Common Places, Part 3 · Chapter 12 · Section 1

Common Places · Part 3 · Chapter 12 · Section 1

p. 270SEing that in the holie ſcriptures there is oftentimes mention made of fortitude, In 2 Sam. 10, ver. 12.2 Sam 10:12it ſhall not be amiſſe to ſpeake ſomewhat of the nature thereof. The definition of fortitude.Fortitude therefore is an habit of our mind, whereby (according to right reaſon for iuſtice and honeſtie ſake) we hold a meane betwéene feare and boldnes. VponUpon the Ethiks of Ariſtotle.They which excéed in not fearing, are ſhewed to be they, which hauehave vtterlie put off all feare, and are ſo ſtout, as they are not mooued, no not with thoſe things, which doo altogither excéed nature: as thunders from heauen, lightenings, earthquakes, and ſuch like. Yet for all that doo not theſe excéed in hardines: for they therefore will not put foorth themſelues of their owne accord to perils, or attempt anie difficult thing for an honeſt cauſe. And they which be of this ſort, are thought to be in a certeine madnes and furie: they are without name, bicauſe there be few ſuch found. Thus the matter appéereth with ſome: whoſoeuer is bold, feareth nothing; but not ſo on the contrarie part: for manie may be without feare, which are not bold, nor will mooue or attempt anie thing. Howbeit, the caſe dooth not ſo ſtand: for he that is bold, is not altogither vnfearefull, in ſuch wiſe as he hath put awaie all feare. No doubt he is ſomwhat mooued therewith, but he eaſilie and manie times hath the ouer hand; yea, and he is bold more often than he ſhould. Wherefore, he rather departeth from right, and from the nature of man, which excéedeth in vnfearefulnes, than he which ouercommeth with boldneſſe. Now then we muſt thus order the matter, that a valiant man is bold, but yet with reaſon; namelie, when it behooueth him, and when reaſon beareth rule ouer the feare that is in him. But he is a raſh fellowe, which is bold to doo anie thing raſhlie: for he p. 271putteth forward himſelfe to perils, but without reaſon: in déed he hath not ſet aſide all feare, but the greateſt part he hath.

But euen as in exceſſe are placed diuers affects of vnfearefulneſſe (as I may ſaie) and of boldnes; why likewiſe in the defect are there not aſſigned two, but one; whereby we are ſaid to be cowardlie or fearefull? We anſwer, that euen there alſo are appointed two maner of defects; ſeeing ſome are ſaid to faint either by too much fearing, or by not daring. But the fearefull and cowardlie ſéeme to be ioined togither both in one name, ſince they be not ſeparated one from an other: for he that is too fearefull, dare doo nothing: and againe, he that dare doo nothing is ouer fearefull. But the matter goeth not thus: for it may be, that ſome man feareth nothing, and therewithall dare doo nothing. Rather are thoſe two ſorts ioined togither by Ariſtotle, bicauſe the cowards or the fearefull, are comprehended both vnderunder one name. But he which ſo excéedeth in not fearing, why is he not called vnfearefull? And why is not this affect called vnfearefulnes? Bicauſe theſe names are alſo agréeable to him that is valiant, and in like maner to him that is bold; and therefore they cannot be proper to him, whom we hauehave called vnfearefull.

But albeit (as I hauehave ſaid) that fortitude holdeth a meane betwéene feare and boldneſſe, yet it is moſt of all conſidered in the ouercomming of feare. For ſéeing that vertue is placed in hard and difficult things, it is a great deale more difficult in great terrors to repreſſe feare, than to reſtraine boldneſſe. For boldneſſe is oftentimes repreſſed, euen by the obiect it ſelfe: but feare is rather increaſed and kindled by dangers. The end is honeſtie and goodnes: The end.for otherwiſe, if a man for his owne commoditie ſake ſhould be led to doo valiantlie; that is not fortitude, but rather crueltie and fiercenes. But honeſtie and goodnes is, to take in hand labours and perils, either for religion, or for righteouſneſſe, or for our countrie, or elſe for our parents. But aboue all other things muſt feare be ſubdued and ouercome: for it hath alwaies reſpect to ſome great euill. Feare defined.For they define feare to be the eſchewing of an euill, likelie in ſhort ſpace to happen. Howbeit, we doo not reſpect fortitude in euerie feare: for there be certeine euils, which of their owne nature, and of the duetie of a good man ought to be feared; of which ſort be all kind of ſinnes. Againſt theſe we are armed, not with fortitude, but with duetie: for in the repreſſing of thoſe euils, which are purchaſed by our owne fault; we are not called valiant men, vnleſſe a man will ſpeake vnproperlie. For ſo ſaith Paule; 1. Co. 10, 221 Cor 10:22Doo we prouoke God? Are we ſtronger than he? Wherefore fortitude is conſidered in thoſe things which are not receiued through our owne fault, Wherein fortitude is conſideredbut are brought vntounto vsus outwardlie. Albeit that neither thoſe in verie déed doo belong all vntounto fortitude: for the ſame we defined to be a taking in hand of dangers for honeſtie and goodneſſe ſake. For ſickneſſe & ſhipwracke, and ſuch other kind of miſfortunes, we ſuffer patientlie, if we be of a good courage; and yet for all that, fortitude is not conſidered properlie in them: for theſe things are not taken vponupon vsus by choiſe.

And therefore Cicero rightlie defined fortitude, to be an enduring of labors, Ciceroand a taking in hand of dangers with aduiſements. And fortitude is chieflie perceiued in dangerous and difficult things; Wherein fortitude is chieflie perceiued.but moſt of all in things happening vponupon the ſudden: for vertue is conuerſant in difficult things, and difficult things be vnlooked for. For dangers premeditated, ſéeme after ſome ſort to be mollified. Wherefore the vertue and fortitude of Ioab was herein chieflie renowmed; 2. Sam. 10.2 Sam 10bicauſe in a ſudden and vnexpected euill he could take counſell out of hand. Séeing fortitude is ſet as a meane betwéene feare and boldneſſe, it is after a ſort partaker of both; Fortitud is as a meane betweene feare and boldneſſe.for a valiant man dare commit himſelfe into danger for honeſtie and goodnes ſake; but yet in the mean time bicauſe he muſt ſtriue with terrors, he is not a little mooued in mind. The holie Martyrs both in our time, and in all ages, doo valiantlie indure for Chriſt & the Goſpell ſake, all torments, which can be deuiſed either by tyrants, or by the diuell: yet otherwhile, bicauſe they be not [made] of marble, ſtone, or braſſe, they become ſomewhat faint, through the verie féele and greatnes of the dangers. Two things are ſet foorth for a godlie man to abide, and take in hand. But fortitude is rather conſidered in ſuffering: for that is the harder thing. Plutarch.Plutarch out of the old Poet Menander; It is not (ſaith he) the part of a valiant man, to ſaie, This I will not ſuffer; but, This I will not do. For the other thing is not put in our power. Wherfore the ſubiect of fortitude, is that part of the mind, wherein is conuerſant, feare and boldnes. The obiect which it hath reſpect vntounto, is perill. And theſe two belong vntounto the matter. The forme is mediocritie. The end is honeſtie and goodneſſe, and the will of God.

2 Now muſt we ſée what is the efficient cauſe thereof. Ariſtotle in his 3. booke of Ethiks, ſaith; The efficient cauſe of fortitude.that There is a certeine ciuill fortitude, whoſe efficient cauſe is the law or ordinance of the common weale. As if there were a lawe, The kinds of fortitude.that he which ſhall flie in warre, is either infamous, or condemned to die: but he which ſhall behaue himſelfe valiantlie, obteineth either praiſe or reward. This is not true fortitude, which we now ſéeke for: for that hath not reſpect either to reward p. 272or puniſhment, but to the will of God. There is an other fortitude, which may be called warlike, which procéedeth of that, that men be ſkilfull in armes, and are acquainted with the policie of warre. But neither in verie déed is that true fortitude: for if the enimies be either better prouided, or more in number, that fortitude faileth. There is an other fortitude, which is ſtirred vp, and kindled by anger: as if ſo be a man hauing receiued an iniurie, will be reuenged: but this alſo may be among wild beaſts. And an other there is, which is ingendred of ſome gréedie deſire and mind to obteine: but ſo an aſſe alſo may hauehave fortitude; for often times he ſuffereth not himſelfe to be driuen from his meat, no not with ſtripes. Alſo adulterers and fornicators, for the fulfilling of luſt, doo indure verie gréeuous and troubleſome things. Howbeit, we muſt grant that anger dooth ſeruice vntounto fortitude: for good men are angrie, and take it gréeuouſlie, if they ſée anie thing doone vnhoneſtlie, or contrarie to that which ſhuld be doone; yet is not that the cauſe whie a thing is doone valiantlie. Some men are valiant, through a confidence of their owne naturall ſtrength; others, for that they are vnſkilfull of the dangers: but thoſe men ſtraitwaie diſcourage themſelues with the leaſt change of things.

But the true cauſe of fortitude, the philoſophers appoint to be in the louelove of iuſtice, equitie, and honeſtie; bicauſe for theſe things ſake we will indure all things. And the root of that louelove, they put in the knowledge of iuſtice and honeſtie. Howbeit, bicauſe naturall reaſon is eaſilie obſcured and deceiued, we muſt hauehave acceſſe to the word and will of God, into which no error can fall: and for the defenſe of his will, there is no danger ſo gréeuous, that a godlie man ought to eſchew. Ciceros definition of fortitude.Cicero in his Tuſculane queſtions ſaith; that Fortitude is an affection of the mind, whereby (through ſuffering of gréeuous things) we obeie the lawes. Which thing, if by the lawe, he ment the word of God, it were true: but ſéeing he vnderſtood nothing elſe than a certeine naturall and ciuill prudence, the which, by reaſon of originall ſinne, and other ſinnes, is verie often times deceiued, True fortitude from whence.can not conſiſt. But ſince true fortitude is deriued of faith and charitie; and that we hauehave not thoſe things of our owne ſtrength, but of God; Eſaie did verie well and rightlie reuoke the ſame to the ſpirit of God, when he ſaid; Eſaie. 11, 2.Isa 11:2The ſpirit of fortitude.

But thou wilt ſaie, that it is an habit, and conſiſteth of accuſtomed actions. I grant: but thoſe actions themſelues be not of our ſtrength, but of the holie Ghoſt. Rightlie did Auguſtine ſaie vponupon the 13. pſalme, Con. 2. He is trulie valiant, who is not ſtrong in himſelfe, but in the Lord. Phil. 4, 13.Phil 4:13Alſo Paule; I can doo all things (ſaith he) in him which ſtrengtheneth me. And in the ſecond to the Corinthians, the twelfe chapter; When I am weake, then am I ſtrong. verſe. 10.For the ſaints, when they acknowlege their owne weakneſſe, they call vponupon the Lord, and are made ſtrong. And by theſe meanes is God woont to inſpire fortitude into men. Firſt, How God inſpireth fortitude into men.he lighteneth their mind, that they may vnderſtand and ſée his will; and he ſo inflameth them, as they thinke that they ſhalbe euen then moſt happie, if they may for his ſake ſuffer all moſt gréeuous things. Secondlie, he is preſent by his ſtrength and power, and fighteth for them that be his; as in old time he did for Abraham, and alwaies for all godlie men that be his, which be true Iſraelites according to the ſpirit. Laſtlie, bicauſe thoſe things, which muſt be abidden and ſuffred, be moſt gréeuous, and in a maner ſwallowe vp reaſon; the ſpirit of God is preſent, and helpeth our ſtrength and minds to indure all maner of things.

For the actions of other vertues (as ſaith Ariſtotle) are pleaſant: but fortitude ſtriueth with gréeuous and difficult things, and bringeth no pleaſure, but in reſpect of the end. Wherefore the ſpirit bringeth to paſſe, that although the bodie be vexed with gréeuous torments; yet we indure all things with a glad and ioifull mind. So Eleazar, in the hiſtorie of the Machabeis; In bodie (ſaith he) ô Lord, I am moſt miſerablie tormented, yet for thy ſake doo I gladlie ſuffer all theſe things. Examples of valiant men.Let the Romans boaſt of their Mutij, Cocles, Curtij, and Decij: the Graecians of their people of Marathonia, Salamina, Plataea, and Thermopilae. But we are they that may trulie praiſe our martyrs, who a thouſand times more conſtantlie and valiantlie hauehave ſuffered much more gréeuous things than they. When princes at this daie boaſt of their valiant courage; let them take héed vntounto what end they imploie the ſame. And we our ſelues that profeſſe the Goſpell, if we ſuffer anie thing of our aduerſaries; let vsus take héed, that we ſuffer it not otherwiſe than for the glorie of Chriſt: for ſo will God himſelfe be preſent with vsus, and in moſt exquiſite torments, will giuegive vntounto vsus an incredible courage and chéerfulneſſe of mind.

3 But mortification, In 1. Cor. 9, verſe. 27. Mortification is reduced vntounto two principall points.1 Cor 9:27which the ſcripture ſo oftentimes vrgeth, is diuided into two principall points. The firſt belongeth vntounto patience in troubles and aduerſities ſent vntounto vsus by God: the other conſiſteth in moderation of expenſe, and in temperance, the which we of our owne accord take in hand, for repreſſing the wantonneſſe of the fleſh. But we muſt beware that we doo not there faſten our foot, as though we did theſe things of a ſuperſtition; but to the intent that inuocation, confeſſion, the praiſe of God, holie reading, and the works of charitie p. 273towards our neighbour, may be the more eaſilie doone. And in anie wiſe theſe things muſt be vſed, that they may prepare the mind vntounto better things. But we muſt note, that theſe exerciſes can not be comprehended in rules, which may ſerue for all men generallie, as they hauehave attempted to doo in monaſteries. Furthermore, we muſt take héed, that there be an honor had vntounto the bodie, as Paule commandeth vntounto the Coloſſians: Col. 2, 23. Baſil and Nazianzen too much mortified their bodies.Col 2:23leaſt that come to paſſe, which happened vntounto Baſil and Nazianzen, otherwiſe worthie biſhops, who by reaſon of theſe immoderate exerciſes, ſo waſted themſelues, and conſumed the powers of the bodie, as they were made vnprofitable for the miniſterie of the church. For they were conſtrained to kéepe their cabinets ſometimes halfe a yéere togither, ſomtimes a whole yéere. 1. Cor. 7, 29.1 Cor 7:29But thoſe words, which be ſpoken of Paule in the firſt to the Corinthians, the ninth chapter, the 29. verſe, are againſt the libertie of the fleſh; bicauſe vntounto the Corinthians he ſetteth foorth temperance, whereby they ſhould bridle their deſires, and remooue offenſe from their brethren. By which reaſon they alſo are admoniſhed, who after the example of the Corinthians, when they hauehave giuen their name vntounto Chriſt, and hauehave begun to profeſſe the Goſpell, doo ſlacke the raines and bridle vntounto all kind of luſts: which ſort Paule diligentlie inſtructeth welnéere in the whole ſixt and ſeuenth chapters vntounto the Romans.

4 But of the firſt principall point, the apoſtle wrote in the epiſtle to the Corinthians; 1. Cor. 4, 10.1 Cor 4:10We carie about in our bodie the death of our Lord Ieſus Chriſt, that therein the life of Ieſus Chriſt may be made manifeſt. As if he ſhuld ſaie; Therfore are we drawen to the tribunall ſeate, are racked, & ſuffer manie things, that the death of Chriſt may be expreſſed in our bodies: and againe, that by the labour and trauell of thoſe our bodies, the life of Ieſus Chriſt may be declared and ſet foorth. And to ſpeake in few words, the croſſe is no other thing but aduerſities, heauie haps, temptations, and ſorrowes, as well of the mind, as of the bodie; the which are laid vponupon vsus by God, for the glorie of his owne name, and for our ſaluation. Cauſes whie God will afflict them that be his.But whie God will hauehave his people ſo to be afflicted, there be manie cauſes ſhewed. 1Firſt, that his wrath might be declared againſt ſinne: with which kind of iudgement, God dooth verie oftentimes begin at his owne houſe; to the intent it may be the more euident, and that others may vnderſtand thereby, what remaineth for them. 2Further, he will by this meanes ſtirre vp his owne vntounto repentance. And he vſeth theſe aduerſities in ſtéed of ſermons, the which be of more vehemencie and effect than words be. 3Moreouer, by this meanes, euerie one of vsus dooth prooue, and throughlie knowe himſelfe: for héerein we ſée how much, faith, charitie, and other vertues are wanting; or elſe how much of them we hauehave alreadie obteined of God. 4And whereas by reaſon of ſinne, we be all ſubiect vntounto theſe euils, which be the miniſters of death; yet is God ſo good towards vsus, as he will alter the vſe of theſe things, that by them his Goſpell and chriſtian veritie may be confirmed: in ſo much that it ſhall not onelie hauehave a teſtimonie of words, but alſo of moſt extreame calamities, and ſhall remaine confirmed by witneſſe of ſpending both bloud and life. For this cauſe Chriſt ſuffered, and ſo did Iohn Baptiſt, the apoſtles, and infinite martyrs.

Further, from hence we hauehave a ſtrong argument of the reſurrection to come, and of the iudgement. 5For ſéeing the iuſt men are ſo euill interteined in this life; it is neceſſarie, that there ſhould be there ſome alteration and change of things: as Abraham ſhewed the rich man, which was tormented in the flames. 6Luke. 16, 25.Luke 16:25Beſides this, ſéeing we be adopted to be the children of God; it is conuenient, that in the croſſe and afflictions, we ſhould be like vntounto Chriſt, which is the firſt begotten. 7Moreouer, by this meanes, our louelove towards God is moſt of all declared. For to honour and imbrace him, when all things go well with vsus, and according to our deſire, is not the propertie of a valiant mind; bicauſe therein we may appeare not to woorſhip God, in reſpect of himſelfe: but rather, that we follow him, for his benefits. But if ſo be we flie not from him in time of aduerſitie, it is a token that we ſéeke him, and not his benefits. 8We muſt alſo adde, that the power of God is more declared in afflictions and aduerſities, than in proſperitie. For when all our dooings hauehave proſperous ſucceſſe, we ſéeme not to hauehave néed of the helpe of God: but when God deliuereth out of aduerſitie, then is he moſt praiſed. And eſpeciallie his power is ſhewed, when he comforteth vsus, and maketh vsus chéerefull in the middeſt of our tribulations. 9Wherefore, Auguſtine.as Auguſtine (writing vponupon the Pſalmes) ſaid; The croſſe is no ſmall cauſe of inuocating and glorifieng of God. 102. Tim. 3, 12.2 Tim 3:12Further, it giueth a token of a godlie life; for All they, which will liue godlie in Chriſt, ſhall ſuffer perſecution. 11I paſſe ouer that, which euen the Ethniks hauehave ſéene; namelie, that aduerſitie dooth make men more induſtrious, and more wiſe; and thoſe that are in miſerie, more curteous and dutifull.Puniſhments done vntounto the giltie, belong not to the croſſe. Cyprian. Ierom. Luke. 23, 40. 1. Pet. 2, 20,Luke 23:401 Pet 2:20

But from this croſſe of Chriſt, two things muſt be remooued. Firſt thervnto belong not thoſe puniſhments, which come vponupon wicked men for their naughtie acts committed. Albeit that Cyprian and Ierom ſaie; that The théefe, which came vntounto Chriſt, turned his puniſhment into martyrdome. Howbeit, Peter dooth otherwiſe p. 274admoniſh vsus, that we ſhould ſuffer perſecutions, not as deſerts for our owne ill dooings. Moreouer, thoſe croſſes, which we procure vntounto our ſelues, and be not laid on vsus by God, muſt be ſet aſide. Afflictions taken vponupon vsus of our owne accord belong not to the croſſe of Chriſt. Rom. 12, 1.Rom 12:1For ſome raſh perſons there be, which doo laie perſecutions vponupon themſelues, whoſe end oftentimes is moſt ſhamefull. But not to omit the principall, I ſaie, The true ſuffering of the croſſe is a moſt acceptable ſacrifice vntounto God, whereof Paule vntounto the Romans writeth; I beſeech you for the merciemercy of God, &c. And vntounto Timothie, he ſaid; that he ſhould be offered vp. 2. Tim. 4, 6. Pſal. 51, 19.2 Tim 4:6Ps 51:19And Dauid ſaid; A ſacrifice to God is a troubled ſpirit, a contrite heart. If perhaps thou ſhalt demand, whether it be lawfull for vsus voluntarilie, and of our owne accord to take ſorrowes and labours vponupon vsus, without expecting a time when God ſhould bring them? I anſwer, that it is lawfull; but yet in ſuch ſort, as it is commanded and preſcribed vntounto vsus: as when of our owne accord we admit bitter ſorrowes, while we repent of our former life and ſinnes. And ſéeing God requireth this thing of vsus, We are not properlie ſaid to call vntounto our ſelues the ſorrowes of repentance.it is not properlie and truelie ſaid of vsus, that we doo call the ſame vntounto vsus. The which alſo may be affirmed, when we refuſe not labours for the ſaftie of our neighbours, and for auoiding of offenſes. For theſe cauſes God himſelfe commanded that we ſhould labour ſo much as lieth in vsus.

5 But euen as Paule vntounto the Romans taught, that the faith of our adoption commeth by inuocation or praier, in which the holie Ghoſt beareth witneſſe with our ſpirit, that we be the children of God: ſo he ſheweth a teſtimonie, by which we may be the more certeine of entring into this inheritance, The croſſes and afflictions are tokens that we ſhall obteine the inheritance. Phil. 1, 29.Phil 1:29which he ſpake of; Ye ſhall without all doubt (ſaith he) obteine it: for ye ſhall reigne with Chriſt, for ſo much as ye hauehave alreadie atteined to ſuffer with him. Wherfore croſſes and troubles are tokens and arguments, whereby we may gather that we ſhalbe the heires of God. Paule ſaith vntounto the Philippians; That VntoUnto them it is giuen for Chriſt his ſake, not onelie to beleeue in him, but alſo to ſuffer for him. The firſt gift obteined, aſſureth vsus of the latter.This former gift, which we now ſée that we hauehave obteined, maketh vsus certeine of the latter, that we ſhall at the length not be deſtitute of it. For, no ſmall or ſlender power of God is declared to be in them, which valiantlie & patientlie for godlineſſe ſake ſuffer perſecutions, & aduerſities. A certeine condition by which we are to enter into the eternall inheritance.I knowe there be others, which interpret theſe words otherwiſe; that Paule ſhould ſéeme to aſcribe a certeine condition, whereby we ſhall paſſe vntounto euerlaſting inheritance; namelie, if we hauehave firſt ſuffred manie things. And doutles, the Gréeke particle foreign, which is turned [If ſo be,] may be drawn to each opinion.

This is certeine, that Paule here maketh a kind of tranſition, or paſſing ouer to an other matter; although it be pleaſant and cloſelie handled, to comfort theſe men for the afflictions which they ſuffered. Albeit he departeth not from that purpoſe which he had in hand, but with the ſelfe-ſame labour both proſecuteth that which he began, and alſo comforteth them. And it is all one, as if he ſhould hauehave ſaid; Ye ſhall indéed be heires, but yet with this condition, that ye muſt firſt ſuffer manie things. Chriſt requireth nothing at your hands, which he himſelfe hath not firſt performed. He leadeth you no other waie, than the ſame which he himſelfe hath gon. He will not offer you to drinke of anie other cup, of the which he himſelfe hath not droonke. Howbeit, this will be the greateſt comfort vntounto vsus; forſomuch as thoſe things, which we ſhall ſuffer, will not be comparable with that glorie, which ſhall be reuealed in vsus. Ambroſe followeth this interpretation. Howbeit, I thinke that this place is ſo to be vnderſtood, as though it were a proofe of that which followeth, Whie we ſhall hauehave the eternall inheritance.by thoſe things which went before, after this maner; Ye ſhall hauehave the eternall inheritance, bicauſe ye ſuffer togither with Chriſt. The verie which ſentence he vſeth in the latter epiſtle to Timothie; 2. Tim. 2, 112 Tim 2:11If we die togither with him, we ſhall reigne togither with him.

Chryſoſtome vponupon this place writeth; that This is an argument taken from the Maior; God (ſaith he) hath fréelie giuen vntounto vsus manie things. For when we had doone nothing, he adopted vsus vntounto children: he granted vsus, that we ſhould call him Father, whereof followed an aſſured and conſtant faith, that we are the ſons of God: and how ſhall he not now giuegive vsus the inheritance that is behind; eſpeciallie ſéeing in the meane time we hauehave ſuffered moſt gréeuous calamities? Vndoubtedlie, he will not denie it after ſuch and ſo manie trauels, ſéeing he hath fréelie and without anie trauell of vsus indued them, that beléeue in him, with moſt excellent gifts. And by this meanes hath he declared, that God hath ſingularlie well prouided for men: who, to the intent they ſhould not boaſt of their trauell or indeuour, hath fréelie giuen manie things vntounto them. And againe, leaſt they ſhould be aſhamed of obteining ſo great gifts without trauell, he would not hauehave them to come vntounto this ſingular inheritance, without moſt valiant courage, ſufferance, ſtriuing, diſquietnes, and affliction.

6 Theſe things auoucheth he, neither amiſſe, What difference there is betweene the promiſes of the law and of the goſpell. Looke in Iudges, 4. verſe. …, &c.nor yet vnprofitablie; ſo they be rightlie vnderſtood by vsus, in ſuch ſort, that we confound not the promiſes of the lawe with the promiſes of the Goſpell. Leaſt that ſhould happen, it ſhall be neceſſarie to make plaine, what difference there is betwéene each promiſes. They doo not herein differ, as ſome thinke; bicauſe the promiſes of the p. 275Goſpell hauehave no conditions ioined vntounto them, but the promiſes of the lawe are neuer offered without conditions. Exod. 20, 12Exod 20:12For euen as it is ſaid; Honour thy father and thy mother, that thou maiſt liue long vponupon the earth. Eſai. 1, 19.Isa 1:19Againe; If ye will and ſhall harken vntounto me, yee ſhall eate the good things of the earth. And euen ſo we read in the Goſpell; Matt. 6, 14.Matt 6:14Forgiue, and it ſhall be forgiuen; GiueGive, and it ſhall be giuen vntounto you. Matt. 19, 29.Matt 19:29And againe; He that forſaketh father or mother, or wife, or houſe, or lands, for my ſake, ſhall receiue an hundred fold, Rom. 8, 17.Rom 8:17and poſſeſſe eternall life. And; If ſo be we ſuffer togither with him, we ſhall be glorified togither with him. 2. Tim. 2. 11.2 Tim 2:11And vntounto Timothie; If we die togither with him, we ſhall riſe againe togither with him. Wherefore, ſéeing this is no difference, we muſt ſéeke for another.

The conditions of the law are put as cauſes of obteining the promiſes.The conditions which are annexed to the promiſes of the lawe, are commandements which the lawe commandeth to be fulfilled, euen to the vttermoſt; neither will it otherwiſe performe the things promiſed, vnleſſe the conditions be abſolutelie fulfilled. And thus it is manifeſt vntounto him which diligentlie conſidereth the matter, that the conditions of the lawe might hauehave béene cauſes of the obteinment of the rewards which were promiſed. For if they had béene ſo fullie accompliſhed, as they were commanded in the lawe, they might hauehave béene compared euen with the verie rewards, and hauehave béene accounted for merit. But ſeeing they could not be performed by men, God of his merciemercy in their place appointed the promiſes of the Goſpell; which promiſes, notwithſtanding that they hauehave conditions adioined vntounto them, yet are they fréelie offered. For the things that are by them commanded vntounto vsus, are in déed neceſſarie, if we hauehave power, time, place, and occaſion giuen vsus to doo them.

This I ſpeake, bicauſe of infants, and of thoſe, which in the laſt time of their life, being at the point of death, come vntounto Chriſt. For eternall life dependeth not of thoſe conditions, as of cauſes. For as we hauehave alreadie ſaid, it may, without thoſe conditions, be obteined both by infants, and by thoſe which in the laſt houre of their life be conuerted vntounto Chriſt. And bicauſe the promiſe, if it ſhould depend of thoſe conditions, as of lawfull cauſes could not be firme; ſéeing there is no man, which can fulfill thoſe conditions, as they are commanded: euen for the verie ſame cauſe alſo, The promiſes of the goſpell may cōſiſt without conditions. Rom. 8, 18.Rom 8:18the promiſes of the Goſpell may conſiſt without theſe conditions. Herevnto ſerueth that, which Paule ſaith; that thoſe conditions cannot be compared with that thing, which is promiſed: which cannot be true in iuſt & lawfull cauſes, if they be compared with their effects. Wherefore, if thou ioine theſe thrée things togither; namelie, that the rewards of the Goſpell are fréelie promiſed, that the conditions can not be made equall vntounto them, and that the promiſes ought to be moſt firme; thou ſhalt both take awaie the conſideration of merit, and ſhalt eaſilie perceiue, wherein they differ from the lawe.

If thou wilt demand, whether the promiſes of the lawe were giuen in vaine; ſéeing there was neuer anie man found that could performe thoſe conditions? I will anſwer, The conditions of the lawe were not added in vaine.that herin was nothing doone in vaine or raſhlie. For therefore were ſuch impoſſible conditions annexed vntounto it, that men might be put in mind of their infirmitie; and that they thoroughlie vnderſtanding it, ſhould flie vntounto Chriſt, of whom being receiued into fauour, and hauing now obteined iuſtification, they might obteine the ſelfe-ſame promiſes. For as touching thoſe men, the promiſes are now, of promiſes of the lawe, made promiſes of the Goſpell: bicauſe they which beléeued in Chriſt to come, were exerciſed in the obedience of the lawe. Which obedience of the lawe, although it were but onelie begoon, and not thoroughlie finiſhed; yet was it allowed of God: therefore might they hauehave the fruition of the promiſes offered.

7 And what it is to ſuffer with Chriſt, What is to ſuffer with Chriſt.may on this wiſe be eaſilie declared; if we ſhew what cauſes mooued Chriſt to ſuffer ſo bitter a death vponupon the croſſe. And there were two cauſes; the firſt was, to be obedient (as he himſelfe ſaid) vntounto his good Father; the ſecond was to ſubdue and condemne our ſinne. They which in ſuffering aduerſities, imbrace theſe two cauſes in their mind, doo ſuffer with Chriſt. Cauſes why we ſhould patientlie ſuffer aduerſities.Whatſoeuer ſorrowes or aduerſities happen vntounto them, let them reckon with themſelues, that they happen vntounto them by the prouidence of God; and let them beare patientlie what burden ſo euer is laid vponupon them; ſo as they may willinglie obeie GOD the authour of that affliction. Let them conſider moreouer, that by theſe calamities, the old man is tamed, ſinne is broken, and that corruption, which by nature was throughlie graffed and bred in vsus, is diſſolued. Immediatlie after a man is conuerted vntounto Chriſt, aduerſities come vntounto him, and why.But what the cauſe is, that the world, wicked men, and the diuell, after a man is conuerted vntounto God, doo ſtraitwaie begin to rage againſt him, by all maner of moſt bitter meanes; I thinke it is not hard to be perceiued. For ſo ſoone as men come vntounto Chriſt, they ſtraitwaie doo begin, vnfainedlie and from their hart, to make warre with vngodlineſſe. Héerevpon are hatreds kindled againſt the godlie, and perſecutions waxe gréeuous againſt them.

As touching the ſuffering of aduerſities, the apoſtle comforteth vsus by two reaſons. The one of which is taken of the end, after this maner; Theſe euils, which godly men indure, doo obteine p. 276a bleſſed end, and happie concluſion; Wherefore they muſt be ſuſteined with a chéerefull and valiant mind. The other is, for that thoſe things, which we ſuffer, although they ſéeme troubleſome and gréeuous; yet can they not in anie wiſe be compared with the rewards which ſhall be giuen vsus in the life to come. By this vnequall proportion it is euident, (if we will ſpeake properlie) that this word merit, is not to be attributed vntounto our good works. Chryſoſtome hath well noted, that Paule, before he came to the exhortation of patience in aduerſities, woonderfullie amplified the honour and dignitie of the children of God; which he did not with ſo great a diligence before, when he intreated of reſtraining the deſires of the fleſh. For as we hauehave ſaid before, Two kinds of mortification.there are two kinds of mortification; the one of which héerein conſiſteth, that we ſhould repreſſe the déeds of the fleſh; the other is, to ſuffer valiantlie for Chriſt his ſake, dangers, croſſes, and all maner of torments when néed ſhall require. That ſuffering of aduerſities is a more difficult thing than the ſtriuing with wicked luſts.Which too things, if they be compared togither, we ſhall perceiue, that the ſuffering of aduerſities is of more difficultie, than is the battle with the wicked luſts of the mind.

Ariſtotle in his Ethiks (as he prudentlie ſawe manie other things) ſaith, that Fortitude is to be preferred before the vertue of temperance, which otherwiſe is moſt worthie of praiſe. Of this thing doubtleſſe euen the diuell was not ignorant: Fortitude more worthie than temperancefor when he reaſoned with God, as concerning bleſſed Iob; Skinne for ſkinne (ſaid he;) yea, a man will giuegive all that he hath for his life. Wherefore, Iob. 2, 4.Job 2:4ſtretch foorth thy hand (ſaith he) a little vponupon him, and then thou ſhalt ſee whether he will curſſe thee to thy face or no. For by the naturall ſharpeneſſe of wit, wherein he much excelleth, he eaſilie ſawe, that this of all temptations is the greateſt; when the life it ſelfe (than which nothing is more ſwéet) is put in danger. The fruit, which they that hauehave valiantlie labored ſhall receiue, muſt alwaies (as Paule warneth vsus) be ſet before our eies. For ſo ſhal we ſée, that when we ſuffer for Chriſt his ſake, we ſhall bring ſingular commoditie, not vntounto him, but vntounto our ſelues. That which the Latin interpretour turned [Exiſtimo,] that is, [I thinke, or count] is in Gréeke written [foreign:] which word cannot be referred vntounto an opinion that is doubtfull and vncerteine. For that word is chéeflie vſed of ſuch as make reckonings, which bring their accounts into a ſumme, and hold it definite and certeine.

Wherefore the meaning is, as if he ſhould hauehave ſaid; This I hold for certeine, that thoſe euils, which we ſuffer, are not to be compared with that glorie, which we wait for. Indéed the afflictions of the godlie are not of their owne nature ſo light; but Paule extenuateth them onelie by waie of compariſon. Afflictions otherwiſe grieuous, are extenuated by compariſon with eternall life.Wherefore this place conteineth an amplification of that felicitie, which God promiſeth vntounto vsus; which hereby is made the more notable, in that it farre excelleth all the trauels of this life. Of which thing godlie men are ſo thoroughlie perſuaded, as they reioiſe euen in the middeſt of their tribulations. The verie ſame compariſon Paule vſeth in the latter epiſtle to the Corinthians, verſe. 17.the fourth chapter: for he ſaith; that Our light affliction, which is but for a moment, bringeth vntounto vsus a maruelous exceeding weight of eternall glorie. By theſe words is ſhewed, wherefore eternall life ſurmounteth all the trauels of this life; namelie, bicauſe of the weight, continuance, and greatneſſe thereof. For whatſoeuer things we ſuffer here, are called of Paule foreign, that is, Momentanie. He addeth alſo foreign, by which words the lightnes of them is ſhewed. But contrariewiſe, vntounto the glorie is attributed both eternitie, and alſo a woonderfull great weight, which excéedeth all meaſure.

8 The apoſtle addeth; Rom. 8.Rom 8Which ſhall be reuealed vntounto vsus. He ſaith, that this glorie ſhall be reuealed, leaſt we ſhould thinke our ſelues now to be vtterlie deſtitute of the ſame. For we alreadie poſſeſſe a great part thereof, although as yet it be not perfect, nor manifeſt to the world. So Paule ſpeaketh vntounto the Coloſſians; Col. 3, 3.Col 3:3Ye are dead with Chriſt, and your life is hidden with Chriſt in God: but when Chriſt your life ſhal appeere, then alſo ſhall ye appeere togither with him in glorie. But it is to be noted, that Paule in this one word [glorie] comprehendeth the whole felicitie, which we wait for. Glorie here ſignifieth the whole felicitie.And therein he followeth the iudgement of men, which are woont to eſtéeme glorie as the chéefeſt goodnes. Whereof alſo the philoſophers thus affirme; that As the ſhadowe followeth the bodie, ſo dooth glorie followe true and perfect vertue. Wherefore glorie comprehendeth two things, Glorie comprehendeth two things.which muſt be earneſtlie deſired; firſt, that a man be indued with vertues; ſecondlie, that he get a good name among the people.

But why the bleſſednes, which we wait for, Why the bleſſednes is not reuealed in this life.is not reuealed in this life, Chryſoſtome thinketh this to be the cauſe; namelie, that it farre paſſeth the ſtate of this life. And Paule tarrieth the longer in the amplification thereof, that he may the more ſtir vp the Romans to the ſuffering of afflictions. Similitudes.For a ſoldier is excéedinglie confirmed to ſuffer perils, if he hope that the victorie will be gainfull vntounto him. A difference betweene the ſeruants of Chriſt, and the ſeruants of this world.And a merchant is not diſcomfited with anie labours of ſailing and trauelling, if he hope thereby to win great gaine. Further, we ought to conſider, that the lot of the citizens of this world, differeth farre from the lot of holie men, which ſerue Chriſt. For they, with the greatnes of their labours go p. 277beyond thoſe good things, which they labour to atteine: but we, though we behaue our ſelues ſtoutlie and valiantlie (as Paule ſaith) yet are not our works to be compared with that end, which we ſet before vsus.

An example of the Ethniks.9 That we may eaſilie vnderſtand this difference, the examples of the Romans will ſoone teach vsus. Brutus, for preſeruation of the libertie of his countrie, did not ſticke to ſlaie his owne children. In the dooing whereof, he alſo had reſpect to atteine the praiſe of a good citizen: for thus the Poet Virgil writeth of him,

His countries louelove him driues, and greedie lust of endleſſe fame.

Theſe were the ends that mooued the Ethniks, The ends of the Ethniks were ſmall and ſlender.which vndoubtedlie were verie ſmall and ſlender cauſes. For the libertie, which they had reſpect vntounto, was no ſuch as is ours, whereby we are deliuered from ſin, from ſatan, from death, and from the wrath of God. Humane praiſe inconſtant & of ſmall force.They ſought humane praiſe, a thing doubtleſſe inconſtant and of ſmall force: but our end is to approoue our ſelues vntounto God, whoſe iudgement cannot be deceiued. Torquatus alſo ſlue his owne ſonne, bicauſe in fighting againſt the enimie, he had violated the lawe of warre. Then we alſo, to kéepe the lawe of God, ought not to doubt (when néed ſhall require) to ſuffer all maner of moſt gréeuous torments. For the lawes of God muſt not be compared with the lawes of warre.

Camillus being baniſhed out of his countrie, afterward finding it to be oppreſt by the Galles, valiantlie reſtored the ſame; bicauſe he thought he could not liue with more glorie in anie other place. But it ſhall not be ſo great a maruell in a chriſtian man, who being hurt by anie in the church, leauing aſide the deſire of reuenge, will helpe his brother by whom he is hurt, and by his trauell will adorne the church: for out of it no man can liue a holie life, nor yet atteine vntounto eternall felicitie. Quintus Mutius Scaeuola, of his owne accord, thruſt into the fire his right hand, which had miſſed the ſtriking of Porſenna. What maruell is it then, if a man, to obteine the kingdome of heauen, will offer vntounto the fire, not onelie one of his hands, but alſo his whole bodie to be burnt? Curtius being armed at all points, and mounted vponupon a horſſe, threw himſelfe willinglie into the gulfe of the earth, bicauſe the citie of Rome might be deliuered from the peſtilence. For ſo had the Oracle giuen anſwer, that the wrath of the gods would ceaſe, if that, which the Romans eſtéemed beſt, were throwne into that gulfe. We for our part hauehave an Oracle farre more certeine; namelie, that They are not to be feared, Matt. 10, 28.Matt 10:28which kill the bodie, but cannot kill the ſoule.

The Decij vowed themſelues to the death, that their legions of ſoldiers might be preſerued, and get the victorie. Our martyrs alſo, when they ſhed their bloud, rather than they will be plucked awaie from the religion of Chriſt, cannot boaſt that they take an enterpriſe in hand, which hath not béene heard of. M. Puluillus, when he ſhould conſecrate a temple vntounto Iupiter, & in the meane time word was brought him by enuious perſons of the death of his ſon, was not one whit abaſhed in mind, neither left he off that which he had begun; but commandded, that his ſonne being dead ſhould be carried out and buried. With what mind then ought a chriſtian man to ſuffer, ſéeing he heareth the Lord ſaie; Suffer the dead to burie their dead. Matth. 8, 22.Matt 8:22Regulus, when he had ſworne, that he would returne vntounto Carthage, although he knew that moſt gréeuous torments were prouided for him; yet would he not commit the crime of violating his faith. Wherefore we alſo, ſéeing in baptiſme wée hauehave publikelie giuen our faith vntounto Chriſt, although for the kéeping thereof we ſhould ſuffer all things, yet ought we not to violate the ſame.

Some will boaſt of the contempt they hauehave of riches, and of voluntarie pouertie taken vponupon them for Chriſt: but let theſe boaſters call to remembrance Cincinnatus, who after he had behaued himſelfe honourable, and doone notable acts in his Dictatorſhip, of his owne accord returned againe to till & huſband his foure acres of ground. Let them remember that Valerius Publicola, after he had paſſinglie well gouerned his Conſulſhip, died ſo poore, as he left not wherewith to burie himſelfe; but was buried at the common charge of the citie. And Fabritius ſo little repented him of his pouertie, as he deſpiſed the gold of king Pyrrhus. Theſe ſo great and notable acts did theſe men, onlie (as I hauehave ſaid) to get the praiſes of men; and to preſerue that earthlie publike weale. But we, if we enter into anie dangers, hauehave God himſelfe to be our inheritance, and our reward, and ſhalbe heires togither with Chriſt. Before vsus, as a priſe is ſet the kingdome of heauen, and eternall felowſhip with the angels. Wherefore it is manifeſt, The notable acts of the Ethniks paſſed their expected ends, but our rewards far paſſe our works.that the notable facts of thoſe heathen farre paſſed the ends and rewards ſet before them: but our works are infinitelie excelled of the rewards that are before vsus. I grant indéed, that their works are not to be reckoned among the true vertues: for they were rather ſhadowes and images of vertues. And their works, although they were excellent (if we conſider them after a ciuill maner; Their works before God were gliſtering ſinnes.) yet before God they were nothing elſe but glorious and gliſtering ſinnes: for they were not mooued to worke, either by faith, or by the louelove of God; neither yet did they direct their works to a iuſt end.

Wherefore Auguſtine, in his fift booke De p. 278ciuitate Dei, and 18. chapter, when he had made mention of theſe and ſuch like things, prudentlie added; Either we perceiue theſe things to be in vsus, or elſe we féele our ſelues to be void of them. If at anie time we doo the ſelfe-ſame things, there is no cauſe whie we ſhould be puffed vp, ſéeing they for leſſer rewards hauehave doone the like: but if we knowe our ſelues to be ſo weake and féeble, that we dare not enterpriſe anie ſuch things, our minds ought excéedinglie to be preſſed and touched; eſpeciallie, ſéeing we be found weaker than the verie Ethniks were. Moreouer, God hath not reſpect to the gretnes & heape of works.theſe compariſons declare, that God hath not reſpect to the quantitie and heape of works: for elſe he would giuegive vntounto them the rewards, which he promiſeth vntounto vsus. But GOD chéeflie reſpecteth this, whether by faith we are ioined togither vntounto Chriſt, and whether we direct all that we doo to the praiſe and glorie of his name. But to hauehave the power and abilitie to doo excellent acts, he of his merciemercy miniſtreth abundantlie vntounto vsus, when he iudgeth the time méet. In the meane time, let vsus giuegive thanks vntounto him, for that he hath made our lot better than theirs.

In Rom 5, verſe. 3.Rom 5:310 Furhter, of ſo great force is the reioiſing of godlie men, that thoſe things which men, eſpeciallie vngodlie men, reckon to be a rebuke, and which they ſéeke to auoid, & through which they iudge them ſelues vnhappie; the Chriſtians doo turne the ſame vntounto praiſe, doo willinglie imbrace, A ſimilitude.and doo moſt of all reioiſe in them. For euen as the planets direct their courſe farre otherwiſe than dooth the eight ſphere (for that is mooued from the eaſt vntounto the weſt, but the planets from the weſt vntounto the eaſt:) euen ſo godlie men doo willinglie imbrace thoſe things, and in them doo reioiſe, which the wicked doo ſhunne, and iudge reprochfull. A rare thing trulie, and woorthie of admiration. For it is no woonder, if a man glorie as concerning the promiſes, and obteinment of the glorie of God: but in afflictions to reioiſe, paſſeth all humane reſon. Further, bicauſe there is no reioiſing, but of principall and ſingular good things, which now we ſo aſſuredlie poſſeſſe; as they can not be taken from vsus (for otherwiſe it ſhould be no true reioiſing, but rather a boaſting) leaſt our reioiſing for the hope of the glorie of God ſhould ſéeme to be vaine, ſéeing in verie déed we hauehave not yet the fruition of it: Rom. 5, 3.Rom 5:3Paule teacheth in the fift to the Romans, with what good things God dooth in the meane time indue vsus, while we doo liue héere; namelie, Tribulations, patience, experience, and hope, which confoundeth not. An excellēt gradation.Vndoubtedlie, an excellent and moſt profitable procéeding by degrées, and woorthie to be obſerued of vsus all, againſt doubtfull and fearefull times.

But godlie men ſometimes ſigh, are ſad, and are heauie, It is not repugnant that godlie men doo both ſigh and reioiſe at one and the ſelfe ſame time. 2. Sam. 15, 7. and 16. 5. An example.2 Sam 15:72 Sam 16:5and complaine when they fall into afflictions: how then doo they reioiſe? Here is no contradiction at all. For our outward man ſigheth, is heauie, is ſad; & the fleſh complaineth: but the ſpirit and our inward man reioiſeth, and is glad. When Dauid went foorth of the citie, from the face of Abſolon, bare footed, his head vncouered, and with manie teares; outwardlie there appéered in him no ſignification but of miſerie and ſorowes: for Semie, who vpbraided vntounto him this miſerie, ſawe nothing in him but that which was lamentable and miſerable. Yet who doubteth, but that he, as touching faith, and the inward man, reioiſed excéedinglie for the fatherlie correction of God? For therevnto was his mind bent, and therefore he ſpared Semie, when as Abiſai would hauehave killed him; Ibidem. 10.for How knoweſt thou (ſaith he) whether the Lord hath commanded him to curſſe me? That one and the ſelfe-ſame man may hauehave contrarie affections, Dauid declareth, when he ſaith; Pſal. 2, 11.Ps 2:11Serue the Lord with feare, and reioiſe in him with trembling. But thou wilt ſaie, that afflictions are euill; how then can we reioiſe in them? That they be euill, no man will denie: for they be puniſhments of ſinne, miniſters of death, the laſt enimie that ſhall be driuen out of the world, and at length from godlie men be vtterlie remooued. Apoc. 21, 4Rev 21:4For God ſhall wipe awaie all teares from the eies of the ſaints.

We grant that afflictions of their owne nature are euill: howbeit we ſaie, Afflictions of their owne nature art euill. Rom. 8, 28.Rom 8:28that vntounto the godlie, and to the elect of God, of whom we héere ſpeake, they are by the clemencie of God made good and profitable; for VntoUnto them all things worke togither for the beſt. For neither doo they ſuffer theſe things to their hurt, but to their triumph. And theſe things are like vntounto the red ſea, wherein Pharao is drowned, A ſimilitude.but Iſrael is ſaued: for in the wicked they ſtirre vp deſperation, but in the godlie a moſt aſſured hope. They are inſtruments, whereby (as we hauehave ſaid) is ſhewed foorth the goodneſſe and might of God, both in comforting vsus, and alſo in erecting vsus. They are occaſions euen of moſt excellent good things. The power of God is made perfect in our infirmitie. By theſe things, as by a fatherlie chaſtiſement, our dailie falles are repaired, hautineſſe and pride kept vntder, the fleſh and wantonneſſe reſtrained, our old man corrupted, but our inward man renewed, ſluggiſhnes and ſlouthfulnes is ſhaken off, the confeſſion of faith is expreſſed, the weaknes of our ſtrength is diſcouered, and we are prouoked more earneſtlie to praie and call for the fauour of God, and dailie doo better vnderſtand the peruerſeneſſe of our owne nature.

Beſides, through afflictions we are made like vntounto Chriſt; for It behooued Chriſt to ſuffer, Luke. 22, 26Luke 22:26and p. 279ſo to obteine his kingdome: & we alſo ought to followe the verie ſame ſteps. Matt. 11, 12. Matt. 7, 13. Phil. 2, 7.Matt 11:12Matt 7:13Phil 2:7For the kingdome of God ſuffereth violence, and ſtrait is the waie that leadeth vntounto life. But, Euen as he, after the obedience of the croſſe was exalted, 2. Tim. 2, 12.2 Tim 2:12and had giuen him a name aboue all names; ſo we alſo, if we ſuffer with him, we ſhall reigne togither with him. And it is a ſwéet thing for a louer, euen to ſuffer for the thing that he loueth. By this meanes alſo, we accuſtome our ſelues vntounto patience, that being become as it were the Diamond ſtone, we ſhall rather wearie them that ſtrike vsus, than we our ſelues be broken. For theſe things be as exerciſes in a humane bodie, whereby rather the health is confirmed, and the ſtrength recouered, than taken awaie, or weakned through them.

Rom. 5, 3.Rom 5:311 Wherefore the godlie, vponupon good cauſe reioiſe in afflictions; knowing that Affliction worketh patience. And héere is to be noted a phraſe of ſpéech much vſed in the holie ſcripture, whereby that which belongeth vntounto the thing, That which belongeth vntounto the thing, is attributed vntounto the inſtrument.is attributed vntounto the inſtrument or ſigne. And that this is oftentimes vſed in the ſacraments, we hauehave prooued by the ſaieng of Auguſtine; albeit that our aduerſaries are earneſtlie againſt it. Héere Paule attributeth vntounto afflictions, that which is the worke of God, & of the holie Ghoſt; namelie, Afflictions of their owne nature woorke not patience.to worke patience; by which afflictions, forſomuch as they are of their owne nature euill and odious, patience is not gotten, but rather ſhaken off. And this doo we perceiue to be manifeſt in the wicked, who at ſuch time as they be ſomewhat gréeuouſlie afflicted, doo burſt foorth into blaſphemies, and alſo fall oftentimes into deſperation. A ſimilitude.But as the phyſician, of things venemous and hurtfull, maketh moſt healthfull medicines: euen ſo almightie God, by his wiſdome, out of afflictions, although they be euill things, bringeth foorth moſt excellent vertues, among which patience is one.

This vertue belongeth to fortitude, wherevnto are referred all thoſe things, Patience belongeth vntounto fortitude.which the ſaints doo ſuffer, whether it be in couragious abiding of afflictions of the bodie, or elſe in ſubduing of reaſon, and mortifieng of the wiſdome of the fleſh. Manie Ethniks alſo ſuffered, manie things with a valiant mind; but yet indured them not with a me ſound conſolation. Onelie they ſaid, that by ſorrowe they could neither change them, nor let them: for they aſcribed thoſe things vntounto the neceſſitie of the matter. Wherefore they ſaid, that this is our lot, that euen as it were in a banket, we muſt either drinke or depart. And if we chance to die, either we ſhall hauehave no féeling after death; or if anie féeling be, we ſhall be in a better ſtate. In this maner did they frame themſelues after a ſort to beare all aduerſities. But in godlie men the conſideration of fortitude and patience is farre otherwiſe: The conſolations of the godlie.they hauehave other cauſes, and other meanes, whereby they confirme themſelues. For they beare not thoſe things with a good courage, as though they ſhould happen at all aduentures; but bicauſe they knowe, that by ſingular prouidence they come from the moſt louing and almightie God; from God (I ſaie) their father, who with a louing mind, and by his right hand, Pſal. 119, 17Ps 119:17ſendeth vponupon them thoſe afflictions; to wit, Iames. 1, 2.Jas 1:2vntounto the ſaluation of the elect. And for the ſame cauſe, they alſo with their right hand, that is to ſaie, patientlie doo receiue them, and take them in good part, crieng with Dauid; It is good for me that thou haſt humbled me: and with Iames; They reckon, that all ioie conſiſteth in thoſe aduerſities, which the moſt good, and the moſt wiſe God their father ſendeth.

They alwaies lift vp the eies of their mind to thoſe promiſes of Chriſt; Matt. 5, 4.Matt 5:4Bleſſed are they which moorne, for they ſhall receiue comfort. Bleſſed are they which ſuffer perſecution for righteouſneſſe ſake, for theirs is the kingdome of heauen. Bleſſed are ye, when men reuile you, and perſecute you, and ſaie maner of euill againſt you for my ſake, falſlie: reioiſe and be glad, for great is your reward in heauen. They doo beare all things with a good courage; not bicauſe in ſorrowing they cannot be changed; but bicauſe they knowe, that in valiant ſuffering they offer themſelues an acceptable ſacrifice vntounto God; and perſuade themſelues, that they ſhall one daie be deliuered from thoſe euils; in the ſtéed whereof are laid vp for them moſt ample ioies and quietneſſe, wherewith no fortune (be it neuer ſo aduerſe) may be compared. For The ſufferings of this life, Rom. 8, 18.Rom 8:18are not woorthie of the glorie to come, which ſhalbe reuealed in vsus. The cauſe whie the Ethniks giuegive ouer in afflictions and the ſaints perſeuere.The Ethniks oftentimes gaue ouer in the middeſt of their miſeries, bicauſe they wanted ſtrength to perſeuere; neither vnderſtand they from whence they ſhould require ſtrength, bicauſe they neither knew the true God, nor yet their owne weakeneſſe. But the godlie men doo continue, indure, abide, and perſeuere: bicauſe they, knowing the weakeneſſe of their owne ſtrength, doo flie vntounto Chriſt. Who ſtrengthening, them, they are able to indure althings; who comforting them, they doo not onelie perſeuere, but alſo euen in the verie feruentneſſe of the paine they reioiſe and be glad. Acts. 1, 41.Acts 1:41The apoſtles went from the ſight of the councell reioiſing, bicauſe they were counted worthie to ſuffer reproch for the name of Chriſt.

12 Adde that Patience worketh experience. Rom. 5, 4.Rom 5:4And this experience is a certeine triall, both of our ſelues, and our owne ſtrength; What triall ſpringeth of patience.and eſpeciallie of the might and goodneſſe of God. For in this ſuffering of aduerſities we learne, how p. 280great the corruption of our nature is, which, (vnleſſe the holie Ghoſt helpe,) it ſtraitwaie, being touched with anie aduerſitie, breaketh foorth into blaſphemies, and complaints againſt the prouidence of GOD. Hereby we learne how greatlie our ſtrength is broken, and made féeble by reaſon of ſinne: for we ſhould ſinke vnderunder afflictions, if we were not ſtaied vp by the might of Gods helpe. An example. Iob. 3, &c.Job 3Hereof we hauehave an excellent example ſet foorth in Iob; for he, being by God deliuered vntounto the diuell to be tried; how great blaſphemies powred he out in his afflictions? How much complaineth he of the prouidence and iuſtice of God? Iob 9, and in manie other places.Job 9The light of the holie Ghoſt had no ſooner illuminated him, but how did he plucke vp his ſpirits againe? How godlie and ſincerelie dooth he iudge of God? The peruerſeneſſe of our nature is hidden vntounto vsus: for the hart of man is vnſearchable. A ſimilitude.But looke how ſoone the fire is ſtriken out of the flint ſtone, ſo ſoone breaketh out our crooked nature, when affliction oppreſſeth vsus. 1. Pet. 1, 7.1 Pet 1:7This triall (as Peter ſaith) is euen as a fornace vntounto gold. A ſimilitude.And therefore God anſwered vntounto Abraham, when he was now readie to ſacrifice his ſonne, and had his ſword readie drawne, and ſtretched out to ſtrike him; Gen. 22, 12.Gen 22:12Now I knowe that thou feareſt God. Indéed God knew that well enough before; but by that fact he brought to paſſe, that this obedience was the better knowne vntounto others. For we are like vntounto certeine ſpices, A ſimilitude.whoſe ſwéet ſauour is not felt, vnleſſe a man bruiſe them well. We are alſo like vntounto ſtones called Pyritides, A ſtone.which ſhew not foorth that force which they hauehave to burne, except when they be preſſed hard with the fingers.

Rom. 5, 5.Rom 5:5Beſides this, Triall bringeth hope: and thus hath God diſpoſed theſe inſtruments of his, as that they ſhould one helpe another, and one bringeth another in. By reaſon of the hope of the glorie of GOD, afflictions are not troubleſome vntounto vsus: but God giuing vsus ſtrength, we beare them with a valiant mind. In the verie ſuffering of them we hauehave a greater triall and proofe of the ſtrength and goodneſſe of God towards vsus: herevpon we conceiue the greater hope. So hope bréedeth and bringeth in patience; and patience, hope: for when we conſider that God was preſent with vsus in ſuffering our afflictions patientlie, we hope alſo that he will hereafter be preſent with vsus, and at the length make vsus bleſſed. A ſimilitude.The ſicke man, bicauſe he hath confidence in the phyſician, ſuffereth his impoſtume to be cut. Afterward, as he féeleth himſelfe reléeued, he putteth confidence more and more in the phyſician; ſo as, if néed were that his foot ſhould be cut alſo, he would nothing doubt to commit himſelfe to his faithfulneſſe. The diuell, as much as in him lieth, driueth vsus to deſperation: and by afflictions goeth about to perſuade vsus, that God is our enimie. But contrariewiſe, the holie Ghoſt ſaith; Bicauſe thou haſt quietlie & patientlie borne affliction, it ought to be a ſure token vntounto thée, that God therin declareth his fauour towards thée. Wherfore hauehave thou a good truſt, for he vndoubtedlie will deliuer thée. And although Iames putteth experience before patience, whereas Paule ſets it after; yet is there no diſagréement betwéene them. For Paule meaneth that experience, which is giuen at the length after the battell, that we may hauehave a full triall of our ſelues: and Iames meaneth the ſelfe-ſame experience; but yet as it is gotten and ingendered by the exerciſe of tribulations. But that which Iames addeth; Iam. 1, 3.Jas 1:3namelie, that Patience hath a perfect worke, A place of Iames expounded.may be expounded two maner of waies. Either that he exhorteth vsus vntounto perſeuerance in ſuffering, to the intent that our patience may be abſolute and perfect, as that which falleth not awaie. Or elſe, that we ſhould be of a perfect mind towards thoſe which afflict vsus; of ſo perfect a mind (I ſaie) that we deſire not to hauehave them recompenſed with the iniuries, which they doo vntounto vsus. As touching the nature and effects of hope, we hauehave diſputed in another place.

13 But in the eight chapter to the Romans, In Rom. 8, verſe. 31.Rom 8:31after that Paule had by infinite reaſons confirmed the excéeding louelove of God towards vsus; now by the waie of interrogation he crieth out, that there is nothing which can interrupt that louelove, wherewith God loueth vsus. Accuſe vsus whoſoeuer will, let aduerſities come whatſoeuer they be; yet all things ſhall worke togither for our good. The propertie of louelove.For this is the propertie of one that loueth; continuallie to doo good vntounto him that he loueth. Wherefore, ſéeing GOD ſo loueth vsus, whatſoeuer he dooth, or whatſoeuer he ſendeth vponupon vsus, we muſt beléeue that it will be for our benefit: neither ought anie aduerſities to perſuade vsus, but that we are continuallie beloued of God. And that which the apoſtle ſaith, that he is moſt fullie perſuaded of; I would to God that we alſo were perſuaded of the ſame. He reckoneth vp thoſe things, which ſéeme commonlie to be moſt hard; and whereby men are woont oftentimes to be diſmaied: and he affirmeth, that euen theſe things hinder not the louelove of God towards vsus; ſo far is it off, that anie other things can plucke the ſame awaie from vsus. The apoſtle ſtaieth the longer vponupon his place, bicauſe our fleſh and humane reaſon can hardlie be perſuaded of this thing. For oftentimes, when we are afflicted, we crie; My God, Pſal. 22, 1.Ps 22:1my God, why haſt thou forſaken me? And that with a farre other maner of affect, than Chriſt pronounced thoſe words. We crie; Pſal. 13, 1.Ps 13:1How long wilt thou be angrie, ô Lord? With manie ſuch p. 281other like.

Men thinke that aduerſities be a token of Gods wrath towards vsus Chryſoſt.For whatſoeuer aduerſitie happeneth, we thinke the ſame to be a token of Gods wrath towards vsus: when as he neuertheles of a ſingular louelove ſuffereth vsus to be afflicted. Chryſoſtome noted, that Paule rehearſed not things light, and of ſmall force. For he left vntouched, couetouſnes of monie, ambition of honors, deſire of reuenge, and pleaſures forbidden; which things are woont to drawe backward, euen thoſe men that be conſtant: but he reckoneth vp things horrible, and moſt gréeuous, and which are wont eaſilie to ouercome nature. For in theſe words he comprehendeth thoſe things, which commonlie happen in a life moſt hard, and moſt bitter; as priſonments, burnings, bonds, tearings in ſunder, and ſuch like things. And he vſeth an interrogation, thereby to ſignifie a ſtedfaſt aſſurance. And the words, which he vſeth, are not placed by chance, or at all aduentures; but with ſingular working of the holie Ghoſt.

The firſt word is foreign, that is, [Affliction] deriued of foreign, which ſignifieth, To breake, or to preſſe vehementlie: An artificiall comparing of words.for things that be well made, are wont to be firſt broken or bruſed. And afterward the euill is increaſed, & then cōmeth foreign; that is, [Anguiſh] where things are brought to ſo narrowe a ſtreict, that a man cannot tell what counſell to take, or which waie to turne himſelfe. Then outwardlie commeth [Perſecution,] which dooth ſpoile a man of his fréends. Afterward followe [Hunger and nakednes:] for men, when they be compelled to flie awaie, hauehave then great want of things neceſſarie. And then is added [Perill] ſo that men come alſo into danger of their life. And bicauſe nothing ſhould want, at the laſt is added the [Sword.] All theſe things (ſaith the apoſtle) hauehave no ſuch ſtrength, as they can perſuade the elect, that they are not beloued of God. Theſe diſcommodities of the godlie, Paule ſetteth foorth in the latter epiſtle vntounto the Corinthians, the fourth chapter: verſe. 9.for thus he writeth; I thinke that God hath declared vsus the laſt apoſtles, as men appointed vntounto death. For we are made a gazing ſtocke vntounto the world, and to the angels, and vntounto men. We are fooles for Chriſt his ſake, but ye are wiſe through Chriſt. We are weake, and ye are ſtrong. We are deſpiſed, and ye are honoured. VntoUnto this houre we both hunger and thirſt, and are naked, and are buffeted, and hauehave no certeine dwelling places, and labour, working with our hands. We are reuiled, and yet we bleſſe; we are perſecuted, and ſuffer; we are ill ſpoken of, and we praie. And in the latter epiſtle to the Corinthians; 2. Co. 11, 23.2 Cor 11:23In priſons, aboue meaſure; in labours, more aboundantlie, &c. And vntounto Timothie; 2. Tim. 3, 2.2 Tim 3:2They which will liue godlie in Chriſt Ieſus, ſhall ſuffer perſecution. And manie ſuch other like ſentences, are euerie where to be found in the holie ſcriptures.

Auguſtine De doctrina christiana, Auguſtine, Eraſmus,and Eraſmus in his annotations declare, that that place excelleth in weight of matter, and ornaments of Rhetorike; namelie, in Gradation, in Antitheſis, in Contraries, and Repetitions. The apoſtle alſo dooth vrge it with interrogations, and ſpeaketh nothing in this place that is baſe & meane: for all things are magnificall and excellent; whether a man conſider the things themſelues, or the perſons. He ſpeaketh of life, death, higth, depth, God, Chriſt, the right hand of the father, angels, principalities, powers: and laſt of all, he addeth; In all theſe things we be more than conquerours. This oration of Paule they thinke to be ſo notable & excellent, as they ſuppoſe that neither Cicero, nor Demoſthenes could euer hauehave ſpoken more eloquentlie: not indéed that the holie Ghoſt hath néed of theſe ornaments; but bicauſe he ſometimes vouchſafeth to abaſe himſelfe vntounto theſe things, when they may ſerue for our commoditie. The art of eloquence is the gift of God, and muſt not be contemned of yong menWhich I therefore thought good to giuegive warning of, bicauſe yoong men might vnderſtand, that this force of eloquence perteineth vntounto the gifts of God; and that they muſt endeuour to get the ſame in time, that the holie Ghoſt may vſe it, when it ſhall ſerue for the commoditie of the church.

14 Paule in the ſame place addeth; Rom. 8, 31.Rom 8:31As it is written: For thy ſake are we deliuered to the death all the daie long, we are accounted as ſheepe to the ſlaughter. Bicauſe that reaſon and our fleſh are hardlie perſuaded, that we are beloued of God, when we be exerciſed with afflictions; therefore Paule brought a proofe out of the ſcriptures, to confirme this paradox: for héere hauehave we néede of faith, which cleaueth vntounto the word of God. Pſa. 44, 25Ps 44:25This teſtimonie is taken out of the 44. pſalme, wherein are ſet foorth ſuch men complaining of their tribulations, as of them we cannot doubt, but they were moſt déere vntounto God; We are (ſaie they) counted as ſheepe for the ſlaughter; that is, vntounto whom nothing is more certeine than to be ſlaine. For there be certeine ſhéepe, which be kept and fed for their wooll ſake, or to mainteine brood: and thoſe hauehave life ſpared them for a time. Some are appointed for the kitchen, and they are euerie daie (as occaſion ſerueth) drawne vntounto death. And therefore the ſaints in the ſame pſalme complaine, that they are like vntounto the ſhéepe appointed to be eaten. They complaine, that they are otherwiſe dealt with, than the fathers in the old time were dealt with; vntounto whom God ſéemed to beare great fauour, when as he inriched them, fought for them, gaue them the victorie, & with excellent names and titles made them famous and honourable. We (ſaie they) are now otherwiſe dealth with; for p. 282we are deliuered vntounto the enimies, as ſhéepe to be ſlaine; as vntounto whom they may doo what pleaſeth them.

It is true in déed, that God would ſometimes declare his louelove towards the ſaints, and confirme the truth of his doctrine, when he adorned them with ſuch goods and riches. That euen the idolaters alſo might vnderſtand, that the ſame God, whom the patriarchs worſhipped, was both the creator of the world, and alſo the diſtributer of all good things: and that all things which men commonlie deſire, God vſed to his glorie both the proſperitie and aduerſitie of his elect.are in his pleaſure. Which thing when he had ſufficientlie declared, he alſo made them ſo ſtrong by reſon of aduerſities, as they with a noble courage and inuincible ſtedfaſtneſſe teſtified the doctrine of God to be true. Wherein God likewiſe declared himſelfe to be the diſtributer of all good things of the mind, & of heroicall vertues: & that his power is ſo great, as euen of things contrarie, God can pluckt out of things contrarie, all one maner of effecthe can work all one effect. And that which the Latine interpretor tranſlateth, [We are mortified] ſhould hauehave béene tranſlated [We are ſlaine.] For the Hebrue word is Horagnu, although the Gréeke word foreign ſometimes ſignifieth, To mortifie: for that word Paule vſed in the ſame chapter, Rom. 8, 13.Rom 8:13when he ſaid; And if ye by the ſpirit mortifie the deeds of the fleſh, ye ſhall liue. But héere (as we ſaid) foreign ſignifieth, To be ſlaine, and to be deliuered vntounto the death.

15 But that which followeth; All the daie long, ſignifieth that death dooth continuallie hang ouer them, and that they are neuer ſecure; but that they thinke they ſhall be foorthwith drawen vntounto death. Chryſoſt.Albeit Chryſoſtome amplifieth this an other waie; It is of neceſſitie (ſaith he) that men die once at the leaſt. But ſéeing they are ſo prepared, that they are willing euerie daie to die, if néed require, they hauehave euerie daie the fruit of martyrdome, as if they ſhould euerie daie die. And the cauſe much relieueth and comforteth them: for they are not ſlaine as wicked men, or malefactors, but onlie for religiō & godlines ſake. And therefore they ſaie; For thy ſake. And for that cauſe ſome thinke, that that pſalme ought not to be vnderſtood of the firſt captiuitie: for then the Iewes were not puniſhed for Gods cauſe, or for religion ſake; but bicauſe they were idolaters, and ſo wicked, as God would no longer ſuffer them: for they had now altogither fallen awaie from God. The booke of the law was almoſt cleane blotted out, the temple was ſhut vp, The Iewes for the lawe ſuffred manie things vnderunder Antiochus and the Macedonians.the citie of Ieruſalem ouerflowen with the blood of the prophets. Wherefore this is a propheſie of the latter calamitie, which happened in the time of the Machabeis, vnderunder Antiochus and the Macedonians. For then the Iewes ſuffered moſt gréeuous torments, bicauſe they would defend the lawes of God. Therefore they ſaie; For thy ſake are we ſlaine. And in an other verſe it is added; And yet for theſe things hauehave we not forgotten thee, or doone vnfaithfullie againſt thy couenant. Theſe things are not ſo ſpoken, as though men doo at anie time ſuffer more gréeuous things than they hauehave deſerued. For none of all the martyrs liued ſo purelie, and innocentlie, but that they were ſubiect to ſome ſinnes: but thoſe ſinnes deſerued not onelie the death of the bodie, but alſo, without the helpe of Chriſt his death, euerlaſting puniſhment. But theſe paines and vexations, God ſendeth not vponupon them, as being angrie; but for the ſetting foorth of his truth and glorie. Howbeit, in the meane time, according as he promiſed, Matt. 19, 29. God rendreth an hundreth fold vntounto them which hauehave ſuffred for his name in this life.Matt 19:29he repaieth vntounto them not onelie life eternall: but alſo in this life he rendreth vntounto them an hundreth fold. For oftentimes he moſt abundantlie reſtoreth thoſe things, which were loſt for his ſake. Sometimes alſo, in the middeſt of tribulations, and euen in the verie croſſe and death, he giueth vntounto them ſo much ſtrength and conſolation, that in verie deed it is more than an hundreth fold, if it be compared with thoſe things, which they hauehave loſt. And bicauſe the myſteries of our faith are ſecret and hidden, God will hauehave them to be teſtified, not onelie by oracles of the ſcriptures, but alſo by the torments and ſlaughters of the elect. And therefore Chriſt vntounto the apoſtles, Act. 1, 8.Acts 1:8when he ſent them into the whole world to preach; Ye ſhall be witneſſes vntounto me in Iewrie, and in Samaria, and vntounto the ends of the world. But it is no hard matter by words to teſtifie the truth: but thoſe teſtimonies are moſt weightie, which are ſealed with blood, Not puniſhments nor death, but the cauſe maketh martyrs. Auguſtine.and with death. Howbeit this muſt be knowen (as Auguſtine hath admoniſhed) that paines, puniſhments, and death, maketh not martyrs, but the cauſe. For otherwiſe manie ſuffer manie gréeuous things, and yet are not martyrs. For the ſame Auguſtine to Boniface, De correctione Donatistarum, and in manie other places, teſtifieth; that in his time there were Circumcellions, a furious kind of men, which if they could find none that would kill them, would often times breake their owne necks hadlong, and would ſlaie them ſelues. Theſe men (ſaith he) muſt not be counted martyrs.

Thrée things therefore ſéeme fit to the ſtate of martyrdome. Firſt, To martyrdome three things are required.that the doctrine which is defended be true, and agréeable vntounto the holie ſcriptures. The ſecond is, that there be adioined integritie, and innocencie of life; that men doo not onelie edifie the church by death, but alſo by life and conuerſation. The third is, that they ſéeke not to die for glorie ſake, or for deſire of name and fame. Paule ſaith to the Corinthians; 1. Cor. 3, 13.1 Cor 3:13If I ſhall deliuer my bodie to be burnt, and hauehave not charitie, it nothing profiteth me. Therefore p. 283no man ought to account the Anabaptiſts, The Anabaptiſts or Libertines are no martyrs.Libertines, and other ſuch peſtiferous ſects, for martyrs. For ſéeing theſe men doo obſtinatelie defend their errors vntounto the death, they are not mooued with charitie, neither towards God, nor yet towards men. And forſomuch as they hate all good men, they be rather the martyrs of ſatan, and of their owne errors, than of Chriſt. Two kinds of teſtimonies we hauehave, Two teſtimonies that further herin, but yet are not firme.which helpe verie much to the knowledge of the truth: yet are not thoſe altogither ſo firme, that we ought ſtraitwaie to aſſent vntounto them; namelie, miracles, & torments, which are ſuffred for the defenſe of anie opinion. In either of them muſt be had great warineſſe, that the doctrine, which is ſet foorth, be examined by the holie ſcriptures. Paule out of Dauid compareth the godlie with ſhéepe appointed vntounto the ſlaughter. In this ſimilitude are two things to be conſidered. Firſt, that they are called ſhéepe, bicauſe they be ſimple, as becommeth the flocke of Chriſt to be. Secondlie, bicauſe in their puniſhments, they make no reſiſtance, following the example of Chriſt, of whom it is written, that When he was led like a ſheepe vntounto death, 1. Pet. 2. 22. Eſaie. 53, 7.1 Pet 2:22Isa 53:7yet did hee not open his mouth.

16 Paule addeth; But in all theſe things we be conquerours. The Gréeke word is foreign, that is, We doo notablie ouercome. This particle foreign in this place perteineth nothing vntounto the works of ſupererogation: for Paule ment nothing elſe, but that ſo much ſtrength is giuen vsus by God, as in this conflict we go farre beyond our enimies. This the diuell dooth, that by theſe aduerſities he may wreſt from vsus our confidence, and louelove towards God. But that, by this meanes is rather increaſed; Rom. 5, 4.Rom 5:4For tribulation worketh patience; patience worketh experience; experience, hope: and hope maketh not aſhamed. But by what ſtrength this victorie happeneth vntounto vsus, Paule ſtraitwaie declareth, ſaieng; Ibidem. 5.Through him, which loued vsus, before we could louelove him. And he hath giuen vsus his ſpirit, through whom we obteine an excellent victorie: otherwiſe of our ſelues we are farre vnequall for ſuch a battell. Chryſoſt.It is God (as Chryſoſtome hath wiſelie noted) whom in this fight we hauehave our fellowe ſoldier, God is our fellowe ſoldier in torments.and by that meanes we obteine ſo notable a victorie. Neither doo we onlie ouercome troubles, whatſoeuer they be; but euen thoſe enimies alſo, which perſecute vsus, ſéeme they neuer ſo great and mightie. Which how it happened in the apoſtles, Luke plainlie deſcribeth in the Acts. When a miracle was wrought by Peter and Iohn, in ſuch manifeſt ſort, as it could not be denied; the high prieſts and Scribes, being ouercome with the greatnes of the thing, knew not what counſell to take; Acts. 4, 16.Acts 4:16What (ſaie they) ſhall we doo with theſe men? As if they ſhould hauehave ſaid; Here are our practiſes ouerthrowne, here our power is able to doo nothing; here the more we ſtriue, the more and more manifeſtlie we be ouercome.

The ſame happened vntounto Iulian the apoſtata, Iulian the apoſtata.as it is in the Eccleſiaſticall hiſtorie. He had begun by all maner of meanes to vexe and torment the chriſtians, but his crueltie and outragiouſnes was ouercome with their patience. Which one of his rulers perceiuing, priuatelie admoniſhed him to ceaſe, leaſt he ſhould not profit anie thing at all; and yet notwithſtanding make himſelfe a laughing ſtocke to all men. This power of God bringeth to paſſe, that euen by the ſelfe-ſame things, which be againſt the victorie, we obteine a more notable victorie, to the great admiration of all men. For who can beléeue, that he which is vanquiſhed, can get the victorie; that one ſlaine, burnt, and torne in péeces, is able to ouercome in battell? Theſe things, nature, reaſon, and the world vnderſtand not. Wherefore theſe things muſt be aſcribed to God onelie, in whoſe hands ſéeing the euents of things are ſet, they depend not of certeine and appointed inſtruments; but of the purpoſe and counſell of God, vntounto whom thoſe things, which ſéeme to reſiſt, doo moſt ſeruice.

17 For which cauſe I thinke, Gen. 32.Gen 32that God prouided, that the mind of Iacob might be confirmed by wreſtling; and that he might learne, that ſo much diuine ſtrength ſhould be giuen to him, as he ſhould neuer either by celeſtiall or humane power be hindered from obteining the promiſes offered to him by God. What portended the ſhrinking of Iacobs ſinew.But the ſhrinking of the ſinew was therefore added, bicauſe he might vnderſtand, that he ſhould not hauehave theſe things without great trouble and ſorow: for he was conſtreined, in his life time, to hauehave triall of manie both bitter and lamentable things. From him was his onelie daughter Dina taken awaie, and rauiſhed; Gen. 34, 2. Gen. 35, 22. Gen. 37. 26. Gen. 38, 18.Gen 34:2Gen 35:22Gen 37:26Gen 38:18Ruben diſhonored his fathers bed; Ioſeph his moſt déere ſonne, was miſerablie ſold; Iuda inioied the moſt ſhamefull companie of his ſonnes wife, and fell into great danger of the Sichemites. Gen. 34, 29.Gen 34:29VponUpon good cauſe therefore was his ſinew hurt, and he compelled to go halting. Thou maieſt perceiue, that the verie ſame thing happeneth to vsus, which trulie perteine vntounto Iſrael. While that we wreſtle valiantlie againſt aduerſities, abiding (for Chriſt his ſake) perſecutions, baniſhments, the ſpoile of our goods, and other infinite miſeries; we are ſaid (after a ſort) to wreſtle againſt God, ſéeing thoſe things happen not without his appointment. For he ſendeth temptations, The godlie ſtriue with afflictions and ouercome them.whereby he will hauehave vsus to be exerciſed. And after what ſort the faithfull here doo atteine to hauehave the vpper hand, Paule hath expreſſed vntounto the Romans, when he ſaith; that p. 284No creture, Rom. 8, 37.Rom 8:37neither power, nor principalitie, nor anie other thing, ſhall hauehave ſo great ſtrength, that it can draw vsus awaie from the louelove of God. And as touching that ſtripe of the ſinew, it is ſaid to the Galathians; Galat. 5, 24.Gal 5:24that They which be of Chriſt, hauehave crucified the fleſh, with all the affections thereof.

Doubtleſſe the Fathers (as Auguſtine alſo in the 18. The expoſition of the fathers concerning the wreſtling of Iacob with the angell.booke De ciuitate Dei) doo expound, that the angell in this wreſtling, did ſhadowe Chriſt; who for the diſpoſing and ordering of our redemption, ſéemed good to be ouercome of Iſrael, which crucified him: who neuertheleſſe being readie to die, bleſſed his enimies, praieng moſt effectuallie for them. From thenceforth notwithſtanding, they became lame; for part of them followed Chriſt, and others would not beléeue: or elſe in reſpect that their temporall kingdome began euen then to be in hard caſe. Ierom maketh this to be a ſpirituall wreſtling: and thereof he writeth vponupon the epiſtle to the Epheſians in theſe words; Epheſ. 6, 12.Eph 6:12Our wreſtling is not againſt fleſh and bloud, &c. And it ſéemeth, that the ſame Father tooke his opinion from the prophet Oſee, verſe. 3. Oſeas expoſition of this place.who ſaith in the 12. chapter, that Iacob ſo ouercame in wreſtling with the angell, as he wept and praied him. Wherefore, beſides that bodilie ſtriuing, it was alſo a contending of moſt vehement praiers. Here the ſcripture ſpeaketh not that he praied for bleſſing. But Oſee, being an excellent interpretor thereof, writeth, that he not onelie praied, but alſo added teares withall. Doo not thou for this cauſe inferre, that we ought to offer praiers vntounto angels: Praiers muſt not be offered vntounto angels.for this name all onelie doth not betoken an angell, but it is alſo attributed vntounto God.

And leaſt we ſhould fall into this error, the ſcripture hath prouided to inſtruct vsus by the angels themſelues, who would not abide to be worſhipped; Apo. 19, 10. and 22, 8.as we may ſée in the Apocalypſe. Neither will I forget, that there be certeine interpretours of the Iewes, which (by the ſaieng of Oſee) will that the angell did wéepe in that wreſtling. And that teares are not vnbeſéeming for angels, they indeuour to prooue by the ſaieng of Eſaie; Eſaie. 33, 7.Isa 33:7Angels of peace will bitterlie weepe. But this place ſerueth nothing to the purpoſe. And if the words of Oſee be ambiguous, the ſenſe which I now expreſſed of them, is more likelie to be true, than that ſenſe which the Iewes doo gather thereof. Neither muſt the angell in this fact be accuſed of lieng; who would not deceiue Iacob in feigning to be a wreſtler, but ment to inſtruct him. For which cauſe he vſed ſuch an action, as might eaſilie ſhew to him the ſtrength that was giuen vntounto him by the Lord; to the intent that in preſent perill he ſhould not be faint harted. Luk. 24, 28.Luke 24:28After the verie ſame maner Chriſt, when he went forward vntounto Emaus with his two diſciples, pretended as though he would go further. But whereas it is ſaid, that the angell in wreſtling, was not able to caſt him: perhaps it muſt ſo be vnderſtood, as it is ſpoken by our ſauiour in the 6. of Marke; Mark. 6, 5.Mark 6:5that he could not doo anie great worke in that place, that is to wit, as touching the power that is not preſcribed and limited by the lawes of nature; but by his owne iudgement and appointed order: otherwiſe all things were in the power of Chriſt, ſéeing he was God. Euen ſo the angell, as an angell had béene able to ouerthrowe Iacob; but not with thoſe forces, which he was to vſe for the inſtruction of him in that wreſtling. Or elſe thou maiſt abſolutelie vnderſtand it, that he was not able to ouercome him, by reaſon of the force and ſtrength wherewith God had indued Iacob.

18 But how readie the helpe of God is vntounto the godlie, in the greateſt dangers; In 1. Sam. 17, 48.1 Sam 17:48the conflict betwéene Dauid and Goliah, is an example worthie to be remembred. And in that conflict of Dauid with Goliah, Three things to be obſerued in the combate betweene Dauid and Goliah.there are thrée things to be obſerued; firſt, after what maner he fought with him; ſecondlie, how to the killing of him, he vſed his owne weapons; thirdlie, that ſo notable goodnes of God ought not to be put in obliuion. As touching the firſt, Goliah had thus prouoked Dauid; Come vntounto me, and I will giuegive thy fleſh vntounto the foules of the aire: yet neuertheleſſe afterward, being inflamed with anger by Dauids talke, he changed his purpoſe, and ran willinglie vponupon him. This when Dauid perceiued, he thought it not beſt to expect till they came to hand ſtrokes; for then ſhould his ſling hauehave ſerued him to no vſe. Therfore he prepared a ſtone, and with one blowe he ouerthrew him. That worke may ſéeme for thrée cauſes to be wonderfull. For firſt, they that vſe a ſling, The fact of Dauid wō derfull for three cauſes.maie ſéeme to be verie cunning, if they can hit euen a marke that is fixed and ſet. But Dauid did not onlie hit, but alſo ouerthrew a marke that wandered, and was mooueable. Againe, it was a woonder, that he could at one caſt hit the forehead: but and if he brake the helmet, it was alſo the more maruell. Howbeit, if he were bare headed, yet was it a great matter, that he could ſo hit it ſtraitwaie at the firſt throwe. Finallie, it was alſo a maruell, God himſelfe peiſeth the ſtrokes.that he could with one little ſtone, ouerthrowe ſo huge a bodie. But God peiſed the ſtroke; for he is not idle in the campe. Naie rather, the darts which are throwen, are able to doo nothing, vnleſſe God appoint them.

In the booke of Iudges, Iud. 9, 53.Judg 9:53a ſillie woman with a ſtone out of a tower hit and killed Abimelech. This was the counſell of GOD, that a wicked & bloudie tyrant ſhould be diſpatched after that maner. Achab changed his habit, leſt he ſhould be knowen: yet God directed againſt him the dart, which was ſhot at all aduentures, that the p. 285propheſie of Elias might be verified. 3. Kin. 22, 14But thou wilt ſaie; It is a woonder, that ſo great a man could be ſlaine with ſo little a blowe. I grant indéed, that it was a maruellous thing. Howbeit we muſt conſider, that with an oxe goad, being an inſtrument not verie conuenient to kill, Samgar ſlue ſixe hundred; Iudg. 3, 31.Judg 3:31and that Samſon with the iawebone of an aſſe killed a thouſand Philiſtines. Iudg. 15, 15.Judg 15:15For anie thing will ſerue for a dart, if God be willing. Indéed the ſtone was of no ſuch weight, as was that ſtone of Turnus, which Virgil deſcribeth could ſcarſe hauehave béene lifted of eight ſtrong men. Howbeit, this was a fable, that is a thing doone: certeinlie the ſtone it ſelfe was light, but the weight was added by God. So the Goſpell ſéemeth to be a light matter, and of ſmall importance; but Paule calleth it The power of God. Rom. 1, 16.Rom 1:16Contrariewiſe, the things which ſéeme to be moſt mightie, if GOD once withdrawe from them his ſtrength, are not able to doo anie thing. Dan. 6, 23. and 3, 94.Dan 6:23Dan 3:94What is more fierce than a lion? Yet nothing more gentle when Daniel ſate by them. What is of more force than fire? Yet could it do nothing againſt the thrée yoong men. Dan. 3.Dan 3The word of God ſéemeth to be a vile and contemptible thing; yet it is caſt with the ſling of the holie Ghoſt, it hath ſo great power and ſtrength, as it is able to ſubdue the whole world.

19 Indéed Goliah was dreſſed with verie good armour, but he could not vſe the ſame: for he was ouerthrowne before he began to fight. Therefore Auguſtine in his fourth ſermon De verbis apostoli; He that preſumeth of himſelfe, is ouerthrowne before the battell.He that preſumeth (ſaith he) of himſelfe, is ouerthrowne before he fight. Trulie a golden ſentence is that, and alwaies true, not onelie in ſpirituall warre, but alſo in ciuill conflict. For he that contemneth an enimie, is oftentimes ouercome before the fight. God can prohibite vntounto vsus, not onelie the things themſelues; but alſo the vſe of them. Manie doo (by all maner of indeuour) hunt after riches; but all in vaine: for oftentimes God will not giuegive them. And oftentimes, although he doo giuegive them; yet be giueth not the vſe of them: for manie doo die before they can enioie the riches, which they hauehave gathered. So, manie, when with all indeuour and practiſe they ſéeke after honours; yet can they not obteine them: and manie obteining them, cannot enioie them. Iulianus the apoſtata, when he bare an incredible hatred againſt the Chriſtians, threatned, that he hauing gotten victorie of the Parthians, would vtterlie hauehave extinguiſhed that whole ſect of the Galileans: but he was ſlaine in battell, and theſe threatnings came to nothing. 1. Gen. 22, 27Gen 22:27Achab threatned he would hauehave cut off the head of the prophet Micheas, if he had returned in peace: but he was ſlaine in the battell, and was not able to doo anie thing. Wherefore, if we ſée our ſelues to be in danger, we muſt not be faint harted, but rather thinke thus; Mightie indéed be our enimies, but God is much more mightie; Great is our diſtreſſe, but the helpe of God is more amplie extended. And let vsus remember, that God caſteth downe the proud, and exalteth the humble and méeke.

And why God ſo dooth, there be manie cauſes, 1**Oeconomia.one taken from houſhold gouernement. For if great things ſhould prrpetuallie go forward in increaſing, they would in the end poſſeſſe all things, and nothing ſhould be able to ſtay them. Againe, if that ſmall and ſimple things ſhould continuallie be waſted, in the end they would come to nothing. But God would hauehave a certeine meane to be had in all things. 2Another cauſe is this; That is holpen of anie thing, vntounto the which it commeth néereſt: as that thing chéeflie is of the fire made hot, which commeth néereſt to the fire. And we are ioined with God, not by place, or naturall touching; but by faith and godlines. But rich men doo oftentimes put their truſt in their riches, & they hauehave manie things, whereby they may be pulled from GOD. And truſt, the more that it is placed in riches, the leſſe it is repoſed in God. 3The third cauſe is, that God dooth by this meanes chéeflie ſhew his wiſdome and power. For euerie man can extoll him that is mightie; but to ouerthrowe him, is onelie in God. To oppreſſe a man of lowe eſtate, it is no difficult thing; but to extoll him, and place him in authoritie, it is a certeine point of diuine power. Wherefore, we ought not to be terrified with the greatnes and power of enimies. Let vsus be aſſured, that our works be ioined with the will of God; God cauſeth the armour of one enimies is beecome ours.then let vsus commit the euent vntounto him. Whatſoeuer ſhall happen, it will fall out well and happilie; for GOD will helpe vsus, and will ſo helpe vsus, as he will make the armour of our enimies to become ours.

This wiſedome of God will be the more euident, if we conſider of the ſame by particularities. Againſt the church of Chriſt did tyrants, in the firſt times, arme themſelues: ſuch were the Neros, the Domitians, the Maxentij, and the Diocleſians. Howbeit, theſe weapons were afterward deriued vntounto the church; when God had giuen. Conſtantine, Valentinian, Theodoſius, Charles the great, and other godlie and iuſt princes. The philoſophers armed themſelues againſt the church, with all kind of doctrine and eloquence. But the verie ſelfe-ſame weapons did the church afterward vſe againſt the philoſophers. For here might I reckon vp manie fathers, both moſt eloquent, and moſt thoroughlie furniſhed with all kind of knowledge. At this daie alſo, the Papiſts doo arme themſelues with the Fathers, Councels, Canons, Decrées, & finallie, with the Decretals. Howbeit, euen with this ſelfe-ſame armor they are become doutfull p. 286and vncerteine: for in euerie one of theſe there be in a maner things innumerable; the which doo vtterlie confute them. And in verie déed, it is ſcarſlie the hundred part that they will obſerue; yea rather, they will crie out, that thoſe things are now abrogated, that they are aboliſhed, that they be not now in vſe, that they belong not vntounto theſe times. The wicked vſe againſt vsus the holie ſcriptures, Matth. 4, 6.Matt 4:6but yet ſo, as did the diuell againſt Chriſt; They ſhall bere thee in their hands (ſaith he) leaſt thou ſhouldeſt hit thy foot againſt a ſtone. But Chriſt wreſted that armor out of the diuels hands, Ibidem. 7. Deut. 6, 16. Matt. 4, 4. Ibidem. 10.Deut 6:16Matt 4:4as none of his; It is written (ſaith he) Thou ſhalt not tempt the Lord thy God; Man ſhall not liue by bread onelie; Thou ſhalt worſhip the Lord thy God. Theſe darts doo vtterlie cut off their heads. Whie the enimies weapons ſerue vsus.Theſe weapons are made by God; wherefore they ought to ſerue the glorie of God: and albeit that they are ſometimes ſtolen by the enimies, yet in verie déed they are alwaies ours.

In Iudge. 1. 14. Looke In Iudg. 9, 19.Judg 9:1920 This perhaps will ſéeme a maruell vntounto ſome, that God hath béene accuſtomed to puniſh his people by other nations farre woorſe than they. Sometime the Ammonits, Amalekits, and Moabits were idolaters, and nations which were ouerwhelmed with excéeding great ſinnes. VntoUnto this would I ſaie, that ſuch is the prouidence of GOD; the which ſo puniſheth ſinnes with ſinnes, as by vngodlie men he puniſheth others that deale vngodlie. Further, by this meanes he ſheweth, that theſe things, although they be euill, cannot eſcape; but that they ſhall doo ſome maner of ſeruice vntounto his will. But whie he deferreth to puniſh thoſe nations, Whie God rather puniſheth his owne, than ſtrangers.which otherwiſe be wicked, but ſtraitwaie puniſheth his owne people: the cauſe is, inſomuch as theſe perteining to God doo ſinne againſt a knowne lawe. So that there is no cauſe whie the Turks and Papiſts, if they ſometime preuaile againſt vsus for the reuengement of our ſinnes, ſhould pleaſe themſelues therewith; as though they were farre better than we, or as though their ſuperſtitions ſhould excell our religion. For if it be not granted to the Moabits, Caananits, and Aſſyrians, that they ſhould be better than the Iewes, whom they ouercame: no more ſhall it be granted vntounto the Turks and Papiſts, if at anie time they afflict the profeſſors of the Goſpell, when God will hauehave it ſo.

Therefore God quicklie puniſheth his owne; for his woord ſake; bicauſe it is ſpred among them: he dooth not eaſilie ſuffer, that when it is receiued and knowne, they ſhould eſcape vnpuniſhed, which contemne the ſame. Vndoubtedlie there were verie manie liers and vnfaithfull men in Ieruſalem; yet did God forbeare them: when as he foorthwith deſtroied Ananias and Saphyra; Acts. 5,Acts 5for he minded to adorne the Goſpell, and the holie Miniſterie. And while that the Ethniks perceiue how ſeuerelie we are handled by our God, they may eaſilie coniecture what puniſhment remaineth for them: according to the ſaieng of Chriſt; Luk. 23, 31.Luke 23:31If this be doone in a greene flouriſhing land, what ſhall be doone in a withered? This if they vnderſtand not, by reaſon of their blindneſſe; yet we muſt not forget it for our owne comfort. In Ieremie the 49. chapter, verſe. 12.we read, that the people of God (which ſéemed leaſt to deſerue it) dranke of the cup of the Lord; wherfore the Edomits ought much rather to hauehave looked, that the puniſhments prouided for them, ſhould at the length be paied. verſe. 5.Alſo in the ninth chapter of Ezechiel, God exhorteth the nations, which were enimies vntounto the Hebrues, that they ſhould ſlaie and ſpare none; but ſhould begin at his ſanctuarie.

And Peter, in the firſt epiſtle, verſe. 17.the fourth chapter; It is time (ſaith he) that iudgement ſhould beginne at the houſe of God. And whie he ſaith, that now is the time, this I thinke to be the cauſe; namelie, that all thoſe things, which the prophets foreſhewed of chaſtiſing the Iſraelits, rather than others, he perceiued to take place moſt of all among Chriſtians. For thoſe things, which happened to the Iewes, through a ſhadow and figure, perteined ſpeciallie vntounto vsus. Wherefore Chriſt being reuealed, and his faith ſpred abroad, Peter thought it would verie ſoone after be fulfilled, that iudgement ſhould begin with the Chriſtians, which are the houſe of the Lord. Furthermore, in the congregation of Gods people, there are yet ſome ſaints alwaies, which are tried, while torment is moſt ſharpe, and become more excellent; euen as gold dooth in the fier. Which thing the heauenlie father will hauehave to be doone with all ſpéed poſſible. Beſides this, the choſen, which hauehave fallen, being warned by chaſtiſements and aduerſities, hauehave béene accuſtomed to returne againe into the right waie. And this dooth God (who is moſt louing vntounto them) fauorablie prouide, that this may come to paſſe. But thoſe, which ſhalbe vncurable, he will hauehave them to be quicklie broken; bicauſe they ſhould doo no longer hurt, than néeds muſt, nor deſtroie others by their infection. Certeinlie, theſe be cauſes whie God correcteth his owne people, ſooner than ſtrangers. Doubtleſſe he dooth it not of hatred, but the ſame muſt rather be attributed vntounto a moſt feruent charitie. Moreouer, the diuine Oracles, ſpoken in the perſon of God, doo declare this; namelie, Whom I louelove, Pro. 3, ….Prov 3them I correct and chaſtiſe. Alſo a good father of an houſhould, omitting others, beginneth firſt to vſe ſeuere diſcipline with his owne.