To the right 〈◊〉 ble, and ●is 〈…〉 staye● Lord, Fraun 〈…〉, Lord governor of Berwick, and one of the queens Majesties most Honourable privy Counsel, etc. Arthur Goldyng wisheth increase of Honour, and abundance of the knowledge & grace of Christ, ●ith perfect continuance therein, 〈…〉 end.  
IT is agreed on & confessed by all men (right Honourable) that reason & understanding, maketh difference between mankind and other living Creatures, but how a true Christian may be known and discerned from an infidel and counterfeit, none perceiveth, save only such as give diligent heed to the written woe 〈…〉, wherein we may find that 〈…〉 ●uerlastyng to know one God and 〈…〉 he hath sent, that they are blessed which hear the word of God and keep it, that not every one that saith Lord Lord shall enter into the kingdom of Heaven, but he that doth the will of the heavenly Father. Whereby it is evident, that wicked Infidels are either altogether void of the 〈◊〉 ledge of God, or else far from 〈◊〉 walk accordingly, if they have 〈…〉 to any understanding thereo● 〈…〉 the true Christian, not only laboureth 〈◊〉 behold the grace of God, which bringeth salvation to all men, but also learneth to renounce impiety and worldly lusts▪ and to live soberly, justly, and godly, in this present world, and looking for that blessed hope, and appearing of the glory of the great God and our Saviour jesus Christ, walketh all the days of his life, in holiness and righteousness, not after men's devise & fantasy, but according to the rules and ordinances, which God hath prescribed. And yet beside the sleights of Satan, the frailness of the flesh, and the wickedness of the world, we may easily see how the malice of men stayeth and hindereth the children of God from proceeding in that they have professed, while some are driven to stagger at the prosperity of wicked: when they see them neither troubled nor plagued as other men are: either to fear their power when they see the Kings of the Earth band themselves, and the Princes confederate ●●●ther against the Lord, and his anointed, and every good man with grief of heart, enforced to complain with David: how long will ye imagine mischief, ye shallbe all slain, ye shallbe as a bowed wall, or as a wall shaken. They consuite to cast him down from his dignity, their delight is in lies, they bless with their mouths, and curse with their hearts. It is not unknown what hath been concluded in the Council of Trent, what confederacy and conspiracy, the Roman Antichrist hath made, with other great Princes, against the doctrine of God, and such as profess it. What force & tyranny hath been used to suppress the children of God: what policies, and practices both at home, and abroad, have been, and are daily put in execution, to hinder the course of the Gospel: what lies and slanders are daily raised, what quarrels are invented, what falsehood and dissimulation is in every place practised, to keep the most part of men from the knowledge of truth, whereby as we see the words of David verified in the wicked dealing of this miserable age, so have we just cause to complain with him, and not only to proclaim with confidence the like end to mischievous men, but also to arm ourselves against all assaults that are made, to drive or draw us from the truth professed. Yea it behoveth us herein to care for other, not for ourselves only, least by us any be discouraged, where they ought to be comforted, or hindered, where they ought to be furthered. For the vengeance is fearful which our Saviour pronounceth, where he saith: woe to him by whom Offence cometh, & the charge is not small which he giveth to his, where he willeth: that their light so shine before men, that their good works may be seen to the glory of their Father which is in Heaven, whereof it followeth that God would not have us by any means to discourage, but rather to encourage, neither to dissuade, but rather by all means to persuade, and allure all sorts of men as much as in us lieth, to the love and liking of God's eternal truth. This point of duty God requireth by his Prophet Esay, aswell of Princes as of Pastors, when in the kingdom of Christ he biddeth them go through, go through the gates prepare you the way for the people, cast, up cast up, the way & gather out the stones, set up a standarte for the people. So God would have all impediments removed, so he would that men should be provoked to the kingdom of Christ. Whereunto this treatise written by that excellent instrument of God, master john calvin, very much availeth, for in it he purposely entreateth, of such Offences & stumbling blocks, as at this day make many men either to fear, or to abhor the doctrine of the Gospel, it serveth well for this our country in this light of truth offered, to convince the obstinate, to confirm the week, to stay the wavering, to instruct the ignorant, and to occasion all men with reverence to receive the glad tidings of the Gospel, and that without delay, least for our unthankfulness the public profession thereof being taken away, it be to late for us to seek oil, when we should be ready to enter with the Bridegroom. Wherefore I could not devise how my endeavour might better be employed, then in the translation of such a treatise, as removing all lets, maketh straight unto us the way of Salvation. And because your Lordships good government, & conversation in these North parts of England, hath furthered not a few, to the light of true Religion, I thought it most convenient to be dedicated and presented unto your Honour, as unto one whom to this day, neither prosperity, nor adversity, could make ashamed of Christ crufisied: not for that I think the matter contained in this Book needeth the defence of any man, for it rather defendeth than craveth defence: but because I trust that other shall be more willing to receive it, and use it to their comfort & commodity, when they see it after a sort conveyed and commended unto them, as it were from your lordships hands. And although my travail herein may seem very small, yet my hope is that your Honour of your accustomed goodness will accept it, as the testimony of a dutiful mind, as God hath given you a singular desire to advance his glory, and benefit his Church, so I trust ye shall have no small occasion hereby, to continue & proceed therein. notwithstanding the manifold impediments of these perilous times, when Satan by all means seeketh in staying the sincere preaching of Gods most holy word, to scatter the people into sects & Schisms▪ and by raising of dissension in opinions to slander and defame the doctrine of truth, against whose subtlety it behoveth all such as God hath advanced to authority, to labour especially that the public preaching of God's eternal truth, be furthered & maintained among the people: for the holy Ghost teacheth, that where preaching faileth the people go to havoc, and experience showeth that one of these two mischiefs ensueth when preaching is stayed (to weet) either no Religion at all, whereof proceedeth Atheism and Epicuresme, or else every man to have a Religion by himself, which is the very Original cause of all Heresy and Schism in the Church of Christ. It is the devils policy to have preaching set apart, to the end, that he may have a time to scatter his darnel & cockle in the Lords field, wherein if he be not speedily prevented, it is to be feared, that the Devil which hath been cast out, will return again to his old possession, and finding it vacant & ready trimmed for him, settle himself, and seven other devils with him worse than he is, & so it fall out with us, as with the froward generation, whose end was worse than the beginning. Which extreme misery the Lord vouchsafe to prevent with his mercy, that we & our posterity may continue in the light of his truth, & that the same may continue with us to the end. At Berwick the first of October. Anno 1566.  
Your good Lordships, most humble to command, Arthur Goldinge.   

To Laurence Normandy a man endued with excellent gifts, john Calvin sendeth gréetinge.  
WHereas for many considerations, I had vowed some part of my travels unto you in my heart, I have deemed this little work worthy to be chosen before others, because your example may avail, and that not smally, to bring in credit the doctrine which it containeth. For since the time, that forsaking your country willingly, you have come hither as a bamnished man, we two can best bear witness with how many and how violent practices of Satan you have been assaulted: & yet there are other also that know of it. The fourth month after your departing, came tidings of your Father's death. It could not be but that you must needs think that, which malicious persons letted not to speak, how the cause of his death might be ascribed to thought, to the intent that all the blame might be laid upon your neck. Anon after followed a most sharp wound, that your wife being such a woman as every good man would wish himself the like, was taken away in the chief flower of her age. Here also it could not otherwise be, but that divers temptations pierced your mind, being not a man of a blockish nature. Now sounded in your ears the slanders of evil men, that she was drawn out of her native soil in an unlucky hour, to leave her wretched life, almost in an other world. But this touched you nearer at the heart: that they should have any colour, because they reported that your purpose was cursed of the Lord with a sorrowful issue. I omit the other innumerable prickings which you could not but feel inwardly. For saying widowhood is a grievous evil, it was to exceeding a grief to you, to be deprived of such a companion of your life. And to increase the heap of your sorrows, last of all came also the burial of your little daughter. In the mean while the Devil powered out of other places, all the mischief he could devise, to the intent that overwhelming your wounded heart, he might dispatch you out of hand. Finally you were driven to swallow up more trouble within one half year, than many that are commended for the haultnesse of their courages have suffered all their lives long. That was a heap of stumblingblocks cast against you by the subtlety of Satan even at your first setting forth in your race, to have compelled you to pull back your foot again. But you putting your affiance in the invincible power of God's spirit, gave ensample to all others, that there is no let so deep & difficult, which by the same aid may not be waded out of. And therewithal you have tried, with what armour the Lord is wont to furnish his servants, as often as he calleth them to the encounter. I remember when I first told you your Father was dead, and that I alleged the example of Abraham, whom the men of his age might call the murderer of his Father, in that There following him when he went from home, miscarried by the way: you made me answer by and by, that for asmuch as God did both bear witness to your doing, and also allowed it, you passed nothing for the slanders of the wicked: and that nothing grieved you, but that your Father bearing you company in your journey had not made you like unto Abraham. For you were neither so nice nor so proud, that you would either refuse to be Abraham's companion, or that you would shun that slander, which God setteth out with great commendation. Howbeit your wife did of herself wonderfully assuage and mitigate the sorrow of her death, before she departed from us. For there could no apt medicine have been wished, than those heroical words of hers, which she uttered upon her death bed: when taking me by the hand she thanked God, who had brought her on his hand in to such a place, where she might die with a quiet conscience: when, bewailing in her heart the state of her former life, she cried out that she was double happy, in that being lately drawn out of the cursed jail of Babylon, she should now also departed out of the miserable prison of the body: when out of the lively sense of her conscience, disputing of her own sins, of the guilt of eternal death, and of the dreadful judgement of God, not womanlike, she extolled highly the grace of Christ, & with like humbleness and affiance embraced it as a holy Anchor. I do so well remember her, how she uttered these words, not only plainly and distinctly, but also with an unaccustomed earnestness even at her last drawing on, that me thinks I see her yet still. Therefore when I saw you on the contrary part, nobly striving to subdue the heaviness of your heart, I marveled the less that a man should be stout in sorrow, being helped with so many and so goodly remedies. I will not tarry in rehearsing of others. This I say only, when the Devil had framed a busy Labyrinth, of an unmeasurable heap of stumblingblocks for you, you overcame them all in such sort, that you may not only be a meet admonisher & counsellor unto others, but also that such as are somewhat weakeharted, being encouraged by your example, may worthily take a new stoutness unto them. Ye may see that the moderateness of an upright mind is a very defensible tower, whereof you have given a singular proof, partly in other things, but specially herein, in asmuch as having left in your country, things which lead some men to ambition, and hold other some fast with their enticements, you are touched with no desire at all of them: so that it may appear you bear the want of them with as quiet and upright a mind, as you did easily once renounce them. Of this your godliness like as I reap no small fruit and pleasure, so it is no wonder if I desire that part thereof should redound unto others. For I who a while ago, (when you were the King's Lieutenant of the same City where I was borne, and the Mayor of our Citizens,) lamented your case, as for one far removed from Christ: do now (since you are wholly addicted to Christ,) take you as my very own, and embrace you as it were in the bosom of the Universal Church. Nevertheless I would that this book should be a demonstration after a sort of my love towards you, even unto them that know you not. For you yourself demand no pledge. Surely there are between us many bands of true friendship: but there is no nearness of blood, nor any other alliance, which may surmount our love. And so little it grieveth your dear brother that you should be made equal unto him, that he accepteth it as a full recompense, in asmuch as he perceiveth himself to be beloved as entirely at your hand again. Moreover, in that this book cometh forth somewhat later than many wished, I would I might be lawfully excused by the ancient Proverb, which I have cited in the beginning: how that thing is done soon enough, which is done well enough. But I am afraid lest many, which partly by reason of the largeness of the matter, and partly by reason of the long delay, have promised to themselves some great thing (I wot not what,) will be offended when they are deceived of their hope, when they shall see such things, as are most worthy to have been set out with plentuousness, gloriousness, high style, or behemencie of enditinge, and finally with all the thunderings, or artificiousnesse cunning, and force of eloquence to be touched briefly, basely, homelily, poorly, nakedly, and sparely. Unto whom I have not aught to answer, but that I have followed that fashion which I deemed best. Wherein I require not that they should subscribe unto me, so they refuse not to give me leave to dissent from them. Farewell worthy man, and my right dear brother in the Lord. At Geneva the eight of july, being the day of my birth. Anno 1550.  
Thanks be to God.   

Sentences taken out of the holy Scriptures, concerning Offences.  

Out of the .69. Psalm.  
LEt their table be made a snare to take them withal, and let the things that should have been for their wealth, be unto them an occasion of falling.  
Let their eyes be blinded that they see not, and ever bow thou down their backs.  
power out thine indignation upon them, and let thy wrathful displeasure take hold of them.  
Let their habitation be void: and no man to dwell in their tents.  
For they persecute him whom thou haste smitten, & they talk how they may vex them whom thou haste wounded.  
Let them fall from one wickedness to another: & not come unto thy righteousness.  
Let them be wiped out of the book of the living, and not be written among the righteous.   

Esay the .8. and Luke the .2.  
BEhold he is appointed to the falling & to the rising up of many in Israel, and for a sign that is spoken against.   

Esay. 57  
MAke strong, make strong the way, make plain the path, take away Offence out of the way of my people. Because thus sayeth the most highest, dwelling in eternity, and whose name is holy. I do inhabit the high and holy place at once, and with the contrite and humble spirit, that I may quicken the spirit of those that are lowly, & quicken the heart of such as are contrite.   

Matthew. 11.  
Blessed is he that is not offended in me.   

Matthew. 18.  
Woo be to the world for Offences sake, for it must needs be that Offences come: nevertheless woe be to that man by whom Offence doth come. If thy hand or thy foot offend thee, cut him of and throw him from thee. Better it is for thee to enter into life lame or maimed, than having two hands or two feet to be cast into everlasting fire, and if thine eye offend thee, pull him out and throw him from thee. It is better for thee to enter into life with one eye, than having two eyes to be cast into hell fire.   

Matthew. 24.  
SEe that no man mislead you. For many shall come in my name, saying: I am Christ, and shall deceive many. Ye shall hear of wars, and rumours of wars: see that ye be not troubled. For all these things must come to pass, but the end is not yet. For nation shall rise against nation, & Kingdom against Kingdom, and there shallbe pestilences, and famine, and earth quakes in certain places. All these things are the beginnings of sorrows. Then shall they deliver you to be punished, and shall kill you, and ye shallbe hated of all nations for my name's sake: and then many shallbe offended, and one shall betray another, and one shall hate another, and many false Prophets shall arise, and deceive many. And because iniquity shallbe multiplied, the charity of many shall wax cold: but he that persevereth to the end shallbe saved. And this Gospel of the kingdom shallbe preached through the whole world for a witness unto all nations, and then shall that end come.   

Luke. 17.  
IT cannot otherwise be, but that Offences must come: notwithstanding woe be unto him by whom they come.   

john. 6.  
FRom that time many of the Disciples fell from him, and left him, and walked not any more with him. And jesus said to those twelve, will you also go your ways?   

Romans. 16.  
I Beseech you brethren, that ye consider them which raise debate and Offences against the doctrine which you have learned, and decline from them.   

1. Corinth. 1.  
WE preach Christ crucified, to the jews a stumblingblocks, and to the Greeks foolishness: but unto them that are called as well jews as Greeks Christ the power of God, and the wisdom of God.   

1. Petr. 4.  
ANd this seemeth an absurd thing unto them, that ye run not together with them into the same excess of riot, as they do that speak evil of you, who shall render an account unto him, which is ready to judge the quick and the dead.  
Finis. jusii. 23. 1565.  
Praise be to God.    

The work of john Caluine concerning Offences, whereby in these days divers are feared, & many also quite withdrawn from the pure Doctrine of the Gospel.  
AFter that the Lord had by many arguments proved himself to be the very same that should come to save the Godly, he did not without cause knit up his saying with this sentence: Blessed is he that is not offended in me. Certainly, he not only knew, that many things were contained in the profession of his Gospel, from which man's nature doth utterly abhor, but also he foresaw, that forthwith by the subtle working of Satan, should spring up all kind of lets and hindrances, that might bring it either in hatred or suspicion of the world. And surely it must needs be fulfilled which the holy Ghost hath spoken of him, that he should be the rock of offence and the stone to stumble at: Not because there is in him any just cause to be offended at, as we shall anon see. But what skills it? For this is (as it were) his fatal condition, that as often as he offereth himself to men, many of them do stumble at him. The which thing if ever it happened heretofore, we find at this day to be true, by examples almost innumerable. Wherefore we ought so much the rather to call continually to our remembrance, his former warning, to th'intent it may stick fast in our minds: lest through the stops which the Devil will cast in our way, we being turned from him, might also be deprived of that blessedness which he promiseth to those that are his. But how few are there that think hereupon? And on the contrary part, how many are to be found, which under the colour of offences, do either shun the Gospel altogether as it were some rock: or after they have embraced it, yea and somewhat profited in it, do afterward turn back again? Forasmuch then, as there was no one matter (in my judgement,) whereabouts I might bestow my labour more profitably, I was not unwilling to take upon me the handling hereof: specially seeing I had bound myself by promiss unto certain good men so to do: who cease not to exact my promiss as a dew debt. Peradventure it ought to have been performed sooner: but in asmuch as hitherto, partly other writings no less necessary, and partly divers weighty affairs have held me occupied, this is soon enough, if it be well enough.  
Moreover, before we enter into the matter itself, we must see how this title will agree to Christ, who assuredly is the door of eternal life, that he should be the stone of Offence, & the rock to stumble at: & likewise how it may come to pass, that the doctrine of the Gospel, being the only way to salvation, should continually be matched with so many offences. This shallbe made the more evident, if we take our beginning at the definition of an Offence. And now whereas the manner of living appointed to us by God, is likened to a way, or a race, which it behoveth us to follow, hereupon riseth another Metaphor, that Offences should be called what lets so ever do either lead us awry from our right course, or stop us by lying in the way, or give occasion of falling. Surely of all these, nothing can be imputed unto Christ, nor to his Gospel. It is the office of Christ to lead us by the hand, the right way to his Father. Also he is the light of the world, by which we are guided thither: the path whereby we come thither: and the door by which we enter. It is the nature of the Gospel, by taking away all manner of lets, to set us open an easy access into the kingdom of God. Nothing therefore is more disagreeable to Christ or his Gospel, than the name of Offence. This is an infallible rule, that if Christ be esteemed as he is in deed, nothing is more contrary to his nature, than Offence. In likewise is to be thought of the Gospel. But this happeneth through the lewdness of men, that assoon as Christ appeareth a far of, by & by they are wrapped in with Offences, or rather of themselves run headlong into them. Thus is he the stone to stumble at, not because he giveth cause of stumbling, but because occasion is wilfully taken. Like as the Gospel being the doctrine of peace and unity, is not withstanding, the occasion of great troubles and turmoils, because the wicked greedily take occasion thereof to set all things in a broil. Now it were to much wrong to burden Christ with other men's faults, as if they were his own, and to lay all the blame thereof on his neck, as if he were the offender. And that is it that Peter sayeth: Be ye builded into a spiritual house, which is a lively stone, rejected of men but chosen of God, and precious also to you that believe: But unto them that believe not, he is the stone which the builders refused, the stone for them to stumble at, and the rock for them to fall against. Behold how Christ offereth himself to all men, for a foundation to build themselves upon, that they may be the temple of God. Surely here is none Offence. Wherefore then should they be offended? forsooth because like a sort of blind bayards, they rush wilfully against that thing, whereon they ought gently to stay themselves.  
Yet we see the malice, or at leastwise the corruption of men is such, that that thing which happeneth extraordinarily unto Christ, followeth as customably, as if it were most of all pertinent to his Office. Now come I unto them, who otherwise refusing not to embrace the Gospel of Christ, would nevertheless have it without Offences. I have to do with such as are Christians: Would they have Christ free from all Offence? then must they go forge thee a new one: For the son of God cannot be any other, than of such sort as he is preached in the Scriptures. Or else they must alter all men's natures and dispositions, and go make all the world new again. We hear what the Scripture saith: This is incident, not only to the person of Christ, but also to all the whole doctrine: neither is it lasting for a time only, but it shall continue through the whole course of the doctrine. How preposterous then are they, who in these days reject the doctrine of the Gospel now springing up again, only in this respect, because they find therein the self same thing, that was told of before by the Prophets and the Apostles. And yet for all that, they willbe counted Christians: what if they had chanced to have been in those days, when the Gospel was first of all newly preached, at which time there was almost no kind of Offence but it swarmed out of the Gospel? How soon would they have separated themselves from Christ? how would they have quaked for fear, least of never so slight a touch they might have been blasted with some infection? If they say they would not have done so then: why are they so spicec●scienced in these days? why do they not now also acknowledge the same marks in Christ? But an Offence is an odious thing, & to modest natures horrible. Who denieth that? Neither do I say that Offences are willingly to be sought after. Let us shun them as much as may be. But a Christian man's heart ought to be fortified in such wise, that what Offences so ever break out upon him, he never forsake his place, nor serve from Christ one hear breadth. Who so ever is not furnished with this constancy that he may wade through all Offences unvanquished, understandeth not yet what his Christendom availeth him. But it is a hard matter to resist Offences, specially considering our feebleness & imbecility. I grant it surely: how be it to desire to be privileged from that incommodity, whereunto we see the most holy name of Christ & his gospel subject, that is utterly against all reason. Therefore they that at this day allege, that Offences are the cause why they dare not give their consent to the pure doctrine of the Gospel which we profess, but are rather horribly afraid to come at it, I would warn all such to take heed, that in steed of Christ they set not themselves up an Idol. For this must be taken for a sure ground, that if we will shun all Offences, we must therewithal also utterly renounce Christ, who if he were not the stone of Offence, were not the true Christ.  
Howbeit I know there be four sorts of men whom Offences withhold from Christ, or at lest which under this colour are enemies to the Gospel. The fear of Offences holdeth many back conceived of a certain natural modesty, in so much that they dare not once take a taste of the Gospel. Other some being more slothful and unapt to be taught, do hinder themselves rather by dullness than by wilfulness. And there are very many, who being sotted with pride & the vain opinion of that wisdom which they are far from, are to themselves an occasion of Offence through their own arrogancy. There are also which maliciously and of set purpose do gather together all Offences, and invent many new of their own brains, and that not so much for ill will they bear toward Offences, as for hate of the Gospel, to the intent they may by some means or other raise a slander of it. Yea rather whereas they themselves are the Authors of Offences, of very spite most impudently they turn the blame thereof all together upon the Gospel. With such slanders the books of Sadolet, Eckius, Pyghius, Cochlaeus, and such like, are to be seen thoroughly fraughted. The first and second sort are to be dealt withal somewhat more gently: but the third and fourth sort are to be entreated more sharply. For what point is it, I say not of humanity, (for what humanity can ye look for at this cruel beasts hands?) but of honesty, to object reproachfully against the son of God, the things for which they themselves are altogether to blame? But we will look better upon these things afterward, my mind was only at the beginning, to admonish my readers what kind of men I purposed to deal with: to th'intent they might thereby judge, what they had to look for in this little book. The weak and unskilful shall find here, wherewith to arm themselves for the overcoming of all Offences. The wicked shall find as much as shall suffice to disprove their abominable slanders. It is a great matter that I promiss, but I trust I shall satisfy indifferent judges. For it is not to be hoped that I should heal the diseases of all men. And I have already condemned him of great folly, if any man will endeavour to bring to pass, that Christ should not be a stumbling block to the wicked. The Scripture must needs be fulfilled, which hath told before that it should come so to pass. And I do not look that this my travel should work any other effect, than that their rage should be more and more inflamed. But I have respect to the weaklings, whose faith, as the wicked sort go about to shake down. so it behoveth us (as it were by putting under our hands) to stay it up. As concerning them that be desperate, it sufficeth me if I may repress their malapertness, or at leastwise if I may bring to pass, that the infection of their poison may spread itself no further.  
And for asmuch as what matter so ever a man entreateth of, distinctions are wont to give great light unto it, I will here make a brief distinction between the chief kinds of Offences, which have both troubled the course of the Gospel from the beginning, and also do hinder it at this day. Therefore of Offences, (if it seem good) let us call some inward, which (at leastwise as men suppose) springe of the Gospel itself: or although they grow otherwise, yet are they almost ever annexed unto it. And let us call other some outward, as springing out of heads altogether strange and removed from the Gospel. Of the first kind are those, that have their beginning as it were enclosed in the very doctrine of the Gospel. Paul saith, that the Gospel is foolishness to the worldly wisemen. The which is true: not only because the homely and unpainted simplicity thereof is had in derision by them, but also because many things are therein contained, which to man's judgement are not only very absurd, but also very toys to laugh at. For whereas it is preached that the son of God, who is eternal life, did take our flesh upon him, & became a mortal man: and that by his death was purchased unto us life, by his condemnation our righteousness, by his curse our salvation: it abhorreth so much from the common sense of men, that the sharper witted any man is, the sooner he casteth it of. And now seeing the Gospel spoileth us of all praise of wisdom, virtue, and righteousness, leaving nothing to us of our own but utter shame, it cannot otherwise be, but it must greatly offend us. For such is the pride of our flesh, that no man will willingly suffer those things to be wrested from him, with the vain imagination whereof we are all puffed up. Hereupon riseth a most sharp conflict. These things also touching the denying of ourselves, the crucifying of the old man, the despising of the world, the embracing of the Cross, how sore do they with their sharpness Offend us? But the experience hereof is yet far harder, when the faith is tried by persecutions and other calamities. Besides these, there are other things also, which partly seem unto man's reason Paradoxes and things full of absurdity, as the things we spoke of first: and specially do minister occasion of crabbed questions, which anon after do also hatch as many Offences, that is to say, innumerable. Such is the doctrine of Predestination and other like.  
Of the second sort are these: that as soon as the Gospel springeth up, by and by follow turmoils and seditions: the wickedness of many which before was hidden, is discovered: many sects and monstrous heresies unheard of before, do swarm up: many do proudly take occasion of more licentious liberty: many of the professors, by the filthy example of their life, do shame the doctrine itself: some which for a time seemed very fervent, do not only wax lazy, but like most horrible rebels do utterly fall from Christ. Moreover the Devil by wonderful crafts, setteth together by the ears, good & otherwise sincere, teachers of the truth, to the intent through their infirmity to cast some slander upon the doctrine. Furthermore because that of the very newness thereof, others take liberty to be bolder than they should be, it is ordinary also in new matters being, yet scarcely settled in dew order, to mark whatsoever is done amiss. In this form let these and such like be.  
The third sort doth partly consist of surmised slanders, and partly springeth of the unthankfulness of men: while they fetch from a far sundry accusations, which they maliciously and falsely charge the Gospel with, to the intent thereby to make it hated. Many also of them that are counted faithful, being entangled with men of an other, and almost clean contrary profession, while they seek means to nourish friendship, are carried away with ambition, as with a tempest, that they had rather cast of the Gospel, than dissent from the common trade of living. seeing therefore, that I must encounter with so many and so sundry monsters, it was needful to make this said distinction, before & it had been for none other cause but this: that if the infiniteness of the matter would not suffer all things to be rehearsed particularly, the Readers might yet have recourse to the general. Therefore to the intent I may begin to entreat of the first sort, it falleth ill out for the highstomacked men and such as are given to stateliness, that the holy Ghost useth a homely and base kind of speaking in the Scriptures. And such as are accustomed to elegancy and fineness, do either refuse or loath this rude style clad with no colours of Rhetoric. In this behalf I like not to make the defence which other have entreated of: namely that such disdain riseth of unskilfulness, for asmuch as Moses and divers of the Prophets were as fine in their own language, as the Philosophers and Orators which are with high commendation and best liking red among the Greeks and Latins. For although it be known to be so in deed, to such as are skilful in the Hebrew tongue, yet notwithstanding in asmuch as Amos is no less a Prophet than Esay, & that jeremy obtained the same degree that David had, of whom not withstanding, the enditinge is not a like eligant, but rather the style of jeremy savoureth of a Townsman, and the style of Amos hath a smatch of a Herdman: I willingly confess, that the holy Scriptures wherein the heavenly Philosophy is wholly contained, are void, not only of the flourishings of Rhetoricians, but also of such mean garnishing, as even the meaner learned sort do look for. But they are over squeamish, that find the less savour in them for that. And such as under this pretext do abase the authority of them, are to unequal and malicious. Paul doth not only grant that he wanteth eloquence, but also preacheth it openly and glorieth in it, ought his doctrine doctrine therefore to be the less set by? Nay, rather, whereas is no flourishing of words to blear the eyes withal, there he warranteth the strength of the heavenly wisdom to shine the better. Neither doth he teach any other thing unto the four chapter of the first Epistle to the Corinthians, than that the faith is then verily, duly founded in the wisdom & pour of the holy Ghost, when the minds are not seduced with fineness of enditinge & witty handling of the matter. And this doth every one of us know for a certainty, by the assured experience of our faith. Surely if the doctrine of john or Paul were painted with the colours of Demosthenes or Cicero, it might peradventure have more grace to allure the Readers, but of weight to move the consciences, and of worthiness to purchase itself authority, it should not have the hundredth part that it hath. For the Majesty of God uttereth itself there lively: in so much that they are compelled, who so ever readeth it, (unless it be such whose minds the Devil hath astonished,) to think that it is even God that speaketh unto them. And therefore they are to dullwitted, which take no taste nor savour in the Scriptures, because they find there no enticements of speech. But what if God will pierce the heart through & through, rather than with pleasant tinclinge, delight the ears? For whereas Paul, saith that the treasure of the Gospel is bestowed in earthen vessels, to the intent the power of God may more clearly appear in the weakness of men, it agreeth very well to our present purpose. Thus much I may lawfully take upon me to say: that there are no disputations of the Philosophers so subtle, which are able more strongly to persuade: no thunderings of the Orators, that are able more vehemently to move affections: than is the simple & rude style of the scripture. For who seeth not, how by the wonderful providence of God it is so provided, the in a base kind of speaking, the effectual working of the spirit should nakedly much better show itself. They will needs have their ears delighted with the sweetness of Eloquence: But God who formed man's tongue, will stammer with us. Howbeit in his stammering he thundereth: and beareth himself with as halt & stately a gravity, to subdue men's minds, as if the cunningest of all Orators, should out of the treasury of his art, put forth of his best stuff, what so ever he had there in store. This way Paul teacheth spiritual things to be applied to spiritual things: and we ourselves do clearly see, how mighty, God's plain and simple truth is of itself. Men are then to stately, if for so small a matter as this is, they disdain to Read the Scriptures, or think the authority of the heavenly doctrine, to be therefore of less importance. But let us suffer than to have still their own delight. And as for our own selves, if with the ears of our heart we hearken to God when he speaketh, the rude & unpainted speech shall so little offend us, that it shall rather lift us up to consider the majesty of the spirit, appearing in the same. For so are the treasures of wisdom to be digged up, which Paul admonisheth us to be hidden in Christ. And hereof (if any man will) he may find somewhat in the first chapter of mine Institutions, where I dispute of the authority of the Scripture.  
Now, to the intent we may proceed to the curing of Offences of this sort, is it meet I should frame a new proving from point to point, of the opinions which are not delightful to man's reason? In good faith that were an endless matter, seeing those things may be fetched both out of mine and out of other mens travels. And besides that, it were an unprofitable labour, to allege the testimonies of the Scriptures for this purpose. For what shall it avail me to declare the divinity of Christ plainly out of the Scripture, to such kind of men. verily they will boldly reject what so ever I shall bring. Yea rather this is a cause why they reject all the whole Scripture, by reason that in their opinion, it seemeth to be an absurdity, as often as they meet with any thing that liketh them not. And therefore they seem then most wise in their own conceits, when they laugh our simplicity to scorn, in that by assured faith we embrace those things, which not only want proof to the outward senses, but are also to man's judgement incredible. What idiot (say they) would suffer himself to be persuaded, where he seeth no reason to lead him. To foolish were I, if I would stand in contention with them, by such reasons as the sharpness of man's wit attaineth too. For whereas we believe that Christ was manifested to be God in the flesh: Paul confesseth the same to be a mystery, far removed from all perceiverance of man. What then if they would object unto us that it were an absurdity, and that we out of hand did readily wash our hands of it, in such sort that they should be compelled to stand dumb, unless they would impudently bark against us: yet could I not bring to pass, but that they would count us more dull-headed than any idiots, that would hang only upon the bare Scriptures, in the debating of so weighty matters. Wherefore I will turn me to those that are tempted with such kind of stumbling blocks, but are nevertheless as yet curable.  
Unto such I will minister none other Medicine, than that which Paul hath prescribed, namely that they learn to be foolish to the worldward, to the intent they may be able to conceive the heavenly wisdom. We mean not by this foolishness, that men should have their wits altogether dulled or amazed, neither do we bid, that such as are learned in liberal sciences, should cast away the knowledge of them: or that such as are endued with handsomeness of wit, should become brutish, as though he could not be a Christian unless he were liker a beast than a man. The Christian profession requireth us to be children, not in understanding, but in malice. Howbeit lest any man should bring into the school of Christ, an affiance either in his own wit, or in his own learning: lest any man either swelling in pride, or overcome with loathsomeness, should by and by put from him that which is laid before him, before he have thoroughly tasted of it, if we do but offer ourselves willing to be taught, we shall find here no let at all. But they that are wise (I say in their own conceits only) to them their own pride is cause of falling. And why so? Because the son of God hath so much abased himself, as to become thy brother, and join his eternal Godhead to thy mortal flesh, shall that be a let to thee, that thou shouldest not come unto him? wilt thou withdraw thyself the further from God, because from his unmeasurable height he hath humbled himself to come down to thee? what if he should call thee up into the height of heaven, whereto there is no access for thee of thyself? how couldst thou make way to him so far of, that art offended at him being so near hand? But thou sayest, it is a monstrous thing to thee, when thou hearest that God is become mortal. And what other thing is that else, than that God being immortal dwelled in our mortal flesh? For the matter itself crieth out, that this thing was not in vain preached of john, how there was seen in him such glory, both as was meet for the Son of God, & also as showed no dark token of his own Godhead: unless it were thy pleasure to devise monsters, thou couldst surely find no monsters here. Our faith hath, that God took upon him a body subject to death. Here thou hearest a Mystery which thou oughtest to honour, and not a tale to scoff at: nor a Monster to starcle at. Rather impute it to thine own unthankfulness, that thy wondering at so inestimable a grace, swalloweth not up all thoughts repugnant unto it. I know these things are spoken in vain unto many. Neither is it hidden from me, what a laughing they make at us, because we seek for life in the death of Christ, grace in his curse, and righteousness in his condemnation. verily (say they) so floweth cold water out of a burning furnace, & light springeth so out of darkness. And hereupon they conclude: that nothing is more foolish than we, which hope for life at a dead man's hand, which ask forgiveness of a condemned person, which fetch the grace of God out of one that was cursed, & fly for refuge to the Cross, as to the only author of everlasting salvation. And therewithal laughing at our simplicity, they think themselves very sharpewitted. But I say, they want the thing which is chiefest in true wisdom: that is to wit, the feeling of the conscience. For what manner of wisdom, what manner of Reason, what manner of judgement is it, where the conscience is dulled? But whereof cometh all this, that they should so abhor the principels of Christian Religion? but that the Devil hath altogether so sotted them, that they are touched with no fear of God's judgement, nor conscience of sin? I said a little before, that there was none other way for us to come to the wisdom of God, than by becoming fools to the world. But of this humbleness, like as of all the rest of our Religion, the foundation is conscience and the fear of the Lord: the which being taken away, in vain thou endeavourest to make up the building. Therefore, who so ever will easily vanquish all the kinds of Offences by me mentioned, let him no more but enter deeply into himself. For assoon as he shall acknowledge his own wretchedness, the way as well for him unto Christ, as for Christ unto him, shall by and by be paved & made level. The voice of the Prophet crieth, prepare ye the ways of the Lord. And what other thing is meant by preparing of this way? but that men knowing in how great distress they were, should begin to long after Christ, whom heretofore they loathed standing in their own conceit. By the same means also we prepare us a way unto Christ: yea rather, that same godly longing of ours, shallbe to us in steed of horses & ships, to carry us safely over all lets. For like as to the attaining of the higher sciences, is requisite a fine & well furnished wit, so to this heavenly Philosophy, is requisite a subdued mind. For what taste can there be, where as is lothinge? what access can there be, where the heart is enclosed & locked up with yronly hardness? In vain therefore shalt thou talk of Christ, saving unto such as being unfeignedly humbled, do feel how great need they have of a redeemer, by whose benefit they may escape the destruction of eternal death. As many therefore as will not wilfully be deceived and so perish, let them learn to begin with this lesson, to know that they have to do with God, to whom they must once give an account: Let them also set before their eyes that judgement seat which maketh even the Angels to tremble. Let them think that the Devil is hard at hand to accuse them. Let them hearken to their own conscience bearing witness against them. Let them not harden their hearts against the pricks of sin, & then there shallbe no danger for them at all, of finding any thing to be ashamed at in the death of Christ, or to scare them from him with the slander of his cross, or finally to withdraw themselves from him for any let. Of this thing ye may behold a very goodly image in the woman of Samaria. Who as long as Christ disputed with her of the mystical drawing of the water of life, was pleasantly disposed to prattle with him & to overthwart him, & was prettily bold to dally & jest with him: but assoon as he had ones touched her conscience, by casting her in the teeth with her whoredom, by & by forgetting her merry conceits, she reverently acknowledged him for a Prophet, whom newly before, she sticked not to disquiet with her taunts. Therefore whosoever is offended by Christ, for joining his Godhead in one person with the Manhood, or whosoever thinketh it an absurd thing, to seek life at him that was dead, and to call the cursed Cross the wellspring of all grace and salvation, let us assure ourselves, that they are therefore offended, because that being utterly void of the fear of God, they have no taste at all of the spiritual doctrine. Wherefore let not their astonishment be a stumbling block to us, but rather let us be carried from the humane nature of Christ, to the glory of his Godhead, which may turn all curious questions into admiration: let us de directed from the death of Christ, to his glorious Resurrection, which may wipe away all the slander of his Cross: let us pass from the weakness of the flesh to the pour of the Spirit, which may swallow up all foolish thoughts. Sure it is that Paul was endued with such an understanding, when he said thus: I am not ashamed of the Gospel of Christ, for it is the power of God to the salvation of them that believe. For by these words he meaneth that none are ashamed of the Gospel, but such as take not hold of the healthful power thereof: moreover he declareth by and by after, that it cannot otherwise be taken hold of, than when the wrath of God is made manifest to our destruction. Who can now marvel, that meat hath no favour with them, that have no taste? For who so ever is so astonished, the he sleepeth sound being touched with no revelation of the wrath of God, he differeth nothing in the acknowledging of Christ, from such as in discerning of savours, have their taste taken from them. As for such men, we are not wont to pass so much of them, that any of us would therefore loath our meat, because they refuse it. But this kind of Offence, which riseth likewise out of the doctrine, is more violent and more common: because that whereas of Nature we like well of ourselves, and would have all our own things to be had in high estimation: we find nothing left unto us there, saving utter poverty of all good things. For there all the wisdom of men is condemned of folly, and their righteousness & virtue is brought to a thing of nought. Now this thing seemeth so intolerable to our proud flesh, that for very spite they gnash their teeth, as many as have not learned to deny themselves. For men are ever desirous to keep somewhat of their own: & albeit that in some behalf, they give place to God against their wills, yet they can by no means abide, that all should be taken from them at once. At the beginning they seem very wise: they are puffed up with trust in their own power: & they like well of their own righteousness. afterward being admonished by God: & partly also convicted by experience, they find that their wisdom stackereth, and that their power and righteousness halteth. And yet they cannot by any means be persuaded to believe, that they are utterly destitute of all wisdom & righteousness. And what other thing is this, than as it were by composition to part stake with God? Now the Gospel pronounceth that light which we imagine ourselves to have, to be utter darkness: and it in such sort leaveth unto us no drop at all of righteousness, that is pronounceth it to be stinking filthiness before God, what so ever we bring of ourselves. Hereat the worldly wisemen begin to chause, & the hypocrites become mad. And this was the chief cause, why at the beginning of Christ's kingdom, all the sects of the Philosophers, together with all the politic governors, did set themselves so earnestly against the Gospel. For they might not endure to have their own wisdom defaced, which they themselves honoured as an Idol, & for the which they knew themselves to be had in great reputation. Would God the ancient Doctors had made less courtesy to offend such kind of men. For while they studied to make medicines to assuage their malady, they left unto us a waterish and unkindly piece of divinity. Origen, Tertullian, Cyprian, basil, chrysostom, and the rest of that order, would never have spoken so of their own free motion: but whiles they sought a mitigation to appease the worldly wisemen, or to avoid their displeasure, they confounded heaven and earth together. To bring man altogether under foot, was a hateful thing, & repugnant to common reason: & therefore they seek a mitigation approaching nearer to the fleshly understanding: but in the mean time, the pureness of the doctrine is profaned. Nothing then had been better, than to have crushed the bile hard, to the intent judgement might be given by the filthiness of the matter. But nothing is more evident, than that men have always been stirred up with outrageous pride, to make ado against the Gospel. The same cause also moved the jews to that beastly rage, wherewith the Evangelists, & specially Luke and Paul, do witness them to have been carried. For they strove in defence of their righteousness, which was nothing else than smoke, and yet it seemed to them more precious than Christ. Both of them ran with might and main to assault the Gospel: but the jews ran more furiously: whereby it might manifestly appear, that nothing is more spiteful than the Hypocrites. Of this Offence Christ himself speaketh generally: when he saith, that the children of this world do hate the light of the Gospel, lest their evil works should appear. For were the Gospel put away, then as though the light were clearly quenched, the deceitful and transitory wisdom of the flesh shineth in darkness, and reigneth like a Prince: and counterfeit holiness spreadeth her wings proudly every way about her. But assoon as Christ the only Son of righteousness, with the brightness of his Gospel showeth himself, those things which heretofore occupied the chief room of honour, do not only vanish away, but are as little set by as dung. This verily is the ground of all their grief: This is that stumbling block, whereof Paul speaketh in another place, that going about to establish their own righteousness, they have not been subject to the righteousness of God. Which thing also we see this day by experience. For ye shall see few that are puffed up with the persuasion of their own righteousness, but they be obstinate enemies of the truth. As for the Hypocrites, they rage against it like mad dogs, even to the death. And what other cause had Bunell to turn from the Gospel, but that being a man borne to ostentation, and standing to much in his own conceit, he could ill abide to be made fellowlike with his inferiors? This one man I have named for examples sake, would God he had not many like unto him. But what is there for us to do? Let us suffer them to fall against the stumbling stone, that the like may happen to them, that happened in times passed to the jews: while they endeavour to stablish their own righteousness (saith S. Paul) they are exempted from the righteousness of God, and so it cometh to pass, that they perish in their own blindness. Let us, I say, offer ourselves empty and naked unto Christ willingly, to the intent he may fill us with his goodness, and cloth us with his glory, & then shall this kind of stumbling block be abolished.  
But I should take in hand as it were to lad out the Sea, if I would search out and rehearse in order, all causes of Offences, which wretched men make to themselves out of the doctrine of the Scripture, to their own destruction. For they stumble, not only through rashness when they meet with any difficult thing, but they make their vagaries wilfully and of set purpose through all the rough places, as though they had none other pleasure, but to weary their wit about crabbed questions. What so ever hath any likelihood of absurdity be it never so little, that gather they busily and sift it narrowly, lest they should seem over light of credit. Also if there be any likelihood of disagreement & contrariety, as there seemeth to be in many places of Scripture, that catch they hold on greedily, and heaping together all such manner of testimonies, they make a boasting of their own sharp wit. This kind of men are troubled with a disease almost incurable. For whereas they are ashamed to be ignorant in any thing, yet may they find in their hearts to learn nothing. But forasmuch as with their bragging they many time's wound the consciences of the simple, & such as otherwise would be apt enough to be taught, it is needful to touch this part of offending lightly in few words: not because they can be removed with few words, against whom a long volume would not fuffise. But first & formest we are all to be warned, that in reading of Scriptures we keep that way, which the spirit of God showeth: which assuredly shallbe plain and level unto such as aspire to Christewarde. Secondly that we covet not to be, or to seem to be witty, in writing knots of questions. Lastly, that we do not by and by cast it up, if we find any thing unknown or dark to us. This is a vice worthy no small rebuke, that the ignorance of many, makes them by and by to burst out into lothinge. But surely he giveth small reverence unto God, which denieth that to be his word, whatsoever his wit doth not reach unto. For what else is this? than to measure Gods infinite wisdom by our small capacity of understanding, which were as much as to measure the whole world with one fingar. But if we grant the Scripture to have proceeded from God, let us not marvel that many things are contained therein, which are far above our capacity. Finally in Godliness, this is the mean & order of being wise: to strive to get right understanding through the obedience of faith.  
Of the Offence that springeth of the sharpness & painfulness of the Cross, and the severity of the doctrine, our Lord speaketh in the Parable, where he likeneth the Gospel unto sowing of corn. For, such as fail when persecution approacheth, he likeneth to the corn that sprang up, but had no root. And those in whom the doctrine is choked with cares of this world, he likened to corn grown up among thorns, which hinder his fruitfulness and ripinge. These kinds of Offences do somewhat differ: howbeit for avoiding tediousness, I comprehend them both under one kind. We hear Christ tell all his Disciples, that every of them must take up his cross. We hear him exhorting them to abide all kind of hatred, dangers, and reproaches for his name's sake: We hear him give warning, that it cannot otherwise come to pass, but that we shallbe hated of the ungodly, and that afflictions must follow us continually in this world. We hear him declaring, that all they are blessed, which suffer persecution for the truths sake. This is the greatest stumbling block that may be to flesh and blood. For of nature, we fear the Cross all of us. And therefore many for this cause do start back, who else would willingly embrace the Son of God, if they could sever him from the Crosse. But whereof cometh this Offence, but of our own tenderness? Christ commandeth us to die with him, that we might be partakers of his life: by accompanying him in his Passions, he is minded to bring us to his glory. It is no unequal condition, if there were any equity in us. But many would fain have Christ, to be a glorious Christ, burying the mention of his Cross, which cannot be. And yet not contented therewith, they lay the fault which is in themselves, upon the pure Doctrine. So in times passed, the Capernaites cried out that the saying of Christ was hard, when the hardness was in themselves and not in the saying: Do we marvel if the Son of God would have his Disciples hearty, and not meycockes and womanlike? Do we marvel if he would have his Antesignes carried by them, and command them to fight under his banner? next cousin unto this disease, is that other whereof I have spoken. For denying of the flesh is so troublesome a thing, that it feareth many from entering into Christ's school, and thrusteth othersome quite out of doors, that were already entered. They will meetly well endure to hear original sin, and the common vices of nature disputed upon: Thet can well find in their hearts, that the grace of God and the benefits of Christ should be set forth with dew praise: but when it cometh to healing of every several man's diseases, because the medicine is sharp, they stubbornly refuse it: so ye may see many, to whom the Gospel was pleasant at the first taste, which think it too too bitter assoon as it hath pricked their consciences. verily, seeing the word of God is a sharp two edged sword, and saying the properties thereof is, not only to reprove and reprehend by outward means, but also to search to the bottom of the heart, to pierce thorough all the mary, to discern between affections and thoughts, and finally to sacrifice the whole man unto God: these folk cannot abide to have their wounds touched: Some desire to have liberty left them to steal: some to get by extortion: some to follow whoredom: and some to haunt riotting and excess. All covet to run the race of their vanity without check. What wonder then is it, if they turn themselves from Christ? But some man will say, this is to show the cause of Offence, but not to take it away. I answer, that the disease was first to be declared, to the intent that remedy might afterward be sought. The niceness of men's minds was to be corrected, rather than clokinges thereof to be sought, which could nothing further us, and yet nourish vice. But it is a high matter. Who denies that? notwithstanding we must strive, and that not by our own strength, but by the strength of Christ: who as he sendeth us out to the battle, so also he furnisheth us with armour and weapon to win victory. O, if we understood what availeth this saying: Blessed are they that suffer persecution for righteousness sake: how easy were it for us to wind ourselves, not only out of this Offence, but also of all other, whatsoever the world and the flesh seek to enforce upon us. Persecution is so troublesome to thee, that thou startest from Christ. And why? Forsooth because thou knowest not what Christ may avail thee. The care of this present world carrieth thee away: and that is because thou hast no taste of the world to come. Covetousness burneth thee: verily because thou knowest not yet, which are the true riches. Thou art drowned with ambition: because undoubtedly thou knowest not to glory in the Lord. Gluttony, fleshly lust, pomp, or other vain delights entice thee to forget thy God: and that cometh to pass, because as yet thou art ignorant of that sweetness, which the Prophet testifieth to be laid up for them that fear God. Finally, it is no marvel though there be few true Christians to be found, because there are few that have learned that Christ is so much worth, that all things else are to be counted as dung. But another place will serve better for exhortations. Here I must so entreat of Offences, that it may appear to whom they ought of right to be imputed. But why do I make such a disputing of every man's private miseries, saying the state of the universal Church doth contain in it far greater occasion of Offence? First, it never shineth with such outward beauty, that the senses of men may discern therein the kingdom of God. secondly, if it happen at any time to grow to some mean state, by and by it is either oppressed with the violence of Tyrants, or it decayeth of the own accord: so that it continueth but a very small time. hereupon it cometh to pass, that in all ages proud men did either despise, or slanderously misreport the true Religion. We see how arrogantly Cicero taunteth the law of God, because the jews had so ill success. By this one man ye may give judgement at all. And to the intent I digress not to far, what is the cause that many at this day abhor the sincere profession of the Gospel? but that they see us to be few in number, and of small authority, and of no power at all: whereas they wonder to see all things contrary on the behalf of our adversaries. And surely as the world goeth now a days, it is no marvel though the state of the Church being so misordered as it is, do fear them away: and that the gloriousness that shineth in our adversaries do dazzle their eyes. But none other do stumble at this Stone, neither doth this stumbling block keep any back, saving such as acknowledge not the kingdom of Christ to be Spiritual. For such unto whom neither the stable wherein Christ was borne, nor the Cross whereon he hung, is a let to worship him as their King: they shall never despise the lowly state of his Church. All men confess in word, and of necessity must confess, that it is most agreeable to reason, that in the form of the Church, as it were in a Glass, should appear the lively Image of Christ. And when Paul reasoneth of the similitude of the head and the members in the sufferance of the Cross, all men agree thereto. When he saith we must all die with Christ, that we may be partakers of his life, no man speaketh against him. When all the whole Scripture compareth this present life to a warfare, and teacheth that it is full of divers sorts of conflicts, they consent that all this is true and right: and therefore the name of the Militant Church is so commonly known, that ye shall hear it even in children's mouths. But assoon as it cometh to the pith of the matter, as though they had forgotten all things, they shun the image of Christ, as it were some monster that they never heard of. Howbeit, if their longing should be granted them, that the Church should by all means enjoy prosperity, that it should flourish in wealth and power, that it should have continual peace, and finally that it should want nothing that might make the state thereof most fortunate and happy, should it not appear to be an earthly kingdom? And then the Spiritual kingdom of Christ were to be sought for else where. Or rather the Church should be utterly separated from the head. But let us remember, that the outward show of the Church is so contemptible, to the intent her beauty should shine inwardly: & that it wavereth so on earth, to the intent it should have a steadfast seat in Heaven: and that it lieth so torn and ruinous before the world, to the intent it should stand sound and flourish before God and his Angels: and that it is so miserable in the flesh, to the intent it should the rather have her felicity laid up in the spirit. In this wise when Christ lay despised in the Oxestall, the Angel's song his excellency in the clouds: the Star in Heaven bare witness of his glory: the wisemen perceived his power in a country far of. When he hungered in the desert, when he strove against the illusions of the Devil, when he sweat drops of blood, the Angels again did minister unto him: when he was now ready to be bound, he compelled his enemies to fall backward with the only word of his mouth. When he hung upon the Cross, the Sun by losing his light, showed openly that he was King of the world. The sepulchres opening, confessed him to be Lord of life and death. Now if we see Christ through the despightes of the wicked, proudly dealt with all in his body, oppressed with cruel Tyranny, made a laughing stock, drawn violently hither and thither, none of these things as unaccustomed ought to abash us: but rather we ought to call to mind, that the Church was ordained for this purpose, that it should continually go a warfare under the Cross, as long as it wandereth in this world.  
But if we were handsome and indifferent interpreters of the works of God, the thing whereat we take occasion to be offended, should be the best comfort for us that could be. For whereas the state of the Church is for the most part miserable, and always unstable, or rather for asmuch as it is continually tossed with divers storms as it were in a rough sea: first the Lord giveth an evident token of his wonderful providence: and secondly it is a profitable and as much necessary exercise, for the trial of our faith and patience. If the Church were so founded, and altogether fortified, that it might stay upon the own power, it should differ nothing from an earthly kingdom: neither would any man doubt that it were governed by man's policy, if it had stood all at one ordinary stay unto this day. But when we see that through (as it were) innumerable deaths, it hath nevertheless continued alive so many hundred years, it can none otherwise be, but we must needs gather, that it was preserved by the power of God. This great power of God, other circumstances do make more manifest: in that when it was assaulted on all sides with deadly dangers, wherewith oftentimes it might have been overwhelmed, maugre well-near the whole world which wrought the worst it could against it, it always scaped as it had been from shipwreck. I say nothing herein which any man may not easily acknowledge in himself, who so ever will set before his eyes the Histories of all times. This is an old complaint of the Church, that it hath been assaulted oftentimes from her youth up, and hath had the ungodly her utter enemies: that they have ploughed upon her back, and drawn long furrows upon her. By this voice, the spirit of God would raise up the godly sort, that lie groaning under most grievous miseries, to the intent that running through all degrees of ages from the beginning of the world, they should know that the Church hath always overcome by sufferance. Heruppon ought we to set our minds continually: to the intent that if at any time the present state of our time do trouble us, the remembrance of those things which our fathers have suffered in time past, may refresh us. And therefore it shallbe expedient, to have a description of all times gathered together, to the intent that every one of us may from thence set before our eyes, examples meet to assuage our miseries, as often as the race and need shall require.  
Howbeit ere I proceed any further, it is needful to note whereupon so many and so sundry changes whereby the Church of God is oftentimes turned and as it were whéeled about, do arise. The knowledge of this thing is not to be fetched from far & obscure conjectures, seeing the continual starting of men from God, hath broken the course of his grace, which otherwise had been continual: which thing ye may understand almost from the beginning of the world. When Moses speaketh of Seth and his son Enos, it is there recited that at the same time, the name of God was begun to be called upon. Whereby we understand, that the true worshipping of God, (which in the cursed offspring of Cain was in manner utterly decayed) was restored anew again, that it might thrive & flourish in the world. Scarce eight generations passed, when all the posterity of them whom God had segregated to himself for his own children, had thrown themselves in such wise into all kind of wickedness, that with themselves they destroyed by flood of water, all the whole world defiled with their abominations. At such time as the Church was brought to eight persons, it seemed then at leastwise so purged, that the little seed which remained, should of itself bring forth nothing but pure holiness. And yet anon after, it diminished almost by the fourth part. The posterity of japhet also, within a while after fléeted away. There remained no more but the household of Sem, the which itself ere it was any long time, grew out of kind also: so that God did worthily exclude from him a great part of it. When the Offspring of Abraham, being by wonderful power brought out of Egypt, had passed the red Sea, and was going toward the land of promiss, who would not of lucky beginnings have judged that there should have ensued a continuance of a happy state? notwithstanding, even the very same, in whose deliverance God had showed so manifest a proof of his power, made no end of sinning, until such time as by horrible means, they were all destroyed in the wilderness. At length the children of them took possession of the said land: but yet such a possession, as well near in six hundred years after, had no stability, because they themselves through their own falseness and unconstancy, did eftsoons trouble it. Nevertheless the Lord did divers times restore them to a tolerable order. All the which notwithstanding, neither the remembrance of their first deliverance, nor the rod that was laid upon them, so oftentimes to chasten them, nor the present feeling of punishments, nor the often pardoning of them, could keep them in awe, but that by shaking of the yoke of God, they procured new mischiefs to themselves. Moses' had told them before how it would come to pass, that when they were fat and well fed, they would kick again: but the thing in deed was far worse, what doth the story of the judges rehearse, but continual backeslidinges? Wherefore if any be offended at the sundry shakings, whereunto they see the Church subject in this world, let them cast their eyes upon that Glass, and they shall leave wondering to see them have uncertain abiding upon Earth, who with so great unconstantness of faith do waver before God. After that the Kingdom of David was erected, there seemed a more certain & grounded kind of a state like to continue, to have been established. But that lamentable slaughter of the Pestilence, which by the space of three days after a monstrous manner raged in the world, abated greatly that felicity. By and by after the death of Solomon, the body of the Realm was divided, and the torn members ceased not afterward to bite one another. And moreover both Kingdoms were miserably turmoiled by foreign wars. Shall we say their destiny drane them thereunto? Nay rather they themselves through their sins enforced and hastened the vengeance of God. For even wherein they seemed most innocent, namely while David goeth through with numbering of them, because it was the peculiar fault of one man: yet the holy History saith plainly that God was wroth with them all. At length followed that great conversion little differing from utter destruction, when all the whole Nation was led captive to Babylon. But surely if their own desperate stubbornness had not driven them headlongs, they had never come to this point of misery. Their return after threescore and ten years, was unto them another birth. notwithstanding, as soon as they were returned home, straight ways forgetting so great a benefit, they degenerate again into sundry kinds of naughtiness. Some defiled themselves with Heathen marriages: some (to unworthily to speak of) defrauded God of his tenths and first fruits. Other some setting light, and neglecting the building of the Temple, were wholly occupied in making gay houses, & bestowed excessive costs thereabout. This was too to foul an unthankfulness, and such a one as every man must confess ought not to scape unpunished. And therefore, that they enjoyed not tranquillity and prosperous fortune any long time together, they themselves are in the fault. Now since the time that Christ the author of peace and of all good things showed himself to the world, men might assuredly have felt how certain and well founded the felicity of his eternal Kingdom is, if they would have suffered him to rest among them. But the world was never shaken with more cruel tempests of war, nor never drowned in so manifold & deep a sink of evils. The cause whereof is not hidden in such darkness, but that by searching it may easily be found out. At the time that Christ was borne, there was peace and singular quietness everywhere. Forty years after, or thereabouts, his Gospel was spread through divers coasts of the world. After it was published far and near, suddenly as though fortune had changed her copy, things began to be on a turmoil everywhere. And whereof came so sudden alteration, but that God for the contempt and refusal of his Gospel, how much the sooner, so much also the more manifestly, revenged so great unthankfulness. Therefore, when lewd men charged the name of Christ with whatsoever evil happened in those days, it was an easy matter for the godly teachers of the Church, to disprove their so trifling slanders. And why not? For when Kings and their people had despised the peace which God offered them, was it not right and reason, that they should be set together by the ears, that one of them might wound another to the death? And what can continue in order among them, who refuse to submit themselves to God? I speak not only of the open enemies, which have wilfully strived against the wholesome doctrine of Godliness, but also of them that have professed themselves Christians, how coldly and disdainfully many of them, and with how false dissimulation othersome have kissed Christ. Such as are offended at the examples of God's severity in this behalf, would be as ready to find fault with him, if he should hold his hand. But unless it grieve us to open our eyes, to whomsoever God at any time manifested himself, we shall see that they only were the let that their own felicity was not placed in saulftie to endure a long time and of great continuance: and that they became miserable through no other means, save their own fault. We know that jerusalem was the Fountain from whence Salvation flowed into the uttermost bounds of the Earth. All the sayings of the Prophets had promised to it full instrauration at the coming of Christ. Nevertheless it fell out far otherwise. For whereas it retained scarce a thin shadow of the ancient worthiness, it not only within a while after lost that that remained, but was utterly cast down also and made a waste wilderness. What is the reason that no man traveleth in seeking the cause of so monstrous a ruin, but that the desperate wickedness of that nation, doth openly cry out that the same was the cause thereof? Rome was never plagued with so many cruel slaughters in so short a time, as it hath been since the Gospel came thither. How came it to pass that the kingdom of Christ could have no steadfast continuance in that City, wherein the lawless lust of the commonalty had borne swinge so long time? wherein wicked parttakinges had reigned? and at length also intolerable Tyrants had borne authority? Undoubtedly because that when God brought the Medicine of his Gospel thither, as the uttermost remedy against so many deadly diseases, they like persons that had sworn their own destruction, proudly rejecting it, ceased not to fall from worse to worse. The very self same thing, we may mark in this our age. Within these few years when the Church being as it were new borne again, had had a glorious beginning, we saw it soon after slide down and carried back again. Howbeit before the Lord laid this punishment upon us, we saw the Gospel divers and sundry ways everywhere filthily abused: in so much that the sudden turning up of things that happened, is not so greatly to be wondered at, as Gods long sufferance in bearing with the prodigious wickedness of our time. Among so many thousand men as to outward appearance had very gladly denied the Pope, and professed themselves Gospelers: how few I beseech you, fell to amendment of their vices? Nay rather what did the greater part pretend, but that when the yoke of superstition was shaken of, they might more licentiously give themselves to all carnal liberty? Albeit therefore that they confessed the doctrine of the Gospel to be true, yet where was there one among a number, that submitted his neck under the awe thereof? Was not this as much in effect, as to tread under foot the inestimable treasure of our Salvation? And surely the sharpness of the punishment that ensued so wicked a contempt, ought rather to put us in remembrance of the preciousness thereof, than to engender in our minds absurd opinions of the casual afflictions of the Church. But rather it is to be wondered at, considering our so great unthankfulness, that any part of the work remaineth which God hath begun.  
Now will I return to my purpose, from whence I have by little and little made digression: That God is hereby better known to be the keeper of this Church, because it hath always been miserably vexed, than if it had flourished among the greatest commodities, in peaceable joy and tranquillity. At such time as the name of God was begun to be called upon in the household of Seth, (as Moses declareth) no doubt but the Offspring of Cain, like as they were more in number and bolder in all mischief, so also they vaunted themselves over proudly against them, being both few and given to meekness. How then could the Lambs have any while continued safe among the wolves, if they had not been shielded with the helping hand of God? afterward also, continually from time to time, as the wicked sort grew in malice, so grew they in power & ability to hurt: shall we say they stood by man's power & policy, who lived like persons overwhelmed among so many outrageous beasts? unless peradventure any man will surmise, that the Giants were of modesty restrained from doing harm to the godly that were in their danger, of whom they knew themselves abhorred, as an adulterous offspring. At length remained but one man with a small household, who being commanded by the Lord to build the Ark, by the space of a hundred and twenty years together, provoked against himself the raging madness of them, that were altogether out of their wits against God. For in seeking a new kind of Sanctuary to save his own life, he threatened destruction openly to them all. How often (may we think) that he, being provoked with their railing and lewd behaviour, did earnestly stand in contention with them on the behalf of God's righteousness? now in such a number of cruel enemies, must he not have stand to the hazard of as many deaths, unless he had been delivered by the hand of God? Reckon hereunto that if he had not been sustained by the power of God, he had of himself a thousand times every year come to nothing. afterward ensueth a greater and more heavenly miracle in the Ark, that being deprived of sky and air, he found life no where but as it were in the grave: he had not where to draw the breath of life, but where it was unlike but he should be stifled to death: and finally that he could not otherwise abide in the world alive, except he departed out of the world. When God had after a sort renewed the world, now putting up the head out of the flood, there followed within a while after a greater and more noisome flood of ungodliness, which overwhelmed all Nations. Neither was this of ten months: but raging a long continuance of years, it gathered such strength, that the very household of Sem the holy treasure-house of God, had like to have been swallowed up, but that Melchisedecke with a few other retaining the pure worshipping of God, stood upright and not deceived among innumerable waves: which was the only way for him to swim to land. God to the intent to save Abraham, was fain to lead him out of the deep whorlepoole of Idolatry. Moreover being brought into the land which was appointed for his inheritance, he so wandered in it, that one while he was driven to make contention for water, and another while he was feign to remove otherwhere for the famine. In the Courts of two Kings, he could find none other shift to avoid the danger of death, than by setting as it were to the spoil, his own wife more dear to him than his life. The same, and also more sharp troubles, did his Son and his sons Son endure daily among cruel and savage people, as it were among wild beasts, not without peril of their lives. Certainly he must be worse than stark blind, that doth not plainly behold the hand of God, in the defence of their welfare. And it is not without cause, that David giveth a singular commendation to this aid of God, whereby they were in faulfgarde: when he saith, that Kings were forbidden to hurt the lords anointed, or to trouble his Prophets. They were few in number: they were aliens and unknown men: they wandered like Pilgrims from place to place, they were environed round about with false-hearted and outrageous people: they had no moment of time free from some new kind of danger. I confess this was a disdainful sight for proud men, and almost shameful to. How be it as I said before, In this disdainfulness as it had been in a Glass, did better appear Gods extraordinary defending his Church. Yea rather it is more evidently to be seen, that the Church hath not been saved out of one blood only, but that it hath also nevertheless continued many ages, floating from time to time in continual waves of evils.  
Anon after followed the bondage in Egypt, which had smally differed from an universal shipwreck, but that God put too his helping hand in time. I will omit the reproach & over grievous burdens that were laid upon them, in that they were kept like slaves to most vile and filthy works: and that they were oppressed with such excessive miseries, that they had much ado to take breath. But when Pharaoh had commanded all that issue male to be utterly destroyed, who would not have said that the matter lay a bleeding? The Midwives lied, to the intent they would not become furtherers of the kings cruelty. Finally Moses himself who afterward should be the deliverer of the people, was put in a wicker basket, and cast at the bank of the river. The welfare of the whole Nation lay in despair, and the very name of them seemed to be utterly blotted out. How wonderful then shall we judge this miracle of God, that they which might have been ten times consumed, do not only remain safe, but also do accomplish those incredible proceedings whereof Moses maketh report. But here the lewdness of man showeth itself to malicious, in regarding the works of God. For if they hear of any thing greater than they can conceive, done by God for the help of his Church, they reject it as a Fable. What so ever is common and otherwise customable, they despise it, affirming it either to have happened by chance, or at leastwise to have been brought to pass by man's power and policy. If the state of the Church be less prosperous & joyful than they look for, by & by they take occasion thereat to be offended. And therefore because Moses reporteth that the grievous and slavish work of brickemakinge was laid upon the wretched jews as it had been upon brute beasts: that their issue male was from the mother's womb delivered, cruelly called for to be slain to death: that they fled privily away by 〈◊〉 out of order with jewels that they had borrowed, like a sort of rascals: all this seemeth unto many an uncomely thing and against the honour of the Church. Yea whereas he reporteth jacob and his household to have been courteously entertained of Pharaoh, and that he was gently used, and placed in the best pasture country, they impute it wholly to good fortune, whereas the same one household is said to have grown to a great people ere it was any long time after: whereas the same Moses declareth, that so many Miracles were wrought by God, for the deliverance of the outcast and forlorn Israelites: because it was more than could be believed they scoff at it as a feigned thing. To the intent therefore we may bring pure minds to the considering of Gods works, we must first purge them of this lewdness borne and bred in them of Nature.  
Lest I may seem to frame an history, (which is no part of my present purpose) it sufficeth me lightly, & as it were by the way to touch the examples of God's providence in preserving his Church, which are worthy to be decked and set out with glorious enditinge. Albeit (to say the truth) the order of this work, suffereth me not to touch the tenth part of them, neither is it a matter so greatly requisite: so be it that the Readers may by these few know this one thing which I intend: namely that how much the Church was more oppressed under the Cross, so much the more notable was the power of God in lifting it up. From the first entering of the people into the land of Chanaan, their own unbelief was the only let why they possessed it not free from enemies and in quietness. afterward it was assaulted with continual invasions of enemies. Furthermore, when their power was decayed and brought under foot, it lay open to the spoil and to be wasted. Moreover it oftentimes changed masters, which nevertheless conspired all in one, who might make most havoc of it. In so much that it may be a wonder how in so many and so cruel destructions hanging over it, it remained undestroyed. Surely after the Ark of the Lord was taken, there was not an inch breadth between it and utter despair: it was scourged with an exceeding great slaughter: almost all the flower of their manhood perished: being scattered and dispersed, they minded nothing in the world but weeping and lamenting. Howbeit, while, for the grievousness of their evils, they sought not any remedy, first was given them a little breathing time: afterward upon the sudden beyond all hope or expectation, help shone upon them from Heaven. At such time as Saul was slain, the like destruction hung over their heads, when David in the twinclinge of an eye restored things decayed. If continual success of peace and prosperity had followed them, the rare felicity of that people might have been set out with greater commendations, but so many helps which God wonderfully sent them, could not so well have been known. Afterward when ten Tribes had rend themselves from the body, such a break, specially among many enemies lying continually in the wind, to hurt them whensoever occasion served, seemed to threaten present destruction. Anon after the Israelites degenerated into strange customs, and for the same cause they were after a sort banished from the household of God: as for the remnant which is counted the Church of God, no man would think it should stand long. And surely that people was oftentimes brought to such an afterdeale, that being passed all hope of recovery, it stood in a maze looking for utter destruction. In the time of Achaz when two most puissant Kings assailed even Jerusalem itself, all the Country was turmoiled, as it had been burning with two fires at ones. Achaz being beside himself for fear, was like enough to have been confounded at the first assault of his enemies. But suddenly without man's help that great fire was quenched and the smoke allayed. Did not (think you) the glory of God show itself with full blaze in this deliverance? At what time Seanacherih had invaded the kingdom destitute of defence, he furiously set upon the fearful City, nothing furnished to make resistance: Ezechias the King was in manner like a prisoner, there was no way to escape out, there was no help within, there was no succour to come from else where: now, while the enemy vaunting himself over arrogantly is drawn another way, doth not this so sudden alteration contrary to all hope, show that it is true which was spoken before by the Prophet Esay? that God had in a readiness a way either to tame that cruel beast, or to hold him short? But whereas anon after puffed up with a new victory he returneth again, the Lord showed another manner of proof than this of his grace and power in raising the siege. For he calleth him not from thence by men, either withstandeth his assaults, and cutteth of his attempts in the mids by ordinary means: But with such a slaughter as never was heard of by the hand of an Angel, taking his army from him in one night, he driveth him naked & despoiled by shameful flight far out of jewrie, which he held with a great Host like a conqueror. Assuredly this one deed is a sufficient example, that nothing sometime is more expedient, than that the Church should be pinched with utter distress, that it may learn to thank the wonderful power of God for her safe deliverance. And double unthankful were we, if we put a veil wilfully before our faces, to blemish the sight of God's favour toward his Church, when as God himself setteth a clear mirror thereof before our eyes.  
Now there cannot almost any deformity of the Church be feigned so ugly to the sight of the world, as the banishment of Babylon. The cruel sacking of all things, the foul destroying & wasting of the Country, the casting down and defacing of the City by fire and fury of the enemy, the horrible overthrow of the Temple, the unworthy spoiling of the holy furniture thereof, how great liberty of vaunting might they give to the enemies? And the things that I have now reckoned, do show how arrogantly the Chaldees behaved themselves. By all likelihood the worshipping of God was everywhere railed and scoffed at in all men's mouths. Howbeit these things were but as certain preparatives. The people being led to Babylon, was like a dead carcase as it were laid into the grave: saving that this difference there was, that the torn members were scattered asunder, least they should grow together again. There was no house of God any more, there was no Sanctuary, no inkling of God's service, no solemn assemblies, no nor so much as the name of a Church. And to the intent there should want no spite that might be devised, the holy vessels were set out for a show in their proud and unpure feasts. Yea and the cruelty was so outrageous, that it became treason to call upon God. But this so excessive heaping together of all mischiefs, maketh the power of God to appear more manifest in restoring the welfare of his people. First of all, in that Daniel and his fellows were from bondage advanced to such pre-eminence, as hath seldom been seen, to the intent they might somewhat relieve their miserable oppressed brethren: It is by this example apparent, that the Church even when it seemeth utterly abandoned, is nevertheless cared for of God. In that the three holy men which were cast into the furnace, scaped safe and sound again out, there appeared a token very worthy to be had in remembrance, of the deliverance of the people, which shortly after should ensue. As for the returning itself of the people, it was no less to be wondered at, than a certain rising again from death which had never been heard of: so that the faithful might justly boast in the Psalm, how they were at that time like men in a dream. Now, in that saulfe-conduct is given by the King, that the Temple is builded again at the kings cost, that men were forbidden to do the jews wrong by proclamations under grievous penalties, we may be ashamed not to acknowledge God the author of these things, seeing they were miracles to so many unbelievers. It is not to be said how much the consideration hereof may avail to the furtherance & increase of our Faith. Whereby is convinced the unthankfulness of them, that in so well ordered a Theatre of the glory of God, do make to themselves a stumblingblocks to pitch upon. Moreover at their return into their country, suddenly they were increased by wonderful means, as well in number of men as also in Riches. This also is no obscure miracle of God's power, specially forasmuch as their enemies gave them no respite to recover. For we know they were besieged with so many enemylike hosts, as there were nations bordering round about them. But to the intent that under the Cross the extraordinary defence of God might shine the brighter, within a while after they were so trodden underfoot and forworn with continual mischiefs one in another's neck, that their utter destruction was apparent. Under the Empire of the Persians, albeit that their state was tolerable, yet notwithstanding like sheep appointed to the slaughter, they were now and then at the point to go to the shambles. Lest Alexander should power out his outrageous wrath upon them, he was restrained by warning from Heaven. But when he was dead, & the Kings of Syrie and Egipte, like savage beasts burning in madness tore one another a pieces, and that there was no end of their outrage and cruelty one against another, who would have hoped that a nation lying in the mids between them, & set open to the lust of them both, should have continued long? And surely it could not have stand, being brought underfoot with so many and so great mischances, unless it had had God to keep it, & had been stayed up with his hand. At length under the cursed tyranny of Antiochus, being as it were drowned into a deep whorlepoole, it had not so much as a sparkle more of light in all the whole world. All the country swimmed in innocent blood: Jerusalem was covered with horrible heaps of carcases, as it had been with pavement: In the temple was placed an abominable Idol: The ordinances of God being abolished, the Heathenish & unkindly ceremonies & customs of the Gentiles usurped the sovereignty: all the holy books were thrown into the fire, to the intent that the truth of God should utterly pass out of the remembrance of men. Who durst once open his lips? Nay, whosoever did but sigh for sorrow, and not rather defile himself with traitorous dissimulation, he was forthwith drawn to the Butchery. The Machabies with a handful that they had gathered together of themselves, lurked in caves of mountains, wandering in penury among the wild beasts. notwithstanding, in that in so great an afterdeale, there remained yet a remnant of godly men which should afterward come abroad again, who can say but that they were preserved by the wonderful providence of God. In that the books of Moses & the Prophets escaped unhurt out of those flames, who can impute it to man's keeping? Finally the History of those times doth much more certainly testify unto us the providence of God in defending his Church, than if he had gloriously & stoutly triumphed over all people in the world. Other turmoils also that happened afterward, do set the same thing before our eyes to behold. For although that even to the coming of Christ, sometime by outward wars, sometime by inward discord, and sometime by the wickedness of Barbarous Princes, the jews were continually vexed and racked as it had been upon a wheel: Yet notwithstanding it came to pass through the singular benefit of God, that the Church held her own still among these troublous turnings. Here may come to our remembrance so many holy men, yea and women, who were fain to swallow up the unworthy miseries that I have reckoned. Some that lived till they were very old, were driven of necessity to trace the long and manifold mazes of evils, and at the last to die sorrowfully, when they saw no end of them. Surely these were stumblingblocks that might put them out of the right race, and yet traveling through by faith, they followed constantly their vocation. Now therefore ought their hearty courage to be unto us not only as a waggon to ease us of our weariness, but also in steed of wings wherewith we may fly over the high rocks, and the bushy and cumbersome woods, and also all other steep & rough places. And the joyful falling out of these things, which are witnesses to us of God's faithful carefulness in preserving his Church, if they take not from us all sense of offending, we are more nice and squeamish than we ought to be. Yea rather this kind of lothinge is not tolerable, if in the plain path we through our own lewd imagination, do cast stumblingblocks in our way.  
But if in his old people the misfortunes and calamities of the Church had always this goodness in them, to bring the help of God out of hand with them, and the grevouslyer they were pressed with the Cross, so much the more evidently God showed that the Church was raised by his hand, and upheld when it was raised: we may much more plainly see the same under the reign of Christ. If the Church through continual success in peace had enjoyed a flourishing and pleasant state, since the Gospel began to be published to the world, undoubtedly this had been an usual order after the manner of man, which all men would have passed over in disdain. But saying that against so small and contemned a handful, by and by boiled out the hatred of all nations and all states: seeing the name of a Christian was of long time everywhere so hated and detested, that every minute of an hour it was in all places at the point of destruction: saying cruelty was every where by sundry means executed against all them the durst give never so light & slender an inclinge of Christianity: seeing the whole world conspired to put out the remembrance of them from the earth: and that the Church nevertheless after a sort continued from time to time: here doth appear a certain unwonted power, and a certain secret working, which cannot be expressed. This I say: when the dens of wild beasts in forests and mountains were Christian men's Churches: when they could no where dwell in saulftie, and that they were utterly slandered and hated of all men: who would not have been afraid to have professed the Gospel, except he had been stirred thereto by the spirit of God? And yet from time to time, many, even with strife of set purpose to take upon them such despite, flocked willingly into that miserable & slavish fear. Assoon as any one had professed Christ, he was not only caught to be put to death, but cruel torments were also set before him: there was no pity of sex, there was no pity of age. Was it not more than wonderful, that any were found, which would be Christians of the price? Assoon as any one was taken, he was straightly examined if he had any fellows. If at any time while he was in torments the party that had with others conspired the death of the Tyrant, held his peace, because he would not bewray his fellows, all men wondered at his constancy. In so many provinces, in so many Cities, do not the innumerable examples of keeping promiss to the uttermost, witness that their tongues were governed by God? And whereas in every man severally, yea and oftentimes in weak women too, the whole welfare of the Church lay in jeopardy, surely therein was a notable Miracle, that all had not within a while been utterly rooted out. And yet among so many abatementes, not much unlike to destructions, it ceased not algates to spread further. And that was truly to triumph under the slander of the Crosse. Yea rather he that shall weigh all circumstances indifferently as he ought to do, shall confess that among innumerable deaths, there was a continual race of many resurrections. That thing which for the difficultness thereof might seem incredible to us, if any man would tell us that the like should happen hereafter: Now when the same is come to pass, not only to despise it, but also to count it a thing to be offended at, is not a point of wisdom, but of a malicious wilfulness. Those were in deed the most violent brunts, howbeit, other ages also were not exempted from the same warfare of the Cross, but that they tasted of harder encounters, which would at that time serve God sincerely and faithfully. The Roman Empire had submitted itself to the kingdom of Christ. The Church might seem to be placed in a happy seat of quietness and glory. The barbarous nations also had yielded to the profession of Christ. But in the mean while, Heretics and unbelieving men held the sovereignty, in so much that good & true shepherds being chased by violence (& not without reproach) from their Churches, lived like banished persons in unknown countries: Yea and they had not been suffered to have lived in exile, had they not hidden themselves from the Tyranny of their enemies. In that the Church hath often been left to the violence of so cruel persecutions, in that it hath lain well near overthrown to be froden under foot of the enemies, this is far from any likelihood of worldly dignity. But in that a small number of the Godly, with invincible constancy of faith, hath overcome so great waves of persecutions, that the Church hath out stood all the tyrants and Heretics▪ and left unto posterity the true doctrine of the faith: this is surely a plain witness of the power of God, which excelleth all the glories of the world. So in the present calamity of the Church, there shineth no such dignity as may represent to men's eyes the heavenly kingdom of God: For the utterest enemies thereof oppressing it in very deed, and yet garnishing themselves with the title of it as it were with a spoil, do no less cruelly than proudly tread it under foot. If any man dare be so bold never so little to stir against their wickedness, by and by like terrible tormentors, with fire, sword, and all kind of torments they go nigh to chase the true Church out of the Earth. And if it chance to find any lurking holes, somewhile it is so assaulted with force of arms, another while so vexed with reproaches, & another while so tossed & turmoiled with threatenings, and dreadful attempts: that it representeth nothing less than that kinglike beauty of Christ so greatly commended of the Prophets. But seeing that by this their dreadful threatening, & outrageous cruel dealing, the ungodly cannot so much prevail, but that the Church of God under the lowliness of the Cross standeth steadfastly upright: why do we not in this wonderful preservation of God, willingly embrace his glory? If any skilful man would consider with himself, how many things the wicked sort have practised these thirty years together, to destroy it, he shall be compelled to wonder that it was not a hundred times utterly destroyed. And now, whereas with in these two years it hath been pitifully rend, & the torn pieces thereof are yet almost in the Lion's mouth, although it breaketh the hearts of many, yet the faithful shall in the end perceive, that God doth it to a right good purpose, to the intent he may stretch out his hand more manifestly in delivering it. For we are not wont to acknowledge it to be preserved by him unless he deliver it out of very death.  
Lastly to the furtherance hereof also maketh another reason, namely that it is a thing more than necessary, that wilderness should be tamed and subdued by the discipline of the Crosse. We see how the Church, which in the mids of persecution had flourished with spiritual cheerfulness, hath through to joyful quietness grown out of order. At this day, when the Lord raineth us in with a hard and rough bit, we see how all men in all places almost do wax wanton, and what would they do then if they had free scope to run at rovers? when the profession of the Gospel reigned far & near in Germany, and that as yet the power was unappalled of such as seemed stout in defence of the good case, and that upon confidence thereof this lamentable war was taken in hand, which fell out unluckily in the end: at such time as the hearts of our part were encouraged with great hope, I said upon a time openly, that there was more danger for us in our own victory, than in the victory of our enemies. For there was no misfortune so greatly to be feared, as the Gospel to much triumphant (if I may so term it) which might puff us up with pride. Neither doth it repent me of this saying to this day. For if the Lord had not in time prevented that Heathenish liberty, in process of time the malady would have been almost incurable. Godly doctrine and wholesome admonishments should have been nothing set by. Such as could not abide to admit any mean discipline, would like unruly beasts with violent rage have broken all yoke. So great a blot of slander could not have been wiped from the Gospel, unless they had been compelled by force and affliction to a modesty of living, which heretofore they would not learn of their own accord. Again in this balance God showed how every man was minded. All men vaunted themselves gloriously under shadow of the Gospel. Wicked Hypocrites bore most swinge in many places. But after that this foil was taken, many Princes of great name were by and by out of heart: the noblemen of the common wealth (which was benumbed with fear I cannot tell how,) quailed of their own accord. Here their over womanly feinthartednesse, or rather traitourly cowardness, did openly bewray itself. We have seen in one nation more ungodly and wicked backeslidinges from Christ, within two years space, than the histories of all times and all nations make mention of else where. How unvincible the strength of faith is where the hearts are sustained by the virtue of the spirit, it is made manifest in others. The Heroical haultenesse of heart which the Lord hath set forth to be seen of all ages in one man being vanquished and taken prisoner, would never have been believed but by such trial of the Crosse. Certain other notable examples of the same sort which I could readily rehearse, I pass over for the nonce. But let every man weigh with himself these and innumerable such others. They say that now women are led unto death, to the intent that not only men, but also whole peoples should have the less pardon, who for the gain of a small interest of transitory peace in the world, have not sticked to deny the Son of God the author of eternal life, and to deprive themselves of his heavenly kingdom. Finally, the Lord himself knows best how much those things shall profit them, which now are commonly counted for great evils. It is our duty to take with stout courages what so ever calamities happen, hoping for such issue as is to be wisthed for at the lords hand: and always to ground ourselves upon this point, that how so ever the Church is pressed for a time, our most dear Father which taketh singular care thereof, will never suffer that it be overwhelmed and decay. If Christ must bear rule in the mids of his enemies, (as by the witness of the holy Ghost is testified long ago,) his kingdom cannot be among us without a kind of warfare and continual strife. If we be like sheep, appointed to the slaughter, and that our adversaries burn in woodness like Wolves: Let that precept of the Lord come to our remembrance, that we must possess our souls in patience, until such time as he may make perfect his strength in our weakness. Surely the Apostles were in no happier case, when they cried out boldly, why do the Heathen so furiously rage, and why do the people imagine vain things? We also if we understood what that saying meaneth, to see God in Heaven, whensoever he giveth the ungodly bridle, we being furnished with the same confidence that the Apostles were, shall carelessly laugh all the world to scorn, although they were in harness.  
There follow Offences which the common people believe again to proceed of the doctrine: but in very deed are the proper & natural issue, either of lewdness, or of unskilfulness, or else of curiousness. The Scripture teacheth us in this wise of the corruption of our nature, that we bring with us a native viciousness and malice from our mother's womb: whereby it cometh to pass, that an evil tree cannot bring forth other than evil fruit, until we be new graffed again by the grace of Christ. Here man's reason gathereth, that men themselves are not only faultless while they sin, but also that the fault is justly to be ascribed to God, who createth them such, that they seem to be borne to sin. Let every man examine his own conscience, and he shall out of hand hold his peace. For there we shall find that which the Scripture so often testifieth, how that the lewdness which cleaveth in us, is the wellspring of all vices: and that we therefore commit all evils, because we do covet that which displeaseth God. How cometh it then to pass that they whom their own conscience findeth guilty within, do busily seek here and there for vain excuses to acquit themselves and others from the guilt? & not so content neither, do make God also accessary to their offence? If they were not minded to deceive themselves wilfully to their own destruction, would they not condemn the vice which they see in themselves, rather than lay the fault thereof upon another body? But go to: for asmuch as they seek after a sort to have some cloak (such as it is) to hide their blasphemies with, let us show them at one word that they do shamelessly without any colour say evil. Shall he boast himself to be innocent, whom it is manifest to sin with his good will? when they have said all that they can, in the end we come to this point, that nothing is imputed unto them of God, save that which they do willingly. And what man under the Sun would quit them in wilful misdeeds. Now shall it not be free for God to condemn, that which men do lawfully condemn? But they stand in altercation with God, because he hath not given them a better mind & a uprighter heart: as who should say he had not given them so at the beginning. For the lewdness that reigneth in us, our learning imputeth not to God's creation, but to the corruption of nature. They make exception again, that it is against equity for them to suffer for another man's fault. This exception might peradventure have some colour, if they being free from their own sin, could show that they were burdened with an other man's fault. But seeing they have in such wise lost their righteous nature in their first father Adam, that they are of their own selves become sinful, why do they complain of wrong done unto them, as if they were guiltless? verily they do as rank thieves are wont, who, while they are carried to punishment, do fall a reviling and slandering the judge. And such kind of men commonly as they are ready to commit mischief: so also have they their tongues at will in railing. But what win they by their malapert railing in this wise? For neither is their own shame made less thereby, nor the judge any thing stained, and that they themselves know well enough, but that being blinded with despair, they take a miserable comfort of a foolish revengement. Hitherto I have answered their blasphemies which bewray their own wickedness openly. Howbeit as yet remain the slanders of Sadolet, Pighius and such like, whereby they misreport our doctrine, as though it brought with it divers and almost infinite absurdities. If there rise thereof any Offence, it is because our writings are not perused, what should I then do, but only exhort all those which being carried away with preposterous Offence, do eschew the unknown truth, that they procure not to themselves a double punishment of their rashness. For they do both defraud themselves of salvation offered unto them: and besides that, they shall not scape unpunished for giving hasty judgement with a lie, the cause being not heard.  
Now that Predestination is a sea of Offences, how happeneth that? but only by our own, either curiousness or malapertness? Here is meant of the secret judgement of God, thorough the brightness whereof, men's minds if they approach over nigh, must needs be not only dazzled and dimned, but also utterly swallowed up. And yet as much as our capacity could bear, and as much as was for our behoof, our Lord hath declared in his Scriptures: namely that we are all forlorn, saving such as he choosing from death hath redeemed to life: and that the grace of Christ cometh only unto them, who by free election before they were borne, were predestinate to salvation: and that others, like as they be ordained before to everlasting damnation, so also they continued in their sins. To proceed any further if it were lawful, yet were it not expedient. But now seeing it were no less wicked than hurtful, to rush through from whence the Lord keepeth us, as it were by holding over his own hand: it were our duty to embrace reverently that which the Lord delivereth us, & to hold ourselves contented there withal, without making any further inquisition. For the right rule of being wise in this behalf, is such a soberness as coveteth to know no more than is revealed in the Scriptures. Certainly God would that nothing should be hidden from us, but such as the knowledge thereof were superfluous, or more dark than that our capacity could attain to the understanding of it. Wherefore we are the more unthankful, but if we temper our desire of searching, according to the mean which himself observed in teaching us, why marvel we then, if they throw themselves headlong into the bottomless pit, or dash themselves against the rocks, who after the manner of madmen rush violently against God. They accuse God of cruelty, because he adjudgeth to damnation such as are yet unborn. But they shall one day feel him a just judge: or rather they feel him so already inwardly, although they acknowledge it not. They cavil that precepts are given in vain concerning manners, that laws are made in vain, and that judgements are unjustly executed in punishing evil doers, seeing all things are ruled or rather rolled by destinies. As who should say God did not so govern his elect with his holy spirit, & give over the castaways to be troubled by the Devil, that he maketh the doctrine of Godliness and exhortations fruitful unto the one, and holdeth the other as convict of wilfulness and unexcusable, because they obeyed not his warning. I omit how little they profit by diffaminge the Providence of God with the slanderous name of destiny. For we neither dream of intricate knots of causes with the stoics, nor submit the governance of the world to the Stars, nor imagine a necessity of things in the very nature of things itself. Howbeit the same is it that Heathen men call fatal. The predestination of God therefore is far another thing than the Heathen destiny, but let this brawling about words cease in this case. If (say they) that necessity of things be prefixed by the eternal decree of God, it is superfluous to teach what every man's duty is. For teaching shall alter nothing of that which is already determined. But they ought to have considered by the way, that doctrine was by God himself ordained to this end, that it should be an underseruaunt to his secret determinations. Whom by his eternal adoption he hath predestinated to life, doth he not by doctrine as it were by the hand stretched out, lead them thither as he had predestinated them? For what else is an effectual vocation, than an accomplishment of the election which before was hidden. He may by sundry threats compel the reprobates (to no purpose as it seemeth) howbeit in asmuch as by this means he maketh them unexcusable, herein also appeareth some strength of the doctrine. Foolish men perceive not in how goodly order, the works of God agree among themselves. hereupon it cometh to pass, the they rashly set at variance with the will, the doctrine which is nothing else than the minister of his eternal will. Let us learn therefore that God speaketh not to men, to th'intent to reveal unto them, or to correct those things which he had determined with himself long before, but rather that he might teach them by trial, how firm & steadfast they be. It cannot come to pass that they should perish, whom he hath ones chosen from the beginning: & because he will not have them perish, he committeth them to the trusty tuition of Christ. Moreover to the intent they may have Christ, to their shepherd, it behoveth that they be gathereded into his fold. Therefore when by giving ear to the voice of their shepherd, the elect do attain salvation, it is nothing else but a bringing of their election unto his appointed end, by the outward preaching of the Gospel. He commandeth the same doctrine also to be set before the reprobates: and why? is it to the intent to disannul that that he had determined of their damnation? Nay, rather that their wilful unbelief should make more apparent, what availeth the grace of the secret election? For what brighter mirror can there be made wherein this grace may clearly appear, than when in the common doctrine, by the same calling of God, by the like instrument of calling, there is so great difference of men, that some obstinately refuse that, which othersome obediently embrace? Yet we see in the mean while, how the word which is spoken by the mouth of a man, although it amend not the hearts of the wicked, yet it striketh their consciences, and restraineth their malapartness as it were a bridle.  
Now we must entreat of the Offences which we have assigned to the second sort. Many complain that the Gospel is the fountain of discord: because that assoon as it springeth up, there bud out debates with it: or rather as if a trumpet were blown to some battle, men arm themselves one against another. It is surely to be confessed that Christ hath pronounced, that debate and fighting should spring up with the Gospel: but it is to be weighed upon what occasion it cometh so to pass. First if men rise wilfully against God, when he goeth about to bring them to conformity, we have told you before by what means that happeneth. It is a hard matter that they that stand to much upon the reputation of their own wisdom, should yield themselves willing to be taught of Christ. But now when the lusts of the flesh, which reign in men are so many, and like a sort of fierce and unruly beasts, do we marvel if they make a trampling and stirring against the yoke and the bridle? But it is to much wrong to lay the blame of that evil upon the Gospel, the cause whereof is in ourselves. They do even as uprightly, who for fear of trouble and for hate of discord, abhor from the doctrine of peace. They think nothing to be better than a quiet state: what than if some tyrant should by his horrible and outrageous cruelty obtain thus much, that whiles he ravisheth maidens and honest wives, whiles he spoileth every good man of his goods, whiles he murdereth the guiltless like a cutthroat, all men amazed for fear, should hold their peace: shall tyranny under this pretence deserve praise? now if it be demanded what manner of peace this is, which many stick not to purchase with the loss of the Gospel? this surely shallbe the manifest truth, namely to obtain sinful and perverse Religions quietly & without stir, because Satan the worst of all tyrants, doth without check take his pleasure of men half dead. notwithstanding as to the outward bondage of the body, peradventure it were expedient rather to suffer sometime, than for the recovery of liberty, to make insurrection which may burst out into slaughter and confused wasting. But when the matter toucheth the eternal destruction of the soul, nothing ought to be so much set by, that we should either desire or wilfully embrace deadly peace. Moreover hereby we defraud the son of God of his pre-eminence. But better it is that Heaven & Earth should be confounded together, than that the honour which his father hath given him should be diminished, and much less than be taken quite away from him, and he made jacke out of Office. Shall we then live at debate with the prince of life, to the intent we may enjoy peace among men? shall we make open war against God, to the intent we would not be compelled to be at variance with naughtypackes? shall we willingly stand at defiance with Christ, by whom we are with the Angels reconciled to God? It is surely to unworthy a reward. And when Christ describeth the peaceable kingdom of Satan, he doth not teach us that it is therefore to be coveted: but rather he promiseth it as a great reward, that a stronger than he encountering with him, should bereave him of his usurped authority. For if we see them so courageous, which ambitiously fight for sovereignty or for their liberty, that they would not pass to abide any troubles: with how much more valiant courage, ought we to set ourselves against the tempestuous troubles, which Satan stirreth up to disquiet the kingdom of Christ? the Son shall rise against his father: the father shall not spare the life of his son: one brother shall lay wait for another. Are these things told before, to the intent that men should shun the Gospel? and not rather that being warned in time, they might not conceive any fear at the strangeness of the matter? For I have not to do with any other, than such as abuse the name of Christ, to colour their painted peace. And yet I am not ignorant that troublesome persons in moving seditions, are the bellows of Satan wherewith he kindleth men (otherwise quiet of themselves,) in hatred against the Gospel. So in our age about the beginning of the Gospel springing up again, he armed barbarous men to proclaim open war against laws, judgements, and all kind of civil policy. But as it is not unknown to us, what such kind of packing means, so if we do ask peace from the bottom of our heart, we shall by assured trial, feel it offered unto us of God by his Gospel, in such wise that we shall have it steadfastly also among men. To serve from the Gospel, to the intent to prevent sedition, is a point of to much perverseness.  
To outward appearance, this that followeth is a juster cause of Offence: that as soon as the doctrine of the Gospel began to be published, as though the vain of some springe had been opened, the wickedness of many spouted forth, which had before seemed holy men. Howbeit it had been much more meet, that this should avail to the confirmation of the Faith. When Simeon assigneth this duty to Christ, to disclose the thoughts of many hearts, so little doth any man or none stand in denial thereof, that the sentence is to be rejoiced at. What absurdity then is found in the matter? Let us suppose it had never been spoken, to the intent that without prejudice, the thing that appeareth, may be esteemed so to be in deed. Whereas about thirty years ago, religion flourished every where, and all men without gain saying consented in the worship of God, which was then commonly received: now ungodliness and contempt of God gusheth forth everywhere. First and formest I say, it is no marvel if light do chase away darkness: for it is a common proverb of old time, that the dungeons of man's heart are so deep, & the nooks thereof so winding, that it surmounteth almost all bottomless pits: now if man's dissembling be deceitful in any case, he dallieth with wonderful lewdness toward God, where he ought to do it least. To the furtherance hereof cometh the wiliness of Satan: who partly by casting a mist of ignorance, and partly by diguising the service of God with visors of ceremonies, maketh a wonderful show of Religion where none is. All men that have eyes do see that it hath been so under the Popery. For there the consciences as it were bewitched with the poisons of Circe, are brought in a maze by their long windlasses. fleeting from the earnest meaning of God. For that same unmeasurable heap of Ceremonies, is assuredly the den of thieves: because the hypocrites being wrapped in those disguysinges, think they may do what they list without check. If such security do take away the difference between true and feigned Religion, it is no marvel. And if at any time they seem to approach any thing near God, they do not to any other end so much weary and disquiet themselves, than that the inward wickedness of the heart being by such remedies appeased, should be at rest inwardly. Now, if by bringing in the light of the Gospel, hypocrisy be put to flight, and wickedness openly discovered, the offence thereupon taken, is unrightful and perverse. In old time among heathen men, no man was counted a despiser of God, except he were a manifest murderer, or a forger of Testaments, or a forsworn person, and wrapped in all kind of lewdness. For in asmuch as they had made to them selves carnal Gods, nothing was more easy than to be religious. But we see how sharply the Prophets do inveigh against scorners: the which thing out of all doubt, they do not without weighty causes. So the ungodliness which showed itself in the Church of God, appeared to be none at all in manner among the unbelievers: shall we therefore say that the law and the Prophets were bellows to stir the same up? shall the pure Religion therefore, which drew that Serpent to light, be made the less account of? Yea verily even in the Church of God, Ishmael uttered not himself to be a scorner, but after that Isaac was borne. He which before was next unto holy Abraham, did suddenly burst out into wicked scorning the grace of God, whereby he deserved to be banished his father's house. Ought such an example to have alienated the household of Abraham from his holy Offspring? Furthermore, that which was lightly shadowed in Isaac, was needful to be more clearly expressed in Christ, and the History of the Gospel beareth witness that it was so done. For we know that since he was brought into the world, how much the madness of them hath boiled, which before times did brag themselves of the title of Religion. Wherefore let this malicious opinion take his leave and be packing, that liberty to do naughtily springeth out of the doctrine of the Gospel, because it draweth wickedness out of his lurking holes into the open light. And rather let us be glad of this, that the thoughts are discovered out of the hearts of many: howbeit, of this matter there is another reason also to be marked: namely when some utterly refuse the grace of the Gospel offered unto them: & some disdeinfully sip of it a little with their lips: and othersome proudly cast it of from them having received it before: doth not the unthankfulness of them all deserve, that God should punish it sore? And undoubtedly he punisheth sore in deed, when taking away the feeling of Religion, he casteth them headlong into this horrible blindness. As many men therefore as we see at this day like Lucian, scoff and jest at the whole Religion of Christ: as many also as we see like epicures, set themselves to sale to all kind of naughtiness without the fear of God: so many examples of God's vengeance, let us know to be set before our eyes, which may commend unto us the worthiness and preciousness of the Gospel. Paul sayeth, that they were worthily given over to a reprobate mind, and to filthy and shameful lusts, who unjustly suppressed such knowledge of God, as may be conceived by the only beholding of the world: to the intent that they which had defrauded God of his honour, being subject to utter reproach, might receive the deserved hire of their unthankfulness. The greater sacrilege that the contempt of the Gospel is, so much the less marvel it is, if crueler punishment be taken thereof. And why so? For shall we confess that they deserved to be punished, who through their slothfulness suffered the little sparks to be quenched, which appeared in the framing of the world? and would we have them freely mock God, who of wilful malice do overwhelm & extinguish the full brightness of the glory of God, shining in his Gospel? But if it be very good justice, that God punish grievously the contempt and casting away of his grace, why are we offended to see the same punishment (which is commendable) put in execution? nay rather it would become us (as I have said already) that like as by this means God avoucheth the majesty of his Gospel, so the reverence thereof should be established in our minds: how can the Gospel be entertained as it is worthy, whereby he offereth and giveth himself to us in the person of his son? And yet many do scarce vouchsaufe the common honour upon this incomparable treasure: some tread it underfoot: some without remorse of conscience prefer the vain pleasures of the world before it: and many (as though it were some may-game,) do turn it in jesting to a heathenish pastime: but what followed thereupon? whereas before was at least yet some fear of God settled in their minds, now like a sort of dogs they bark against God. And in this their sharpness of wit they greatly delight themselves, or rather take themselves for half Gods, because they dare turn up their tails against the clouds. But if it be a monstrous thing for a man to be turned into a beast, they are so much the more to be lamented, in that they are not touched with any sorrow for their evil: they laugh smoothly at the foolish toys of the Papists: but themselves are unworthy that ever they should return to the papistry: for it is not convenient that their end should be like other men's, who have partly had in derision, and partly in contempt the holy blood of Christ, the everlasting truth of God, and the light of life. And assuredly the contempt of the Gospel which now reigneth, is a certain foretoken of some beastly kind of life. For, seeing that this is the last remedy to cure men's vices, namely when God shineth upon them with his Gospel, whom soever this remedy helpeth not, it is most certain that they are incurable: and they which wittingly and willingly do either jest away or drive away their Physician, do wilfully procure themselves any death. Now to conclude this title, such as deem ungodliness a heinous mischief (as it is in deed) they judge by the grievousness of the punishment, in how ill part the Lord taketh the contempt of his Gospel: and by warning thereof are confirmed in faith & obedience to him. It is known to every man, that Agrippa, Villanovan, Delet and such like, did like Giants with one eye in their forehead fearing neither God nor man, ever presumptuously despise the Gospel: at the last they fell to such madness & outrage, that they not only spewed out most abominable blasphemies against the son of God, but (as much as pertaineth to the life of the soul,) did think themselves to differ nothing from Dogs and Hogs. Othersome, (as Rabelayse, deeper, and Govean) after they had tasted of the Gospel, were stricken with the same blindness. And why happened this, but because they had by their wicked malapertness of jesting & scoffing, heretofore profaned that holy pledge of eternal life? I name a few, whosoever are of the same stamp, let us know that the Lord doth as it were with his finger point them out to us for an example, to the intent we should carefully continue in the race of our vocation, lest the like happen unto us.  
Furthermore forasmuch as these forlorn men by their sliding, or rather by their headlong falling down, do not only offend the weak, but also do shed abroad the poison of their ungodliness, to the intent to bring all the world in belief that there is no God: I must set myself at defence against this stumbling block also. And that doth the holy Ghost, while he warneth us that there shall come mockers which shall trouble our hope with skoffinges: but the same spirit affirmeth that unstable souls shallbe in danger of their enticements. To the intent therefore that we may be out of peril, we must gather strength in Christ. It is a solemn custom among these unpure Dogs, that the more liberty they have to belch out blasphemies, the more they play the scoffers. So by their merry jesting in talking at the table, they gird at all the principles of Religion. And first of all they wind themselves into their matter by overthwart nips, or covert conceits: howbeit all tendeth to this end, to blur out of men's minds all fear of God: for at length they burst out into this opinion, that all Religions are devised of man's brain: that there is a God, because men list to believe so: that the hope of the life to come was invented to food forth the simple withal: and that the dread of dooms day is but a bug to fear children with. These songs of the Meremaydes' are to apt to delight the ears of many men, but it is such ears as are already tickled with the same itch of themselves. For we see some so greedily snatch at, and hunt for those things that make to the taking away of the feeling of godliness, that having in manner scarce perceived the sound of a few words, by and by they range from the eternal and unchangeable truth of God. And surely whosoever hath but meanly traveled in the word of God, when he shall have tried that our faith is far otherwise grounded than upon opinion, he shall not so easily waver. And they that bear the seal of the spirit printed in their hearts, it is far unlike that they should be overthrown with the assaults of these engines. But this is it that Paul meaneth where he sayeth: That men make shipwreck in the faith, after the time that they have fallen from a good conscience: whereby he meaneth both that this is the keeper of right understanding, and that it is no wonder though they have nothing steadfast among them, which are tossed among the sundry waves of their lusts. There is no cause therefore why we should be troubled with this Godlessness, which now partly rageth everywhere through the whole world, but specially reigneth in the Courts of Kings and Princes, in judgement places, and in other glorious trades of living: for if I should demand of one that had skill in things, (yea and it were even of those, who cannot rid themselves from this temptation,) which of them all there did harborough a good conscience, their answer would be in a readiness, that it is banished a great way of: wherefore then do we wonder at that shipwreck of Faith, which Paul teacheth must needs follow? Moreover if they so warily keep money bestowed in coffers, as many as are any thing smitten with the love thereof, what excuse shall he lay for himself, which being fenced with no guard of God, doth set himself forth wilfully to the spoil, if he be rob of the heavenly treasure? specially considering we know that nothing is so hurtful as these copwebbes of the wicked. For it is not my mind to extenuate the peril that may come by them, but rather I admonish and testify, that no Serpent hath so venomous a blast as they, and therefore it behoveth us to be so much the more waker & careful to beware of them. By the way, I say that all such shallbe free from this contagion (be it never so pestiferous) as have not foreslowed to root themselves deep in Christ. Neither is this my saying, but the saying of Paul: that we ought to grow in Christ until we come to be perfect men: lest we be any more subject to the subtlety of men, which go about to deceive us. Notwithstanding, we must hearken also to another exhortation of Paul: namely that forasmuch as we are insured to the Son of God upon this condition, that we should keep our promiss of marriage unto him univolate, we ought in especially to beware that the Devil corrupt us not with his flattering enticements. For if the woman which hath given ear to allurements of bawdry, seemeth to have given already some sign of unchasteness, it appeareth that those souls are scarce chaste, which delight to be moved to false forsaking their obedience to God.  
The reason of all errors is not much unlike hereunto. The faith of many quaileth: and some do utterly fall from the Gospel, because they conjecture it to be the seed of error. As though any man should give over tillage and sowing of the ground, because the pure seed doth oftentimes degenerate into cockle. To the intent the strangeness of the matter should not abash any man, Christ warned us that it should come so to pass. For albeit that in that place he compareth Hypocrites to darnel, and the true and natural Sons of God to wheat: yet he showeth how this is the accustomed fraud of Satan, to corrupt and defile the heavenly seed of God by all the means he can, to the intent it should not come to fruitfulness: we know that the world lay a long time barren like a waste and untilled ground. Now hath God sowed the doctrine of his Gospel by his Ministers: do we marvel if Satan do intermeddle as many corrupt errors as he can? For what whole wain loads of false opinions hath he not brought in immediately with the first springing up of the Gospel? I do omit the innumerable multitude. But what can be devised more prodigious than the dotings of Valentine, of Montane, and of the Manichees? Now it is to much folly, that they which count it for a miracle that the light of the Gospel was not quenched in so thick darkness, or which heartily rejoice to hear, that the strength thereof hath continued unappalled against so many assaults, should be offended at the doctrine of the Gospel, because now also Satan sullieth it with the darkness of his lies. Howbeit, forasmuch as men do sundry ways stumble at this rock, I will briefly show, that there is no kind of Offence, the which they incur not of their own accord, either through their slothfulness, or else some other singular vice of their own. They which simply make this one objection, that sects do bud out of the doctrine of the Gospel, partly are glad to seek startingholes, and partly, through overmuch lightness do lay the cause of evil upon the Gospel, which resteth otherwhere. Who so ever will vouchsaufe to open his eyes, he shall plainly see that the Gospel is not only the pure and clear truth of God, but also the best bond of holy unity. Now if Satan rise up against it, to the intent he may darken this light with the clouds of errors, and rend the unity asunder, wherein the sons of God do knit themselves together, he doth but his office. For he is both the father of lies, and also the author and craftesmaister of all debate. It were our duty therefore, so much the more earnestly to labour in searching out the truth, and to embrace it the more constantly when we have found it. These men do not only abstain from all such endeavour and fly from it, but also do set this as a shield of defence against God, that they be not compelled to obey his commandment. Othersome, all be it that they seek not means for the nonce how they may reject the wholesome doctrine, yet because they take occasion at every light blast to start back, they have nothing which they may justly allege for their excuse. But you will say, they fear not without cause, lest if being uncertain which way to go they should yield themselves pliable, they might through this pliableness, be snarled in the snares of errors. This is in deed somewhat: but there was a better proviso than this, for that danger: namely to submit themselves to God by godly humility, modesty, soberness, and reverence. For Christ hath not for nothing promised that the door shallbe opened to them that knock: neither is he endued with the spirit of judgement and discretion from the Father for nothing. Also it is not for nothing that the Lord promiseth by the mouth of his prophet Esay to become an attendant schoolmaster to his people, always ready at their back, to direct their steps. Finally, neither to deceive nor to beguile us, doth he say that the way of life is showed to us in his word. Whereby it appeareth, that a great part of men do wittily covet this thing, to despise remedies, and to wax numb in their own evils.  
And whereas we see many, which being entangled with this or that error, are led astray from the right way: it never happeneth but by the just vengeance of God. First Augustine truly nameth pride the mother of all Heresies. For there was never yet any master of error, whom lewd desire of vainglory puffed not up to his own headlong falling. We know that God is a faithful teacher to the little ones: we know that Christ calleth the humble and meek to him to be his disciples: wherefore such as swell with pride, it is no marvel though they be driven out of this school, and be carried up and down with their own wavering speculations. As many as in this our age falling from the pure doctrine of the Gospel, have begun to be teachers of false opinions, we shall find that all of them being taken with the disease of pride, have forged punishment of the wit, both to themselves and to others. In steed of many let the only example of servet suffice. For he being puffed up with Spanish pride, and swelling moreover with his own arrogancy, determined this to be the best way for him to get him a name, if he snapped at all the principles of Religion. Whatsoever therefore hath of antiquity from the very time of the Apostles been by the Father's left, concerning the three persons in God, and received from time to time continually by the godly, he not only rejecteth as unsavoury, but also with to outrageous railing, tosseth and turmoileth it: now that same currish rage of biting and barking, which all the writers of that rabble do utter, doth sufficiently testify what manner of spirit stirreth the man. But if ye come to the matter, ye shall clearly perceive, that their greedy hunger, being inflamed with unstaunched thirst of vainglory, hath caused them to quaff up all kind of most absurd dotages so desirously, that they have made themselves drunken therewithal. He surmiseth that the word of God was not, before such time as Moses bringeth in God speaking in the beginning of the world. As who should say, that then first of all he began to be, when he showed plainly his so great power: & not rather that he declared a proof of his eternal being. He in such wise Deifieth Christ's flesh, that abolishing the truth of his manhood, he maketh his Godhead which is spiritual, to be palpable. And yet calling Christ God with full mouth, he deviseth us, I cannot tell what manner of shadowy Ghost: as if ye would say he had from the beginning been nothing but an Idea of Plato: and that of any other right he was not the son of God, but because he was conceived by the holy Ghost in the womb of the Virgin. In the mean while, he heapeth together many cartloades of speculations, which have so little colour or none at all, that any man being in his right wits may easily perceive, that none could not so play the dizzard, but he that is bewitched with the love of himself. But if that as soon as the truth of God hath put up her head, proud wits are both by their own ambition moved, & by the Devil driven, either to darken, or else to pervert it with their lewd gloss and frantic opinions, there is no cause why we should be troubled as with a strange matter. Wherefore as we have said before, that pride is the mother of all Heresies: so the vainness of them that make themselves disciples of such masters, is the continual nurse to cherish the same. As often as any error is spread by the false prophet, Moses affirmeth us to be tried whither we love God from the heart. To what end is that, but that we may know, that none other are led away from the pure doctrine, but such as under a false profession did counterfeit holiness? As for the faith which is steadfastly rooted, these engines can so little overthrow, that they do rather make manifest the firmness thereof: like as Paul writeth, that when sects do reign in the Church, those which are tried be made manifest. Whereby it is the less wonder, that assoon as any blast of a new sect bloweth, many slide aside hither and thither, seeing very few have the fear of God imprinted in their hearts. So much the less becometh it us to stagger with the multitude.  
To take occasion of lewd behaviour of the Gospel, hath now from old time been customable to many. Not without cause do the Apostles so oftentimes give warning of bridling our liberty, lest it should be turned into a fleshly licentiousness. For evermore the flesh at every light occasion, doth by and by advance itself. But as bondage is a hard thing and contrary to man's nature: a great sort (by what means so ever they may shake of the yoke) do deem that the blessed life consisteth therein. Under this pretence the bondmen in old time, (as though by proclamation of the Gospel they had been called to liberty,) were puffed up with stubbornness: in so much that some of them wrested themselves from subjection of the Kings and Magistrates. Likewise at this day many of the rascal sort, having taken a smatch of the Gospel, do boast themselves arrogantly: household servants do take haut and stout stomachs to them: very many forgetting all shame and modesty, dare presume any thing. But this is worst of all, that many do in such wise set themselves free from the obedience of God himself, as if by adopting us to be his sons, he had abrogated from himself all fatherly right and authority over us. Surely it is a foul lewdness, & with the unworthiness thereof might grievously wound all godly minds. But let the wrong done to God burn us, rather than we should double it. We hear what Esay hath testified of the meekness of Christ: we hear what Christ preacheth of himself: Learn of me (saith he) because I am meek and lowly of heart. And for this cause (as Paul admonisheth,) when he was in the shape of God, he abased himself, to the intent we should learn humbleness of him. saying that the Son of God descended from the heavenly throne of his majesty down hither, that being clad with our flesh, he might abide not only the state of a servant, but also the utter reproach of the Cross, which of us may not be a shamed of ourselves to look so loftly, that we should either be, or seem to be any thing at all. Those that excel in great riches and honours, to the intent they may make themselves conformable to the example of their master, must needs (as it were forgetting their own greatness) come down to the base state. It is therefore to preposterous an arrogancy of the lower sort, if they begin to take highly upon them under pretence of the Gospel. For great men are not commanded to depart with their right, to the intent that men otherwise being abjects, should usurp the right of other men. But this doctrine doth not only prescribe unto any several person the bounds of his duty: but also ministereth chastisements unto us, wherewith to rebate the malapartness of lusty mates, and by the way it turneth the envy & blame of this evil from the Gospel. It cannot lightly otherwise be, when miserly wretches endued with no riches, no authority, no wit, nor no estimation, as soon as they have learned to prate of the Gospel, do step stoutly in, not without contempt of others, but that so great an unworthiness shall make men of good nature and that have any heart, to stomach the matter. Howbeit the folly of a great sort is so childish, that it ought rather to move us to pity them, than provoke us to stomach against them. notwithstanding, let us grant there is that greatly offendeth us: shall our stomacking against so foolish a pride, light altogether upon the very author of all modesty?  
Behold on the other part, many defiling (as much as in them is) the profession of the Gospel with their dissolute and filthy life: whereupon riseth another stumbling-block, next cousin to that which went before. And surely seeing that we (as Paul testifieth) by living holily & honestly, do adorn the Gospel, look how many do cocker themselves with a licentiousness of living, so many reproaches and spots of Christendom are there. And it is not to be doubted but that the horrible vengeance of God hangeth over the heads of all such, as by their lewd behaviour do diffame the doctrine of godliness, and make the holy name of God a laughing stock to others. They shall one day feel how intolerable a crime it is, to have profaned the holy treasure of the Gospel: & how it was not spoken in vain, that they should not escape unpunished that abuse the name of God. They shall feel how precious the souls are to God, to whom through their evil example they have foreclosed the way of Salvation. First it is a point of to much lewdness, to confess God with their mouth, whom they deny in their deeds, as Paul sayeth: and to pretend to be the Disciples of the heavenly wisdom, when their whole life argueth a manifest contempt of God. But this is more than an heinous wickedness, to abuse the Gospel to the cloaking of our naughtiness. I speak now of the common practice, wherewith false and naughty men do wind themselves in, to deceive, to defraud, and by all means to hurt. I have seen some ere this, that were not ashamed to colour their bawdry and unpure bargayninges under the shadow of the Gospel. Othersome that are less wicked, do not withstanding by their dissolute living, both defile the Church with the filth of their vices, and also stain the Gospel. Moreover it is a thing miserable and to be lamented at, that the wickedness of men should not only be imputed to the doctrine of holiness, but also that the same should be shamefully slandered in their person. But there is another bile of the Church more to be lamented, that the sheapeheardes, (I say) the sheapeheardes themselves (who mount into the pulpit, that is to say the holy judgement seat of God, to the intent they should excel all other men in pureness of life,) are now and then most filthy examples, either of naughtiness, or of all other evils. Whereby it cometh to pass, that their sermons obtain no more credit or estimation, than if a player should play an interlude upon a stage. And yet such men make complaint, that they are had in contempt among the common people, or else in scorn pointed at with the fingar. I do rather wonder at the sufferance of the people, that women and children bedaube them, not with dirt and dung. They extol the worthiness of the ministery with full mouth: but they remember not that the cause why no honour is given to their ministery, is by reason that they themselves defile it with their filthy living. For as it was truly said of one in old time: be amiable to the intent thou may be beloved: so it behoveth them that will be had in estimation, that they purchase them reverence by their gravity and holy conversation. And would God the Church might be purged and disburdened of such a sort of rakehells. But it falleth out far otherwise for the most part. For whereas they kuow themselves to be worthily despised, their evil conscience may abridge their liberty. Finally, forasmuch as they may perceive that for the shamefulness of their evil living, they are underlings to all men, either shame and fear restraineth them that they dare not hiss, at such times as they ought earnestly to exact that which they perform not themselves: or else they are compelled to bear with offenders & to flatter them. Besides this, they are slothful bellies, who to the intent that having taken their farewell of all peinfulnesse, they may settle themselves to idleness and pleasures, could find in their hearts to let Heaven & Earth to be confounded together. Many of them also for hatred of virtue, do willingly bear with the vices, as well of themselves as of other men. And the people to requite them with the like good turn, do love, embrace, & cherish them and none other, and to the intent to have them as patrons of their faults, maintain them with their defence. notwithstanding they cease not to object, that the corrupt living of the pastors, is a stumbling block that they come not to Christ. Surely it is to frowardly and impudently: neither is any man worthy to be excused, whom other men's sins withhold from coming unto Christ. Which is no more to say, than if a man would refuse to drink of a fountain, because he would allege it to be grown about with briars & thorns, whereas nevertheless he might with small labour and less danger overpass the lets. Because they see divers having the Gospel in their mouth, live wickedly and naughtily: behold the Gospel say they. How much more of right should they with sorrow acknowledge, that great wrong is done unto God, when the living answereth so evil to the doctrine. If the clouds cast a mist upon the earth, no man is so mad or so lewd, to call the Sun misty. But great is the difference between the clearness of the sun, and the clearness of the Gospel. For although mists may darken the Sun, yet the lewdness of men can not bring to pass, but that the brightness of the wholesome and godly doctrine, may shine through, whereby our life (all darkness being wiped away) is reform into true righteousness: shall we then confess the Sun to be clear, even when it is hidden? and shall the sins of men, (what sort soever they be of,) dazzle our eyes, when we see the bright light of the Gospel, and the glory of Christ shining therein?  
As concerning the Guides themselves, Christ knew already, that it redounded most to the slander of the doctrine, if they live filthily. To the intent to turn away this stumbling block, he exhorteth men to observe that which they command, although they do not with the least of their fingers touch the burdens, which they lay upon othermen's shoulders. It was at that time the office of the Scribes, to instruct the people in the law of God, as long as they were in the chair of Moses, they were the interpreters of God's law: and at home or in place of open assembly, they were full of fraud, pride, cruelty, perjury, and adventured licentiously upon all things. Nevertheless Christ willeth, that the authority of the word of God, remain unto it untouched. This admonition was not peculiar to one age, but rather at this day also the heavenly voice crieth in our ears, that howsoever the pastors lead a life not altogether agreeable to their profession, yet it is lewdly done, to misreport the Gospel any whit therefore. As surely, it is an unseemly matter, to measure by the perverse living of men, the rule which God hath prescribed for us to live well by. verily they shall one day come to reckoning, and they shall feel how that saying was not denounced for nothing: that it should now be better for a man to be drowned in the bottom of the sea, with a millstone about his neck, than to offend any one of the least. Howbeit, in the mean while it behoveth us to high us toward the mark, the same way which the Lord hath paved.  
Nevertheless the Offence in this behalf is doubled, when the heinousness of the mischiefs is increased with private hurt. Some being gently entertained as guestwise, do either privily go away loaden with theft, or else beguile their Host and Hostess by some other means, or else allure the maid servants to whoredom, and sometime also adventure to try the wives themselves. Some being their crafts masters in catching, do leave them stark naked, to whom they had promised mountains of Gold: some deceive in lending: some deny restitution of things laid to gage: some are unfaithful in fellowship: some spend the money wastefully, which they had received of alms of good and thriving men, either in whorehunting, or dicing, or other riotous excesses: some lash out in idle expenses that which was lente them to further their industry with. And unto these wickednesses many have the company of their wives. Some stick not to break the most holy bond of wedlock, deceiving their wives, and casting away their children. There are more examples of such wickednesses, than that a short beaderoll can comprehend them. Certainly it cannot be, but that the lewdness of these men, must strike a sore and grievous wound in honest natured minds. And specially it must needs be, that good men are dismayed, when having but a slender piece of money, they see themselves spoiled thereof and brought to utter poverty, under pretence of the Gospel, as if they had fallen into the hands of robbers. And this is to be registered among the harder sort of our exercises, that we are compelled to look upon them, which so without check make their game of the Gospel. But if God, by the mouth of Paul, do worthily forefede us, that albeit we find many unthankful and lewd persons, yet we should not be weary of doing well: and that he do it to the intent that if any good man should have need, our duty should not be unperformed: how much more diligently ought we to take heed, that the lewdness of men bring us not to such a waywardness, that we become unthankful and impious toward God. And therefore like as it becometh us to watch earnestly, that no door be left open to such varlets to do harm, by preventing their secret practices in time, and by endeavouring (as much as in us lieth) that deceits and evil doings be punished straightly by the Magistrate, to the intent that such as make a mockage of God's word, and such as reproachfully scoff at the Church, may according to their deserts have the hangman for their master, and the gallows for their school: so must we again somewhat more diligently take heed of the crafts of Satan, lest by casting in our way the loss of a little transitory money, he shake us quite from our heavenly treasure. For that is it that he goeth about, and it is more pernicious unto us. Whosoever hath faith in Christ (saith john) he sanctifieth himself. Those that aspire not to this sanctifying, forasmuch as we know they falsely pretend the name of Christ, what reason is there, that they should trouble and hinder us with their lewdness? The Gospel is the bread of life: and yet it is a hard matter to bring to pass, that all men should digest it, when as of many that seem to swallow it greedily, few do take the taste of it thoroughly. Finally, when Christ compareth his Church to a barnefloore, where the wheat is so mingled with the chaff, that for the most part it lieth hid under it, he likeneth not strangers to the chaff, but such as under profession of the Gospel, keep place among the godly. To what purpose also should he have testified that he will not know many in the last day, which shall boast themselves to have been preachers of his Gospel, and object that they have wrought miracles: but that there must needs be some such in all ages? Sometime also it cometh to pass, that they which otherwise fear God from their heart, or at leastwise are not altogether reprobates, do by falling into some filthy fault, shame both themselves, and the pure Religion which they follow. How great was that trespass of David, when following his own lust, in ravishing another man's wife, he not only shed the guiltless blood of one man that had deserved well at his hand, but also as much as in him lay, delivered all the people of God to destruction? If I listed to gather together Offences of this sort, which were able to pervert even the Heroical men, what monstrous wickednesses saw the holy Patriarch jacob at home in his own house? After that his daughter was forced, Simeon and Levi through as outrageous cruelty, as unspeakable traitorous, murdered the Sichimites. His sons being thus imbrued with slaughter, conspired the murder of their Brother. At length to increase the heap of mischiefs, it came to pass that his first begotten son committed incest, in companiing with his stepmother. And yet the Church of God was at the time enclosed within one house: I abstain from reciting any more examples. But at this day divers do search out a few Offences with Lynx's eyes, to the intent they may not have aught at all to do with the whole Church of God, as far as it stretcheth everyway, with this one example I am content to have admonished my Readers, that the faith shall be to unstable, if at the several ruins of men, it do from time to time wax faint. In the mean while, this is to be held for an infallible rule: that it cometh to pass by the determinate counsel of God, that evil men are evermore mixed with the good. By this means both the constantness of the faith is tried, and we be exercised to patience, & the desire to pray is quickened, & the stinging of the pricks do move us earnestly, to walk warily and wisely, and the contempt of the world riseth thereupon, and together with desire of departing hence, mindfulness of the heavenly life increaseth. But if the cause lie hid, yet let us know that a part of our warfare, which we must follow during all the race of our life, doth consist in these exercises.  
Greatly also annoyeth the lightness which is commonly seen in divers, whereas at the beginning they show a marvelous ferventness, that flame within a while so vanisheth away, that ye would say it was kindled of straw. Othersome, although they stand furthermore somewhat better to their tackling, yet by little and little they wax cold. That thing which cometh to pass, partly of vainness, partly of slothfulness, and partly of earthly cares: the unskilful impute it to repentance. And therefore lest it might repent them to late of proceeding to far, they leap back again betimes. If any being dismayed, with fear of death or persecutions (which, the more pity, happeneth to many) do fall from the Gospel, upon their inconstancy is framed a foundation of Offence. foul surely is their fall: but in what sort so ever we deny Christ all of us, shall he therefore deny himself? Nay rather he shall evermore remain perfect, and always from time to time nevertheless be like himself, as Paul also admonisheth. far otherwise it would become us, to be reform by such examples as these be: namely, that being warned of our weakness, we might carefully take heed, that the same happened not to us. After the time that Paul had declared the jews to have fallen from the favour of God, he showeth their fall to be so dreadful, that he exhorteth and warneth others to beware. If then the falling away of one man or two, do utterly dismay them, whose carefulness ought to be quickened, when whole nations do fail, who would not impute the fault to their perverse judgement? notwithstanding it is not my purpose to extenuate their fault, which as much as in them lieth do make feeble the weak souls. Only I would admonish such as waver when other fall, how malicious this amazedness is: he hath denied Christ who would have thought it? He hath taken his leave of the Gospel, whom all men believed to have been more firm than a rock. That man is now lukewarm: & another is colder than Ice, when both of them were so fervent, that it was a wonder to see. But they that so speak, do not consider that some are therefore vanquished with fear of death, because they have not as yet conceived an assured hope of the life to come: & that othersome are stiff for cold, because worldly cares do allay the heat of the spirit in them. But what booteth it us to draw unto us wilfully the infection of other men's diseases, seeing remedy is at hand, if it be not refused? why do they not rather settle themselves in that so wholesome admonishment of Paul? For when he had spoken of Hymenaeus and Philetus, whose falling might have stricken great fearfulness into all the godly, by and by he addeth that, which was able to assure them up. This seal remaineth: The Lord knoweth who are his. Therefore let him departed from iniquity, whosoever calleth upon the name of the Lord. For asmuch as those twain were known and notable persons: Paul saw it could not be, but that they by their headlong falling, should compel some at least wise to waver. notwithstanding, he exhorteth the chosen, to lean quietly upon the defence of God: and he denieth, that there was any danger of fretting out the mark of salvation, which he had graven in them: warning them by the way, that no man profane the holy name of God, by counterfeit invocation. john also saw this stumblingblocks, to come through them, which by shedding abroad the venom of their wicked doctrine, did at that time greatly annoy the Church. But while he testifieth it so to come to pass, to the intent it should be manifest that all are not of the company of the Godly which take the name upon them, he showeth therewithal a mean to overcome the same stumblyngblocke, which might trouble many. What shall a man say of Alexander the Copper smith? when of a noble disciple of Christ, he became first a renegade, and afterward a most deadly enemy, is he not set forth for an example to others? What think ye of Demas? when he embracing this world did shamefully forsake the Gospel, ought he to draw the rest with him into the same Labyrinth? when in another place Paul maketh mention that he was forsaken of all men, doth he give liberty to betray the Gospel? when he complaineth that he was rejected of Phigelus, Hermogenes, and all the men of Asia, doth he open a window of so wicked a departing, unto others? Nay rather, by such instructions all the Godly are awaked, to the intent their security should not be in danger of the devils deceits. They are commanded to set before them, that everlasting sign of God's election, in stead of a buklar against all assaults, in such wise that they seal up their faith also with a good conscience. For asmuch as I have to do with such kind of men, as willbe counted Christians, to the intent I stand not overlong talking of the matter, let them read the two Epistles of Paul to Timothy: the which I suppose will suffice to appease their minds: unless peradventure they will either turmoil with themselves for the nonce, or else seek vain pretences to fall from Christ wilfully. And surely with sound & wise men this one thing willbe able to uphold their faith, the it were lewdly done to measure the eternal truth of God by the swimming inconstancy of men. But they that are so witty to take liberty of sinning by evil examples, why do they not observe so many wondered examples of unvincible constancy, which might worthily establish their faith among whatsoever storms of temptations. This our age hath seen good store of martyrs go cheerfully & unfearfully to death. Neither might men only boast themselves hereof, but in the womankind also did God show a strength surmounting the strength of man. Surely the old stories do not make report of any hearty women, which the women that Flaunders & the County of Arthoys hath brought forth a ten years ago, do not match. Shall then the false forsaking of a few, overthrow our faith? shall that same holy blood (whereof every drop are seals to as many godly hearts,) vanish away without estimation or strength? Although it be so vile to them, yet shall it not be without glory before God. Neither shall they scape unpunished for accompanying themselves wilfully to their own decay, the miserable forsakers of Christ: and for neglecting them that with stretched out hands call us unto Heaven.  
I come to that let, which in our time hath kept many from coming any thing near to Christ. For they have seen the chief Doctors of the newespringing church, not only disagree among themselves in contrary opinions, but also sharply encounter one against another. Here a doubt entered into their minds, how much they were to be believed that at the first beginning dissented. Yea and fear came upon them, lest they should unadvisedly leap so far, as from whence they might not retire. Specially that same unhappy contention as touching the Sacraments, it can scarcely be expressed how many men's minds it troubled. How singular a practice of Satan this was to cast a chokepeare into fearful consciences, I myself have proved to mine own harm. But like as I afterward perceived myself to have been rather hindered by mine own fault, than withheld by any just cause, so I am not afraid to give the same judgement upon all other men. I confess there is in such disagréements, that which may pierce those that be already meetly well confirmed: and much more those that be unskilful and novices. But I say: men ought to gather their wits about them, that they may continue in going toward him, who is never sought in vain. For it was not to the intent to deceive us, that he promised, that if we knock it shallbe opened unto us: & that if we ask, it shall be given unto us. They which boast themselves to be detained still in Papistry, for the hatred they bear to the dissensions which they see in our part: have no colour of excuse. I speak of a thing to well known. There is no point of Religion whereof their school divines do not daily contend. How contrary their opinions be, how hatefully they sometime carp, and sometime gird one another, their own books bear witness. Yea rather they count it a glorious matter to profess diverse sects. And therefore the innumerable brawlings and bickerings of the Papists, do nothing offend these good men: and yet one seely disagreement among us, so woundeth them, that they utterly abhor from all the whole doctrine. Surely in one thing the Papists are to agreeable, that is in babbling who may babble most against the Gospel, no less lewdly than stubbornly maintaining their own wicked superstitions. But when they come among themselves again, they do nothing else than strive one against another with hoarse and confused chattering. I know that the Monks and other babblers of the same hear, are so brazen faced, and so far passed all shame, that they scar the seely people from taking any taste of the Gospel, chief by this reason, because we are not fully agreed among ourselves. As though the walls of schools did not sound again of their contentions. As though all their books (as is aforesaid) were not stuffed with repugnant sentences. But I marvel not that they do so malapertly, who take lamentable wickedness for virtue. But how cometh it to pass, that well sighted men, (to whom none of these things that I speak of is unknown,) do pretend themselves to be moved with this Argument? Is not this as much as to shun the light of set purpose? And in so doing they vaunt of their own wisdom, that they entangle not themselves in dangerous dissensions: deriding them as taking no heed, who nevertheless dare seek the way of Salvation. But, in asmuch as I see no better remedy to correct their pride with, than to set them light: I turn me to the simple, who knowing their own unskilfulness, had rather abstain from desire of scarching out the truth, than to put themselves in peril of erring. When on the one side Luther, and on the other side Oecolampadius & Zwinglius, employed their labour earnestly to restore Christ's kingdom, that same unhappy contention, concerning the holy Supper of the Lord, rose privily up, into the society whereof many others were drawn. That from the conflict of these grand Captains, there came fearfulness into the hearts of the raw Soldiers, it is more to be lamented than to be wondered at, notwithstanding the raw Soldiers are to be admonished, that they be not troubled out of measure, in asmuch as it is an ancient policy of Satan, to draw the servants of God (otherwise well minded,) to strife among themselves, to the intent he may hinder the course of the wholesome doctrine: who would willingly yield to the snares of the Devil? So the dissension between Paul & Barnabas, proceeded even to open defiance. So the dissension between the same Paul and Peter, did burst out into manifest conflict. In these three, all men acknowledge (as I said) the policy of Satan: and why then are they blind in this present business, where their own salvation is handled? Some 〈◊〉 will make exceptions, that those contentions were not touching the doctrine. What? when some would needs have the Ceremonies of Moses' law kept still, did not the doctrine come in question? But the Schism proceeded so far forth, that it divided in manner all the Churches: will they say it had been meet the Gospel should have been rejected, for that dissensions sake? It is well known that Luther, and they that stood in contention with him, were wise men, and garnished with singular gifts of God. In the whole sum of godliness they agreed wonderful well. They taught, as it were with one mouth, which was the right and sincere worship of God: to purge the same from innumerable superstitions & Idolatries, & to set it from men's lewd gloss, was their whole endeavour. Overthrowing the affiance in works, wherewith miserable men were made drunken and altogether bewitched, they taught that all Salvation was laid up in the grace of Christ. The power of Christ which either had been cast under foot, or else lay drowned, they nobly advanced again. Which is the true order of calling upon God, what is the operation and nature of Repentance, whereof faith springeth, and what fruits it bringeth forth, which is the lawful government of the Church, they teach without any variableness at all. Only in the Sacraments there was some disagreement. And yet I dare avouch this without rashness, that unless their minds had been partly exasperate with overmuch earnestness of the contentions, and partly filled with wrong suspicions, the controversy was not so great, but that it might easily have been reconciled. But if in that heat of disputation, the controversy could not be discussed orderly as it should be, what letteth now at leastwise, but that the turmoil being pacified, the simple truth should be heard? We agree very well among us upon the true use of the Sacraments. We do all in general affirm that the Sacraments were for this purpose instituted, to seal up the promises of God in our hearts, to be furtherers of our faith, and to be witness of God's grace: we advisedly show that they are not empty or naked & dead figures: seeing that the use of them through the power of the holy Ghost is effectual, and that God by the secret working of the same holy Ghost, doth truly perform whatsoever he thereby declareth. And therefore we confess that the Bread and Wine in the Supper of our Lord, are not empty pawns or tokens of the Communion, which the faithful have with Christ their head: because our souls enjoy him as their spiritual food. Of all these the doctrine is agreeable in all places. What so great stumbling-block do prouds men find in this behalf, that should stop up the way of the Gospel? But in defining the way, the manner is somewhat divers. I confess surely that all men speak not so distinctly as were to be wished: either because every man hath not the like gift to dispute plainly and clearly, or else because that all have not attained one measure of faith. Whereas there remaineth as yet much of the thick darkness of the Papistry, if it be troublesome to any man to have it narrowly and plainly set forth, whatsoever maketh to the discussing of the darkness of their errors, he bewrayeth himself to be a malicious shunner of the light. Now whiles we lift men from the earth to heaven: while we carry them from dead elements to Christ, because we ascribe the cause of righteousness, salvation, and all good things to his mere grace: while we ascribe to the holy Ghost all the efficacy of the signs or Sacraments: & like as God is the only author and performer of spiritual life, we challenge wholly unto him that which is his own: while we reject all gross gloss, wherewith it is manifest that the world hath been deluded: while we take away the carnal manner of Christ's presence, and the perverse worshipping of him in the Sacrament: They that make a stumbling block thereof, for asmuch as they wittingly and willingly stumble at Christ, they are worthy to crush themselves together. I have proved in this case, that there are many which take delight to pretend Offences, because it pleaseth them to be blind in the light.  
Moreover, that which I have briefly touched before, is to be called to remembrance, that although alteration of things do minister occasion of many faults: yet every thing is wont to be noted more narrowly, and to be found fault with more straightly, if ought be then amiss: than if no alteration had happened at all. How deep a gulf of ignorance was in the Papistry, how horrible the mist of their errors was, it maketh us astonished to remember. It was a great miracle of God, that Luther and others that laboured with him in restoring the doctrine of godliness, could by little and little wade out of it. divers do cavil that they are offended, and come not to the Gospel, or else proceed not in their race already begun, because they have not seen all things at one instant: and because so high a piece of work was not polished every inch of it at the first day, who seeth not how excessive this daintiness is? For they do in likewise, as if a man should accuse us, that at the first dawning of the day, we do not yet see the noon Sun. Nothing is more common than these complaints, why was not exactly prescribed unto us by and by, what it behoved us to follow? why was this hidden more than other things? shall there be any end at all, if it be suffered from time to time to proceed any further? Undoubtedly they that talk so, do either envy that the servants of God should profit, or else it grieveth them that the kingdom of Christ is promooted to better & better. The same waywardness appeareth in every small trifle: which although they deserve not to be so lightly pardoned: yet they ought not to exasperate us in such sort that we should loath the Gospel. Let the Monks & other Masters of the popish synagogue babble never so unsavoury old wives tales, let them deform the Scripture with never so absurd gloss: and these good men can find in their hearts to bear with all this. But if any thing happen to pass from any of our sort not so aptly applied, they allege that they are kept from hearing us, as it were by some heinous Offence, odious to God and man. They patiently bear with wresting the testimonies of the Scriptures, with sentences ill-favouredly hanging together, and with frivolous reasons in their old writers: But if they find the hundredth part in the writings of our men, they will not only condemn us all which shallbe guiltless, but also they will count the whole doctrine to be worthy to be abstained fro. Nevertheless I do not here take upon me the case of such as by scribbling do allay their own itch. For it is to be wished, that such as are of that sort, should give over blurring of paper. But even as I grant not that the foolish toys of a few are partially to be cherished: even so all men see how unrightful a thing it is, that for weariness hereof, all the whole doctrine of the Gospel should be made unsavoury. It is undoubtedly true that I have said before, that in the mids of the light of the Gospel, are more clearly perceived the things that erst lay hid in the dark night. But to wink willingly & carelessly at all manner of faults in the one party, whereas in the other ye search over narrowly for things to carp at: I say is the property of one that desirously coveteth & forgeth to himself stumbling-blocks. For the Offence which is ministered to them by the living of some not correspondent to their profession, groweth not upon any other ground. If the life of them only which boast themselves to be followers of the Gospel were corrupt and dissolute, the cause of their Offence might be deemed more beautiful. But seeing that wickedness floweth generally, almost through the whole world, what shall we say, but that that old complaint of the Poet doth well agree to our age also. The age of our parents worse than the time of our grandfathers, hath engendered us lewder than themselves, who ere it be long shall leave a more sinful offspring after us. And to what purpose pertaineth that warning of Christ: that the latter age shall be like the time of Noah, and that there shallbe an horrible blood of iniquity, wherewith the earth should be overwhelmed, but that such a pool of wickednesses, should sharpen the desire of hasting, to such as of their own accord are making haste toward Christ? For this purpose maketh also (as I said before) the just punishment for despising the Gospel. For they that have abused so holy a treasure, who can deny but they have deserved, that the Lord should cast them into a reprobate mind, to give over themselves to all kind of wickedness. And it is not otherwise to be hoped, but that men should everywhere more & more wax Heathen like, of whom we see few free from this sacrilege. Howbeit, I add another cause to these causes above said: namely, that they are malicious and wrongful judges, whom the vices of men do drive from the Gospel. They say how divers do behave themselves neither godly nor honestly, which glory in the Gospel. But this question should have been demanded of them first, whither the Gospel changed them to the worse? He that was a whoremonger (say they) or a dicer, or otherwise dissolute of living, is the same man he was still at this day. verily the vices which in Papistry they bear with, they begin to detest so suddenly, that for hatred of them they abhor the very doctrine of holiness and innocency. I fear not, that they which by their filthy & wicked life, do dishonour the Gospel, should think me to be their patron. And therefore (I suppose) I shall have the more liberty to rebuke them, that impute all the corruptness of the Papacy to the Gospel. If there be any holiness there, the Monks, by consent of them all, do challenge it to them without all controversy. And why should they not? when in their Cloisters is resident an angelical perfection? But for all that, we have not from any other place a more filthy puddle of all vices. If any man will reply, that since from thence only come impostumes, it is no marvel if they send forth their stench wheresoever they become: it is an easy matter for me to wash away such a frivolous slander. For first and formest if any goodness were there, it is most certain, that by the wonderful providence of God it was brought out, as gold should be brought out of a dunghill. What Monks had Germany in our age, that either in doctrine or holiness, may be bold to compare themselves with Luther, Bucer, Oecolampadius and such like, unless they do it without all respect of shame? whom shall the Italians set against Bernardine Ochine, or Peter Vermill? Also out of the Cloisters of France there issewed divers, who with their brightness might have shadowed many reproaches and shames of their order. I confess there were but few that turned from their Monkery unto us, who are worthy to be named for honour's sake. And what wonder is it though many Angels come not out of Hell. In that only Loath of all the Sodomites escaped alive, we do worthily attribute it to the excellent power of God. But what Sodom ever was there fraughted with so many monsters of filthiness, as swarm at this day in the dens of Monks? And therefore am I wont to say: if the tenth part of them that fleet thence under the name of Christianity, do give themselves truly to Christ, the world goeth very well on our side. But rather we daily see Christ defrauded of his tenths: in so much that scarce the twenty part cometh to his share. Such of them as give occasion of Offence, I say not that they are so much lewd of nature, and ill spoken of for their own faults, as hated for their filthy & wicked training up in Monkery. For in that they be slothful bellies, & scolds, and false-hearted, and unthankful, and unnurtred, and busibodies, and filchers, and of slavish nature, and lecherous, do not all these things smell of their Cloister trade of living? Every several order hath several rules sequestered and distinct one from another: howbeit the common rule well near of them all, is patched together of those virtues which I have rehearsed. For if the best which God hath drawn out of that mire, do acknowledge the scurf that they have there taken, to stick so fast by them, that they must labour from day to day in wiping away the refuse: a man may judge how sore the the infection reigneth among the common sort. Then let those, whom such kind of Offences hinder, receive that is their own, and they shall find the way plain & level. Surely if I were a magistrate, and that I had sufficient goods to maintain the charges thereof, I would never set at liberty a Monk new crept out of his den, under half a years trial at the least, and that should be thoroughly done to, ere he should use the common trade of living and society of men: and as many as I saw clad still in their monkish weed, I would either shut them up in prisons, or else send them away as unruly beasts into some wild forest. Moreover to wash from the Papacy, the filthiness which is known to be proper unto it, and to lay them upon the name of the Gospel, is a point of to much slaunderousnes. But why do I dispute of one kind? For if the Papists object to us the dissolute living and scarce honest behaviour of a few men, we may of as good right and better, return the same and greater reproaches by double upon them. Would God they gave us not so plentiful matter. It is to no purpose to tell how freely whoredom reigneth among them without punishment: what liberty there is of scolding and quarrelling: how all kind of wantonness is permitted commonly: with how great reioycement reign among them lawless pomps, unchaste dancings, and other things of the same sort. Surely there is none of all these things, which (that I may glory after a sober manner) is not prohibited among us by public proclamations, & restrained by some discipline. Wherefore it is not to be feared, if we be compared with the Papists, that we should be found fully as ill-favoured as they. When we remember our evil doings, there is cause why we should be greatly ashamed. But (which is a thing to be lamented,) their extreme filthiness maketh us to seem almost good and undefiled men. It is a wonder therefore that they, who are so coy in bearing with the vices of our men, should be steeleharted in suffering the wickednesses of the contrary part. Wherein they not only do us wrong, but also are most unthankful to God. For in the mean time they pass over very many examples of rare godliness, holiness, & all other virtues: whereby it became them rather to be provoked to the love and reverent fear of the Gospel, than for the faults of some to be moved to hatred or contempt of it. They allege that not many amended, since they professed the Gospel. But I pray you, how many may we bring forth of the contrary part, whose wonderful conversion doth beautify our Gospel? And saying they enforce us to glorying, which so maliciously do darken the glory of the Gospel, there is no region which doth not daily behold princely triumphs of our doctrine in this behalf. The adversaries themselves also, although they dissemble it, yet are they ready to burst for madness, because they see men, who heretofore were given to riot, wantonness, unchasteness, vain pomps of the world, covetousness, & ravine, now wholly framed to soberness, temperance, chastity, modesty, and upright dealing. And if they seek at our hands for such as have led the whole process of their life continually in virtue and glorious fame, we are not destitute of a very great number of such. I could name a great sort, who excelling sometime with high commendation in the Papistry, do now sithence they were endued by God with pure knowledge of his Gospel, by expressing the lively image of virtue in their life, show themselves to have had no more but a shadow of it before. But least this talk may for some appearance of boasting be odious, I will conclude shortly. If the examples both of men & women do thoroughly move any body: singular godliness testified as well in death as life, uprightness, chastity, and temperance, aught to be much more available toward the confirmation of the faith, than it were meet that the disordered life of other men should annoy it.  
Now let us pass to the last sort of Offences: which I said to consist partly of surmised slanders, & partly to spring of malicious cavillations, which froward men fetching a far of, do unjustly wrest upon the Gospel. Of slanders I purpose to speak this before: that is no marvel if lewd persons by spreading them far abroad, endeavour to overthrow the credit of our doctrine among the simple. For it is not convenient that we should be exempted from the common law of the servants of God. Surely Paul was not so wayward to make those complaints for nothing, which are to be seen everywhere in his writings. Many things, of his wisdom he suppressed with silence: many things, of his modesty he did forgive: many things, of his noble courage he swallowed up and said nothing: and yet we see how often he complaineth that he was spitefully slandered through the congregations. I speak of sinister backbitings, wherewith malicious persons did burden him, being absent & knowing not of it, before persons to light of credit, unskilful of all things, and ignorant of the truth. For it is to well known how the servants of God, yea & the Son of God too, have with open slanders been openly assaulted. But the Devil when he seeth he can profit nothing by open assault, assaileth the good name of the godly privily, as it were by mines. Therefore when Paul was going of his hard soldierfare in countries far of: when through a thousand dangers he endeavoured to enlarge the kingdom of Christ: having continual conflicts with sundry enemies, running hither and thither of purpose & desire to gather nations far distant asunder, into the unity of the faith: cowardly and currish whisperers burdened him behind his back with undeserved slanders. Which of us may require to have his good name untouched of all the snatchynges of wicked men, seeing that Paul's pureness of living was not able to defend him? Yea rather (as he witnesseth himself to have done) let us go through with unapalled courage by infamy or good name. For it is no less behoveful for the servants of Christ, to set light by slanderous reports: than to be free from the enticements of vainglory. For Satan by burdened them with wrongful misdéemynges, seeketh either to break, or (at leastwise) to hinder their cheerfulness in doing well. But like as it is nothing convenient the we should be moved out of our standing, as often as we are ill spoken of for doing well: so they are not troubled but by their own fault, who in admitting whisperings and false accusations do show themselves to light of belief. How many things did the enemies of Luther surmise & invent upon him, both in sermons & books that they put forth, by the space of whole five & twenty years together? There are nolies so prodigious which they durst not forge and blast out against us. Picart a doctor of Paris, a man of a troublesome brain, and therewithal frantic, (but yet of such estimation among his own sort, that all his old wives tales are counted for Oracles,) as he played the drunken bedlam, according to his custom in the pulpit, was so bold to say, that we utterly denied there was any God. Undoubtedly he is not ignorant that he lieth shamefully: but for asmuch as such men are purposed and bent to assault us by any means that may be, they think the law in their own hands, to blab out against us, whatsoever may cause us to be behated. And surely seeing they know as well as may be, that they are destitute of all reason, (but if they make the miserable people as very dolts as themselves:) it is no marvel that they are compelled of necessity to abuse that for a shift. Howbeit whatsoever it pleaseth them to surmise, yea even without colour, ought not forthwith to obtain so great credit. But it is so ordinary, that it is counted for lawful. If I should make rehearsal how many absurd & childish toys they have devised of me: it were danger lest I should wrap myself in their follies. I say no more but this: if there be such law determined against us, that the more unbridled and unshamefast our enemies be to bely us, so much should the case of the Gospel be the worse, and so much of the credit thereof should be abated: there is no cause why so wrongful judges may complain, that stumblingblocks are cast in their way, which they show to be a thing of their own voluntary seeking: and we may safely say with Paul: he that is ignorant, let him be ignorant still.  
I come to another spice of backbiting, which not only cometh out of the same woorkehouse of Satan, but also is forged almost upon the same stithy. This only difference there is, that those former, of whom I have spoken, being open and sworn enemies, do diffame the Gospel in their ministers to the people: and these of whom I purpose to speak hereafter, do so wind themselves in, under the name of the Gospel, that nevertheless by overthwart murmuring, they withdraw as many as they can from Christ. These are partly hunger-starven vagabonds, which will overwhelm thee with carteloades of slanders, if thou cram not full their gorges: and partly naughty lewd fellows, who being dispatched from our company for their own fault, or else deprived of some office for ill doing, hunt for a new living in another corner: and yet both sorts of them have their minds and tongues in their belly. Othersome, being a little more dainty, as not so much pinched with hunger, and yet shunning the Cross, to the intent to have a cloak for their cowardliness, do overload the pure doctrine of the Gospel with fables, feigned by themselves. I said a little before how there are a great number of Dranes that rove abroad, to get somewhat by pilfery, or by deceit. Such being now so known by their own packings, that they can find place no more to beguile folk in the Churches of Christ: departing aside some otherwhere, do power out any thing they can imagine against us impudently, to the intent to get themselves favour, by bringing us in hatred with the unskilful. But what will those good men prescribe us, which conceive cause of Offence upon their vanity. We see ass-headed Monks, who yet were wont to stuff the paunch, that if ye cram not meat into their mouths, by and by they wax fiery to sanctify battle (as the Prophet termeth it.) We see others also not unlike the Monks. They promiss all to become half Angels, so they may happen upon a measurable trade of living, saying they willbe contented with bread and water. But that same brag of sufferance, anon after vanisheth into smoke. And they themselves after they have within a while given a proof of their slothfulness, being weary of work, steal privily away. I confess, that many having desired a state of living in vain, (as it must needs come to pass, where many come flocking to ask at ones) do depart. And I am not hard to believe, but that some are not so liberally helped, who notwithstanding were more worthy of relief: either because in men unknown so exact choice can not be had, or else because those that be the bolder sort in craving, take up the place before the fearful and shamefast do come: or because we do not ever judge rightly, or because that being near spent with giving out, we are compelled to send away either empty, or at leastwise slenderly relieved, such as come out of season. And yet such as should have somewhat more colour, have also come sieldomer, and speak more gently. The complaints of the other sort fly abroad everywhere. And what manner of ones be they? Bespread with most monstrous lies. Howbeit much more lewdly do they rail, which being either driven hence for their misbehaviour, or drawn hence by false reniing, do hawk for the favour of richemen by slanderous means, to the intent to fill their maw with likking their dishes. For this is not hidden, that there are many found which would desire to have the Gospel quiet for them, and free from all trouble: when as they are ashamed to confess the truth, how the fear of the Cross doth let them that they cannot satisfy the Christian profession. If there be any vices in the Churches of Christ, they covet to inquire them out, that they may not seem tied to their nest without cause. verily (say they) if in us be reprehended cloaking of Idolatry, in other places also is nevertheless committed offence divers ways. And still they seek pretence by their lies, which it is most certain to be forged by such varlets, in favour of them. It liketh me to allege briefly two or three examples, to the intent that hereafter no man be deceived, except it be wittingly & willingly. There was one Cortese minister of the word in the county of Monsbergard: who being driven from thence, went to Neoconium: where finding colder entertainment than he hoped for, to the intent he might revenge himself, being furthered with the help of certain like himself, he did many and great displeasures to the godly brethren. Howbeit finding himself at length discouraged, he craved forgiveness humbly (which is an ordinary with those foxes) and through his deceitful pretence of repentance, he not only pacified the displeased brethren, but also at such time, as he feigned himself to be doubtful in certain questions, obtained their letters unto me, wherein they desired me friendly, that I would go about to resolve him. I entertaining the man at mine own table, heard him patiently: in so much that with abundance of tears he affirmed all scruples to be now voided from him. At his departure also I gave him wherewith to bear his charges by the way. From that time forth gadding over all France, he ceased not to speak evil of me like a lewd fellow. Another I know not of what country (who had given himself a name of the cornel tree,) being accused to have done divers things unseemly for the servant of Christ, was by the judgement of the convocation of Lausan, commanded to suspend his ministery, until his case were tried better. Anon after as he carried letters to Berue, suspecting they were not made as he would wish, he delivered other of his own counterfettinge: and understanding that his lewdness was found out, because he could not wash his hands of the matter, he took his heels into another quarter. And all these things were done in mine absence without my knowledge. Now he reporteth every where that I drove him out by force, because he refused to subscribe to mine Heresies. Another who was to great a tavern hunter, being sharply rebuked by me, never left feasting and banqueting by stealth, until he was run very sore in debt: when leaving his household he crept privily away. I was gone of a journey to Argentine. There was between us no variance, no suspicion of Offence, but that I had a while been a let that he cast not himself away. And because he had been of the covent of the Austin Friars, he walked up and down before their den, declaring lamentably that he was banished, because that he also had withstood my Heresies. But I do not so much pass for the lewdness of him & such as he is, as this unworthiness grieveth me, that the good Fathers, who daily learn out of our Books, do not stick in stead of rewarding us, to charge us with the offences which they have drawn out of those their own puddles. But I play the fool in busying both myself and the Readers, in gathering these husks together: but that it behoved as it were to be represented in the persons of a few, what is wont to be done of most men every where and daily. Toward some we are to rough & unappeasable. But it were good to know what manner of Clemency they require at our hands: we being wrongfully hurt do forgive, and take no revengement, though it be in our hand to do it. This is not enough for them: but they will moreover be received into our bosoomes, none otherwise than if they had always been most faithful unto us: what a thing is this? That being deceived, betrayed, and cruelly misused, we should not be bold to look to ourselves afterward. But it repenteth them. verily, being very Crocodiles, they will with one little tear purchase credit of goodness. This therefore, is that our uncourtuous rigour, that we do not wilfully yield ourselves to them to cut our throats. But I let pass to speak of our private injuries. God shallbe greatly offended: an open fault & of very ill example shallbe committed, yea and some shall heap wickedness upon wickedness: being convicted they confess tone half of the fault themselves. And yet when they have confessed, if all things be not in as good state with them as if they had never done amiss, they cry out, that by our rigorousness they are driven to despair. I say that repentance being so holy a thing, cannot be esteemed upon cold signs. To go further with them, what repentance boast they of, who are so smally humbled with the acknowledging of their fault, that within three days after they dare with a brazen face vaunt themselves in the pulpit? It was the fashion of Monks to keep secret what wickedness so ever was in their fellows for reverence of their order. Many would wish that this custom were brought into the Church of Christ. But I hold opinion that there can no better proviso be made for the honour of the Christian name, than if the Temple of God be clean purged from filthiness.  
But now I have spent to many words in repeating the slanders, wherewith such varlets as are departed from among us, do through my sides overthwartly wound the Gospel: I return again to the general slanders, wherewith the manifest and sworn enemies do openly assault the doctrine. This is the slander most frequented among them: that we under pretence of Christian liberty, do set free all things at the lust of ourselves and of other men: and that our doctrine tendeth to none other end, but that men being loosened from law, & awe, should take their pleasure without measure or modesty. What our doctrine containeth, large volumes are able to show. But ye may understand that it is as free for our enemies to lie, before them that are kept from reading our writings, as it is superfluous for us to make excuse before the Readers. Nevertheless, first I would know what yoke of discipline it is a God's name, that is so grievous, that it compels us to fly to this sanctuary. For the rigorousness of the Papacy was never yet so great, but that it was lawful there to go a whorehuntinge, to dance, to exceed unmeasurably in all riottousnesse, to feast and banquet, to play at dice, and by all means to use misbehaviour through the whole year: conditionally that once after yearly pardon, those that had lived so lewdly, discharged their stomach into the massmongers ear, as it were by vomittinge after a surfeit. To what purpose them was it, to seek this last remedy of despair, in such dissolute licentiousness? Certainly if there were any, never so desirous of alteration, yet they never began to make a do, before they were past all hope of compassing their desire otherwise. Now there could not any unruly or wanton desire have tickled us, which might not have been borne with, unpunished under the Papacy. But the blowers abroad of the praise of the Papacy, are too too much to be laughed at, while they preach their straight orders of discipline, as if they were the laws of Sparta. For who would believe a Monk with plump and ruddy cheeks, boasting of his fasting? who can think that they are sparing, who are everywhere known to be drowned in ruffianrie? To conclude in one word, almost all the popish Clergy, is a wide sink of all kinds of wickedness, which doth not only breath out his stinch far and wide, but doth also infect with his deadly venom all other orders or degrees of the world. But admit we grant that all things are ordered holily and chastened among them. Yet for that they say we loosen and set at large the chastity of manners, which men were straightly bound unto by their laws: I will appeal to none other witnesses, for the disproving of this lie, than those which are daily quarreling with us, complaining that all their old liberty is taken from them. I will say nothing but that which is thoroughly known to all men. As many among us as being lecherous, riottouse, or lewd, covet to do as they list, ye should say they be the very Soldiers of the Pope hired to assault the Gospel. Neither dissemble they the cause, that they cannot away with this ancient and sad severity (as they term it,) which erst lay hid in old forworn papers. The rage of these men at least wise were to be pacified, to the intent these good defenders of chastity might persuade that we give the flesh as much liberty as it will crave. But for asmuch as they kick and spurn so much against our rigorousness, to whom the discipline of Papistry was sweet and delectable, it may be easy for any man to gather hereby, that our doctrine is far wide from that unbridled partiality, whereof they accuse it. Nay rather many of the Papists do aggravate this spite upon our doctrine, that it taketh almost all mirth and gladness out of the world.  
Three things specially they object against us: wherein they accuse us to covet a licentiousness of doing what we list. Because we have abrogated auricular confession: because forbidding of meats is condemned: & because we make free unto all men the use of Marriage. They cry out that shamefastness is taken out of the world, but if the necessity of confessing bridle it. verily it is a wondrous thing that the spirit of God, neither in the old Church, nor of many ages after Christ's coming, did use this bridle. Shall we then say, that all that time wanted shamefastness, when holiness, chastity, and all virtues flourished chief? Albeit the rigour of discipline were at that time exceeding sharp, yet notwithstanding there was not this bridle, without the which these good patrons of modesty think nothing should be in safety. But it is most false which they boast of, that the lusts of men are hereby restrained. For who seeth not, that in like manner as drunken men do ease themselves by vomit, to the intent that anon after, as if they were fresh and fasting they may return to glutting themselves new again: Even so the Papists utter their secret whisperings into the priests ear, to the intent that being lightened of their former farthel, they may more boldly heap sin upon sin. They pretend by their words, to confess themselves to God. But I say it is the common intent of them all, to disclose their privities covertly to the Priest, to the intent they may be hidden from God and man. And therefore we see that after they are dispatched of their thievish mumbling, they follow their lusts far more carelessly than before. But let us grant them that some are so kept in awe with that slavish fear, that they abstain from sinning: yet infer they slanderously upon us, that we seek fleshly liberty in this behalf. We condemn the law of Innocent, which bindeth the consciences with the necessity, from which God absolveth and setteth free. Let them reason the matter with God, who so precisely forbiddeth that any man should snarl himself in such snares, or suffer the souls which Christ hath redeemed with his blood, to be snarled. We say it proceeded of traitorous boldness, that the Remission of sins was bound to the device of man. If we cannot avouch unto Christ, his right & honour, otherwise than by taking upon us this reproach which they charge us with: it is verily the greatest honour to us that may be. Assuredly they are perverse & lewd, which thereupon conceive cause of Offence. For the taking away of difference of meats, the excuse is ready and easy to make. They say that the rain is let lose to the flesh to wax wanton intemperately, because it is permitted to eat flesh as well upon the friday as the monday. As who would say, there were no riot or excess, save in eating of flesh. Furthermore, who knoweth not, that always the daintiest fare hath ever been of fish? and that at this day, the kitchens never smoke better, nor the tables are more busily laid, or furnished with more plenty and variety, than upon fishedays? Away with those toys: that we allure simple souls with delicates. For the question in variance between us is not of delicate meats. But the Papists, whereas they can with all their hearts suffer the gull to be glutted upon the friday with all superfluity and sweetness of meats, (flesh only excepted:) affirm it unlawful to touch pork or beofe: & we leave to every man's conscience the liberty that God hath granted. Therefore we dare determine, that there is no more religion in vile inwards of beasts, than in a fish sumptuously sauced. Surely a spare and sober diet, as becometh us, we commend: neither shall any man find that our writings or sermons do even thus much bear with excess. But rather every side of a leaf of our writings shall witness with us, that we are somewhat above the Papists in enforcing men to temperance. And taking away the superstition of the day, we teach that it is lawful to use sparely and thriftily, such things as by God's benefit we have in store. What sweetness of liberty is there so great herein, that it should enforce us to turn the world upside down? Surely if I were minded to delight my mouth, I would for one half year, choose me other manner of meats rather than flesh. My acquaintance know I am very much delighted in fish, and certain other things, from which I willingly abstain, lest I should buy my delicates with the loss of my health. I confess it is a fondness, to confute such slender slanders. But my Readers must bear with me, if in setting myself against Offences, I play the fool a little. Wherefore it needeth not to tarry any longer, about these toys. For this part of doctrine which I entreat of, consisteth of two members. We uphold that it is unlawful for the consciences to be entangled with man's laws, which should be ruled by the only word of God. Although that nothing were more profitable than this kind of exercise: yet not withstanding we say it is a wicked boldness, when men make a law to bind the souls with an inward fear. For God challengeth this right to himself alone, that he be our lawgiver and our judge. Therewithal we say, that extreme wrong is done unto Christ, while the liberty purchased with his blood, is brought to nothing. For by his benefit we are so much in better case than the people of the old law, in that we are set free from observation of days & choice of meats. Furthermore, with Paul we deny that the kingdom of God consists in meat and drink: and therefore that men are deceived by an evil superstition, when they take abstinence from flesh to be a part of holiness. Finally, we do nothing but subscribe unto Paul, who plainly affirmeth it to be a Devilish doctrine, to forbid meats as unclean, which God hath hallowed to man's use, that he may eat freely of them with thanks giving. Of no Offence ought to be had so great regard, that it should be lawful to hide in silence things so needful to be known.  
But yet this crime is not altogether washed away, in asmuch as our adversaries brag that we can abide no fasting, the which our Lord every where highly commendeth. first, for asmuch as our Books and sermons do cry out against this slander, we need to labour the less in confuting the same. But they will reply upon us, that we have disannulled the decrees that were long ago stablished for fasting. I confess so, & that we were compelled thereto for very earnest and weighty causes, so that they deal very lewdly with us, in imputing to us as a fault, a thing godlily and justly taken in hand. It was believed upon an old forworn opinion, that the Lenton fast proceeded of the institution of Christ. This error is light to seeming, but yet an error in deed, and such a one, as is in no wise to be borne withal. It is an easy matter to show without any trouble, how foolishly and unsavorly it was devised, and how rashly it was believed. For if Christ would by his example allure us to a yearly fast, why did he it but ones in all his life, and not yearly? why did he not by & by stablish the custom among his Disciples? why did not the Apostles immediately after his resurrection keep it as a rule prescribed of their master? And why should we more follow the fast of Christ, than the old people the fast of Moses? which of the Prophets or faithful men, took example at Moses to do the like? now put to that other part: namely that it is such an error, as cannot be winked at, without great damage to our faith. No man doubteth but that the doctrine of the Gospel was sealed with that miracle, to the intent the authority thereof should be the certeiner. And therefore the evangelical history reporteth, that Christ was not a hungered by the space of xl days. That which Christ did by the power of his Godhead, to the intent to exalt the reverence of his doctrine above man's reach, while the Papists counterfeit the same as if it were subject to their own power, do they not (as much as in them lieth) darken the wonderful power of Christ, & cancel that holy seal wherewith the truth of the Gospel was ratified? In other fastings we easily show, that when men thought they pleased God, they did exhibit a gross worship unto Idols. In that days are appointed in honour of whom they should fast. The Scripture condemneth it of wilful superstition. That they stablish a worship of God therein, and imagine it a meritorious work, it is not only a foolish and vain trust, but also an utter ungodliness. If we follow Paul as our Author, it shallbe lawful to us to pronounce in general, that such outward exercises wherein the chief point of godliness consisteth not, do little profit. And this cannot be spoken, but that that precise rigorousness of exacting fast, which reigneth among the Papists, may justly be condemned, as long as they permit to neglect necessary duties. Yea rather a man may cry unto them out of the mouth of our master himself: O ye Hypocrites, ye have made the commandments of God of none effect, for your own traditions sake: now although weightier caces do move us to speak, yet suddenly they make us maintainers of gluttony and all intemperance. And yet the lewdness of them, against whom I dispute, is unworthy to have so rightful and earnest a defence made against it. For what law I beseech you, doth the Pope forbidden by his fastings? or rather make for his fastings? That a man should no taste any meat before noon, and then abstain from flesh: and to be short that contenting him with his only dinner, he should that day forbear his Supper. Moreover, this is the usual manner, that the fill themselves well the night afore, ere they go to bed, to the intent a two hours fasting may be the more tolerable: that the same day they fast, because they are allowed no more but only their dinner, they cram in as much as their crops will hold: & that the next day after they take up their pennyworthes with surfeiting. After they have so carelessly dallied with God, as if it were with some boy, this also they add to the heap of their lewdness, that the measurable and spare diet is broken by us. But I say, that although they be dissolute in all their whole life, yet they no where fall more grossly into a beastly intemperance, than in their fastings.  
Somewhat also remaineth to be spokeoken of Marriage. Our adversaries surmise, that we for women's sakes have moved as it were the war of Troy. To the intent I omit others at this present, they must needs grant, that I at least wise am free from this slander. By means whereof I have the more liberty to refel their unsavoury chattering. Whereas under the Tyranny of the Pope I was always free to take a wife, since the time the Lord took me out of it, I have many years lived a single life. After the death of my wife, a woman of singular example, it is now a year and a half, since I have lived a single life again. These things which shall perchance seem to make little to the purpose, I have for this consideration spoken by the way, partly that thereby the malicious vanity of our adversaries may be reproved: and partly that all men may bear witness I do not plead a private case. But what goodness then do these maintainers of chastity bring? Marry they say, that Luther and others being stirred thereto by the tickling of the flesh, have both given themself liberty to marry, and also drawn the common sort of Priests, Monks, & nuns into the like allurements. The things which might be truly declared of the chastity of several persons, whom they falsely and maliciously diffame, I pass over of set purpose. For what were more foolish, than for such to fly out of the Papistry as cannot live chaste? Ye may well think there were no liberty for sacrificing Priests, Monks, and nuns, to fulfil their lusts, unless they sought than a new sanctuary a great way of, with their great trouble. As though all the Cloisters, Cells, & Fraytries, of the Monks and nuns, did not stink of all kind of fornication and uncleanness. Their prodigious lusts I do not here touch. But to what purpose is it to dissemble a thing known, as how that from those lurking holes, chastity & shamefastness, for the most part, were so banished, that the greatest number of them had there some liberty at leastwise, to play the harlots. What shall I say of the sacrificing Priests, who are so little ashamed of their lecheries, that it is now a glorious matter for them to set up remembrances of them every where. Surely, that I may speak most favourably, there is no need at all that mutton-mongers should remove out of the Papistry. And yet I do not utterly deny, but that some Monks fly out of their cages, to the intent they may freely among us feed on the laced mutton, which there they do but snatch at by stealth. But I dare take themselves to witness, how great odds there is between marriage, & the voluptuous life which they led in their lobbies. And therefore divers, because they by and by smell how much straighter the chaste dwelling together of man and wife is, than the popish single life of wifeless wantonness, do retire betimes to their own nests. Othersome being more desperate, fly over to Rome or to some other place, whither fortune carrieth them. And this is one of the Angelical virtues of the Cloisters.  
Nevertheless, admit that many do perversely abuse our doctrine: yet it ought to be seen how just cause there is of Offence. God hath created mankind under this condition, that man should perform the office of a head to the woman, and the woman again be an helper to the man: and so in a mutual bond he knit both the sexes together. Before man was corrupted, marriage was given and permitted to them for a great benefit. This benefit of God to be wrested from man being mortal, I say is not to be suffered. Now unto the first institution of God, is come a greater necessity, by reason of incontinency of the flesh. For the holy Ghost hath not in vain by the mouth of Paul, appointed this remedy for the avoiding of fornication, that every man should have his wife, and every woman also have her own husband. Christ and the said Paul do not in vain give warning, that all are not apt and meet for single life. And would God the disease of incontinency were less known in this our nature grown out of kind. God, to the intent to remedy this vice, hath not only ordained marriage, wherein man may lawfully dwell with woman, but also with loud voice calleth unto the lawful use thereof, all that are burned of their own flesh. The Apostles, Martyrs, and other chiefest of the Saints used this benefit. A wonderful estimation of single life arose suddenly, and put marriage quite out of conceit and reputation. notwithstanding, the abstinence from marriage was but at will for a time, until that superstition set open the gate to Tyranny. First therefore were the Priests prohibited marriage, at length the prohibition crept to the Deacons too. The Monks and nuns, being entangled in the snare of their Oath, gave over the right that God had granted them. Hereupon the world began to think none hallowed to God, but only singlefolke. This cruel fury raged so far, that they noted the married life to be very reproachful as an unholy kind of life. First, although such a change had had good success to see to, yet we say it had his beginning of Devilish audacity. But the holier virtue that Chastity is, so much the wickeder and more detestable is forced singleness, which is most certain to be replenished with all kind of filthiness and uncleanness. The Papists extolt virginity with wonderful commendations, to the intent they may seem like the Angels, whosoever abhorreth marriage. As who should say, they had won at our hands, that out of marriage there were nothing but all chaste and virginlyke. But they seem to have their beds void of wives of their own, for this purpose only, that they themselves may be occupied in defiling other men's. For who knoweth not how it is a common saying among them, that seeing a Monk, or a Priest, is disbarred the right of taking a wife as all other men do, it is good right and reason he should help himself some other way. And to the intent there should be no default on their part, almost all of them follow lustily this kind of hunting. There is no fit pursuit for Bawdry than confession, as whereby they do not only wind into their own claws, such women as are guilty of any misbehaviour, but also do assign them over from one to another, and therefore now the matter is come to this point, that such as are contented with Lemons in their houses, are counted among the rest to be chaste and temperate. Their privy filthiness & unspeakable incest, I omit. And surely I would not meddle with these neither, though they be commonly known, but that it is needful the Readers should be admonished by the way, how honestly the adversaries of our doctrine deal with us, while they accuse it of dissolute licentiousness, because it permitteth lawful marriage for the amendment of so cruel mischiefs. Though they burst, which cease not to adorn with forged praises, the constrained singleness of the popish Clergy: yet it is most certain, that in most part of them is the bottomless pit of all uncleanness: & I say that in them which seem to be chaste, is nevertheless an unpure puddle. With such partly privy flames of lusts, & specially manifest abominations, doth God (as ye may perceive) revenge that devilish audacity, for that despising the benefit of marriage, like Giants they build Babilonishe towers, wherewith to vanquish God and nature by plain force. And so it behoved to come to pass, that at least wise men might learn, that, and none other, to be the true chastity, which Gods rule prescribeth unto us. But because we restrain the beastly lasciviousness, whereof there is no measure in the Papistry, by the bridle of wedlock: we are reported to disannul modesty by setting carnal liberty at large. And what marvel is it? seeing that Christ and Paul were upbraided with the like thing: as if they had broken the yoke of the law for the nonce, to the intent that men might use their wills in steed of law. For they would not have purged their doctrine, from slanders so carefully, but if they had been compelled by the lewdness & spiteful maliciousness of their enemies. But as many as be curable, I trust they willbe pacified with this short excuse, that they forge not a stumbling block to themselves, of so light and frivolous a matter.  
This also hath some colour: that our doctrine is disagreeable to antiquity and the consent of all ages. And therefore the Papists brag themselves most therein, specially when with blowing of trumpets they sound those high names of the Fathers, and the Church. Because it is known well enough, how odious and suspected a thing newness in Religion is: under the same pretence they fray the unskilful from our doctrine. And I confess surely, that if any new thing be brought, it is not to be heard. But of this crime there is no better or certainer purgation, than that we will nothing to be admitted, unless it be proved by clear & substantial testimonies of the Scripture. And herein it appeareth that the Papists are duller than Oxen & Asses, which at leastwise know their stall: who having forged to themselves a newcome God, have so forgotten the true and everlasting God, that they have no sight at all in the antiquity of the heavenly Oracles. Notwithstanding, they allege that we pretend Scripture falsely, who endeavour to subvert all the consent of the ancient Church. It is a common old stolen slander of theirs, but yet so foolish, that I would be ashamed to bestow much time in confuting it: besides that, a long volume were needful for the matter. And our books do abundantly bear witness, that if the allegations of the old men be sought, our case is by them more furthered than hindered. Albeit it be manifest enough, that the doctrine of the ancient Fathers, is no more agreeable with the corruptions of Papistry, than a sheep is like a Wolf, yet notwithstanding they pick out certain sayings of theirs, and sometime also words, as perversely as lewdly, wherewith to deceive the rude, and such as are not exercised in the reading of them. As often as we object the testimonies of the Fathers against them: although they see themselves overwhelmed with the weight and number of them: yet because they think themselves to be out of all danger of gun shot, they carelessly despise us, and laugh at us. For the Sea Apostolic is so great, that it easily swalloweth up all the Doctors that ever were. Neither is any thing readier with them than this exception: that they pass nothing for any determinations of the Fathers, as long as the holy sea of Rome hath decreed otherwise. Therefore among them, all the whole company of the Fathers shall not be esteemed at a hear, unless they list themselves: but if any thing perchance hath been spoken by any one of them dnaduisedly, it must by and by bind us with so great devotion, that it is unlawful to dissent from it never so little. I say once again that this prodigious & confused Chaos of the Papistry, is so unlike the ancient government of the Church, as that there is not more difference between fire and water. But if we seem to eager & full of clamour in condemning them, the Fathers would be much more vehement, if they lived at this day. Take this too, that these good sons, which toss the name of the Fathers to & fro like a tennisball, seem to choose all the grossest errors for the nonce, whereunto unless we give our assent, they cry out upon us, that we are the enemies of all antiquity. Melchisedech offered bread & wine to Abraham as he returned from battle. The old doctors think it a sacrifice, which thing they have transferred to the holy supper of Christ. It is almost a childish error. And yet of their so famous writings, nothing liketh the Papists so well. Now lest I should stand to long upon this part, they that have perused the writings of the Fathers, and can judge but meanly, shall sufficiently understand, that we are furnished with their authority to assault the Papacy. And though they were laid as indifferent between both, yet will they draw nearer unto us. Whereupon then is builded such a pile of Offences? But what if we grant, that the pure verity of God cannot by us be avouched and restored, but that that same consent of many ages which they vaunt of, would advance itself against us, (as I confess that a thousand years since all thing have so decayed, that new broods of monstrous errors and superstitions have crope out of the shell from time to time) yet what find they in such dissenting as this, worthy to be offended at? If comparison be made, certainly those first under whom the Church flourished, either deserve to be counted lawful Fathers alone, or at leastwise, do challenge of right the chief degree of honour among the Fathers. But the good Papists (such is their gentle nature) do celebrate the memorial only of that corrupted age, which had now much declined from the ancient sincerity. And at length all their complaints come to this point, that we disannul at this day, the custom which hath been received these eight hundred or these thousand years. But if the old Proverb be to be believed, which also hath been commonly used among them: an evil custom is nothing else, but the ancientness of error. And we know that the longer of continuance an evil is, the more hurtful it is. In times past this sentence of Cyprian was counted worthy to be rejoiced at: that we ought not to look what other men had done or said before us, but whatsoever Christ hath commanded, who is the first of all, that is to be followed. No man also will deny, but this was well and advisedly spoken of Augustine: that Christ attributeth not to himself the name of custom, but the name of truth. Now no man dare stir though never so lightly, the stinking herb Camarina of corrupt custom, which hath rested a long continuance of years. Yea rather forebroken rigorousness in maintaining chief absurdities is waxed so strong, that they not only refuse the reproving of them, as coming out of season, but also do persecute it cruelly with fire and sword. That same Heathen man sayeth, that like as the custom of right speaking is to be fetched at learned men's hands: so the custom of well living is to be fetched at the hands of good and honest men. Shall the lewd and corrupt custom of men, carry us away forcibly as some violent tempest without judgement or choice, who have Christ to direct us? To the intent I may conclude this place briefly, if that thing may take place with us, which out of all controversy ought to be a grounded principle among all godly men: that the doctrine of Christ is not subject to the prescription of years, this surmised stumblingblocks shall hinder no man, at leastwise from the desire to search. And when it shallbe fully agreed upon, that we have from Christ that which we bring forth, who willbe so overthwart as wilfully to fleet unto men, from the eternal wisdom of God, and the voice of the heavenly Master.  
It offendeth many, because they see almost the whole world to be against us. Neither are the defenders of the evil case negligent, or to seek what they should do, but with the same engine do strike the rude and weak: saying it is against all reason, that a few men should be credited, and all Christendom beside well near neglected? And to tread these under their feet, they chief arm themselves with the holy title of the Church as with a mace. But I would feign know, how such as are enstraunged from the Gospel, by reason of our fewness, may maintain their faith against the Turk's? As for our part, if we being but one man condemned all the men of his age by his faith, there is no cause why the great multitude of unbelievers should move us from our places. In the mean while affirm that cause of Offence to be not only scarce probable, but also unjust and shameful, where the respects of men are weighed before the word of God. And why? shall not God's truth stand sure, except it please men to believe it? Rather (as Paul sayeth) let every man remain a liar, and let them acknowledge God to be true, unto whom he vouchsafeth to manifest himself. And we have already in another place showed, why the greater part of men doth so hardly yield themselves serviceable to God. So much the less than is it convenient that in so great stubbornness of the world, we should direct our faith after example of the multitude. But Christ giveth a token, that whither the eagles resort, there is the Carrion. I deny not verily, but that if at any time all the Eagles shallbe gathered together into one place, than the conversion of the whole world is to be hoped for. But forasmuch as Christ meaneth not there all sorts of Eagles, but such as follow the lively scent of his death: who seeth not, that that saying is to be restrained to a few, if any man will perchance take exceptions that we are not excused by the example of Noah, if we withdraw ourselves from that congregation which holdeth the name of the Church? when Esay commanded to leaving the conspiracy of men and follow God only, he meaned not strangers, but even such as at that time most gloried in the name of God's people. And Peter when he maketh the Church like the Ark, because when the world perisheth, a little handful of men is saved as it were by a flood: giveth sufficient warning, that we ought not to hang upon the multitude. Why then have miserable men pleasure, to seek occasion of wavering and staggering, among the variable blasts of the world, when God stayeth us upon the everlasting foundation of his word? why had they rather wave among the storms of opinions, than harbour at ease in the sure haven of certain verity, to which God calleth us. But very great reverence is dew to the Church. I confess so truly: and I willingly also put this more to it, that the understanding of the Church is so linked with the native doctrine of the law and the Gospel, that it is worthily called the faithful keeper and interpreter of the same. But between us and the Papists is the odds: that they think the Church not to be the pillar of truth, otherwise than in sitting as a judge over the word of God. And we on the contrary part uphold, that because the Church submitteth itself reverently unto the word of God, the truth is by it retained, and delivered unto others from hand to hand. And therefore the word of God hath no more authority among them, than the Church as it were by entreatance granteth unto it: & they turn the interpretation of the whole Scripture to the judgement of the Church, even after the same manner that the Lesbians in old time were want to make their mason work by their leaden rule, as the old Proverb reporteth. There is therefore no place of the Scripture so clear, which being bowed (or to speak more properly) writhed to this Lesbian rule, taketh not a strange shape. And yet the chief contention between us consisteth not upon this point alone. But after the Papists have installed the Church in Christ's throne, to determine Religion at her own pleasure, and to judge of the Scripture without appealing from her, by and by they take the law (such as it is) into their own hands. We on the otherside, because it is as easy a matter, as dangerous to be deceived in, will have it discussed which is the true Church. Surely it is no new thing, that those are sometime cruel Wolves, which occupy the rooms of sheapeherdes: and that they are wicked & rank traitors to God & his Church, in whose hand the ordinary sovereignty is. What cause then is there why vain hobgoblins should make us so afraid, that we should not (as becometh) try whether the same that beareth the name of the Church, be the true Church or no? Paul affirmeth the Church to be the pillar of truth: but yet the same Paul foretelleth both the falling away of the world now converted, and that Antichrist should reign in the mids of God's Temple. It is known well enough that he sustained the like encounters as we are exercised with at this day, when the jews taking pride in the name of the Church, cried out upon him that he was a forsaker of his order, and an Author of Schisms and troubles. They report themselves to be descended from the very Apostles by continual succession: verily after the same manner that Caligula & Nero succeeded, Valerius Publicola, and Lucius Brutus. For they cling unto the Apostles, as if there were not an unmeasurable Chaos put by them, which might break all alliances betwixt them, if there were any. Because the dunghill of the popish Clergy is against us, they will have us no less pressed with the perverse doom, than if the Angels condemned us out of Heaven. verily with the same pride, did the Scribes in old time reject Christ, because none of the Princes or pharisees had believed in him. And forasmuch as they are determined to stand to their tackling with tooth and nail, even to the utterance, for maintenance of their tyranny, & yet are destitute of true reasons: it is no marvel though they rap out vain sounds. But I would desire all them, unto whom the false usurped name of the Church is an occasion of Offence, that they would once find in their hearts to open their ears and their eyes, lest the deceitful image of a body, pull them from their head: & a harlot disguised in the apparel of a bride, carry them from their spouse Christ. For what marks I beseech you have they, whereby they may know the Church of Christ, in all the whole band of the Romish Antichrist? unless peradventure while they see the Pope in his Awbe, with the cross thrown at his feet, the Cardinals in scarlet: the Bishop's glittering with miters & croysiers: and the rest of the inferior rabble every one with their several cognisances, being contented with these tokens they desire none other Church, than such a one as appeareth in disguisings like maskers and players of interludes. For what else is there to be said to these trifling fellows, when having so often, so pitthely, and plenteously, been by us confuted, they persist still nevertheless in taking upon them the title of the Church?  
I said at the beginning that none almost were here deceived, but such as being loath to come to Christ, do procure lets to themselves from a far of. The time hath been that this same scruple hath hindered many simple & godly souls: but at this day (I say) there are few that object the Offence, rising upon the name of the Church, against the wholesome doctrine, except it be such as maliciously and proudly vaunt themselves against Christ. Like lewdness is it, that they demand miracles at our hand, wherewith they being amazed, are at length compelled to yield unto God speaking by us. And I say, that seeing our doctrine beareth evident witness to itself, that it hath been confirmed by all the miracles which have been since the world was made: these men which forgetting the old miracles gape after new, for asmuch as they are so astonished at the manifest power of God, and so blind in the clear light, are no less monsters themselves, than if we should see a man turned into a beast. Because divers are enriched with holy goods, and othersome have meetly well appeased their hunger for a time, the enemies of the gospel report, that we were led to alter things for desire of spoil, than for any good zeal to Godward: and many which hawk for a pretence to put by the Gospel, give their assent to these malicious sayings. Surely for my part, if there be any that have spoiled the goods of the Church, to fill their own pouches, I excuse them not. And my Books are manifest witnesses, how much I abhor from such sacrileges. But as I am not minded to make myself a patron or advocate of the defaults of our part, if any be: so the slander is not to be borne with, that the malicious persons charge us withal, how we made our prey of all whatsoever was taken from those filthy Seagulles, that is to say, the chaplains of Ball and the Monks. Certainly whereas the popish impiety is abolished, there at leastwise part of the revenues, which whores and bawds devoured with the Priests, is now bestowed upon the poor. Somewhat more is bestowed upon schools than was wont to be: true Pastors are found, that minister the doctrine of Salvation to the people: expenses are allowed to maintained the state of the Church, and those not small. Although this defence do not acquit us before God, (which thing I confess with a good will:) yet it declareth that Offence is maliciously gathered thereupon, against the doctrine of the Gospel. But they show how it is manifest, for what purpose we have been moved to take this cause in hand, in asmuch as almost all being occupied about looking to their private affairs, are slothful in exacting discipline, in correcting vices, and in increasing and maintaining the kingdom of Christ. Wherefore then do not they rather warm us with their heat, than they freeze unto our coldness? Let the complaints of Aggaeus touching the neglecting of the Temple be read. There a man may behold as it were painted in a table, the slothfulness of our age, was not therefore the building of the temple again a very holy work of God, because at that time every man being busied about his own house, cared not for the Temple of God? Ought any man therefore to shrink, because he saw some not only cease from so needful a duty, but also wickedly defraud God of his first fruits and tenths? But this is surely the thing that I spoke of before, anon after the beginning: that many being entangled with the unholy friendships of the world, do covet any Offences that may be against Christ, rather than to offend the wicked enemies of the healthful doctrine. This lewd ambition ministereth unto them both wit to forge Offences, and eloquence to bark at the Gospel with currish maliciousness. Besides that, being not content with snatching at the present evils, they seek with like maliciousness for somewhat to gnaw upon hereafter. For they surmise that they foresee at hand the desolation of the Church, which hangeth over it by means of inward dissension. These forecasting men, wonder that we be no more moved bereat: and to the intent to bring us in hatred, they gather that we are altogether careless, or that we would not pass though the earth were set on fire. So I remember, the bishop of Aquileia did once reason with me in communication between us two alone, how horrible a destruction was to be feared, if we did not shortly bring our discords to an end. And all his whole talk tended to this end, that it could not otherwise be, but that one time or other the matter must come to trial by the sword, if we were so stiffly bent to maintain our quarrel. Of the which war, this would be the issue, that learning should be extinguished, barbarous confusion brought in, & humanity itself in manner be taken out of the world, and as the fault of these evils sticked in us, so were we like to abide all the blame. Yea (ꝙ he) and it must needs come to pass, that this religion, in defence whereof ye stand so stoutly, must perish together with learning. That which I answered 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 mind whatsoever Satan practiseth, nor yet so savage and beastly to neglect it without regard. As for peace & quietness, we not only wish the continuance of them, but also (as much as in us lieth) seek to maintain them. Of good order and civil policy, we are as desirous as he that is most. How careful we are for the maintenance of learning, it needeth not to preach it in words. But seeing that Christ commanded his Gospel to be preached without all exception: what sequel so ever ensue thereon, we ought to obey this commandment. Algates men take to much upon them, if they hope for better success by their own devices, than by the mean that God hath appointed. Why not? Imagine they God to be blind and unadvised, to cast his Church in danger without consideration? Nay rather saying he is the best orderer of things of all others, it is our duty to overcome all anguishes, be they never so troublesome, with this one saying of Abraham: the Lord shall provide: shall we think you be careful of this society between man and man, and shall God the worker thereof have no mind at all of it: shall the Church being miserably forsaken of her only sovereign and maintainer of her welfare, lean unto our providence? But we are worthy to be held excused, if executing obediently the office that God hath enjoined us, we let God alone with his part. And seeing David declareth it to be his peculiar work, to assuage the troublesome waves of the Sea, to pacify wars, & to break the chariotes and the spears: this assurance ought to be enough to encourage us in the avouching of that doctrine, which only procureth us his grace & blessing. Notwithstanding, what issue so ever our attempts in the end have, there shall never be any cause why it should repent us to have performed, both godly and acceptable obedience unto God: and (which may comfort our heaviness even in our greatest afflictions,) to have faithfully furthered both the glory of Christ, (which is more to be esteemed than all the kingdoms of the world,) and also our own soul's health, (which is more precious than all the world.)  
Now that I have reckoned up the Offences in general, which we find by experience to be hurtful, all the children of God are briefly to be admonished again, that being armed with the remedies by me showed, they rather keep Christ still for their foundation, than by their rash and lewd running upon him, make him to themselves a stone to stumble at, and a rock to dash against. It cannot otherwise be but that in this world, many occasions of Offence must from time to time be fathered upon the faithful. From the which not even Christ himself was free. Yea rather it is scarcely to be hoped for, that they should step one pace, but that the Devil cast some stumblingblocks in their ways. So must they walk through innumerable Offences. But albeit the variety of them be manifold, and the heap thick packed, yet shall none be a Christian, but he that wadeth through them with victory. Christ saith, that Peter himself was a stumblingblocks unto him, when he assayed to call him back from suffering death. But did he retire back when he was assaulted with occasion of Offence? Nay rather perceiving Satan in Peter, he bad him avaunt. To the intent we should know that we must abide the same encounter as well as he, he telleth us all in general, it cannot otherwise be but Offences must come. But even as he assureth those which are his, that they shall never be free from Offences: so excuseth he no cause of Offence. For when he biddeth the right eye should be put out, if it offend any man, he admonisheth us that there is nothing of so great valour, that in respect thereof we ought any whit to be led from the mark. If we were so diligent in avoiding Offences, that none of us would spare his own eyes, I should not have needed to spend so much labour in putting away Offences. I grant it is a sore encounter and above our strength, but Christ saith not in vain, that he hath warned his disciples they should not be Offended. For there is none other cause why we are unable to vanquish and put to flight Offences, saving that we hearken not to Christ, when he speaketh to us. Surely it is true that he speaketh in another place, how they that stumble do stumble in the night. For wherefore serveth the light of the Gospel, but to set before our eyes the stumbling blocks in showing us the way. But some man will say, that a let although it be seen, yet will it not cease to hinder our race. But I have showed already, that if our own niceness let us not, Christ alone is sufficient to overcome all Offences, seeing that by his heavenly power he lifteth us up above the world. And if we ought so valiantly to resist the Offence, which invadeth us against our wills, and flying from it, they shall have the less to lay for themselves, who through a certain lewd disposition, are of themselves inclined to Offences. Paul putteth us in remembrance, that the same thing happened to the jews, who albeit they in no wise sought Offence of a set purpose, yet because in going about to stablish their own righteousness, they were not subject to the righteousness of God, they stumbled at Christ: yea and with a deadly shipwreck dashed against him, as it had been against a rock. But the perverseness, or peevishness of such as willingly take hold of Offences offered, or else desirously draw unto them those that are a far of, is in no wise tolerable. And why so? saying that Paul testifieth how he forgetteth his former life, to the intent he may make speed to attain the higher vocation that is above, exhorting us by his own example to make the like haste: shall any man gather Offences a far of, to hinder his own race without punishment? Now if God have punished a preposterous zeal so sore in the jews, what think we shall be done to these that stumble wittingly & willingly, or rather which dam up the way, otherwise plain of itself, with stumbling-blocks heaped together on all sides? but specially what pardon leave they for themselves, who make themselves bucklers of the vices & wickednesses of men, to beat back God withal? For if even the faithful themselves be forbidden to look one at another, lest any thing should hinder their course: how should Christ pardon us, if we stand gazing far about us, seeking of set purpose the thing that may stay us? Such we may truly & aptly compare unto swine, unto whom by reason of the native love they have to stench, nothing is more sweet than to wallow themselves in mire and dirt. The cruel vengeance of God shall light upon all swine that are so greedy of Offences, whither they hunt for them, or whither they delight in that they are offered unto them, so that their daily offences heaped one in another's neck, do drown them in everlasting destruction. For it is good justice that they which are wilfully blind, should be made so blind in good earnest, that at length the disease be past all help. Let us in the mean season, when we hear Christ cursing all those that give occasion of Offence to the weak, look advisedly to ourselves, that no Offence at all happen through our fault. Nevertheless, saying it behoveth that Christ be a stone for the reprobates, and for the faithless world to stumble at, only let us be blameless or faultless, to take up the Offences unfearfully as often as Satan thrusteth them upon us, or else let us be armed with the only title of Christ. And therewithal let another sentence of Christ come to our mind. For when his Disciples objected that the Phariseis were offended, he bade them not pass of them, because they were blind themselves, and the guides of the blind. He addeth also a notable saying: Every planting that my Father hath not planted shallbe pulled up by the root. Surely we must deal in such sort, as we may seek the soul health of all men so near as we can: but for asmuch as it is not given us of God, to save them whom he hath condemned to destruction, let that perish which must perish, as is in the Prophet Zacharie. For if it had liked Paul to take away the Offence of the Cross, it had been an easy matter for him, to have coined some awke and overthwart reasons for the purpose. But he so much abhorreth from this device, that he counteth it a great absurdity to have it taken away. Ye may perceive he kept well in mind that which he saith in another place, that although unto the reprobates we be a savour of death unto death, yet nevertheless we cast a sweet savour unto God. Finis.  
Praise be to God.   

Imprinted at London, by William Seres, dwelling at the weastende of powel's, at the sign of the hedgehog.  
Anno Domini. 1567.