The Little Book, Text (1 of 3)

The Little Book · Text (1 of 3)

The woorke of Iohn Caluine concerning Offences, whereby in these daies diuers are feared, & many also quight withdravven from the pure Doctrine of the Gospell.

AFter that the Lord hadde by many arguments proued him self to bée the very same that shoulde come to saue the Godly, he did not without cause knit vp his saiyng with this sentence: Blessed is he that is not offended in me. Certainly, he not onelyonly knew, that many things were conteined in the profession of his Gospel, from which mannes nature dooth vtterly abhorre, but also he foresawe, that foorthwith by the subtile woorking of Sathan, should spring vp all kinde of lettes and hinderances, that might bringe it either in hatred or suspition of the worlde. And surely it muste néedes be fulfilled which the holy Ghost hath spoken of him, that he should bée the rocke of offence and the stone to stumble at: Not bicause there is in him any iuste cause to be offended at, as wée shall anon sée. But what skilles it? For this is (as it were) his fatall condition, that as often as he offereth him selfe to men, many of them doo stumble at him. The whiche thinge if euer it happened heretofore, we finde at this daye to be trew, by examples almost innumerable. Wherefore we ought so much the rather to call continually to our remembrance, his former warninge, to thintent it may sticke faste in our mindes: least through the stoppes which the Deuill will cast in our waye, we beynge turned from him, might also be depriued of that blessednes which he promiseth to those that are his. But how fewe are there that thinke hervppon? And on the contrarie parte, how many are to be founde, whiche vnderunder the colour of offences, doo eyther shonne the Gospel altogether as it were some rocke: or after they hauehave embraced it, yea and somewhat profited in it, doo afterwarde turne backe againe? Forasmuch then, as there was no one matter (in my iudgement,) p. 2wheraboutes I might bestow my labour more profitably, I was not vnwillinge to take vppon me the handlyng hereof: specially seinge I had bounde my selfe by promisse vntounto certaine good men so to doo: who cease not to exact my promisse as a dewe dette. Peraduenture it ought to hauehave bene performed sooner: but in asmuch as hitherto, partly other wrytinges no lesse necessarie, and partely diuers weightie affayres hauehave helde me occupied, this is soone inough, if it be well inough.

Moreouer, before wée enter into the matter it selfe, we must sée how this title will agrée to Christ, who assuredly is the doore of eternall life, that he should be the stone of Offence, & the rocke to stumble at: & likewise howe it may come to passe, that the doctrine of the Gospel, beyng the onelyonly way to saluation, should continually be matched with so many offences. This shalbe made the more euidēt, if we take our beginninge at the definition of an Offence. And now wheras the maner of liuing appointed to vsus by God, is likened to a waie, or a race, which it behoueth vsus to followe, hereuppon riseth another Metaphor, that Offences should be called what lettes so euer doo either leade vsus awrie from our right course, or stoppe vsus by lyinge in the way, or giuegive occasion of fallinge. Surely of all these, nothing can be imputed vntounto Christe, nor to his Gospell. It is the office of Christe to leade vsus by the hāde, the right way to his Father. Also he is the light of the world, by which we are guided thither: the pathe whereby we come thither: and the doore by whiche we enter. It is the nature of the Gospel, by taking away al maner of lettes, to set vsus opē an easie accesse into the kingdome of God. Nothinge therefore is more disagreable to Christ or his Gospell, than the name of Offence. This is an infallible rule, that if Christe be estéemed as he is in déede, nothing is more contrary to his nature, than Offence. In likewise is to be thought of the Gospell. But this happeneth through the lewdnesse of mē, that assoone as Christe appéereth a farre of, by & by they are wrapped in with Offences, or rather of them selues runne hedlonge into them. Thus is he the stone to stumble p. 3at, not bicause he giueth cause of stū bling, but bicause occasion is wilfully taken. Like as the Gospell beynge the doctrine of peace and vnitie, is not withstandinge, the occasion of great troubles and turmoyles, bicause the wicked gréedely take occasion thereof to set all thinges in a broyle. Now it were to much wronge to burden Christ with other mēs faultes, as if they were his owne, and to laye all the blame thereof on his necke, as if he were the offēder. And that is it that Peter sayeth: Be ye builded into a spirituall house, whiche is a liuely stone, reiected of men but chosen of God, and precious also to you that beléeue: But vntounto them that beléeue not, he is the stone whiche the builders refused, the stone for them to stumble at, and the rocke for them to fall against. Behold how Christe offreth him selfe to al men, for a foundation to builde them selues vppon, that they may be the temple of God. Surely here is none Offence. Wherefore then should they be offended? forsooth bicause like a sort of blind Bayardes, they rushe wilfully againste that thinge, whereon they ought gently to staye them selues.

Yet we sée the malice, or at leastwise the corruption of men is suche, that that thinge which happeneth extraordinarily vntounto Christe, followeth as customably, as if it were moste of all pertinent to his Office. Now come I vntounto them, who otherwise refusinge not to embrace the Gospell of Christe, woulde neuerthelesse hauehave it without Offences. I hauehave to doo with such as are Christians: Would they hauehave Christe frée from all Offence? then must they goe forge thée a newe one: For the sonne of God cannot be any other, than of such sorte as he is preached in the Scriptures. Or els they muste alter all mens natures and dispositions, and goe make all the worlde newe agayne. We heare what the Scripture saieth: This is incident, not onelyonly to y^e person of Christ, but also to all the whole doctrine: neither is it lastinge for a time onelyonly, but it shall cōtinew through the whole course of the doctrine. Howe preposterous then are thei, who in these daies reiect the doctrine of the Gospell now springing vp againe, onelyonly in this respecte, bicause they finde p. 4therein the selfe same thinge, that was tolde of before by the Prophetes and the Apostles. And yet for all that, they wilbe counted Christians: what if they had chaunced to hauehave bene in those daies, whē y^e Gospell was first of al newly preached, at which time there was almost no kinde of Offence but it swarmed out of the Gospell? How soone would they hauehave seperated them selues from Christ? how would they hauehave quaked for feare, least of neuer so slight a touche they mighte hauehave bene blasted with some infection? If they saie they woulde not hauehave done so then: why are they so spicec…scienced in these daies? why doo they not now also acknowledge the same markes in Christe? But an Offence is an odious thyng, & to modest natures horrible. Who denieth that? Neither doo I say that Offences are willingly to be sought after. Let vsus shunne them as much as may be. But a Christen mans hart ought to be fortified in suche wise, that what Offences so euer breake out vponupon him, he neuer forsake his place, nor swarue from Christe one heare bredth. Who so euer is not furnished with this constancie that he may wade through all Offences vnuanquished, vnderstandeth not yet what his Christendome auayleth him. But it is a harde matter to resiste Offences, specially consideringe our feblenesse & imbecillitie. I graunt it surely: how be it to desire to be priuiledged from that incōmoditie, whereunto we sée the moste holy name of Christe & his Gospell subiect, that is vtterly against all reason. Therfore they that at this daye alledge, that Offēces are the cause why they dare not giuegive their cōsent to the pure doctrine of the Gospell which we professe, but are rather horribly afrayde to come at it, I woulde warne all such to take héede, that in stéede of Christe they set not thē selues vp an Idoll. For this must be taken for a sure grounde, that if we will shunne all Offences, we must therewithall also vtterly renounce Christe, who if he were not the stone of Offence, were not the trewe Christe.

Howbeit I know there be fower sortes of men whome Offences withholde from Christe, or at least whiche vnderunder this colour are enemies to y^e Gospell. The feare p. 5of Offences holdeth many backe conceyued of a certaine naturall modestie, in so much that they dare not ones take a taste of the Gospell. Other some beynge more slouthful and vnapt to be taught, doo hinder them selues rather by dulnesse than by wilfulnes. And there are very many, who beyng sotted with pryde & the vaine opinion of that wisedome which they are farre from, are to themselues an occasion of Offence through their owne arrogancie. There are also which malitiously and of set purpose doo gather togither all Offences, and inuent many newe of theyr owne braynes, and that not so muche for ill will they beare towarde Offences, as for hate of the Gospell, to the intent they maye by some meanes or other rayse a slaunder of it. Yea rather whereas they thēselues are the Authours of Offences, of very spight most impudētly thei turne the blame thereof al together vppon the Gospell. With such slaunders the bookes of Sadolet, Eckius, Pyghius, Cochlaeus, and such like, ar to be séene throughly fraughted. The first and seconde sorte are to be dealt withall somwhat more gently: but the thirde and fourth sorte are to be entreated more sharply. For what point is it, I say not of humanitie, (for what humanitie can ye looke for at this cruell beastes handes?) but of honestie, to obiect reprochefully against the sonne of God, the thinges for whiche they them selues are altogether to blame? But wee will looke better vpō these things afterward, my minde was onelyonly at the beginninge, to admonishe my readers what kinde of men I purposed to deale with: to thintēt they might thereby iudge, what they had to looke for in this litle booke. The weake and vnskilfull shall finde here, wherwith to arme them selues for the ouercomyng of all Offences. The wicked shal finde as much as shall suffice to disproue their abhominable slaunders. It is a greate matter that I promisse, but I trust I shall satisfie indifferent Iudges. For it is not to be hoped that I shoulde heale the diseases of all men. And I hauehave alreadye condemned him of greate folly, if any man will endeuer to bringe to passe, that Christe shoulde not be a stumblyng blocke to the wicked. The Scripture muste néedes be p. 6fulfilled, which hath tolde before that it shuld come so to passe. And I doo not looke that this my trauell shoulde woorke any other effect, than that their rage shoulde be more and more inflamed. But I hauehave respect to the weakelings, whose faith, as the wicked sort goe about to shake down. so it behoueth vsus (as it were by puttinge vnderunder our handes) to stay it vp. As cōcerninge them that be desperate, it sufficeth me if I may represse their malapertnesse, or at leastwise if I may brynge to passe, that the infection of their poyson maye spred it selfe no further.

And for asmuch as what matter so euer a man entreateth of, distinctions are wonte to giuegive great light vntounto it, I will here make a briefe distinction betwéene the chiefe kindes of Offences, which hauehave bothe troubled the course of the Gospell from the beginninge, and also doo hinder it at this day. Therfore of Offences, (if it séeme good) let vsus cal some inward, which (at leastwise as men suppose) springe of the Gospell it self: or although they grow otherwise, yet are they almoste euer annexed vntounto it. And let vsus call other some outwarde, as springing out of heades altogether straūge and remoued from the Gospell. Of the first kinde are those, that hauehave their beginning as it were enclosed in the very doctrine of the Gospel. Paule saieth, that the Gospell is foolishnesse to the worldely wisemen. The whiche is trewe: not onelyonly bicause the homely and vnpainted simplicitie therof is had in derision by them, but also bicause many thinges are therein conteined, whiche to mans iudgement are not onelyonly very absurde, but also very toyes to laughe at. For wheras it is preached that the sonne of God, who is eternall life, did take our fleshe vponupon him, & became a mortall man: and that by his death was purchaced vntounto vsus life, by his cōdemnation our rightuousenesse, by his curse our saluation: it abhorreth so muche from the cōmon sense of men, that the sharper witted any man is, the sooner he casteth it of. And now seinge the Gospell spoyleth vsus of all prayse of wisedome, vertue, and rightuousnes, leauinge nothinge to vsus of our owne but vtter shame, it cannot otherwise be, but it muste greatly offende vsus. For suche is p. 7the pryde of our fleshe, that no man will willingly suffer those thinges to be wrested from him, with the vaine imagination whereof we are all puffed vp. Herevpon riseth a most sharpe conflicte. These thinges also touchyng the deniyng of our selues, the crucifiyng of the olde man, the despisinge of the world, the embracing of the Crosse, howe sore doo they with their sharpnesse Offēde vsus? But the experiēce hereof is yet farre harder, when the faith is tried by persecutions and other calamities. Besides these, there are other thinges also, whiche partely séeme vntounto mans reason Paradoxes and thinges full of absurditie, as the thinges we spake of first: and specially doo minister occasion of crabbed questions, whiche anon after doo also hatche as many Offences, that is to say, innumerable. Such is the doctrine of Predestination and other like.

Of the seconde sorte are these: that as soone as the Gospell springeth vp, by and by followe turmoyles and seditions: the wickednesse of many whiche before was hidden, is discouered: many sectes and monstruous heresies vnhearde of before, doo swarme vp: many doo proudly take occasion of more licentious libertie: many of the professors, by the filthie example of their life, doo shame the doctrine it selfe: some whiche for a time séemed very feruent, doo not onelyonly waxe lazie, but like most horrible rebelles doo vtterly fall frō Christe. Moreouer the Deuill by wonderfull craftes, setteth together by the eares, good & otherwise sincere, teachers of the truth, to the intent through their infirmitie to caste some slaunder vppon the doctrine. Furthermore bicause that of the very newnesse thereof, others take libertie to be bolder than they should be, it is ordinarie also in new matters beyng, yet scarsly settled in dewe order, to marke whatsoeuer is done amisse. In this forme let these and such like be.

The third sorte doth partly consiste of surmised slaunders, and partly springeth of the vnthākfulnesse of men: while they fetche from a farre sundry accusations, whiche they malitiously and falsly charge the Gospell with, to the intent therby to make it hated. Many also of thē that are counted faithfull, beyng intangled with p. 8men of an other, and almoste cleane contrary profession, while they séeke meanes to nourishe fréendshippe, are caried away with ambition, as with a tempest, that they had rather caste of the Gospell, than dissent from the common trade of liuing. Seinge therfore, that I muste encounter with so many and so sundrie monsters, it was néedeful to make this said distinctiō, before & it had bene for none other cause but this: that if the infinitenesse of the matter would not suffer all thinges to be rehersed particularly, the Readers might yet hauehave recourse to the generall. Therfore to the intent I may beginne to entreate of the firste sorte, it falleth ill out for the highstomacked men and suche as are giuen to statelinesse, that the holy Ghost vseth a homely and base kinde of speakyng in the Scriptures. And such as are accustomed to elegācie and finenesse, doo either refuse or lothe this rude style cladde with no colours of Rhetoricke. In this behalfe I like not to make y^e defence whiche other hauehave intreated of: namely that such disdeine riseth of vnskilfulnes, for asmuche as Moyses and diuers of the Prophetes were as fine in their owne language, as the Philosophers and Orators which are with high commendation and best likinge red amonge the Gréekes and Latines. For although it be knowē to be so in déede, to suche as are skilfull in the Hebrew tongue, yet notwithstāding in asmuch as Amos is no lesse a Prophet than Esay, & that Ieremie obteined the same degrée that Dauid had, of whome not withstandinge, the enditinge is not a like eligant, but rather the stile of Ieremie sauoreth of a Townesman, and the stile of Amos hath a smatch of a Herdmā: I willingly confesse, that the holy Scriptures wherin the heauenly Philosophie is wholly conteined, are voide, not onelyonly of the florishinges of Rhetoricians, but also of such meane garnishynge, as euen the meaner learned sort doo looke for. But they are ouer squeymishe, that finde the lesse sauour in them for that. And such as vnderunder this pretext doo abase y^e authoritie of them, are to vnequall and malitious. Paule doth not onelyonly graunt that he wā teth eloquence, but also preacheth it opē ly and glorieth in it, ought his doctrine p. 9doctrine therfore to be y^e lesse set by? Nay, rather, wheras is no floorishing of woords to bleare the eies withall, there he warranteth the strēgth of the heauenly wisedome to shine the better. Neyther dothe he teache any other thinge vntounto the .iiij. chapter of the firste Epistle to the Corinthians, than that the faith is then verely, dewly founded in the wisedome & poure of the holy Ghoste, when the mindes are not seduced with finenesse of enditinge & wittie handlinge of the matter. And this doth eueryevery one of vsus know for a certentie, by the assured experience of our faith. Surely if the doctrine of Iohn or Paule were painted with the colours of Demosthenes or Cicero, it might peraduenture hauehave more grace to allure the Readers, but of weight to moue the consciences, and of woorthinesse to purchace it self authoritie, it should not hauehave the hundreth part that it hath. For the Maiestie of God vttereth it selfe there liuely: in so muche that they are compelled, who so euer readeth it, (onlesse it be suche whose mindes the Deuill hath astonied,) to thinke that it is euen God that speaketh vntounto them. And therefore they are to dullwitted, which take no taste nor sauour in y^e Scriptures, bicause thei finde there no enticementes of speach. But what if God will perce the hart through & through, rather than with pleasant tinclinge, delight the eares? For wheras Paule, saith that the treasure of the Gospell is bestowed in earthē vessels, to the intent the power of God maye more cléerely appeare in the weaknesse of men, it agreeth very wel to our present purpose. Thus much I may lawfully take vponupon me to say: that there are no disputatiōs of the Philosophers so suttle, whiche are able more strongly to perswade: no thunderinges of the Oratours, that are able more vehemently to moue affections: than is the simple & rude stile of the scripture. For who seeth not, how by the wōderfull prouidence of God it is so prouided, y^e in a base kinde of speaking, the effectuall woorkyng of the spirit should nakedly much better shew it self. They wil néedes hauehave their eares delighted with the swéetenesse of Eloquence: But God who formed mans tunge, will stammer with vsus. Howbeit in his stāmering p. 10he thundereth: and beareth him selfe with as hault & stately a grauitie, to subdewe mens mindes, as if the cunningest of all Oratours, should out of the treasorie of his arte, put foorth of his best stuffe, what so euer he had there in store. This way Paule teacheth spirituall thinges to be applied to spirituall thinges: and we our selues doo cléerely sée, how mightie, Gods playne and simple truthe is of it selfe. Men are then to stately, if for so small a matter as this is, they disdaine to Reade the Scriptures, or thinke the authoritie of the heauenly doctrine, to be therefore of lesse importance. But let vsus suffer thē to hauehave stil their owne delight. And as for our owne selues, if with the eares of our harte we harken to God when he speaketh, the rude & vnpainted speache shall so little offende vsus, that it shall rather lifte vsus vp to consider the maiestie of the spirite, appearinge in the same. For so ar the treasures of wisdome to be digged vp, whiche Paule admonisheth vsus to be hidden in Christe. And hereof (if any man will) he maye finde somewhat in the firste Chaptre of mine Institutions, where I dispute of the authoritie of the Scripture.

Now, to the intent we may procéede to the curing of Offences of this sorte, is it méete I should frame a newe prouinge from point to point, of the opiniōs which are not delightfull to mans reason? In good faith that were an endlesse matter, seinge those thinges may be fetched both out of mine and out of othermēs trauels. And besides that, it were an vnprofitable labour, to alledge the testimonies of the Scriptures for this purpose. For what shall it auayle me to declare the diuinitie of Christe plainely out of the Scripture, to suche kinde of men. Uerely they will boldely reiect what so euer I shall bryng. Yea rather this is a cause why they reiect all the whole Scripture, by reason that in their opinion, it semeth to be an absurditie, as often as they méete with any thinge that liketh them not. And therfore they séeme then moste wise in their owne conceites, when they laughe our simplicitie to skorne, in that by assured faith we embrace those thinges, whiche not onelyonly wante proofe to the outwarde p. 11senses, but are also to mans iudgement incredible. What idiot (say they) would suffer himselfe to be perswaded, where he seeth no reason to leade him. To foolish were I, if I would stande in contention with them, by such reasons as the sharpenesse of mans witte atteyneth too. For wheras we beléeue that Christe was manifested to be God in the fleshe: Paule confesseth the same to be a misterie, farre remoued from all perceiuerance of man. What then if they would obiect vntounto vsus that it were an absurditie, and that we out of hande did readely wash our hands of it, in such sort that they should be compelled to stande dombe, onlesse they wold impudently barke against vsus: yet coulde I not bring to passe, but that they would counte vsus more dulheaded than any Idiotes, that would hange onelyonly vppon the bare Scriptures, in the debatinge of so weightie matters. Wherefore I will turne me to those that are tempted with such kinde of stumblinge blockes, but are neuerthelesse as yet curable.

Unto such I will minister none other Medicine, than that whiche Paule hath prescribed, namely that they learne to be foolish to the worldwarde, to the entent thei may be able to conceiue the heauenly wisedome. We meane not by this foolishnesse, that men should hauehave their wittes altogether dulled or amazed, neither do we bid, that such as are learned in liberal sciences, should cast away the knowledge of thē: or that suche as are endewed with handsomnesse of witte, shoulde become brutish, as though he could not be a Christian onlesse he were liker a beast than a man. The Christian profession requireth vsus to be children, not in vnderstandinge, but in malice. Howbeit least any man shoulde brynge into the schoole of Christe, an affiaunce either in his owne witte, or in his owne learnyng: least any mā either swellyng in pride, or ouercome with lothsomnesse, should by and by put from him that which is laide before him, before he hauehave throughly tasted of it, if we doo but offer our selues willinge to be taught, we shall finde here no let at all. But they that are wise (I saye in their owne conceites only) to them their owne pryde is cause of fallinge. And why so? p. 12Bicause the sonne of God hath so muche abased him selfe, as to become thy brother, and ioyne his eternall Godhead to thy mortall fleash, shall that be a lette to thée, that thou shouldest not come vntounto him? wilt thou withdrawe thy selfe the further from God, bicause from his vnmeasurable heighte he hath humbled him selfe to come downe to thée? what if he shoulde call thée vp into the heighth of heauen, whereto there is no accesse for thée of thy selfe? how couldest thou make waye to him so farre of, that arte offended at hym beynge so néere hande? But thou sayest, it is a mōstruous thinge to thée, when thou hearest that God is become mortall. And what other thing is that else, than that God beynge immortall dwelled in our mortall fleashe? For the matter itselfe crieth out, that this thinge was not in vayne preached of Iohn, howe there was séene in him suche glory, bothe as was méete for the Sonne of God, & also as shewed no darke token of his owne Godhead: onlesse it were thy pleasure to deuise monsters, y^u couldest surely finde no monsters here. Our faith hath, that God tooke vponupon him a bodie subiect to death. Here thou hearest a Misterie whiche thou oughtest to honour, and not a tale to scoffe at: nor a Monster to starcle at. Rather impute it to thine owne vnthankefulnesse, that thy wonderinge at so inestimable a grace, swalloweth not vp all thoughtes repugnant vntounto it. I know these thinges are spoken in vaine vntounto many. Neither is it hidden from me, what a laughynge they make at vsus, bicause we séeke for life in the death of Christe, grace in his curse, and rightuousnesse in his condemnation. Uerely (say they) so floweth colde water out of a burninge fornace, & light springeth so out of darknesse. And hereuppon they conclude: that nothinge is more foolish than we, which hope for life at a dead mans hande, whiche aske forgiuenesse of a condēned person, whiche fetch the grace of God out of one that was cursed, & flie for refuge to the Crosse, as to the onelyonly authour of euerlastinge saluation. And therewithall laughyng at our simplicitie, they thinke them selues very sharpewitted. But I say, they wante the thinge p. 13which is chiefest in trew wisedome: that is to witte, the féelinge of the conscience. For what maner of wisedome, what maner of Reason, what maner of Iudgemēt is it, where the conscience is dulled? But whereof cometh all this, that they should so abhorre the principels of Christian Religion? but that the Deuill hath altogether so sotted them, that they are touched with no feare of Goddes iudgement, nor conscience of sinne? I said a little before, that there was none other way for vsus to come to the wisedome of God, than by becomminge fooles to the worlde. But of this humblenesse, like as of all the rest of our Religion, the foundation is consciēce and the feare of the Lorde: the whiche beinge taken away, in vaine thou endeuorest to make vp the buildinge. Therfore, who so euer will easely vanquishe all the kindes of Offences by me mentioned, let him no more but enter déepely into him selfe. For assoone as he shall acknowledge his owne wretchednesse, the way as well for him vntounto Christ, as for Christ vntounto him, shal by and by be paued & made leuell. The voice of the Prophet crieth, prepare yée the waies of the Lorde. And what other thing is meant by preparyng of this way? but that men knowinge in how great distresse they were, should beginne to long after Christ, whome heretofore they lothed standynge in theyr owne conceite. By the same meanes also we prepare vsus a way vntounto Christ: yea rather, that same godly longynge of ours, shalbe to vsus in stéede of horses & shippes, to carie vsus saufely ouer al letts. For like as to the atteininge of the higher sciēces, is requisite a fine & well furnished witte, so to this heauenly Philosophie, is requisite a subdewed minde. For what taste can there be, where as is lothinge? what accesse can there be, where the hart is enclosed & locked vp with yronly hardnesse? In vayne therefore shalte thou talke of Christe, sauing vntounto such as being vnfeinedly humbled, doo féele how great néede thei hauehave of a redéemer, by whose benefite they may escape the destructiō of eternall death. As many therfore as will not wilfully be deceiued and so perishe, let them learne to begin with this lesson, to know that thei hauehave to do with God, to whome p. 14they must ones giuegive an accompt: Let thē also set before their eies that iudgement seate whiche maketh euen the Angels to trēble. Let them thinke that the Deuil is harde at hande to accuse them. Let them herken to their owne conscience bearyng witnes against thē. Let them not harden their hartes against the prickes of sinne, & then there shalbe no daūger for them at all, of finding any thing to be ashamed at in the death of Christ, or to scare them frō him with the slaunder of his crosse, or finally to withdraw them selues from him for any let. Of this thinge ye may behold a very goodly image in the womā of Samaria. Who as longe as Christ disputed with her of the misticall drawinge of the water of life, was pleasantly disposed to prattle with him & to ouerthwart him, & was pretely bold to dally & iest with him: but assoone as he had ones touched her cō sciēce, by casting her in the téeth with her whoredome, by & by forgetting her merie conceites, she reuerently acknowledged him for a Prophete, whom newly before, she sticked not to disquiet with her taūts. Therfore whosoeuer is offēded by Christ, for ioyninge his Godhead in one persone with the Manhood, or whosoeuer thinketh it an absurde thinge, to séeke lyfe at him that was dead, and to call the cursed Crosse the wellspringe of all grace and saluation, lette vsus assure our selues, that they are therefore offended, bicause that beynge vtterly voide of the feare of God, they hauehave no taste at all of the spirituall doctrine. Wherefore let not their astonishment be a stumblinge blocke to vsus, but rather let vsus be carried from the humaine nature of Christe, to the glorie of his Godhead, whiche maye turne all curious questions into admiration: let vsus de directed from the death of Christe, to his glorious Resurrection, whiche may wipe away all the slaunder of his Crosse: lette vsus passe from the weakenesse of the fleshe to the poure of the Spirite, whiche may swallow vp all foolishe thoughtes. Sure it is that Paule was endewed with suche an vnderstandinge, when he saide thus: I am not ashamed of the Gospell of Christe, for it is the poure of God to the saluation of them that beléeue. For by these woordes he meaneth that none are p. 15ashamed of the Gospell, but suche as take not holde of y^e healthfull power thereof: moreouer he declareth by and by after, that it cannot otherwise be taken holde of, than when the wrath of God is made manifest to our destruction. Who can now maruell, that meate hath no fauour with them, that hauehave no taste? For who so euer is so astonied, y^e he sléepeth soundly beyng touched with no reuelation of the wrath of God, he differeth nothing in the acknowledginge of Christe, from such as in discerning of sauours, hauehave their taste taken from them. As for suche men, we are not wonte to passe so muche of them, that any of vsus would therefore lothe our meate, bicause they refuse it. But this kinde of Offence, which riseth likewise out of the doctrine, is more violent and more common: bicause that whereas of Nature we like well of our selues, and woulde hauehave all our owne thinges to be had in high estimacion: we finde nothing left vntounto vsus there, sauyng vtter pouertie of all good thinges. For there al the wisedome of men is condemned of follie, and their rightuousnesse & vertue is brought to a thing of naught. Now this thing seemeth so intollerable to our proude fleshe, that for very spight they gnashe their téeth, as many as hauehave not learned to denie thē selues. For men are euer desirous to kéepe somewhat of their owne: & albeit that in some behalf, thei giuegive place to God against their willes, yet they can by no meanes abide, that al should be taken frō thē at ones. At the beginning they séeme very wise: they are puffed vp with trust in their owne power: & they like well of their owne rightuousnesse. Afterwarde beinge admonished by God: & partly also conuicted by experience, they finde that their wisedome stackereth, and that their power and rightuousnesse halteth. And yet they cannot by any meanes be perswaded to beléeue, that they are vtterly destitute of al wisedome & rightuousnes. And what other thinge is this, than as it were by composition to parte stake with God? Now the Gospell pronounceth that light whiche we imagine our selues to hauehave, to be vtter darknesse: and it in such sorte leaueth vntounto vsus no droppe at all of rightuousnes, that is pronoūceth it to be stinkinge filthinesse before God, what so p. 16euer we bringe of our selues. Hereat the worldly wisemen begin to chause, & the hipocrites become madde. And this was the chiefe cause, why at the beginning of Christes kingdome, all the sectes of the Philosophers, together w^t al the politicke gouernours, did set thēselues so earnestly against the Gospell. For they might not endure to hauehave their owne wisedome defaced, which thei thēselues honored as an Idoll, & for the which thei knew thēselues to be had in great reputacion. Wold God the auncient Doctors had made lesse curtesie to offende suche kinde of men. For while they studied to make medicines to asswage their maladie, thei left vntounto vsus a watrish and vnkindly péece of diuinitie. Origen, Tertullian, Cyprian, Basill, Chrysostome, and the reste of that order, would neuer hauehave spokē so of their owne frée motion: but whiles they sought a mitigation to appease y^e worldly wisemē, or to auoide their displeasure, thei confounded heauen and earth togither. To bring mā altogither vnderunder foote, was a hatefull thing, & repugnant to common reason: & therfore they séeke a mitigation approchyng nearer to the fleshly vnderstadinge: but in the meane time, the purenesse of the doctrine is prophaned. Nothing then had bene better, than to hauehave crushed the byle harde, to the intent iudgemēt might be giuen by the filthinesse of the matter. But nothinge is more euident, than that men hauehave alwayes bene stirred vp with outragious pryde, to make adoo agaynst the Gospell. The same cause also moued the Iewes to that beastly rage, wherewith the Euangelistes, & specially Luke and Paule, doo witnes them to hauehave ben caried. For they stroue in defence of their rightuousenesse, whiche was nothinge els than smoke, and yet it séemed to them more precious than Christe. Both of thē ranne with might and mayne to assaulte the Gospell: but the Iewes ranne more furiously: whereby it might manifestly appere, that nothinge is more spightfull than the Hypocrites. Of this Offence Christ him selfe speaketh generally: whē he saieth, that the children of this world doo hate the light of the Gospell, least their euill woorkes should appere. For were the Gospell put awaye, then as though the light were cléerely quenched, p. 17the deceitful and transitorie wisedome of the fleash shineth in darkenesse, and reigneth like a Prince: and counterfeite holinesse spreadeth her winges proudely eueryevery way about her. But assoone as Christe the onelyonly Sonne of rightuousnesse, with the brightnesse of his Gospell sheweth him selfe, those thinges which heretofore occupied the chiefe roume of honour, doo not onelyonly vanishe away, but are as little sette by as dunge. This verely is the grounde of all their griefe: This is that stumblinge blocke, whereof Paule speaketh in another place, that goynge about to stablish their owne rightuousnes, they hauehave not bene subiect to the rightuousnesse of God. Whiche thinge also we sée this day by experience. For ye shall see fewe that are puffed vp with the perswasiō of their owne rightuousnesse, but they be obstinate enemies of the truth. As for the Hypocrites, they rage against it like madde dogges, euen to the death. And what other cause had Bunell to turne frō the Gospell, but that beyng a man borne to ostentation, and standinge to much in his owne conceite, he coulde ill abide to be made fellowlike with his inferiours? This one man I hauehave named for examples sake, woulde God he had not many like vntounto him. But what is there for vsus to doo? Let vsus suffer them to fall against the stumblynge stone, that the like may happen to them, that happened in times paste to the Iewes: whyle they endeuour to stablishe their owne rightuousnesse (saith S. Paule) they are exempted from the rightuousnesse of God, and so it commeth to passe, that they perishe in their owne blindenesse. Lette vsus, I saye, offer our selues emptie and naked vntounto Christe willingely, to the entent he may fill vsus with his goodnesse, and clothe vsus with his glorie, & then shall this kinde of stumblynge blocke be abolished.

But I should take in hande as it were to lade out the Sea, if I woulde searche out and reherse in order, all causes of Offences, whiche wretched men make to them selues out of the doctrine of the Scripture, to their owne destruction. For they stumble, not onelyonly throughe rashnesse when they méete with any difficulte thinge, but they make their vagaries p. 18wilfully and of set purpose through all the rough places, as though they had none other pleasure, but to wearie their witte about crabbed questions. What so euer hath any likelihode of absurditie be it neuer so little, that gather they busilie and sifte it narrowly, least they shoulde séeme ouer light of credite. Also if there be any likelihoode of disagreement & contrarietie, as there semeth to be in many places of Scripture, that catch they holde on gréedely, and heapinge together all suche maner of testimonies, they make a boastinge of their owne sharpe witte. This kinde of mē are troubled with a disease almost incurable. For wheras they are ashamed to be ignorant in any thing, yet may they find in their harts to learne nothinge. But forasmuche as with their braggyng they many times wounde the cōsciences of the simple, & suche as otherwise would be apte inough to be taught, it is néedefull to touche this parte of offendinge lightly in fewe woordes: not bicause they can be remoued with fewe woordes, against whome a longe volume would not fuffise. But first & formest we are all to be warned, that in readynge of Scriptures we kéepe that waye, whiche the spirite of God sheweth: whiche assuredly shalbe plaine and leuell vntounto suche as aspire to Christewarde. Secōdly that we couet not to be, or to séeme to be wittie, in writinge knottes of questions. Lastly, that we doo not by and by caste it vp, if we finde any thinge vnknowen or darke to vsus. This is a vice woorthie no small rebuke, that the ignoraunce of many, makes them by and by to burste out into lothinge. But surely he giueth small reuerence vntounto God, whiche denieth y^t to be his woorde, whatsoeuer his witte doth not reache vntounto. For what else is this? than to measure Gods infinite wisedome by our small capacitie of vnderstanding, whiche were as muche as to measure the whole worlde with one fingar. But if we graunt the Scripture to hauehave procéeded from God, lette vsus not maruell that many things are cōteined therein, which are farre aboue our capacitie. Finally in Godlinesse, this is the meane & order of beyng wise: to striue to get right vnderstandinge through the obedience of faith.

p. 19Of the Offence that springeth of the sharpenesse & painefulnesse of the Crosse, and the seueritie of the doctrine, our Lord speaketh in the Parable, where he likeneth the Gospell vntounto sowynge of corne. For, suche as fayle when persecution approcheth, he likeneth to the corne that sprange vp, but had no roote. And those in whome the doctrine is choked with cares of this worlde, he likened to corne growē vp amonge thornes, whiche hinder his fruitefulnesse and ripinge. These kindes of Offences doo somewhat differ: howbeit for auoiding tediousnes, I comprehende them both vnderunder one kinde. We heare Christe tell all his Disciples, that eueryevery of thē must take vp his crosse. We heare him exhortinge them to abide all kinde of hatred, daungers, and reproches for his names sake: We heare him giuegive warninge, that it cannot otherwise come to passe, but that we shalbe hated of the vngodly, and that afflictiōs muste follow vsus continually in this world. We heare him declaryng, that all they are blissed, which suffer persecution for the truthes sake. This is the greatest stumblinge blocke that maye be to fleashe and bloud. For of nature, we feare the Crosse all of vsus. And therefore many for this cause doo starte backe, who else woulde willingly embrace the Sonne of God, yf they coulde seuer him from the Crosse. But whereof commeth this Offence, but of our owne tendernesse? Christe commaundeth vsus to die with hym, that we mighte be partakers of his life: by accompaniynge him in his Passions, he is minded to brynge vsus to his glorie. It is no vnequall condition, if there were any equitie in vsus. But many woulde fayne hauehave Christe, to bée a gloriouse Christe, buriynge the mention of his Crosse, whiche cannot be. And yet not contented therewith, they laie the faulte whiche is in them selues, vppon the pure Doctrine. So in times paste, the Capernaites cried out that the sayinge of Christe was harde, when the hardenesse was in themselues and not in the sayinge: Doo we maruell if the Sonne of God woulde hauehave his Disciples hartie, and not meycockes and womanlike? Doo we maruell if he woulde hauehave his Antesignes p. 20caried by them, and commaunde them to fighte vnderunder his banner? Nexte cousin vntounto this disease, is that other whereof I hauehave spoken. For deniynge of the fleashe is so troublesome a thinge, that it feareth many from enteringe into Christes schoole, and thrusteth othersome quite out of doores, that were alreadie entered. They will metely well endure to heare original sinne, and the common vices of nature disputed vponupon: Thet can well finde in their hartes, that the grace of God and the benefites of Christe should be set foorth with dewe prayse: but when it cōmeth to healing of eueryevery seuerall mās diseases, bicause the medicine is sharpe, they stubbornly refuse it: so ye may sée many, to whome the Gospel was pleasant at the firste taste, whiche thinke it tootoo bitter assoone as it hath pricked theyr cōsciences. Uerely, seing the woorde of God is a sharpe twoo edged swoorde, and seynge the properties thereof is, not onelyonly to reproue and reprehende by outwarde meanes, but also to searche to the bottome of the harte, to perce thorowe all the marye, to discerne betwéene affections and thoughtes, and finally to sacrifice the whole man vntounto God: these folke cannot abide to hauehave their woūdes touched: Some desire to hauehave libertie left them to steale: some to get by extortion: some to follow whoredome: and some to haunt riottynge and excesse. All couet to runne the race of their vanitie without checke. What wonder then is it, if they turne themselues from Christ? But some man will say, this is to shewe the cause of Offence, but not to take it away. I answeare, that the disease was first to be declared, to the entent that remedie might afterwarde be sought. The nicenesse of mennes mindes was to be corrected, rather than clokinges thereof to be sought, whiche coulde nothinge further vsus, and yet nourishe vice. But it is a high matter. Who denies that? notwithstanding we must striue, and that not by our owne strength, but by the strength of Christe: who as he sendeth vsus out to the battell, so also he furnisheth vsus with armour and weapon to winne victorie. O, if we vnderstood what auaileth this saying: Blessed are they that suffer persecution for p. 21rightuousnesse sake: how easie were it for vsus to winde our selues, not onelyonly out of this Offence, but also of all other, whatsoeuer the worlde and the fleshe séeke to enforce vponupon vsus. Persecution is so troublesome to thée, that thou startest from Christe. And why? Forsooth bicause thou knowest not what Christe maye auaile thée. The care of this present worlde carrieth thée away: and that is bicause thou hast no taste of the worlde to come. Couetousnesse burneth thée: verely bicause thou knowest not yet, which are the true riches. Thou arte drowned with ambition: bicause vndoubtedly thou knowest not to glorie in the Lorde. Gluttonie, fleashly luste, pompe, or other vaine delightes entice thée to forget thy God: and that cometh to passe, bicause as yet thou art ignorant of that swéetenesse, whiche the Prophete testifieth to be layed vp for them that feare God. Finally, it is no maruell though there be fewe true Christians to be founde, bicause there are few that hauehave learned that Christe is so much woorthe, that all thinges els are to be counted as dunge. But another place will serue better for exhortations. Here I muste so intreate of Offences, that it maye appeare to whome they ought of righte to be imputed. But why doo I make such a disputinge of eueryevery mannes priuate miseries, seynge the state of the vniuersall Churche dothe containe in it farre greater occasion of Offence? First, it neuer shineth with suche outwarde beautie, that the senses of men may discerne therein the kingdome of God. Secondely, if it happen at any time to grow to some meane state, by and by it is either oppressed with the violence of Tyrantes, or it decayeth of the owne accorde: so that it continueth but a very small time. Herupon it commeth to passe, that in all ages proude men did either despise, or slaunderously misreporte the true Religion. We sée howe arrogantly Cicero taunteth the lawe of God, bicause the Iewes had so ill successe. By this one man ye may giuegive iudgement at all. And to the intent I digresse not to farre, what is the cause that many at this day abhorre the sincere profession of the Gospell? but that they sée vsus to be fewe in number, and of small authoritie, p. 22and of no power at all: wheras they wonder to sée all thinges contrarie on the behalfe of our aduersaries. And surely as the worlde goeth nowe a daies, it is no maruell though the state of the Churche beynge so misordred as it is, doo feare them awaye: and that the gloriousnesse that shyneth in our aduersaries doo dazle theyr eyes. But none other doo stumble at this Stone, neyther doothe this stumblynge blocke kéepe any backe, sauing suche as acknowledge not the kingedome of Christe to be Spirituall. For suche vntounto whome neyther the stable wherein Christe was borne, nor the Crosse whereon he hunge, is a lette to woorshippe him as their Kinge: they shall neuer despise the lowly state of his Churche. All menne confesse in woorde, and of necessitie muste confesse, that it is moste agreable to reason, that in the forme of the Churche, as it were in a Glasse, shoulde appeare the liuelie Image of Christe. And when Paule reasoneth of the similitude of the head and the members in the sufferance of the Crosse, all men agrée therto. When he saieth we muste all die with Christe, that we may be partakers of his life, no man speaketh against him. When all the whole Scripture compareth this present life to a warrefare, and teacheth that it is full of diuers sortes of conflictes, they consente that all this is trewe and right: and therefore the name of the Militant Churche is so commonly knowen, that ye shall heare it euen in childrens mouthes. But assoone as it cō meth to the pith of the matter, as though thei had forgotten all thinges, thei shūne the image of Christe, as it were some monster that they neuer hearde of. Howbeit, if their longyng should be graunted them, that the Churche shoulde by all meanes enioye prosperitie, that it should florish in welth and power, that it should hauehave continuall peace, and finally that it should wante nothinge that might make the state thereof most fortunate and happie, should it not appéere to be an earthly kingedome? And then the Spirituall kingedome of Christe were to be sought for els where. Or rather the Churche should be vtterly separated frō the head. p. 23But let vsus remember, that the outwarde shewe of the Churche is fo contemptible, to the intent her beautie should shine inwardely: & that it wauereth so on earth, to the entent it shoulde hauehave a stedfaste seate in Heauen: and that it lieth so torne and ruinouse before the world, to the entent it shoulde stande sounde and florishe before God and his Angels: and that it is so miserable in the fleshe, to the entent it should the rather hauehave her felicitie layed vp in the spirit. In this wise when Christ laye despised in the Oxestall, the Angels songe his excellencie in the cloudes: the Starre in Heauen bare witnesse of his glory: the wisemen perceiued his power in a countrey farre of. When he hungred in the desert, when he stroue against the illusions of the Deuill, when he sweate droppes of bloud, the Angels agayne did minister vntounto him: when he was nowe readie to be bounde, he compelled his enemies to fall backewarde with the only woorde of his mouthe. When he hunge vppon the Crosse, the Sunne by loosinge his lighte, shewed openly that he was Kinge of the worlde. The sepulchers openinge, confessed him to be Lorde of life and death. Nowe if we sée Christe throughe the despightes of the wicked, proudely dealte with all in his bodie, oppressed with cruell Tyrannie, made a laughynge stocke, drawen violently hither and thither, none of these thinges as vnaccustomed ought to abashe vsus: but rather we ought to call to minde, that the Churche was ordeined for this purpose, that it should continually goe a warfare vnderunder the Crosse, as longe as it wandereth in this worlde.

But if we were handsome and indifferente interpreters of the woorkes of God, the thinge whereat we take occasion to be offended, shoulde be the beste comfort for vsus that coulde be. For wheras the state of the Churche is for the most parte miserable, and alwayes vnstable, or rather for asmuche as it is continually tossed with diuers stormes as it were in a roughe sea: firste the Lorde giueth an euident token of his wonderfull prouidence: and secondely it is a profitable and as muche necessarie exercise, for the triall of our faithe and patience. If the p. 24Churche were so founded, and altogither fortified, that it might staye vppon the owne power, it shoulde differ nothinge from an earthly kingedome: neither would any man doubte that it were gouerned by mans pollicie, if it had stoode all at one ordinarie stay vntounto this daye. But whē we sée that through (as it were) innumerable deathes, it hath neuerthelesse continued aliue so many hundred yéeres, it can none otherwise be, but we muste néedes gather, that it was preserued by the power of God. This greate power of God, other circumstances doo make more manifeste: in that when it was assaulted on all sides with deadly daūgers, wherwith oftentimes it might hauehave bene ouerwhelmed, maugre welnéere the whole worlde whiche wrought the worste it coulde againste it, it alwaies scaped as it had béene from shipwrecke. I say nothinge herein whiche any manne may not easely acknowledge in him selfe, who so euer will sette before his eyes the Histories of all times. This is an olde cōplainte of the Church, that it hath béene assaulted oftentimes from her youth vp, and hath had the vngodly her vtter enemies: that they hauehave ploughed vppon her backe, and drawen longe furrowes vponupon her. By this voice, the spirit of God would rayse vp the godly sorte, that lie gronynge vnderunder moste greuous miseries, to the entent that rū ninge through all degrées of ages from the beginnyng of the worlde, thei should know that the Churche hath alwayes ouercome by sufferance. Heruppon ought we to set our mindes continually: to the entēt that if at any time the present state of our time doo trouble vsus, the remembraunce of those thinges whiche our fathers hauehave suffered in time past, may refreshe vsus. And therefore it shalbe expedient, to hauehave a description of all times gathered togither, to the entent that eueryevery one of vsus may from thence set before our eyes, examples méete to asswage our miseries, as often as the race and néede shall require.

Howbeit ere I procéede any further, it is néedefull to note wherupon so many and so sundrie chaunges whereby the Church of God is oftentimes turned and p. 25as it were whéeled about, doo arise. The knowledge of this thinge is not to be fetched from farre & obscure coniectures, seinge the continuall starting of men frō God, hath broken the course of his grace, whiche otherwise had bene continuall: whiche thing ye may vnderstande almost from the beginnyng of the world. When Moyses speaketh of Seth and his sonne Enos, it is there recited that at the same time, the name of God was begonne to be called vponupon. Whereby we vnderstāde, that the true worshipping of God, (which in the cursed ofspringe of Cain was in maner vtterly decayed) was restored anew againe, that it might thriue & florish in the world. Scarce eight generations passed, when all the posteritie of them whom God had segregated to himself for his owne children, had throwen themselues in such wise into all kinde of wickednesse, that with themselues they destroyed by floud of water, all the whole world defiled with their abhominations. At such time as the Church was brought to eight persones, it séemed then at leastwise so purged, that y^e little séede whiche remayned, should of it selfe bringe foorth nothinge but pure holinesse. And yet anon after, it diminished almoste by the fourthe parte. The posteritie of Iaphet also, within a while after fléeted awaye. There remained no more but the householde of Sem, the whiche it selfe ere it was any longe time, grewe out of kinde also: so that God did worthely exclude frō him a greate parte of it. When the Ofspringe of Abraham, beynge by wonderful power brought out of Egipt, had passed the redde Sea, and was goynge towarde the lande of Promisse, who would not of luckie beginninges hauehave iudged that there shoulde hauehave ensewed a continuance of a happie state? Notwithstandinge, euen the very same, in whose deliuerance God had shewed so manifest a proufe of his power, made no ende of sinninge, vntill suche time as by horrible meanes, they were all destroyed in the wildernesse. At length the children of them toke possession of the said lande: but yet suche a possession, as wel néere in sixe hundred yéeres after, had no stabilitie, bicause they themselues throughe their p. 26owne falsenesse and vncōstancie, did eftsoones trouble it. Neuerthelesse the Lord did diuers times restore them to a tollerable order. All the which notwithstandinge, neither the remembrance of their first deliuerance, nor the rodde that was laide vponupon them, so oftentimes to chasten them, nor the present féelinge of punishments, nor the often pardoning of them, could kéepe them in awe, but that by shakinge of the yoke of God, they procured newe mischiefes to themselues. Moyses had tolde them before how it would come to passe, that when they were fatte and well fedde, they would kicke againe: but the thing in déede was farre woorse, what doth the storie of the Iudges reherse, but continuall backeslidinges? Wherefore if any be offended at the sundry shakinges, wherunto they sée the Churche subiect in this worlde, let them caste their eyes vppon that Glasse, and they shall leaue wō deringe to sée them hauehave vncertayne abidynge vppon Earthe, who with so great vnconstantnesse of faithe doo wauer before God. After that the Kingedome of Dauid was erected, there séemed a more certaine & grounded kinde of a state like to continewe, to hauehave bene stablished. But that lamētable slaughter of the Pestilence, which by the space of thrée daies after a monstruous maner raged in the worlde, abated greatly that felicitie. By and by after the death of Salomon, the bodie of the Realme was deuided, and the torne members ceased not afterward to byte one another. And moreouer both Kingdomes were miserably turmoyled by forraine warres. Shall we say their destenie drane them thereunto? Nay rather they thēselues through their sinnes enforced and hastened the vengeance of God. For euen wherein they séemed most innocent, namely whyle Dauid goeth through with numberynge of them, bicause it was the peculiar faulte of one man: yet the holy Historie saieth plainely that God was wrothe with them all. At length followed that greate conuersion little differinge from vtter destruction, when all the whole Nation was led captiue to Babilon. But surely if their owne desperate stubbornnesse had not driuen them hedlonges, they had neuer p. 27come to this point of miserie. Their returne after thréescore and tenne yeres, was vntounto them another birthe. Notwithstandinge, as soone as they were returned home, streight waies forgettinge so greate a benefite, they degenerate againe into sundrie kindes of naughtines. Some defiled themselues with Heathen mariages: some (to vnworthely to speake of) defrauded God of his tēthes and first fruites. Other some settinge light, and neglectyng the buildinge of the Temple, were wholy occupied in makinge gaye houses, & bestowed excessiue costes thereabout. This was too to foule an vnthankfulnesse, and suche a one as eueryevery man must confesse ought not to scape vnpunished. And therfore, that they enioyed not tranquillitie and prosperous fortune any longe time togither, they themselues are in the faulte. Nowe since the time that Christe the author of peace and of all good thinges shewed himselfe to the worlde, men might assuredly hauehave felte how certaine and well fownded the felicitie of his eternall Kingedome is, if they would hauehave suffred him to reste amonge them. But the worlde was neuer shaken with more cruell tēpestes of warre, nor neuer drowned in so manifold & déepe a sinke of euils. The cause wherof is not hidden in such darkenesse, but that by searchyng it may easely be foūde out. At the time that Christe was borne, there was peace and singular quietnesse euerywhere. Fortie yeres after, or theraboutes, his Gospell was spred through diuers coastes of the worlde. After it was published farre and néere, sodainly as though fortune had chaunged her copie, thinges beganne to be on a turmoile euerywhere. And wherof came so sodeine alteratiō, but that God for the contempt and refusall of his Gospell, how muche the sooner, so muche also the more manifestly, reuenged so great vnthankefulnesse. Therefore, when lewde men charged the name of Christe with whatsoeuer euill happened in those daies, it was an easie matter for the godly teachers of the Churche, to disproue their so tryflinge slaunders. And why not? For when Kinges and their people had despised the peace whiche God offred them, was it not righte and reason, p. 28that they shoulde be sette together by the eares, that one of them mighte wounde another to the death? And what can continewe in order amonge them, who refuse to submitte themselues to God? I speake not onelyonly of the open enemies, which hauehave wilfully striued against the wholesome doctrine of Godlinesse, but also of them that hauehave professed them selues Christians, howe coldly and disdainefully many of them, and with how false dissimulation othersome hauehave kissed Christe. Suche as are offended at the examples of Gods seueritie in this behalfe, woulde be as readie to finde faulte with him, if he shoulde holde his hande. But onlesse it grieue vsus to open our eies, to whomesoeuer God at any time manifested himselfe, we shall sée that they onelyonly were the let that their own felicitie was not placed in saulftie to endure a longe time and of great continuance: and that they became miserable through no other meanes, saue their owne faulte. We knowe that Ierusalem was the Fountaine from whence Saluation flowed into the vttermoste boundes of the Earth. All the sayinges of the Prophetes had promised to it full instrauration at the cominge of Christe. Neuerthelesse it fell out farre otherwise. For whereas it retained scarce a thinne shadow of the auncient woorthinesse, it not onelyonly within a while after loste that that remained, but was vtterly caste downe also and made a waste wildernesse. What is the reason that no man trauelleth in séekinge the cause of so monstruous a ruine, but that the desperate wickednesse of that nation, dothe openly crie out that the same was the cause thereof? Rome was neuer plagued with so many cruel slaughters in so shorte a time, as it hath bene since the Gospell came thither. Howe came it to passe that the kingedome of Christe could hauehave no stedfaste continuaunce in that Citie, wherein the lawlesse luste of the commonaltie had borne swinge so longe time? wherein wicked parttakinges had reigned? and at length also intollerable Tirantes had borne authoritie? Undoubtedly bicause that when God brought the Medicine of his Gospel thither, as the vttermost remedie against so many deadly p. 29diseases, they like persones y^t had sworne their owne destruction, prowdely reiectinge it, ceased not to fall from woorse to woorse. The very selfe same thinge, we may marke in this our age. Within these fewe yeres when the Churche beynge as it were new borne againe, had had a glorious beginninge, we sawe it soone after slide downe and carried backe againe. Howbeit before the Lorde laide this punishment vppon vsus, we saw the Gospell diuers and sundry waies euerywhere filthely abused: in so muche that the sodaine turninge vp of thinges that happened, is not so greately to be wondered at, as Gods longe sufferance in bearinge with the prodigious wickednesse of our time. Amonge so many thousande men as to outward appearance had very gladly denied the Pope, and professed themselues Gospellers: how fewe I beseche you, fell to amendement of their vices? Nay rather what did the greater part pretende, but that when the yoke of superstition was shaken of, they might more licentiously giuegive themselues to all carnall libertie? Albeit therefore that they confessed the doctrine of the Gospell to be trew, yet where was there one amonge a number, that submitted his necke vnderunder the awe thereof? Was not this as muche in effecte, as to treade vnderunder foote the inestimable treasure of our Saluation? And surely the sharpnesse of the punishement that ensued so wicked a contempt, ought rather to put vsus in remembraunce of the preciousnesse thereof, than to engendre in our mindes absurde opinions of the casuall afflictions of the Churche. But rather it is to be wondered at, considerynge our so great vnthankfulnesse, that any parte of the woorke remaineth which God hath begonne.

Now wil I returne to my purpose, frō whence I hauehave by little and little made digression: That God is hereby better knowen to be the kéeper of this Churche, bicause it hath alwayes bene miserably vexed, than if it had florished amonge the greatest commodities, in peaceable ioye and tranquillitie. At suche time as the name of God was begonne to be called vppon in the householde of Seth, (as Moyses declareth) no doubte but the Ofspringe p. 30of Cain, like as they were mo in number and bolder in al mischiefe, so also they vaunted themselues ouer proudely against them, beinge both few and giuen to méekenesse. How then could the Lābes hauehave any while continued saulfe amonge the Woulues, if they had not bene shielded with the helpinge hande of God? Afterwarde also, continually from time to time, as the wicked sort grew in malice, so grew they in power & abilitie to hurte: shall we say they stoode by mans power & policie, who liued like persons ouerwhelmed amōge so many outragious beastes? Onlesse peraduenture any man will surmise, that the Giantes were of modestie restrained frō doinge harme to the godly that were in their daunger, of whome they knewe themselues abhorred, as an adulterous ofspring. At length remained but one man with a smal household, who beyng cōmaunded by the Lorde to builde the Arke, by the space of a hundred and twētie yeres together, prouoked against himselfe the ragynge madnesse of them, that were altogether out of their wittes against God. For in séekyng a new kinde of Sanctuarie to saue his owne life, he threatened destructiō openly to them all. How often (may we thinke) that he, beynge prouoked with their raylinge and lewde behauiour, did earnestly stande in contention with them on the behalfe of Goddes rightuousnesse? nowe in suche a number of cruell enemies, muste he not hauehave stande to the hazarde of as many deathes, onlesse he had bene deliuered by the hande of God? Recken hereunto that if he had not bene sustained by the power of God, he had of himselfe a thousande times eueryevery yéere come to nothinge. Afterwarde ensueth a greater and more heauenly miracle in the Arke, that being depriued of skie and ayre, he founde lyfe no where but as it were in the graue: he had not where to draw the breath of life, but where it was vnlike but he should be stifled to death: and finally that he coulde not otherwise abide in the worlde aliue, except he departed out of the worlde. When God had after a sort renewed the worlde, nowe putting vp the head out of the floud, there followed within a while after a greater and more noysome floud p. 31of vngodlinesse, which ouerwhelmed all Nations. Neither was this of tenne monethes: but raginge a longe continuance of yeres, it gathered such strength, that the very household of Sem the holy treasurehouse of God, had like to hauehave béene swallowed vp, but that Melchisedecke with a fewe other retayninge the pure worshippynge of God, stoode vprighte and not disceaued amonge innumerable waues: whiche was the onelyonly waye for him to swimme to lande. God to the entent to saue Abraham, was fayne to leade him out of the déepe whorlepoole of Idolatrie. Moreouer beinge brought into the lande whiche was appointed for his inheritance, he so wandred in it, that one whyle he was driuen to make cōtention for water, and another while he was faine to remoue otherwhere for the famine. In the Courtes of two Kinges, he could finde none other shift to auoide the daunger of death, than by settinge as it were to the spoile, his owne wife more deare to him than his life. The same, and also more sharpe troubles, did his Sonne and his Sonnes Sonne endure daylye amonge cruell and sauage people, as it were among wilde beastes, not without perill of their liues. Certainely he muste be woorse than starke blinde, that dothe not plainly beholde the hande of God, in the defence of their welfare. And it is not without cause, that Dauid giueth a singular commēdation to this ayde of God, whereby they were in faulfgarde: when he saithe, that Kinges were forbidden to hurte the Lordes anoynted, or to trouble his Prophetes. They were few in nūber: they were aliantes and vnknowen men: they wandred like Pilgrimes from place to place, they were enuironed rounde aboute with falseharted and outrageous people: they had no moment of time frée from some newe kinde of daunger. I confesse this was a disdeinfull sight for prowde men, and almoste shamefull to. How be it as I saide before, In this disdainefulnesse as it had bene in a Glasse, did better appeare Goddes extraordinarie defendinge his Churche. Yea rather it is more euidently to be séene, that the Churche hath not béene saued out of one floudde onelyonly, but that it hath also neuerthelesse p. 32continued many ages, floting from time to time in continuall waues of euilles.

Anon after followed the bondage in Egipt, whiche had smally differed from an vniuersall shipwrecke, but that God put too his helpinge hande in time. I will omitte the reproche & ouer grieuous burdens that were layed vppon them, in that they were kepte like slaues to moste vile and filthie woorkes: and that they were oppressed with suche excessiue miseries, that they had muche adoo to take breathe. But when Pharao had cōmaunded all y^t issue male to be vtterly destroyed, who would not hauehave saide that y^e matter lay a bléeding? The Midwiues lied, to the entēt they would not become furtherers of the kinges crueltie. Finally Moyses himself who afterwarde should be the deliuerer of y^e people, was put in a wicker basket, and cast at the banke of the riuer. The welfare of the whole Nation lay in despayre, and the very name of them séemed to be vtterly blotted out. Howe wonderfull then shall we iudge this miracle of God, that they which might hauehave bene tenne times consumed, doo not only remaine saulfe, but also doo accomplishe those incredible procéedings wherof Moises maketh report. But here the lewdnes of man sheweth it selfe to malicious, in regardinge the woorkes of God. For if they heare of any thing greater than thei can conceiue, done by God for the helpe of his Churche, they reiect it as a Fable. What so euer is common and otherwise customable, they despise it, affirminge it either to hauehave happened by chaunce, or at leastwise to hauehave bene brought to passe by mans power and pollicie. If the state of the Churche be lesse prosperous & ioyfull than they looke for, by & by they take occasiō thereat to be offended. And therfore bicause Moyses reporteth that the gréeuous and slauish worke of brickemakinge was laide vpō the wretched Iewes as it had bene vppon brute beastes: that their issue male was from the mothers wombe deliuered, cruelly called for to be slaine to death: that thei fledde priuely away by … out of order with Iewels that they had borrowed, like a sorte of rascalles: all this séemeth vntounto many an p. 33vncomely thyng and against the honour of the Churche. Yea wheras he reporteth Iacob and his householde to hauehave bene courteously entertained of Pharao, and that he was gently vsed, and placed in the best pasture countrie, they impute it wholy to good fortune, whereas the same one householde is saide to hauehave growen to a greate people ere it was any longe time after: whereas the same Moyses declareth, that so many Miracles were wrought by God, for the deliuerance of the outcaste and forlorne Israelites: bicause it was more than coulde be beleued they scoffe at it as a feigned thinge. To the entent therefore we may bringe pure mindes to the consideringe of Goddes woorkes, we muste firste purge them of this leudnesse borne and bredde in them of Nature.

Least I may séeme to frame an historie, (which is no parte of my present purpose) it suffiseth me lightly, & as it were by the way to touch the exāples of Gods prouidence in preseruinge his Churche, whiche are woorthie to be decked and set out with glorious enditinge. Albeit (to saye the trueth) the order of this woorke, suffereth me not to touche the tenthe parte of them, neyther is it a matter so greatly requisite: so be it that the Readers maye by these fewe knowe this one thinge whiche I intende: namely that howe muche the Churche was more oppressed vnderunder the Crosse, so muche the more notable was the power of God in liftinge it vp. From the first enteringe of the people into the lande of Chanaan, their owne vnbeliefe was the onelyonly let why they possessed it not frée from enemies and in quietnesse. Afterwarde it was assaulted with continuall inuasions of enemies. Furthermore, when their power was decayed and brought vnderunder foote, it laye open to the spoyle and to be wasted. Moreouer it oftentimes chaunged maisters, whiche neuerthelesse conspired all in one, who might make moste hauocke of it. In so muche that it maye be a wonder how in so many and so cruel destructions hanginge ouer it, it remained vndestroyed. Surely after the Arke of the Lorde was taken, there was not an inche bredth betwene it and vtter despayre: p. 34it was scorged with an excéedyng greate slaughter: almoste all the flowre of their manhood perished: beynge scattered and dispersed, they minded nothinge in the worlde but weepinge and lamentinge. Howbeit, while, for the grieuousnesse of their euilles, they sought not any remedie, firste was giuen them a little breathinge time: afterwarde vponupon the sodaine beyonde all hope or expectation, helpe shone vppon them from Heauen. At suche time as Saule was slaine, the like destructiō hōge ouer their heads, when Dauid in the twinclinge of an eye restored thinges decayed. If continuall successe of peace and prosperitie had followed them, the rare felicitie of that people mighte hauehave bene sette out with greater commendations, but so many helpes which God wonderfully sent thē, coulde not so well hauehave bene knowen. Afterward when tenne Tribes had rent themselues from the bodie, such a breake, specially amonge many enemies lyinge continually in the winde, to hurte them whensoeuer occasion serued, séemed to threaten present destruction. Anon after the Israelites degenerated into straūge customes, and for the same cause they were after a sorte banished frō the householde of God: as for the remnant whiche is counted the Churche of God, no man woulde thinke it shoulde stande longe. And surely that people was oftentimes brought to such an afterdeale, that beyng paste all hope of recouerie, it stoode in a maze lookinge for vtter destruction. In the time of Achaz when twoo moste puisant Kinges assayled euen Hierusalem it selfe, all the Countrie was turmoyled, as it had bene burninge with twoo fires at ones. Achaz beynge beside himselfe for feare, was like enough to hauehave bene confounded at the first assault of his enemies. But sodeinly without mans helpe that greate fire was quenched and the smoke alayed. Did not (thinke you) the glory of God shew it selfe with full blaze in this deliuerance? At what time Seanacherih had inuaded the kingdome destitute of defence, he furiously set vppon the fearfull Citie, nothinge furnished to make resistence: Ezechias the Kinge was in maner like a prysoner, there was no p. 35way to escape out, there was no helpe within, there was no succour to come frō els where: now, while the enemie vauntinge himselfe ouer arrogantly is drawē another way, dothe not this so sodeine alteration contrary to all hope, shewe that it is true whiche was spoken before by the Prophet Esay? that God had in a readinesse a waye eyther to tame that cruell beast, or to holde him shorte? But wheras anon after puffed vp with a new victorie he returneth againe, the Lorde shewed another manner of proufe than this of his grace and power in raysinge the siege. For he calleth him not from thence by men, either withstandeth his assaultes, and cutteth of his attemptes in the middes by ordinarie meanes: But with suche a slaughter as neuer was hearde of by the hande of an Angell, takinge his army from him in one night, he driueth him naked & despoyled by shamefull flight farre out of Iewrie, whiche he helde with a great Hoste like a conquerour. Assuredly this one déede is a sufficient example, that nothyng sometime is more expedient, than that the Churche should be pinched with vtter distresse, y^t it may learne to thanke the wonderfull power of God for her saulfe deliuerance. And double vnthankfull were we, if we put a veyle wilfully before our faces, to blemish the sight of Gods fauour toward his Church, whē as God himselfe setteth a cléere mirrour thereof before our eyes.

Now there cannot almost any deformitie of the Churche be fained so vgly to the sight of the worlde, as the banishmēt of Babilon. The cruell sackynge of all thinges, the foule destroying & wastinge of the Countrey, the castinge downe and defacinge of the Citie by fire and furie of the enemie, the horrible ouerthrow of the Temple, the vnwoorthie spoylinge of the holy furniture thereof, how great libertie of vauntinge might they giuegive to the enemies? And the thinges that I hauehave now reckened, doo shewe how arrogantly the Chaldies behaued themselues. By all likelihoode the worshippinge of God was euerywhere rayled and scoffed at in al mens mouthes. Howbeit these things were but as certaine preparatiues. The people beynge ledde to Babilon, was p. 36like a dead carkesse as it were laide into the graue: sauinge that this difference there was, that the torne members were scattered asunder, leaste they shoulde growe together agayne. There was no house of God any more, there was no Sanctuarie, no inklinge of Goddes seruice, no solemne assemblies, no nor so muche as the name of a Churche. And to the entent there shoulde wante no spight that might be deuised, the holy vesselles were set out for a show in their proude and vnpure feastes. Yea and the crueltie was so outragious, that it became treason to call vppon God. But this so excessiue heapinge togither of all mischiefes, maketh the power of God to appéere more manifest in restoringe the welfare of his people. First of all, in that Daniell and his felowes were from bondage aduaunced to such preheminēce, as hath seldome bene séene, to the entēt they might somewhat relieue their miserable oppressed brethren: It is by this example apparant, y^t the Church euen when it séemeth vtterly abandoned, is neuerthelesse cared for of God. In y^t the thrée holy men whiche were cast into the fornace, scaped saulfe and sounde againe out, there appeared a token very woorthie to be had in remembraunce, of the deliuerance of the people, which shortly after should ensue. As for the returninge it selfe of the people, it was no lesse to be wondered at, than a certaine rising agayne from death whiche had neuer bene hearde of: so that the faithfull might iustely boaste in the Psalme, how they were at that time like men in a dreame. Nowe, in that saulfe-conduct is giuen by the Kinge, that the Temple is builded againe at the Kinges coste, that men were forbidden to doo the Iewes wronge by proclamacions vnderunder greuous penalties, we may be ashamed not to acknowledge God the authour of these thinges, seinge they were miracles to so many vnbeleuers. It is not to be saide how much the consideration hereof may auaile to the furtherance & encrease of our Faith. Wherby is conuinced the vnthankefulnesse of them, that in so well ordered a Theatre of the glorie of God, doo make to thēselues a stumblingblocke to pitch vponupon. Moreouer at their returne p. 37into their countrie, sodainely they were increased by wonderfull meanes, as wel in number of menne as also in Riches. This also is no obscure miracle of Gods power, specially forasmuch as their enemies gaue them no respite to recouer. For we knowe they were beséeged with so many enemylike hostes, as there were nations borderinge rounde about them. But to the entent that vnderunder the Crosse the extraordinarie defence of God might shine the brighter, within a while after they were so troden vnderfoote and forworne with continuall mischieues one in anothers necke, that their vtter destruction was apparant. Under the Empyre of the Persians, albeit y^t their state was tollerable, yet notwithstandinge like shéepe appoynted to the slaughter, they were now and then at the pointe to goe to the shambles. Least Alexander should powre out his outrageous wrath vppon them, he was restrayned by warninge from Heauen. But when he was dead, & the Kinges of Syrie and Egipte, like sauage beastes burnyng in madnesse tare one another a péeces, and that there was no end of their outrage and crueltie one against another, who woulde hauehave hoped y^t a nation lying in the middes betwene them, & set open to the lust of them both, should hauehave continued longe? And surely it coulde not hauehave stande, beynge brought vnderfoote with so many and so great mischaūces, onlesse it had had God to kéepe it, & had bene stayed vp with his hand. At length vnderunder the cursed tirānie of Antiochus, beyng as it were drowned into a déepe whorlepoole, it had not so much as a sparcle more of lighte in al the whole world. All y^e countrey swimmed in innocent bloud: Hierusalē was couered w^t horrible heapes of Carkesses, as it had bene with pauement: In the temple was placed an abhominable Idoll: The ordināces of God beyng abolished, y^e Heathenish & vnkindely ceremonies & customes of the Gētiles vsurped the Soueraintie: al the holy bookes were throwen into the fire, to y^e intent y^t the truth of God should vtterly passe out of the remembraunce of men. Who durste ones open his lippes? Nay, whosoeuer did but sigh for sorrow, and not rather defile himself with traiterous p. 38dissimulation, he was foorthwith drawē to the Butcherie. The Machabies with a handfull y^t they had gathered together of themselues, lurked in caues of moūtaines, wanderyng in penury amōg the wilde beastes. Notwithstandyng, in y^t in so great an afterdeale, there remayned yet a remnant of godly men whiche should afterwarde come abroade againe, who can say but that thei were preserued by the wonderfull prouidence of God. In that the bookes of Moyses & the Prophets escaped vnhurte out of those flames, who can impute it to mans kéepinge? Finally the Historie of those times dothe muche more certainely testifie vntounto vsus the prouidēce of God in defendinge his Church, than if he had gloriously & stoutely triū phed ouer all people in the world. Other turmoiles also that happened afterward, doo set the same thinge before our eyes to beholde. For although that euen to the comminge of Christe, sometime by outward warres, sometime by inwarde discorde, and sometime by the wickednesse of Barbarous Princes, the Iewes were continually vexed and racked as it had bene vppon a whéele: Yet notwithstandinge it came to passe through the singular benefite of God, that the Church held her owne still amonge these troublous turninges. Here may come to our remē berance so many holy men, yea and women, who were fayne to swallow vp the vnwoorthie miseries that I hauehave reckened. Some that liued till they were very olde, were driuen of necessitie to trace the longe and manifolde mazes of euils, and at the laste to die sorowfully, when they sawe no ende of them. Surely these were stumblingblockes that mighte put them out of the right race, and yet trauelinge through by faith, they followed cō stantly their vocation. Nowe therefore ought their hartie courage to be vntounto vsus not onelyonly as a wagon to ease vsus of our wearinesse, but also in stéede of winges wherewith wée maye flie ouer the highe rockes, and the busshie and combersome wooddes, and also all other stéepe & rough places. And the ioyfull fallinge out of these thinges, which are witnesses to vsus of Gods faithfull carefulnesse in preseruinge his Churche, if they take not from p. 39vsus all sence of offendinge, we are more nice and squeymish than we ought to be. Yea rather this kinde of lothinge is not tollerable, if in y^e plaine path we through our owne leude imagination, doo caste stumblingblockes in our way.