vaunt themselues in the pulpit? It was the fasshion of Monkes to kéepe secrete what wickednesse so euer was in theyr fellowes for reuerēce of their order. Many woulde wishe that this custome were brought into the Church of Christe. But I holde opinion that there can no better prouiso be made for ye honour of the Christian name, than if the Temple of God be cleane purged from filthinesse.
But nowe I hauehave spente to many woordes in repeating the slaūders, wherwith suche varlets as are departed from amonge vsus, doo through my sides ouerthwartly wounde the Gospell: I returne againe to the generall slaunders, wherewith the manifest and sworne enemies doo opēly assault the doctrine. This is the slaunder most frequented amonge them: that we vnderunder pretence of Christian libertie, doo set frée all thinges at the luste of our selues and of other men: and that our doctrine tendeth to none other ende, but that men beinge loosened from lawe, & awe, shoulde take theyr pleasure without measure or modestie. What our doctrine conteineth, large volumes are able to shewe. But ye may vnderstand that it is as frée for our enemies to lie, before them that are kepte from readinge our writinges, as it is superfluous for vsus to make excuse before the Readers. Neuerthelesse, first I woulde know what yoke of discipline it is a Gods name, that is so grieuous, that it cōpels vsus to flie to this sanctuarie. For the rigorousnesse of the Papacie was neuer yet so great, but that it was lawfull there to goe a whorehuntinge, to daūce, to excéede vnmeasurably in all riottousnesse, to feast and banquet, to play at dice, and by all meanes to vse misbehauiour through the whole yéere: condicionally that once after yéerely pardon, those that had liued so lewdly, discharged their stomacke into the Massemongers eare, as it were by vomittinge after a surfet. To what purpose thē was it, to séeke this last remedie of despayre, in suche dissolute licētiousnesse? Certeinly if there were any, neuer so desirous of alteration, yet they neuer began to make a doo, before they were past all hope of cō passinge theyr desire otherwise. Nowe there coulde not any vnruly or wanton desire hauehave tickled vsus, whiche might not hauehave bene borne with, vnpunished vnderunder the Papacie. But the blowers abroade of the praise of the Papacie, are too too muche to be laughed at, while they preache their streight orders of discipline, as if they were the lawes of Sparta. For who wold beléeue a Monke with plumpe and ruddie chéekes, boasting of his fastinge? who cā thinke that they are sparinge, who are euerywhere knowen to be drowned in ruffianrie? To conclude in one woorde, almoste all the popishe Clergie, is a wide sinke of all kindes of wickednesse, which doth not onelyonly breath out his stinch farre and wide, but dothe also infect with his deadly venim all other orders or degrées of the worlde. But admit we graunt that all thinges are ordered holyly and chastly amonge them. Yet for that thei say we loosen and set at large the chastitie of maners, which men were streightly bounde vntounto by their lawes: I will appeale to none other witnesses, for the disprouinge of this lie, than those whiche are dayly quarelynge with vsus, complayninge that al their olde libertie is taken from them. I will saye nothinge but that whiche is throughly knowen to all men. As many amonge vsus as being lecherous, riottouse, or lewde, couet to doo as they liste, ye should saye they be the very Souldiers of the Pope hyred to assaulte the Gospell. Neyther dissemble they the cause, that they cānot away with this auncient and sadde seueritie (as they terme it,) whiche earst lay hidde in olde forworne papers. The rage of these men at least wise were to be pacified, to the entent these good defenders of chastitie might perswade that we giuegive the fleashe as muche libertie as it will craue. But for asmuch as they kicke and spurne so much against our rigorousnesse, to whom the discipline of Papistrie was swéete and delectable, it may be easie for any man to gather hereby, that our doctrine is farre wide frō that vnbridled parcialitie, whereof they accuse it. Naye rather many of the Papistes doo aggrauate this spight vponupon our doctrine, that it taketh almost all mirth and gladnesse out of the worlde.
Thrée thinges specially they obiect against vsus: wherin they accuse vsus to couet a licentiousnesse of doynge what we list. Bicause we hauehave abrogated auricular cō fession: bicause forbiddinge of meates is condemned: & bicause we make frée vntounto all men the vse of Mariage. Thei crie out that shamefastnesse is taken out of the worlde, but if the necessitie of confessinge bridle it. Uerely it is a wonderous thinge that the spirite of God, neither in the old Church, nor of many ages after Christes comminge, did vse this brydle. Shall we then say, that all that time wāted shamefastnesse, when holynesse, chastitie, and all vertues florisshed chiefly? Albeit the rigour of discipline were at that time excéedinge sharpe, yet notwithstandynge there was not this bridle, without the whiche these good patrones of modestie thinke nothinge should be in sauftie. But it is most false whiche they boaste of, that the lustes of men are hereby restrayned. For who seeth not, that in like maner as dronken men doo ease themselues by vomit, to the entent that anone after, as if they were fresh and fastyng they may returne to glutting thēselues new againe: Euen so the Papistes vtter their secreate whisperinges into the Priestes eare, to the entent that beyng lightened of theyr former fardell, they maye more boldely heape sinne vponupon sinne. They pretende by their woordes, to cōfesse themselues to God. But I saye it is the common intent of them all, to disclose their priuities couertly to the Prieste, to the entent they may be hidden from God and man. And therefore we see that after they are dispatched of their théeuishe mumbling, thei follow theyr lustes farre more carelesly than before. But let vsus graunt them that some are so kept in awe with that slauish feare, that they absteine from sinninge: yet inferre they slaunderously vppon vsus, that we séeke fleashly libertie in this behalfe. We condēne the lawe of Innocent, whiche bindeth the consciences with the necessitie, from which God absolueth and setteth frée. Let them reason the matter with God, who so precisely forbiddeth that any man shoulde snarle him selfe in suche snares, or suffer the soules whiche Christe hath redéemed with his bloud, to be snarled. We say it procéeded of trayterous boldnesse, yt the Remission of sinnes was bounde to the deuice of man. If we cannot auouche vntounto Christe, his right & honour, otherwise than by takinge vponupon vsus this reproche whiche they charge vsus with: it is verely the greatest honour to vsus that maye be. Assuredly they are peruerse & lewde, which thereupon conceiue cause of Offence. For the takinge awaye of difference of meates, the excuse is readie and easie to make. They say that the raine is let lose to the fleash to waxe wā ton intemperately, bicause it is permitted to eate fleash as well vponupon the friday as the monday. As who would say, there were no riot or excesse, saue in eatinge of fleash. Furthermore, who knoweth not, that alwaies the deintiest fare hath euer bene of fishe? and that at this day, the kitchens neuer smooke better, nor the tables are more busily laide, or furnished with more plentie and varietie, than vpō fishedaies? Awaye with those toyes: that we allure simple soules with delicates. For the question in variance betwene vsus is not of delicate meates. But the Papistes, whereas they cā with al their hartes suffer the gull to be glutted vponupon the friday with all superfluitie and swéetenesse of meates, (fleash onelyonly excepted:) affirme it vnlawfull to touche porke or beofe: & we leaue to eueryevery mans conscience the libertie that God hath graunted. Therefore we dare determine, that there is no more religiō in vile inwardes of beastes, than in a fishe sumptuously sauced. Surely a spare and sober diet, as becōmeth vsus, we commende: neither shall any man finde that our wrytinges or sermons doo euen thus muche beare with excesse. But rather eueryevery side of a leafe of our wrytings shall witnesse with vsus, that we are somewhat aboue the Papistes in enforcinge men to temperance. And takinge away the superstition of the day, we teach that it is lawfull to vse sparely and thriftely, such things as by Gods benefite we hauehave in store. What swéetenesse of libertie is there so great herein, that it shoulde inforce vsus to turne ye world vpside downe? Surely if I were minded to delight my mouth, I would for one halfe yéere, choose me other maner of meates rather than fleash. My acquaintance know I am very much delighted in fish, and certeine other thinges, frō which I willingly absteine, least I shoulde bie my delicates with the losse of my health. I confesse it is a fondnesse, to confute suche slender slaunders. But my Readers must beare with me, if in settinge my selfe against Offences, I play the foole a little. Wherefore it néedeth not to tarrie any lengar, about these toyes. For this part of doctrine whiche I intreate of, consisteth of two members. We vpholde that it is vnlawfull for the consciences to be entangled with mans lawes, which should be ruled by the onelyonly woorde of God. Although that nothing were more profitable than this kinde of exercise: yet not withstandynge we say it is a wicked boldnesse, when men make a lawe to binde the soules with an inward feare. For God chalengeth this right to him selfe alone, that he be our lawegiuer and our Iudge. Therwithal we say, that extréeme wronge is done vntounto Christe, while ye libertie purchaced with his bloud, is brought to nothinge. For by his benefite we are so muche in better cace than the people of the old lawe, in that we are set frée from obseruatiō of dayes & choyce of meates. Furthermore, with Paule we denie that the kingdome of God cōsisteth in meate and drinke: and therefore that men are deceiued by an euill superstitiō, when they take abstinence from fleash to be a part of holinesse. Finally, we doo nothinge but subscribe vntounto Paule, who plainly affirmeth it to be a Diuelish doctrine, to forbidde meates as vncleane, whiche God hath hallowed to mans vse, that he maye eate fréely of them with thankes giuyng. Of no Offence ought to be had so great regarde, that it should be lawfull to hide in silence things so néedefull to be knowen.
But yet this crime is not altogither wasshed away, in asmuche as our aduersaries brag that we can abide no fastyng, the whiche our Lord eueryevery where highly commendeth. Firste, for asmuche as our Bookes and sermons doo crie out against this slaunder, we néede to labour the lesse in confutinge the same. But they wil replie vponupon vsus, that we hauehave disanulled the decrées that were longe agoe stablisshed for fastinge. I confesse so, & that we were compelled thereto for very earnest and weightie causes, so that they deale very lewdely with vsus, in imputinge to vsus as a faulte, a thinge godlily and iustly taken in hande. It was beleued vpō an olde forworne opinion, that the Lenton fast procéeded of the institution of Christe. This errour is light to séemyng, but yet an errour in déede, and suche a one, as is in no wise to be borne withall. It is an easie matter to showe without any trouble, how foolishly and vnsauorly it was deuised, and how rashly it was beléeued. For if Christe would by his example allure vsus to a yéerely faste, why did he it but ones in all his life, and not yéerely? why did he not by & by stablishe the custome amonge his Disciples? why did not the Apostles immediatly after his resurrection kéepe it as a rule prescribed of their maister? And why should we more followe the faste of Christe, than the olde people the faste of Moyses? which of the Prophetes or faithfull men, tooke example at Moyses to doo the like? now put to that other parte: namely that it is suche an errour, as cannot be winked at, without great domage to our faith. No man doubteth but that the doctrine of the Gospell was sealed with that miracle, to the entent the authoritie therof should be the certeiner. And therfore the Euangelicall historie reporteth, that Christe was not a hungred by the space of .xl. daies. That which Christe did by the power of his Godhead, to the entēt to exalt the reuerēce of his doctrine aboue mans reache, while the Papistes coūterfet the same as if it were subiect to theyr owne power, doo they not (as much as in them lieth) darken the wonderfull power of Christe, & cancell that holy seale wherwith the truthe of the Gospell was ratified? In other fastings we easely showe, that when mē thought they pleased God, they did exhibite a grosse woorshippe vntounto Idols. In that daies are appointed in honour of whome they should faste. The Scripture condemneth it of wilfull superstition. That they stablishe a woorship of God therein, and imagine it a meritorious woorke, it is not onelyonly a foolish and vaine truste, but also an vtter vngodlinesse. If we folow Paule as our Author, it shalbe lawfull to vsus to pronoūce in generall, that suche outwarde exercises wherein the chiefe pointe of godlinesse consisteth not, doo little profite. And this cannot be spoken, but that that precise rigorousnesse of exactinge fast, which reigneth amonge the Papistes, may iustly be condemned, as longe as they permit to neglect necessarie dueties. Yea rather a mā may crie vntounto them out of the mouth of our mayster him selfe: O ye Hypocrites, ye hauehave made the cōmaundements of God of none effect, for your owne traditions sake: nowe although weightier caces doo moue vsus to speake, yet sodeinly they make vsus mainteyners of glottonie and all intemperance. And yet the lewdnesse of thē, against whome I dispute, is vnwoorthie to hauehave so rightfull and earnest a defence made against it. For what lawe I beséeche you, doth the Pope forbid by his fastinges? or rather make for his fastinges? That a man shoulde no taste any meate before noone, and thē absteine from fleash: and to be short that contenting him with his onelyonly dinner, he should that day forbeare his Supper. Moreouer, this is the vsuall maner, that the fill themselues well the night afore, ere they goe to bedde, to the entent a two howres fastyng may be the more tolerable: that the same daye they faste, because they are allowed no more but onelyonly their dinner, they cramme in as much as their croppes will holde: & that the next day after they take vp their pennyworthes with surfettinge. After they hauehave so carelesly dalied with God, as if it were with some boye, this also they adde to the heape of their lewdnesse, that the measurable and spare diet is broken by vsus. But I saye, that although they be dissolute in al their whole life, yet they no where fall more grossely into a beastly intemperāce, than in their fastinges.
Somewhat also remaineth to be spokeokē of Mariage. Our aduersaries surmise, that we for womens sakes hauehave moued as it were the warre of Troye. To the entent I omit others at this present, thei must néedes graunt, that I at least wise am frée from this slaunder. By meanes whereof I hauehave the more libertie to refell their vnsauorie chatteringe. Whereas vnderunder the Tirannie of the Pope I was alwaies frée to take a wife, since the time the Lorde tooke me out of it, I hauehave many yéeres liued a single life. After the death of my wife, a womā of singular example, it is now a yéere and a halfe, since I hauehave liued a single life againe. These thinges whiche shall perchaunce séeme to make little to the purpose, I hauehave for this consideration spoken by the way, partly that thereby the malicious vanitie of our aduersaries maye be reproued: and partly that all men may beare witnesse I doo not pleade a priuate cace. But what goodnesse then doo these mainteiners of chastitie bringe? Marrie they say, that Luther and others beyng stirred thereto by the ticklyng of the fleash, hauehave both giuen themselfe libertie to marrie, and also drawen the common sorte of Priestes, Monkes, & Nonnes into the like allurementes. The thinges whiche might be truely declared of the chastitie of seueral persones, whom they falsely and maliciously diffame, I passe ouer of set purpose. For what were more foolishe, than for suche to flie out of the Papistrie as cannot liue chaste? Ye maye well thinke there were no libertie for sacrifisinge Priestes, Monkes, and Nonnes, to fulfill their lustes, onlesse they sought thē a new sanctuarie a great waye of, with theyr great trouble. As though all the Cloisters, Celles, & Fraytries, of the Mōkes and Nonnes, did not stinke of all kinde of fornication and vncleannesse. Their prodigious lustes I doo not here touche. But to what purpose is it to dissemble a thinge knowen, as how that from those lurkinge holes, chastitie & shamefastnesse, for the most part, were so banished, that the greatest number of them had there some libertie at leastwise, to play the harlottes. What shall I say of the sacrifising Priestes, who are so little ashamed of their lecheries, that it is now a glorious matter for them to set vp remembraunces of thē eueryevery where. Surely, that I maye speake moste fauorably, there is no néede at all that muttonmongers should remoue out of the Papistrie. And yet I doo not vtterly denie, but that some Monkes flie out of their cages, to the entent they maye fréely amonge vsus féede on the laced mutton, whiche there they doo but snatch at by stealth. But I dare take themselues to witnesse, howe great oddes there is betwene mariage, & the voluptuous life whiche they ledde in their lobbies. And therefore diuers, bicause they by and by smell howe muche streighter the chaste dwellinge togither of man and wife is, thā the popish single life of wiuelesse wantonnesse, doo retyre betimes to theyr owne nestes. Othersome beynge more desperate, flie ouer to Rome or to some other place, whither fortune carrieth them. And this is one of the Angelicall vertues of the Cloysters.
Neuerthelesse, admitte that many doo peruersly abuse our doctrine: yet it ought to be séene how iuste cause there is of Offence. God hath created mankinde vnderunder this condition, that man should performe the office of a head to the woman, and the woman againe be an helper to the man: and so in a mutuall bonde he knitte bothe the sexes togither. Before man was corrupted, mariage was giuen and permitted to them for a greate benefite. This benefite of God to be wrested from man beyng mortal, I say is not to be suffered. Now vntounto the first institution of God, is come a greater necessitie, by reason of incontinencie of the fleashe. For the holy Ghost hath not in vaine by the mouthe of Paule, appointed this remedie for the auoydinge of fornication, that eueryevery man should hauehave his wife, and eueryevery woman also hauehave her owne husband. Christe and the said Paule doo not in vaine giuegive warnyng, that all are not apte and méete for single life. And would God the disease of incontinencie were lesse knowen in this our nature growen out of kinde. God, to the entent to remedie this vice, hath not onelyonly ordeined mariage, wherein man may lawfully dwell with womā, but also with lowde voice calleth vntounto the lawful vse thereof, al that are burned of their owne fleash. The Apostles, Martyrs, and other chiefest of the Sainctes vsed this benefite. A wonderfull estimation of single life arose sodeinly, and put mariage quight out of conceit and reputatiō. Notwithstandynge, the abstinence from mariage was but at will for a time, vntill that superstition set open the gate to Tirannie. First therefore were the Priests prohibited mariage, at length the prohibition crepte to the Deacons too. The Monkes and Nonnes, beinge intangled in the snare of their Othe, gaue ouer the right that God had graūted them. Hereupon the worlde beganne to thinke none hallowed to God, but onelyonly singlefolke. This cruell furie raged so farre, that thei noted the maried life to be very reprochfull as an vnholy kinde of life. First, although suche a chaunge had had good successe to sée to, yet we say it had his beginnyng of Diuelish audacitie. But the holier vertue that Chastitie is, so muche the wickedder and more detestable is forced singlenesse, whiche is most certaine to be replenished with all kinde of filthinesse and vncleannesse. The Papistes extolt virginitie with wonderfull commendatiōs, to the entēt they may séeme like the Angels, whosoeuer abhorreth mariage. As who should say, they had wōne at our handes, that out of mariage there were nothynge but all chaste and virginlyke. But they séeme to hauehave theyr beds voide of wiues of theyr owne, for this purpose onelyonly, that they themselues may be occupied in defilynge other mens. For who knoweth not how it is a common saying amonge them, that seyng a Monke, or a Priest, is disbarred the right of takyng a wife as all other men doo, it is good right and reason he should helpe him selfe some other way. And to the entēt there should be no default on their parte, almost all of thē follow lustely this kinde of hunting. There is no fitter pursute for Bawdry than confession, as whereby they doo not onelyonly wind into their owne clawes, such womē as are giltie of any misbehauiour, but also doo assigne them ouer from one to another, and therefore nowe the matter is come to this point, that such as are contented with Lemans in theyr houses, are counted amonge the rest to be chaste and temperate. Theyr priuie filthinesse & vnspeakeable incest, I omit. And surely I would not meddle with these neyther, though they be commonly knowen, but that it is néedefull the Readers should be admonished by the waye, howe honestly the aduersaries of our doctrine deale with vsus, while they accuse it of dissolute licentiousnesse, bicause it permitteth lawfull mariage for the amendment of so cruell mischieues. Though they burst, whiche cease not to adorne with forged prayses, the constreined singlenesse of the popishe Cleargie: yet it is moste certaine, that in most part of them is the bottomlesse pitte of all vncleannesse: & I saye that in them which séeme to be chaste, is neuerthelesse an vnpure puddle. With such partly priuie flames of lustes, & specially manifest abhominatiōs, doth God (as ye may perceiue) reuenge that Diuelishe audacitie, for that despisinge ye benefite of mariage, like Giauntes they buylde Babilonishe towres, wherewith to vanquish God and nature by plaine force. And so it behoued to come to passe, that at least wise men might learne, that, and none other, to be the true chastitie, whiche Gods rule prescribeth vntounto vsus. But bycause we restraine the beastly lasciuiousnesse, wherof there is no measure in the Papistrie, by the bridle of wedlocke: we are reported to disanull modestie by settinge carnall libertie at large. And what maruell is it? seinge that Christe and Paule were vpbrayded with the like thinge: as if they had broken the yoke of the lawe for the nonce, to the entent that men might vse theyr willes in stéede of lawe. For they woulde not hauehave purged their doctrine, frō slaunders so carefully, but if they had bene compelled by the lewdnesse & spightfull maliciousnesse of theyr enemies. But as many as be curable, I trust they wilbe pacified with this shorte excuse, that they forge not a stumblynge blocke to themselues, of so light and friuolous a matter.
This also hath some colour: that our doctrine is disagreable to antiquitie and the consent of all ages. And therefore the Papistes bragge thēselues most therein, specially when with blowynge of trumpettes they sounde those highe names of the Fathers, and the Church. Bicause it is knowen well inough, how odious and suspected a thynge newnesse in Religion is: vnderunder the same pretence they fray the vnskilfull from our doctrine. And I confesse surely, that if any newe thinge be brought, it is not to be heard. But of this crime there is no better or certainer purgation, than that we will nothinge to be admitted, onlesse it be proued by cléere & substātiall testimonies of the Scripture. And herein it appeareth that the Papistes are duller than Oxen & Asses, whiche at leastwise knowe theyr stall: who hauinge forged to themselues a newcome God, hauehave so forgottē the true and euerlastynge God, that they hauehave no sight at all in the antiquitie of the heauenly Oracles. Notwithstanding, they alledge that we pretende Scripture falsely, who endeuer to subuert all the consent of the aū ciēt Church. It is a cōmon old stale slaū der of theirs, but yet so foolishe, that I would be ashamed to bestow muche time in confutinge it: besides that, a longe volume were néedefull for the matter. And our bookes doo abūdantly beare witnesse, that if the allegations of the olde men be sought, our cace is by them more furthered than hindered. Albeit it be manifest inough, that the doctrine of the auncient Fathers, is no more agréeable with the corruptions of Papistrie, than a shéepe is like a Woulfe, yet notwithstādyng they picke out certeine sayinges of theirs, and sometime also woordes, as peruersely as lewdly, wherewith to deceiue the rude, and suche as are not exercised in the readyng of them. As often as we obiect the testimonies of the Fathers against thē: although they sée themselues ouerwhelmed with the weight and number of thē: yet bicause they thinke themselues to be out of all daunger of gūne shot, they carelesly despise vsus, and laugh at vsus. For the Sea Apostolicke is so great, that it easely swalloweth vp all the Doctors that euer were. Neyther is any thing readier with them than this exception: that they passe nothinge for any determinations of the Fathers, as long as the holy sea of Rome hath decreed otherwise. Therefore amōg them, all the whole companie of the Fathers shal not be estéemed at a heare, onlesse they list thēselues: but if any thinge perchaunce hath bene spoken by any one of them dnaduisedly, it muste by and by binde vsus with so great deuotion, that it is vnlawfull to dissent from it neuer so little. I saye once againe that this prodigious & confused Chaos of the Papistrie, is so vnlike the auncient gouernement of the Church, as that there is not more difference betwene fire and water. But if we séeme to eger & full of clamour in condemnynge them, the Fathers woulde be much more vehemēt, if they liued at this day. Take this too, that these good sonnes, which tosse the name of the Fathers to & fro like a tennisball, séeme to choose al the grossest errours for the nonce, wherunto onlesse we giuegive our assent, they crie out vppon vsus, that we are the enemies of all antiquitie. Melchisedech offered bread & wine to Abraham as he returned frō battell. The olde doctors thinke it a sacrifice, which thyng they hauehave transferred to the holy supper of Christ. It is almost a childishe errour. And yet of theyr so famous wrytinges, nothinge liketh the Papistes so well. Now least I should stande to lōg vponupon this parte, they that hauehave perused the writinges of the Fathers, and can iudge but meanely, shall sufficiently vnderstande, that we are furnisshed with theyr authoritie to assault the Papacie. And though they were layde as indifferent betwene bothe, yet will they drawe nearer vntounto vsus. Wherupon then is builded suche a pile of Offences? But what if we graunt, that the pure veritie of God cannot by vsus be auouched and restored, but that that same consent of many ages whiche they vaunt of, would aduaunce it selfe agaynst vsus, (as I cōfesse that a thousande yéeres since all thinge hauehave so decayed, that newe broodes of monstruous errours and superstitions hauehave crope out of the shell from time to time) yet what finde they in suche dissentinge as this, woorthie to be offēded at? If cōparison be made, certeinly those first vnderunder whome the Churche florished, eyther deserue to be counted lawfull Fathers alone, or at leastwise, doo chalenge of right the chiefe degree of honour amonge the Fathers. But the good Papistes (such is theyr gentle nature) doo celebrate the memoriall onelyonly of that corrupted age, whiche had nowe muche declined from the auncient sinceritie. And at length all their complaintes come to this pointe, that we disanull at this day, the custome which hath bene receiued these eight hūdred or these thousand yéeres. But if the old Prouerbe be to be beleued, whiche also hath bene commonly vsed amonge them: an euil custome is nothinge els, but the auncientnesse of errour. And we knowe that the longer of cōtinuance an euill is, the more hurtfull it is. In times past this sentence of Cyprian was counted woorthie to be reioyced at: that we ought not to looke what other men had done or sayde before vsus, but whatsoeuer Christ hath cōmaunded, who is the first of al, that is to be followed. No man also will denie, but this was well and aduisedly spoken of Augustine: that Christe attributeth not to him selfe the name of custome, but the name of truth. Now no man dare stirre though neuer so lightly, the stinkyng hearbe Camarina of corrupt custome, whiche hath rested a longe continuance of yéeres. Yea rather forebroken rigorousnesse in mainteyninge chiefe absurdities is waxed so stronge, that they not onelyonly refuse the reprouynge of them, as comminge out of season, but also doo persecute it cruelly with fire and swoorde. That same Heathē man sayeth, that like as the custome of right speaking is to be fetched at learned mens handes: so the custome of well liuinge is to be fetched at the hādes of good and honest men. Shal the lewde and corrupt custome of men, carrie vsus away forcibly as some violent tempest without iudgement or choyce, who hauehave Christe to direct vsus? To the entent I maye conclude this place briefly, if that thinge may take place with vsus, which out of all controuersie ought to be a grounded principle amonge all godly men: that the doctrine of Christe is not subiect to the prescription of yéeres, this surmised stumblingblocke shall hinder no man, at leastwise from the desire to searche. And whē it shalbe fully agreed vponupon, that we hauehave from Christe that which we bryng foorth, who wilbe so ouerthwart as wilfully to fléete vntounto men, frō the eternall wisdome of God, and the voyce of the heauenly Maister.
It offendeth many, bicause they sée almost the whole worlde to be against vsus. Neither are the defenders of the euil cace negligent, or to séeke what they shoulde doo, but with the same engine doo stryke the rude and weake: sayinge it is against all reason, that a fewe men should be credited, and all Christendome beside welnere neglected? And to treade these vnderunder their féete, they chiefly arme themselues with the holy title of the Churche as with a mace. But I wold faine know, howe suche as are enstraunged from the Gospell, by reason of our fewnesse, maye mainteine theyr faith against ye Turkes? As for our part, if we beyng but one man condemned all the men of his age by his faithe, there is no cause why the greate multitude of vnbeleuers should moue vsus from our places. In the meane while affirme that cause of Offence to be not onelyonly scarce probable, but also vniuste and shamefull, where the respectes of men are weyed before ye woorde of God. And why? shall not Gods truth stande sure, except it please menne to beleue it? Rather (as Paule sayeth) let eueryevery man remayne a lier, and let them acknowledge God to be true, vntounto whome he vouchsaueth to manifest him selfe. And we hauehave alreadie in another place shewed, why the greater parte of men doth so hardly yéelde themselues seruiceable to God. So muche the lesse then is it conuenient that in so great stubburnnesse of the worlde, we shoulde direct our faith after example of the multitude. But Christe giueth a token, that whither the Egles resorte, there is the Carion. I denie not verely, but that if at any time all the Egles shalbe gathered togither into one place, then the conuersiō of the whole worlde is to be hoped for. But forasmuche as Christe meaneth not there all sortes of Egles, but suche as follow the liuely sente of his death: who seeth not, that that sayinge is to be restreined to a fewe, if any man wil perchaunce take exceptions that we are not excused by the example of Noe, if we withdrawe our selues from that congregatiō whiche holdeth the name of the Churche? when Esay commaunded to leauynge the conspiracie of men and follow God onelyonly, he meaned not straungers, but euen such as at that time moste gloried in the name of Gods people. And Peter whē he maketh the Churche like the Arke, bicause when the worlde perisheth, a little handfull of men is saued as it were by a floud: giueth sufficient warnyng, that we ought not to hange vponupon the multitude. Why then hauehave miserable men pleasure, to séeke occasion of wauerynge and staggeringe, amonge the variable blastes of the world, when God stayeth vsus vppon the euerlastyng fundation of his woorde? why had they rather waue amonge the stormes of opinions, than harbrough at ease in the sure hauen of certeine veritie, to whiche God calleth vsus. But very great reuerēce is dewe to the Church. I confesse so truely: and I willingly also put this more to it, that the vnderstanding of the Churche is so linked with the natiue doctrine of the lawe and the Gospell, that it is woorthely called the faithful kéeper and interpreter of the same. But betwene vsus and the Papistes is the oddes: that they thinke the Churche not to be the pillar of truthe, otherwise than in sittynge as a iudge ouer the woorde of God. And we on the cōtrarie parte vphold, that bicause the Churche submitteth it selfe reuerētly vntounto the woorde of God, the truth is by it reteyned, and deliuered vntounto others frō hande to hande. And therfore the woorde of God hath no more authoritie amonge them, than the Churche as it were by intreatance graunteth vntounto it: & they turne the interpretatiō of the whole Scripture to the iudgement of the Churche, euen after the same maner that the Lesbians in old time were want to make their mason woorke by theyr leaden rule, as the olde Prouerbe reporteth. There is therefore no place of the Scripture so cléere, whiche beyng bowed (or to speake more properly) writhed to this Lesbian rule, taketh not a straunge shape. And yet the chiefe cōtention betwene vsus consisteth not vpō this pointe alone. But after the Papistes hauehave installed the Churche in Christes throne, to determine Religiō at her owne pleasure, and to iudge of the Scripture without appealynge from her, by and by thei take the lawe (such as it is) into their owne handes. We on the otherside, bicause it is as easie a matter, as daūgerous to be deceiued in, will hauehave it discussed whiche is the true Churche. Surely it is no newe thinge, that those are sometime cruell Wolues, which occupie the roomes of sheapeherdes: and that thei are wicked & ranke traytours to God & his Churche, in whose hāde the ordinarie Souereintie is. What cause then is there why vaine hobgoblins shoulde make vsus so afraide, that we shoulde not (as becommeth) trie whether the same that beareth the name of the Church, be the true Churche or no? Paule affirmeth the Churche to be the piller of truthe: but yet the same Paule foretelleth both the fallynge away of the worlde nowe conuerted, and that Antichrist should reigne in ye middes of Gods Temple. It is knowen well inough that he susteined the like encoūters as we are exercised with at this daye, when the Iewes takinge pryde in the name of the Churche, cried out vponupon him that he was a forsaker of his order, and an Author of Scismes and troubles. They report thē selues to be descēded from the very Apostles by continuall succession: verely after the same maner that Caligula & Nero succeded, Valerius Publicola, and Lucius Brutus. For they clinge vntounto the Apostles, as if there were not an vnmeasurable Chaos put by them, whiche mighte breake all aliances betwixt them, if there were any. Bicause the dunghil of the popish Clergie is against vsus, they wil hauehave vsus no lesse pressed with ye peruerse doome, than if the Angels condemned vsus out of Heauen. Uerely with the same pryde, did the Scribes in olde time reiect Christ, bicause none of the Princes or Pharisies had beléeued in him. And forasmuche as they are determined to stande to theyr tacklynge with tooth and nayle, euen to the vtterance, for maintenance of theyr tyrannie, & yet are destitute of true reasons: it is no maruell though they rappe out vaine soundes. But I woulde desire all them, vntounto whome the false vsurped name of the Church is an occasion of Offence, that they would ones finde in their hartes to opē theyr eares and their eyes, least the deceitfull image of a body, pull them from their head: & a harlot disguised in the apparell of a bryde, carie them frō theyr spouse Christe. For what markes I beséeche you hauehave they, whereby thei may know the Churche of Christe, in all the whole bande of the Romish Antichrist? Onlesse peraduenture whyle they sée the Pope in his Awbe, with ye crosse throwen at his féete, the Cardinalles in scarlet: the Bishops glitteryng with myters & croysiers: and the reste of the inferiour rable eueryevery one with their seuerall cognisāces, beinge contented with these tokens they desire none other Churche, than suche a one as appeareth in disguisinges like maskers and players of enterludes. For what els is there to be sayd to these trifelyng fellowes, when hauinge so often, so pitthely, and plentuously, bene by vsus cō futed, they persist still neuerthelesse in takinge vponupon thē the title of the Church?
I sayd at the beginnyng that none almost were here deceiued, but suche as beyng lothe to come to Christe, doo procure lettes to themselues from a farre of. The time hath bene that this same scruple hath hindred many simple & godly soules: but at this day (I say) there are fewe that obiect the Offence, risinge vponupon the name of the Churche, againste the wholesome doctrine, except it be suche as maliciously and proudely vaunt themselues against Christe. Like lewdnesse is it, that thei demaūde miracles at our hande, wherwith they beyng amazed, are at length compelled to yéelde vntounto God speakynge by vsus. And I saye, that seyng our doctrine beareth euident witnesse to it selfe, that it hath bene confirmed by all the miracles whiche hauehave bene since the worlde was made: these men whiche forgettynge the olde miracles gape after new, for asmuch as they are so astonied at the manifest power of God, and so blinde in the cléere light, are no lesse monsters themselues, than if we should sée a man turned into a beast. Bicause diuers are enriched with holy goods, and othersome hauehave méetely well appeased theyr hungar for a time, the enemies of the Gospell reporte, that we were ledde to alter thinges for desire of spoyle, than for any good zeale to Godwarde: and many which hawke for a pretence to put by the Gospell, giuegive theyr assent to these malicious sayinges. Surely for my parte, if there be any that hauehave spoyled the goodes of the Churche, to fill theyr owne pouches, I excuse them not. And my Bookes are manifest witnesses, how much I abhorre frō such sacriledges. But as I am not minded to make my self a patrone or aduocate of the defaultes of our parte, if any be: so the slaunder is not to be borne with, that the malicious persones charge vsus withall, howe we made our pray of all whatsoeuer was taken frō those filthie Seagulles, that is to say, the chapleynes of Ball and the Mōkes. Certeinly whereas the popishe impietie is abolished, there at leastwise parte of the reuenewes, whiche whores and baudes deuoured with the Priestes, is nowe bestowed vponupon the poore. Somewhat more is bestowed vponupon schooles thā was wonte to be: true Pastours are founde, that minister the doctrine of Saluation to the people: expenses are allowed to maintained the state of the Churche, and those not small. Although this defence doo not acquite vsus before God, (whiche thinge I confesse with a good will:) yet it declareth that Offence is maliciously gathered thereupō, against the doctrine of the Gospell. But they shewe howe it is manifest, for what purpose we hauehave bene moued to take this cause in hande, in asmuch as almost all beyng occupied about lookyng to theyr priuate affayres, are slouthfull in exactyng discipline, in correctinge vices, and in increasinge and mainteynyng the kingdome of Christe. Wherfore then doo not they rather warme vsus with theyr heate, than they fryse vntounto our coldnesse? Let the cōplaintes of Aggaeus touchynge the neglectinge of the Temple be read. There a man maye beholde as it were painted in a table, the slouthfulnesse of our age, was not therfore the building of the temple againe a very holy woorke of God, bicause at that time eueryevery man beyng busied aboute his owne house, cared not for the Temple of God? Ought any man therefore to shrinke, bicause he sawe some not onelyonly cease from so néedefull a duetie, but also wickedly defraude God of his first fruites and tenthes? But this is surely the thing that I spake of before, anone after the beginnynge: that many beyng entāgled with the vnholy friendshippes of the worlde, doo couet any Offences that may be against Christe, rather than to offende the wicked enemies of the healthful doctrine. This lewde ambition ministreth vntounto them bothe wit to forge Offences, and eloquence to barke at the Gospell with currish maliciousnes. Besides that, beynge not content with snatchyng at the present euils, they séeke with like maliciousnesse for somewhat to gnawe vponupon hereafter. For they surmise that they foresée at hande the desolation of the Churche, whiche hangeth ouer it by meanes of inwarde dissention. These forecastynge men, wonder that we be no more moued bereat: and to the entent to bringe vsus in hatred, they gather that we are altogither carelesse, or that we would not passe though the earth were sette on fyre. So I remember, the bishop of Aquileia did ones reason with me in communication betwene vsus two alone, how horrible a destruction was to be feared, if we did not shortly bringe our discordes to an ende. And all his whole talke tended to this ende, that it could not otherwise be, but that one time or other ye matter must come to triall by the swoorde, if we were so stifly bente to maintaine our quarrell. Of the whiche warre, this woulde be the issue, that learnynge should be extinguisshed, barbarous confusion brought in, & humanitie it selfe in maner be taken out of the worlde, and as the faulte of these euilles sticked in vsus, so were we like to abide al the blame. Yea (ꝙ he) and it must néedes come to passe, that this religiō, in defence whereof ye stāde so stoutly, must perishe togither with learninge. That whiche I answeared at that time to him alone, let them take it as spoken to them all. We surely, are neither so dulwitted but that we can call to minde whatsoeuer Sathan practiseth, nor yet so sauage and beastly to neglect it without regarde. As for peace & quietnesse, we not onelyonly wish the continuāce of them, but also (as much as in vsus lieth) séeke to mainteyne them. Of good order and ciuill pollicie, we are as desirous as he that is most. How carefull we are for the maintenance of learnynge, it néedeth not to preache it in woordes. But seyng that Christ cōmaunded his Gospell to be preached without al exception: what sequele so euer ensewe thereon, we ought to obey this cōmaūdement. Algates men take to much vppon them, if they hope for better successe by theyr owne deuises, than by the meane that God hath appointed. Why not? Imagine they God to be blinde and vnaduised, to cast his Church in daūger without consideration? Nay rather seynge he is the best orderer of things of all others, it is our duetie to ouercome al anguishes, be they neuer so troublesome, with this one sayinge of Abraham: the Lorde shall prouide: shall we thinke you be careful of this societie betwene man and man, and shall God the woorker thereof hauehave no minde at all of it: shall the Church beyng miserably forsakē of her onelyonly soueraine and mainteiner of her welfare, leane vntounto our prouidence? But we are woorthie to be helde excused, if executinge obediētly the office that God hath enioyned vsus, we let God alone with his parte. And seyng Dauid declareth it to be his peculiar woorke, to asswage ye troublesome waues of the Sea, to pacifie warres, & to breake the chariotes and the speares: this assurāce ought to be inough to encourage vsus in the auouchyng of that doctrine, whiche onelyonly procureth vsus his grace & blessynge. Notwithstanding, what issue so euer our attemptes in the ende hauehave, there shall neuer be any cause why it shoulde repent vsus to hauehave performed, both godly and acceptable obedience vntounto God: and (which may comforte our heauinesse euen in our greatest afflictions,) to hauehave faythfully furthered bothe ye glorie of Christ, (which is more to be estéemed than all the kingdomes of the worlde,) and also our owne soules health, (whiche is more precious than all the worlde.)
Now that I hauehave reckened vp the Offences in generall, which we finde by experience to be hurtfull, all the children of God are briefly to be admonished againe, that beynge armed with the remedies by me shewed, they rather kéepe Christe still for theyr foundation, than by their rashe and lewde runnyng vponupon him, make him to themselues a stone to stumble at, and a rocke to dashe against. It cannot otherwise be but that in this worlde, many occasiōs of Offence must from time to time be fathered vponupon the faithfull. From the which not euē Christe him selfe was frée. Yea rather it is scarsely to be hoped for, that they should steppe one pace, but that the Deuill cast some stumblingblocke in their waies. So must thei walke through innumerable Offences. But albeit the varietie of them be manifolde, and the heape thicke packed, yet shall none be a Christian, but he that wadeth through them with victorie. Christ sayth, that Peter him selfe was a stumblingblocke vntounto him, when he assayed to call him backe from sufferyng death. But did he retyre backe when he was assaulted with occasion of Offence? Nay rather perceyuinge Sathan in Peter, he badde him auaunt. To the entent we should know that we must abide the same encounter as wel as he, he telleth vsus all in generall, it cannot otherwise be but Offences muste come. But euen as he assureth those whiche are his, that they shall neuer be frée from Offences: so excuseth he no cause of Offence. For when he biddeth the right eye should be put out, if it offende any man, he admonisheth vsus that there is nothyng of so great valour, that in respect thereof we ought any whit to be led frō the marke. If we were so diligent in auoydinge Offences, that none of vsus woulde spare his owne eyes, I shoulde not hauehave néeded to spende so much labour in puttynge away Offences. I graunt it is a sore encounter and aboue our strength, but Christe saith not in vaine, that he hath warned his disciples they should not be Offended. For there is none other cause why we are vnable to vanquishe and put to flight Offences, sauynge that we harken not to Christe, whē he speaketh to vsus. Surely it is true that he speaketh in another place, how they that stumble doo stumble in the night. For wherefore serueth the light of the Gospell, but to set before our eyes the stumblynge blockes in shewynge vsus the waye. But some man will say, that a let although it be séene, yet will it not cease to hinder our race. But I hauehave shewed alreadie, that if our owne nicenesse let vsus not, Christe alone is sufficient to ouercome all Offences, seinge that by his heauenly power he lifteth vsus vp aboue the worlde. And if we ought so valiantly to resist the Offence, whiche inuadeth vsus against our willes, and fliyng from it, thei shall hauehave the lesse to lay for themselues, who thorough a certaine lewd dispositiō, are of themselues enclined to Offences. Paule putteth vsus in remembrance, that the same thinge happened to the Iewes, who albeit they in no wise sought Offēce of a set purpose, yet bicause in goynge about to stablishe their owne rightuousnesse, they were not subiect to the rightuousnesse of God, they stūbled at Christe: yea and with a deadly shipwrecke dashed againste him, as it had bene againste a rocke. But the peruersenesse, or péeuishnesse of suche as willingly take holde of Offences offered, or els desirously drawe vntounto them those that are a farre of, is in no wise tolerable. And why so? Seynge that Paule testifieth howe he forgetteth his former life, to the entēt he may make spéede to atteine the higher vocation that is aboue, exhorting vsus by his owne example to make the like haste: shall any man gather Offences a farre of, to hinder his owne race without punishment? Now if God hauehave punisshed a preposterous zeale so sore in the Iewes, what thinke we shal be done to these that stumble wittingly & willingly, or rather which damme vp the way, otherwise plaine of it self, with stū blingblockes heaped togither on al sides? but specially what pardon leaue they for thēselues, who make thēselues bucklars of the vices & wickednesses of mē, to beate backe God withall? For if euen the faithfull themselues be forbidden to looke one at another, least any thing should hinder theyr course: how should Christ pardō vsus, if we stāde gazing farre about vsus, séeking of set purpose the thinge yt maye stay vsus? Such we may truely & aptly cōpare vntounto swine, vntounto whome by reason of the natiue louelove they hauehave to stinche, nothyng is more swéete thā to wallow themselues in myre and durte. The cruell vengeance of God shall light vponupon all swine that are so gréedie of Offences, whither they hunte for them, or whither they delight in that they are offred vntounto them, so yt theyr dayly offences heaped one in anothers necke, doo drowne them in euerlastyng destruction. For it is good iustice that thei which are wilfully blinde, shoulde be made so blinde in good earnest, yt at length the disease be past al helpe. Let vsus in the meane season, when we heare Christe cursing al those that giuegive occasion of Offence to the weake, looke aduisedly to our selues, yt no Offence at al happen through our faulte. Neuerthelesse, seynge it behoueth that Christe be a stone for the reprobates, and for the faithlesse world to stūble at, onelyonly let vsus be blamelesse or faultlesse, to take vp the Offences vnfearfully as often as Sathan thrusteth them vpō vsus, or els let vsus be armed with ye onelyonly title of Christ. And therewithall let another sentence of Christ come to our minde. For when his Disciples obiected that ye Phariseis were offended, he bade them not passe of them, bicause they were blinde themselues, and the guides of the blinde. He addeth also a notable saying: EueryEvery plantyng that my Father hath not planted shalbe pulled vp by the roote. Surely we muste deale in such sort, as we may seeke the soule health of all men so neare as we can: but for asmuch as it is not giuen vsus of God, to saue them whome he hath condemned to destruction, let that perish whiche must perish, as is in the Prophet Zacharie. For if it had liked Paule to take awaye the Offence of the Crosse, it had bene an easie matter for him, to hauehave coined some awke and ouerthward reasons for the purpose. But he so muche abhorreth from this deuice, that he counteth it a great absurditie to hauehave it taken awaye. Yée may perceiue he kept well in minde that which he saieth in another place, that although vntounto the reprobates we be a sauour of death vntounto death, yet neuerthelesse we caste a swéete sauour vntounto God. Finis.
Prayse be to God.