Common Places, Part 3 · Chapter 11 – Chapter 12
The eleuenth Chapter. Of Chriſtian life; wherein is treated of diuers vocations, of friendſhip, of the confeſſion of Chriſt, alſo of the example of Naaman the Syrian, which is largelie expounded, the vſe of riches, and of pouertie.
A Verie excellent ſentence is that of Paule, In 1. Co. 10 verſe. 14. We muſt not ſeeke out owne as touching the fleſh.in the firſt to the Corinthians, the tenth chapter; Let no man ſeeke his owne, but euerie man an others wealth. Wherein is bréeflie comprehended, that we ſhould perpetuallie in all our actions, hauehave before our eies the edifieng of our neighbour: 1. Cor. 9, 22.which the apoſtle did excellentlie well performe, when as he would be made all things to all men. As touching the words, We may ſeeke thoſe things that be trulie our owne.they hauehave like ſignification in name. For we are not to ſéeke our owne, as touching the fleſh, and pleaſures; but in the meane time there is no let, but that we ought to ſéeke the kingdome of heauen, ſaluation, and eternall life, which things be ours. Otherwiſe the apoſtle ſhould be againſt himſelfe, who ſaith in the epiſtle to the Philippians; Phil. 2, 12.With feare and trembling worke ye your ſaluation. And alſo vntounto Timothie; 2. Tim. 4, 14Attend vntounto thine owne ſelfe, and to doctrine. Afterward, when it is ſaid; We muſt not ſeeke for other mens things as touching the fleſh.that We ſhould care for thoſe things which be other mens: that alſo muſt not be vnderſtood, as touching the fleſh and pleaſures. For as we are not to ſéeke theſe things in our owne ſelues, ſo muſt we not prouide, that they may be in our neighbours. But thoſe things, which Paule ſpeaketh; namelie, In the holie ſcriptures there is no expreſſe cō mandement touching the louelove of mans ſelfe.of [other mens] we ought to proſecute as touching ſaluation, eternall life, and obteining of the kingdome of heauen vntounto them. Of the louing of our owne ſelues, there is no manifeſt precept extant in anie place of the holie ſcriptures: yet is there a commandement giuen vsus, that We ſhould louelove our neighbour, Matt. 22, 39.as our owne ſelues. Wherein the holie ſcripture ſéemeth to determine, that the ſame louelove is graffed in vsus by nature: for what things ſoeuer God hath made, they be of ſuch a nature, as they deſire moſt of all to preſerue themſelues.
The naturall louelove of a mans ſelf being defiled by Adam, and by him in vsus, the lawe commandeth to be amended.Which naturall louelove of a mans owne ſelfe, when the firſt man had defiled through ſinne, he tranſferred the ſame being corrupted, into his poſteritie. Wherefore we are inſtructed by the lawe, to correct the ſame: which ſhall be doone, if in like ſort as we hauehave loued our ſelues, we hauehave ſuch regard of our neighbour in louelove, as we hauehave of our ſelues. Therefore it is ſaid; LoueLove thy neighbour, as thy ſelfe. Let it not trouble vsus, bicauſe elſe-where in the ſcripture we heare it ſpoken, that we ſhould hate our ſelfe: as when it is ſaid in the goſpell; Iohn. 12, 25.He that hateth not his owne ſoule, can not be my diſciple: and vntounto Timothie; 2. Tim. 3, 2.Men louing them ſelues are reprooued. And this doubt is eaſilie reſolued: for we may doo both, After what maner we ſhould both hate and louelove our ſelues.that is to wit, hate our ſelues, and louelove our ſelues. For we our ſelues beare hatred againſt our ſelues, ſéeing (as the apoſtle ſaith) We knowe right well, that in our fleſh dwelleth no good thing. And by the fleſh, we vnderſtand a man that is ſeuered from the grace and ſpirit of Chriſt; Rom. 7, 18.in whom ſéeing there is much euill, and nothing that is good, he deſerueth hatred, and not louelove. But againe we louelove our ſelues in the Lord, in whom we be now a new creature: for we earneſtlie wiſh, that the good things which be begun in vsus, may euerie daie be made perfect more and more.
Of Friendſhip.
In Rom. 112 There is no man but vnderſtandeth, that friendſhip is a neceſſarie thing, which neither great princes themſelues, nor emperours can want: for if they be deſtitute of friends, by whom ſhall they gouerne their dominions and kingdoms? And how méete and profitable a thing concord is in aduerſities, we néed not in manie words declare; bicauſe it is moſt manifeſt to all men. Friendſhip more conueniēt than iuſtice, and why.It is alſo a thing moſt to be deſired, & moſt pleaſant, being graffed in vsus by nature, or rather by God. And Ariſtotle in his Ethiks ſaith of it, that It is more conuenient than iuſtice. For if we were all trulie friends betwéene our ſelues, there ſhould be no néed of iuſtice, for no man would hurt one an other: but if we were all iuſt, we ſhuld yet ſtill néed friendſhip; for that it is a thing of his owne nature, and of it ſelfe good. In 1. Sam. 18. verſe. 1.Among the Gréeks there were reckoned two paires of friends; Oreſtes and Pilades, Damon and Pithias. Alſo the Romans had their Scipio and Laelius: vntounto whom ſome ioine Cicero and Atticus. But among all friends Dauid and Ionathas were famous: for in both of them was a perfect likeneſſe of age, of religion, of godlineſſe, and of care towards the common weale; both of them alſo put their life in danger, to deliuer the common weale from the Philiſtines. This likeneſſe procured betwéene them a moſt néere friendſhip. But more and more néerelie did the ſecret ſpirit of GOD ioine them: for when GOD ſawe the hatred of Saule againſt Dauid, he would procure vntounto him ſome aid with Ionathas. This friendſhip was ſtedfaſt and firme: for it was founded vponupon louelove towards their countrie, and pietie towards God.
Friendſhip (as ſaith Auguſtine againſt the epiſtle of Parmenianus, the firſt booke, Whereof friendſhip is ſo called.and firſt chapter) is ſo called, of louelove. The ſame they ſaie can be faithfull, but onelie in Chriſt, and in him onelie be ſtedfaſt and continuall. The knot of friendſhip ought to be conſtant and durable. But it behooueth that a reconciler of friends, ſhould lead them to felicitie, and that eternall and true felicitie: for other felicities are tranſitorie and vncerteine. But this can no man performe, but Chriſt. What is to louelove. Ariſtotle.Now are we to ſée what is properlie To louelove. Ariſtotle ſaith; that To louelove, is to will well; and alſo (if thou canſt) to doo well vntounto anie man for his owne ſake, not for thine. This definition, although it may ſéeme probable, yet muſt it be amended: for we muſt not will well to anie man for his owne ſake, but for Gods ſake. But the philoſophers reſted in the ſecond cauſes: as if ſo be they ſawe anie man godlie and good, they ſaid that he was to be beloued for his owne ſake. But we muſt aſcend higher, and place the cauſes of things in God.
3 Cicero defineth friendſhip to be a conſent of diuine and humane things, A definition of friendſhip. Ariſtotle.with good will and charitie. But Ariſtotle in his Ethiks ſpeaketh ſomewhat more diſtinctlie: for he ſaith, that friendſhip is a good will. But it happeneth oftentimes, that a man loueth him that is vngratefull, and is not loued againe; therfore he addeth Mutuall. But ſome men louelove one another mutuallie, who neuertheleſſe are ignorant that they are loued one of another: wherefore it behooueth that both of them open their good will one to an other. Moreouer, it is requiſite, that this friendſhip ſhould be ſtirred vp for ſome certeine good thing: for we louelove not, without it be for a certeine cauſe. And good things are referred either vntounto vtilitie, or vntounto pleaſure, or vntounto honeſtie. But they which are brought in to louelove, either for pleaſure, or for profit; doo louelove raſhlie, and accidentallie: for if the cauſe either of gaine or pleaſure ſhould ceaſe, the friendſhip would ſtraitwaie be diſſolued. But the friendſhip which vertue hath ioined togither, is ſtedfaſt, What vertue is.and neuer diſſolued: for vertue is an habit gotten by a long vſe, which cannot be remooued. Betweene Dauid therefore and Ionathas, there was a ſtedfaſt friendſhip.
Seneca.Seneca in the 9. epiſtle vntounto Lucilius reprooueth Epicurus, bicauſe he had ſaid, that A friend muſt be ſought, that if néed be thou maiſt hauehave one to helpe thée; and if thou be ſicke, to ſit by thée. For it is a far ſwéeter friendſhip (ſaith Seneca) which profiteth another, than which is holpen by another. So then (ſaith he) a friend muſt be ſought, that thou maieſt hauehave whom thou maiſt profit, that thou maiſt hauehave whom to ſit by if he be ſicke. For he ſaith, that Apelles & Praxiteles tooke more pleaſure of their works, when they deuiſed them, and had them in their hands, than afterward when they had them in their chamber readie made and poliſhed: ſo a true friend is more delighted, if he himſelfe doo anie good thing to another, than if he receiue a good turne of another. Looke In 2. Sam. 17. at the end.Wherefore thoſe notable men were greatlie to be praiſed, which helped Dauid in the time of his great aduerſitie: for they ſhewed a notable token of moſt ſtedfaſt friendſhip, when they delaied not to be preſent with him in aduerſitie. Aſſuredlie it is not a thing of ſmall importance, to helpe a condemned man; as Dauid was at that time: for he incurreth great danger, that giueth anie ſuccor to ſuch men.
In 1. Sam. 2, 19.4 Howbeit, we muſt not determine with our ſelues, that onelie thoſe precepts ſhould be kept which be common vntounto all men; but thoſe alſo, which particularlie belong to euerie mans owne vocation. As he that ſhall be a miniſter of the church, let him faithfullie indeuour to teach; if he be a magiſtrate, let him painefullie execute iuſtice, according to the preſcript rule of the lawes; if he be a father, let him bring vp his children with ſeuere and graue diſcipline. Euerie man muſt keepe the particular precepts of his owne vocation. Ezec. 33, 2.Neither muſt anie man flatter himſelfe, that he anie waies performeth the common precepts, if he leaue the particular parts of his owne vocation. In Ezechiel the Lord ſaith; When I ſhall ſend a prophet to teach the people, and he will not teach them, they in deed ſhall die in their owne ſinne; but their bloud will I require at the hands of that prophet. The father towards his children hath the place of a prophet; wherefore, if he ſhall neglect to inſtruct and bring them vp, the fall and deſtruction of them ſhall be required at his hands. 1. Sam. 2, 12.Elie was not onelie a father, but alſo a biſhop, and a iudge: wherefore in all theſe reſpects, it was his part to puniſh his children ſeuerelie.
Paulus. 3.Paule the third of that name; biſhop of Rome, when he was now at the point of death, confeſſed; that in this he ſinned grieuouſlie, in that he was ouer fauourable to his owne: as though he onelie among all the rowt of Popes, had committed that fault. They ſore vexe in a maner all other men, when as yet they let their owne hauehave their will to the vttermoſt. Elie is blamed, bicauſe he made more account of his children, than of God. But at this daie, they that hold the chiefe roomes in the church, doo openlie preferre their dignities, their courtlie traine, and their vaine pompe before God himſelfe. And for theſe cauſes it happeneth, that they caſt awaie the word of God, & defend the moſt ſhamefull violation of all holie things, and with priſonments and fiers purſue and deſtroie all thoſe, which indeuour to reforme anie thing in religion.
5 Paule in the firſt epiſtle to the Corinthians, Diſtribution and vocation. verſe. 17.the 7. chapter, ſaith; As God hath diſtributed to euerie man, as the Lord hath called euerie one, ſo let euerie man walke. In which place we hauehave mention made of diſtribution, and vocation; that we may be taught, that there is nothing raſhlie doone, neither that there is anie man in the world, which at his owne will or indeuour, taketh vponupon him his owne proper ſtate or condition. Who at his owne pleaſure is borne a prince, or a ſeruant, a rich man, or a poore man? And ſo in like maner of other ſtates. Theſe things are diuided vntounto euerie man by God, according to his will and prouidence. What vocation is.Vocation is ſaid to be the declaration of the will of God, by the which he leadeth vsus vntounto faith and ſaluation, and placeth vsus in ſome certeine ſtate and kind of life. Euerie one of vsus ought ſo to be towards God, as a ſouldier is vntounto his capteine: for the ſouldier in the campe taketh not vponupon him an office or place, A ſimilitude.according as he himſelfe will; but he dealeth and bideth in place according as his capteine ſhall command. Wherfore in the chriſtian ſtate of life and vocation, there muſt no alteration be raſhlie made by a chriſtian man.
But let vsus conſider, An exception from a rule ſet downe.that theſe things may not be vnderſtood of the ſtates & kinds of life, which be moſt plainelie repugnant to the word of God; for thoſe that be of that ſort, muſt forthwith be reiected. For no harlot, vſurer, or vnpure vower of chaſtitie, ought to pretend, that he will not change his ſtate & vocation to be turned to a better: ſéeing theſe deteſtable ſtates muſt be imputed to our owne fault, and not to the will of God. Finallie, Euerie man muſt be content with his owne ſtate. The difference betweene the Ethniks and chriſtians concerning this vertue.Paule perſuadeth no other thing, but that euerie man ſhould liue content with that ſtate, which is allotted vntounto him, ſo it be honeſt: which thing is ſo méet and agréeable to the vprightneſſe of nature, as the Poets and Ethnike writers, as well Gréeks as Latines, hauehave allowed the ſame. Howbeit, betwéene them and our apoſtle, this difference there is; that they referre the diſtribution of ſundrie ſtates vntounto fortune, and chaunce; but our apoſtle doth aſcribe it vntounto the diuine prouidence. Wherein he iudgeth, and ſpeaketh godlie, ſéeing all things, which happen vntounto vsus, are referred to the moſt high cauſe of the will of God.
6 But this ſentence of Paule ſéemeth to bring the chriſtians into moſt ſtrait bondage; if it be not lawfull for them by anie meanes to change their vocations. If a man be called from the plough (as Cincinnatus and other ancient Romans were) vntounto the ſtate of conſulſhip, and gouernement of the common weale, ſhall it not be lawfull for him to receiue the ſame? Againe, a man being poore, if a conuenient occaſion of a more cōmodious eſtate be offered: whie may he not change his poore eſtate into a better kind of life? But héerevnto we anſwere, that Paules ſpeaking is of thoſe changes, Of what changing of vocation Paule ſpeaketh.which cannot be doone without the offending of our neighbour, and without the note of inconſtancie (which things muſt wholie be auoided by chriſtian men) as it appeareth of vnfit matches in matrimonie, of circumciſion, gentilitie, ſeruitude, and fréedome: the which things be not changed, without offenſe, & without note of newfangleneſſe. But it is not forbidden by theſe woords, but that thou maiſt ſometime change a dangerous ſtate, into that ſtate which ſhalbe of more ſafetie; when as thou dooſt the ſame prudentlie, without offenſe vntounto anie man; and (which is moſt of all to be required) that thou dooſt it not againſt the word of God. Moreouer, if thou be called by iuſt meanes vntounto an office; or vntounto the rule of the church, now is it not thine owne ſelfe, that tranſlateth thée from one vocation vntounto an other; but thou are promoted by God. The verie ſame muſt be determined, when thou ſhalt be compelled by anie great neceſſitie, to enter into anie new ſtate and condition: this alſo is to be aſcribed vntounto God, being the author of that neceſſitie. In like maner if there be an occaſion offered of dooing well the buſineſſe of Chriſt, 1. Cor. 9, 22.if thou be otherwiſe affected, Paule muſt be followed, who was made all things to all men. Onelie beware, that thou ſéeke not thine owne, nor yet deale raſhlie. And ſéeing thou oughteſt to be as the labouring beaſt towards God, ſuffer him to go before thée, & to lead thée by his will & cōduction, vntounto that ſtate which thou muſt take in hand.
The diuell is woont, by deceiptfull temptations, to bring gréeuous euils vponupon the ſimple ſort. Sometimes by faire meanes he perſuadeth them that doo ſerue, and deceiueth them by this meanes; Séeing Chriſt hath alreadie deliuered you, ſéeing all things be yours, it is an vnſéemelie thing that you ſhould ſerue in this ſort. Whie doo ye not ſhake off the yoke? Whie doo ye not take vponupon you to vſe that gift, which is granted you by Chriſt? By theſe or ſuch like reaſons it is to be thought, that he mooued the Iewes, who aſked Chriſt, Matt. 22, 17.Whether it were lawfull to giuegive tribute vntounto Caeſar. In like maner, when we be oppreſſed by anie wicked prince, ſathan thus reaſoneth; God in Deuteronomie ordeined, Deut. 17, 15that a king ſhould not be choſen, but among the brethren: but he is not of the number of the brethren which profeſſeth not the ſame religion and godlineſſe; whie therefore doo you not mind to reuolt from this tyrant? Whie doo ye not depoſe him, which is ſo great an enimie to religion? Howbeit we muſt harken vntounto the word of GOD, whereby it is commanded, that we ſhould not onelie obeie princes that be good, but them alſo that be ſhrewd. And let this place alſo come to remembrance, that vocations are diſtributed by God; and that we muſt not raſhlie ſéeke to ouerthrowe them.
7 But this muſt we chéeflie hold for a Maxime, that It is ſinne, Rom. 14, 23.whatſoeuer is doone without faith. But thou wilt ſaie; The Iewes, In 1. Sam. 14, verſe. 32. Whether we are more vnhappie than the Iewes, which hauehave no anſwers of our affaires.if they were to take anie great thing in hand, might require an anſwere of God; we at this daie cannot do ſo: are we therefore leſſe beloued of God than were they? I knowe, that manie are woont to complaine of this matter; as though our ſtate were woorſe than was the ſtate of the Iewes. But here we muſt vſe a diſtinction: for he that taketh counſell of the Lord, dooth it to be certified, either of the vprightneſſe of the thing, or elſe of the ſucceſſe. As touching the vprightneſſe of the thing, whether the ſame be honeſt or diſhoneſt whether it pleaſe or diſpleaſe God; we are ſufficientlie taught out of the prophets, out of the lawe, and out of the goſpell, ſo as we cannot now be ignorant thereof. But as concerning the euent, it is no maruell if now we be without ſuch oracles: for farre other promiſes were giuen vntounto vsus, than vntounto the Iewes. For vntounto them God promiſed a politike gouernement, certeine, and that in a certeine place appointed, to indure vntill the comming of Chriſt: but now God by his goſpell, hath neither appointed a citie nor a kingdome certeine.
Wherefore God oftentimes gaue oracles vntounto the Iewes, whereby they might vnderſtand, both what they ſhould take in hand, and what ſucceſſe they ſhould hauehave. And though they had infinit enimies on euerie ſide, yet did he kéepe vntounto them their common weale, euen vntill the comming of Chriſt. Further, the Iewes were as yet ignorant and vnſkilfull of ciuill things, as being ſeruile men, brought foorth of Aegypt: wherefore ſuch helpe of God was néedfull for them. Finallie, their religion was as yet latelie and newlie come vp, and not yet ſufficientlie confirmed; ſo that it was néedfull to confirme the ſame by ſignes and miracles. But now the kingdome of Chriſt is ſpred farre and wide, it cannot be conteined in one or two common weales. Againe, the Chriſtian princes are now expert enough in ciuill affaires. Laſtlie, our religion hath now of long time béene ſufficientlie confirmed vntounto vsus. Indéed God promiſed, that he would neuer forſake his church vtterlie, vntill the comming againe of Chriſt: but he promiſed vntounto it no certeine place, but that if perhaps it be exiled from one place, it ſhall find harbour in another. Wherefore, although we hauehave no oracles; yet is that no argument, that God at this daie maketh leſſe account of vsus, than he did in old time of the Iewes. It is ſufficient for vsus, that if we put our truſt in the promiſes of God, and behaue our ſelues well, he will not forſake vsus.
In Rom. 1, 16. Rom. 1, 16.8 But now whereas Paule writeth vntounto the Romans, that he is not aſhamed of the Goſpell: albeit he ſpake that vnderunder his owne perſon, yet he meaneth thereby to admoniſh the Romans (vntounto whom he writeth) that they alſo, though they were highlie exalted, ought not to be aſhamed of the Goſpell. And he vſeth the figure Liptote: The figure Liptote.for he ſpeaketh leſſe than he meaneth. Not to be aſhamed, is in this place, as much as if he had ſaid; I verie much glorie. And this ſpake he plainlie, and without anie figure to the Galathians, Gal. 6, 14.ſaieng; God forbid that I ſhould glorie in anie thing, but in the croſſe of our Lord Ieſus Chriſt. We are to glorie in the Goſpell, if it be receiued truelie and from the hart.But there are manie at this daie, which doo boaſt, that they are chriſtians, and hauehave receiued the Goſpell: which I would to God they did trulie and from the hart. For there be too manie of them, which if they were well examined as touching maners, are moſt far from Chriſt: and as concerning rules of religion, if a man begin to trie thoſe men; but euen in the *Principles of religion.Catechiſme; thou ſhalt perceiue that they neuer vnderſtood anie thing of Chriſt. That commonlie is counted a thing to be aſhamed of, which is had in contempt of the world; and that is counted honourable, which the world hath in eſtimation. Our fleſh is deceiued while it iudgeth of the goſpell.But in iudging of the Goſpell, our fleſh is excéedingdie deceiued: for it thinketh it a thing to be aſhamed of, as touching vnderſtanding, as touching good things of the mind, as touching good things of fortune, and alſo as touching good things of the bodie.
For as touching the mind and vnderſtanding, the fleſh counteth it a fooliſh thing, to perſuade it ſelfe of thoſe things, whereof it cannot yéeld a reaſon. And as touching the good things of the mind, bicauſe we cannot be iuſtified by our owne vertues and notable actions. And it thinketh it but a follie, to caſt awaie the goods of the bodie, in ſuch ſort as we ſhould crucifie the fleſh, with all the luſts thereof: and to be willing, concerning the goods of fortune, to take vp our croſſe, and by contumelies and reproches to followe Chriſt. All theſe ſéeme vntounto the fleſh to be things for a man to be aſhamed of. Againſt which we muſt continuallie ſet this ſentence, which Paule vſeth; We are not aſhamed of the Goſpell. Vndoubtedlie this doctrine hath manie enimies. And firſt are the Epicures, Who be they which are aſhamed of the Goſpell.or rather the Atheiſts, that is, men without God; who thinke that this Goſpell is altogither a trifle, and a feigned thing: and they doo much maruell at vsus, and deride vsus, for that we are ſo carefull and diligent about the ſame.
There be other ciuill men, which gouerne the publike weale; and theſe men thinke this doctrine vtterlie ſeditious: and they count it a thing vnméet, that preachers (vnderunder the pretence of publiſhing of repentance and preaching) ſhould be permitted to reprooue the vices of magiſtrates and princes; end after a ſort to defame them vntounto the people. And this (ſaie they) is nothing elſe, but to rent in ſunder publike weales. After theſe come in place, hypocrites, Moonks, and other religious perſons, which crie out, that by our Goſpell the lawes of God are ouerthrowne, holie ceremonies contemned, good works deſpiſed, holie images taken awaie, and (as they ſaie) all deuotions vtterlie aboliſhed. With theſe verie aduerſaries was Paule troubled: for the Scribes, Phariſies, and high prieſts cried out, that by this Goſpell, which the apoſtles preached, the lawe of GOD was abrogated; ceremonies, which the patriarchs & prophets had kept, were ſet at naught; the tribe of Leui ſpoiled of his honour, the dignitie of the prieſthood made equall with the prophane eſtate; and the publike weale of the Iews vtterlie extinguiſhed. Againſt which ſharpe ſaiengs it was neceſſarie to encounter with theſe words; I am not aſhamed of the Goſpell, whatſoeuer ye ſaie and imagine againſt it.
9 It happened alſo in the time of Auguſtine and Chryſoſtome (when that whole cities had not as yet receiued Chriſt, but that there were togither in one citie both chriſtians and alſo idolaters) that if at anie time a noble and wealthie man had taken vponupon him the name of a chriſtian, his affinitie, kinſfolke, and fréends would come vntounto him, and ſaie; Dooſt thou beléeue in one that was crucified? Art thou not aſhamed to commit thy ſaluation to him that was afflicted with extreame puniſhment, and was not able to ſaue himſelfe? What madneſſe is this of thée? Dooſt thou beléeue in one that was nailed to a croſſe? VntoUnto whom he ſhould hauehave anſwered; I beléeue (as ye ſaie) in him that was crucified, and not in a whoore-moonger, in an adulterer, an vnchaſt perſon, a murtherer of his father or mother, or a ſlaier of his owne children; ſuch as are your Iupiter, Saturne, and other gods, whom ye worſhip: wherefore I am not aſhamed neither of Chriſt, nor yet of the Goſpell. In this ſort alſo muſt we encounter with the heretikes, when they ſaie; that It is a thing fooliſh, and to be aſhamed of, to beléeue that the ſonne of God ſuffered in verie déed, or that he tooke vponupon him verie humane fleſh of the virgins wombe. But ſéeing theſe things be found in the Goſpell, we doo wholie beléeue them: neither are we aſhamed of the Goſpell of Chriſt.
At this daie alſo, the elder men doo ſometimes vpbraid godlie yong men, which are ſtudious of the Goſpell: or at leaſt wiſe their ſenſes and human reaſon repugneth them, ſaieng; Are ye not aſhamed of this new doctrine? Are ye ſo blind, that ye ſée not, that by this means good works are condemned, the worſhipping of God goeth to wracke, the miniſterie of the church is troden vnderunder foot, the dignitie of prieſthood diſdained, eccleſiaſticall wealth come vtterlie to naught? What patrons or ſupporters of learned men ſhall ye hauehave hereafter? Did your ancients, which went before you, both in this vniuerſitie, and alſo in others, being both doctors, and alſo notable men, followe theſe ſteps? Theſe men alſo we ought to anſwer; We are not aſhamed of the Goſpell, howſoeuer ye ſpeake ill of it.
If ſo be they will ſaie; We hauehave the Goſpell, yours is a new doctrine: let vsus anſwer them again; A compariſon between the doctrine of the Goſpell and the papiſts.So much is that the Goſpell which ye hauehave, as is to ſet foorth fained worſhipping of God, (caſting awaie and contemning the ſincere worſhipping deſcribed vntounto vsus by GOD) as is to worſhip ſtocks and images, as is to obtrude vowes, whereby ſuch men are drawen awaie from matrimonie, as hauehave moſt néed thereof; as is to erect pilgrimages vntounto images, to worſhip the bones of ſaints, to inuocate the dead, and an infinit number of ſuch other like. Wherefore ye ought to be aſhamed of your doctrine, and not we of the Goſpell of Chriſt. Let it be diligentlie examined, what we by the ſame Goſpell doo iudge of the honour of God. We attribute all things vntounto him onelie; we will in all things depend vponupon him onelie. Further, ſée what our iudgement is concerning the worſhipping of him: we deſire to reteine the ſame pure and holie, as it is deliuered vsus in the holie ſcriptures.
What doo we thinke of good works? We vrge them continuallie, and require to hauehave them ſo perfectlie doone by vsus, as we alwaies thinke, that there remaineth ſome thing not perfectlie doone of vsus, vntounto which we ought to leuell, and wherevnto we ſhould direct all our indeuours. What determine we as concerning the holie miniſterie? We labour to hauehave it in great eſtimation, as that whereby God worketh our ſaluation. What of ſacraments? That they ſhould be kept pure and vncorrupt, and be reduced vntounto that vſe, wherevnto Chriſt did inſtitute them. What iudge we of magiſtrats? That they ſhould be obeied, and that we ſhould be ſubiect to them in all things; ſo they command nothing againſt the word of God. What eſtéeme we of poore and miſerable men? Euen that they ſhould be holpen and reléeued. What of publike peace and tranquillitie? That it be kept, euen with the loſſe of our goods. What of ſciences and good learning? That they ſhould be mainteined and aduanced. Why doo ye obiect antiquitie vntounto vsus? There is nothing that we more deſire, than to hauehave things brought to their old ſtate. Ye hauehave brought in new things. We require againe the ſtate of the primitiue church, and deſire to hauehave againe the ordinances of the apoſtles: wherfore there is no cauſe why we ſhould be aſhamed of the Goſpell. Of the which, they that complaine, doo rather lament the loſſe of their gaines, than that they can accuſe our doctrine. And if anie troubles or diſcommodities happen, they muſt not be aſcribed to the doctrine; but vntounto thoſe, which vnderunder the pretence of Chriſt, and of the Goſpell, doo ſéeke thoſe things, that are their owne, and not thoſe things which are Ieſus Chriſts.
10 And Paule doth ioine confeſſion to faith; In Rom. 10, 19.bicauſe thou ſhouldſt not imagine, that he ſpeaketh of a vaine and dead faith, but of ſuch a faith, as bringeth foorth confeſſion. And although there be a great manie of good works, which followe faith; yet Paule nameth that which is principall, and may moſt eaſilie be gathered by the words of Moſes: for in Deuteronomie, Deut. 30, 14he with the hart ioined the mouth. And Chriſt ſaith; Matt. 12, 34.Of the abundance of the hart, the mouth ſpeaketh. How be it, this muſt be well conſidered, that Paule attributeth iuſtification vntounto faith, but ſome ſaluation he aſſigneth vntounto confeſſion. And by ſaluation he meaneth not there the chiefeſt ſaluation, that is, our reconciliation with God, or abſolution from ſinnes, as he before did, when he ſaid; Rom. 10, 9.If thou ſhalt beleeue that God raiſed him from the dead, thou ſhalt be ſaued: againe; Whoſoeuer ſhall call vponupon the name of the Lord, ſhall be ſaued: Ibidem. 13.but by ſaluation he vnderſtandeth a further perfection, wherwith they be indued that be alreadie iuſtified. For the powers of their mind, and the members or inſtruments of their bodie, are dailie made perfect by dooing of good works.
And without doubt, when we confeſſe the Lord, we by this laudable and holie worke doo much profit. Phil. 2, 11.So ment Paule vntounto the Philippians, when he ſaid; Woorke your ſaluation with feare and with trembling. But and if thou affirme, that in this place, by ſaluation is vnderſtood iuſtification: that will we grant onelie to be vnderſtood as touching th'effect, & as they vſe to ſaie, Apoſteriori, that is, By that which followeth; namelie, that a man may hereby iudge that ſuch a one is iuſtified. This place alſo maketh much againſt certeine Libertins, which renew againe the error of the Carpocratians, and ſaie, that We muſt not confeſſe the veritie of faith, before the iudgement ſeat of perſecutours. From which error the Nicodemites of our time are not verie far off, who ſaie; that It is enough to thinke well in the hart, although outwardlie, true godlineſſe be diſſembled: and although men doo go to the rites and ceremonies of the Papiſts. Indéed we muſt take héed, that we doo not raſhlie caſt our ſelues into dangers. But when as God bringeth vsus vntounto them, and that we are examined touching the truth; we muſt remember, Mark. 8, 38.that They which be aſhamed of Chriſt before men, he at length wilbe aſhamed of them before the Father.
The example of Naaman is expounded.
In. 2. king. 5. verſe. 18.11 But the example of Naaman, which they obiect vntounto vsus, muſt be examined. Naaman would hauehave béene borne withall, Naaman deſired it might hauehave beene lawfull for him to proſtrate before the idoll in preſence of the king. Looke part. 2. pl. 4. art. 28.and pardoned at Gods hand; if when the king of Syria worſhipped in the temple of Rimmon, he alſo ſhould knéele and fall proſtrate before the idoll. Indéed he deſireth not by expreſſe words, that the prophet, by his praiers would obteine this thing for him; but yet neuertheles, after an other maner, or cloſelie he did ſignifie it. Neither is it againſt godlineſſe, that they which doo féele themſelues weake and féeble in faith, ſhould craue to be holpen and confirmed *1. Praier. verſe. 24.by diuine power: euen as in the ninth chapter of Marke, the father of the child that had a dumbe ſpirit, who ſaid, that he did beléeue; and yet neuertheleſſe praied, that his vnbeléefe might be ſtrengthened. Doubtles Naaman ſawe, that there was ſinne in that action of the which he ſpake; and therefore deſired pardon for the ſame. For there is no man that deſireth pardon for iuſt and honeſt things. He therefore knowing his owne infirmitie, and vnderſtanding that this ſhould happen vntounto him, deſireth pardon for his offenſe to come. Whereby it is perceiued, that ſinne of this kind perteineth not at all vntounto ignorance.
Sometimes idolatrie is committed, being not knowen to be ſuch as it is: as was the ſame, of the which Sozomenus wrote in the third booke of his hiſtorie; A horrible act of Iulian the Apoſtata.where he reporteth, that Iulian the Apoſtata (a horrible enimie of Chriſtian godlines) ſitting in his tribunall ſeate, after the maner of other emperours, had before him fire and frankincenſe, to the intent that before him might be continuall incenſe to the idols of the Ethniks. And when he minded at a certeine daie to beſtowe a benefit of monie vponupon thoſe ſouldiors that were about him, and accepted none, but ſuch as had throwen into the fire certeine graines of frankincenſe, in verie déed the ſimpler ſort of ſouldiors, which profeſſed Chriſt, nothing imagining with themſelues of idolatrie, as they who thought that the ſame ceremonie rather perteined vntounto the imperiall dignitie, than vntounto the worſhipping of idols, threw graines of frankincenſe into the fire prepared, and among others receiued the monie diſtributed vntounto them by the emperour. But afterward, when as they were in banket one with another, they talked verie godlilie and honourablie of Chriſt: whereat one of them that ſtood by, greatlie maruelled, & ſaid; How can ye either ſpeake rightlie, or thinke well of Chriſt, ſéeing ye hauehave this daie forſworne him? And he let them vnderſtand, that the incenſe, which was made before Iulian, was doone vntounto the idols: which they hearing, foorthwith departed out of their lodging, crieng out, that they were wholie chriſtians; and that they would perſeuere in the right and perfect faith: that indéed their hand erred, but that their mind remained all one. And while they thus cried out, they came vntounto the emperour, reſtoring vntounto him their monie, and praieng him (if ſo it were his pleaſure) to kill them; for that they would ſtill continue Chriſtians. Héere we ſée, that the act of idolatrie through error was committed.
But it happened not on this wiſe vntounto Naaman, who had ſome geſſe, that the thing which he feared to doo, tended to vngodlie worſhipping [of idols.] He ſéemeth to demand that of the prophet, which was not in his power; namelie, The commandement of auoiding idolatrie cannot be diſpenſed with by men.that he would diſpenſe with the lawe or commandement, which concerneth the flieng from idolatrie. Vndoubtedlie, all mortall men are bound, without anie exception, vntounto that precept. But they doo moſt gréeuouſlie offend againſt the ſame, which being indued by GOD with ſome great benefit, hauehave tranſferred themſelues vntounto the worſhipping of God: among the number of whom (no doubt) but Naaman was at this time. Howbeit it ſéemeth, that he ment not of idolatrie indéed; An excuſing of Naamanbut onelie as touching the outward geſture of the bodie, whereof he rendereth a reaſon vntounto the prophet; namelie, that the king might not bow his knée, vnleſſe he alſo did bend downe to the ground, bicauſe the king leaned vponupon his hand. And it is not without a fit ſignification, that one and the ſame thing is twiſe repeated by Naaman; namelie, The Lord forgiue me, or, The Lord be mercifull vntounto me. For that repetitiō ſheweth, that the thing which was required, was doone with a verie humble hart; and that it was deſired of the prophet with a moſt vehement affection of mind. Howbeit, it ſéemeth, that it ſhould be imputed vntounto this mans fault, that he was too deſirous to kéepe ſtill his honour and authoritie: for if he would hauehave giuen ouer his ſtate and office, he might hauehave auoided all danger of the ſinne that was imminent.
12 But they which indeuour after a ſort to defend him, doo curiouſlie and ſubtilie diſtinguiſh the action of bowing downe before an idol. If ſo be (ſaie they) that Naaman had bowed his knées, with intent to followe the dooing of his king, then had the worke of them both béene of one ſort, reaſon, and nature; and therefore ſhould hauehave béene condemned of idolatrie. For in imitating of the king, he would hauehave doone the verie ſame thing that the king did, whoſe purpoſe was to worſhip the god Rimmon: wherefore, neither could he that did imitate idolatrie, be abſolued. But this is not agréeable with Naaman, who had alreadie called Elizaeus to witneſſe; that he would not from thence forward offer anie oblations or ſacrifices vntounto ſtrange gods: wherefore it reſteth, that the ſame action was onelie a certeine kind of dutie towards the king. Which action vndoubtedlie of his owne nature and ſimplie was indifferent: for to ſit with the king, when he ſitteth; to ſtand with him, when he ſtandeth; to knéele with him, when he knéeleth; doo not (in reſpect of themſelues) belong either vntounto vertue, or vntounto vice; but may be doone either well or ill: wherevpon it is ſaid to hauehave his forme and kind of the things added, which they call circumſtances. Thoſe vndoubtedlie, if we hauehave reſpect vntounto in this place, the act of Naaman will be found faultie. For firſt, there is a reſpect to be had vntounto the place wherein it is doone; as being in the temple, and before an idol, togither with the king worſhipping proſtrate: alſo Naaman maketh himſelfe one of the idolaters. Furthermore, the qualitie of the time it ſelfe is to be conſidered; namelie, that euen then, when the king ſhould worſhip, he ſhould bow himſelfe before the idol Rimmon. For men are not woont to adore all the while they be in the temple, but then onelie, when they implore the helpe of God, when they giuegive thanks vntounto him, when they praiſe and celebrate his goodnes or power. Theſe qualities and circumſtances doo ſhew, that the act of Naaman was faultie. But hereby they yet ſtill endeuour not a little, to excuſe the ſame; bicauſe in ſuch kind of dooings, the reſpect it ſelfe, wherevnto it is doone, is of no ſmall importance: bicauſe To knéele (as they ſaie) if a man hauehave no regard vntounto the idol, hath nothing therein, that can ſauour of ſinne; whereas on the other part, whoſoeuer boweth himſelfe vntounto an image, hauing regard vntounto it, may not be counted frée from idolatrie. Whervpon they thinke, that that reſpect being remooued from Naaman, and the ſame being in the king; the ſinne of idolatrie did ſticke onlie in the king, and not in Naaman. And theſe wittie heads bring a ſimilitude of a prince, A ſimilitude.whom manie noble perſonages doo accompanie, while he goeth vntounto an harlot. For they be not guiltie of the whooredome, in following their Lord according to their dutie, bicauſe they are bound by iuſt and honeſt lawes ſo to doo: neither doo they accompanie that man as a hunter after harlots, but as their prince. But this ſimilitude that is brought, differeth much from the matter, which we hauehave in hand: for they that ſo followe a prince, doo not by that following enter into ſuſpicion of whooredome; for all men knowe, that the harlot belongeth to their prince, and not to them: but in the proſtrating of Naaman before the idol, there appéereth no difference; ſéeing that the worſhipping of the image might equallie be aſcribed as well to Naaman as to the king.
13 And this by the waie is to be noted, in this diſputation, that conſideration muſt be had of the perſon, which ſo knéeleth; who is ſomtimes vnknowne: and therfore while he is ſéene in the temple proſtrating himſelf togither with other, before the image; it is thought, that he dooth the verie ſame thing that others doo. But if ſo be it be knowne, that he abhorreth the worſhipping of idols; he might be thought to be preſent and proſtrate with the king for ſome other cauſe: eſpeciallie, if there had in the meane time happened a proteſtation, which the holie hiſtorie ſheweth not to be doone by Naaman in the temple of the Aſſyrians. Alſo they aſcribe it to be a vertue in him, and not a vice; that he would reteine ſtill his place and principalitie. Bicauſe (ſaie they) it behooued to take héed, leaſt an vngodlie and wicked idolater ſhould be placed in the ſtéed of him: but the familiaritie, which he had with the king, helped verie much to the furtherance of godlines. Theſe things indéed are after a ſort ſpoken plauſiblie, I will not ſaie, ſubtilie and cunninglie. And it cannot be eaſilie told, how prone men are by all meanes, either to excuſe ſinnes, or to make light of them.
Wherfore paſſing ouer theſe things, let vsus followe that which we find in the holie ſcriptures; to wit, that we muſt not onelie auoid ſinnes, We muſt abſteine not onelie from euill, but all apparance of euill. 1. Theſ. 5, 2…but we muſt alſo abſteine from all apparance of euill: and that it is not lawfull for anie man, by his example to induce an other man to ſinne. Wherefore, ſéeing Naamans dooing would hauehave a manifeſt forme and token of idolatrie, and by an argument of example, would confirme others in the wickedneſſe of idolatrie; therefore it was euill, and muſt néeds by a right & ſound iudgement be condemned. And as concerning that which is alledged of a dangerous ſucceſſe vntounto Naaman, and of his profitable familiaritie with the king; we muſt not giuegive ſuch héed therevnto, as in reſpect thereof, vniuſt and vnlawfull things ſhould be committed: ſéeing the apoſtle in expreſſe words hath ſaid in the epiſtle to the Romans; We muſt not doo euill, that good may come therof. Wherfore aboue all things let vsus beware of ill exampls & idolatrie; Rom. 3, 18. We muſt not doo euil for good ſake.& let the euents & ſucceſſes of things be cōmitted to God.
Further, whie ſhould we excuſe Naaman from fault, ſeing he himſelfe in his owne worke acknowledgeth the ſame? For he deſired not, that God would forgiue or be mercifull vntounto him, in an honeſt and iuſt act. Beſides this, howſoeuer we excuſe his idolatrie, we can not defend his ſhamefull diſſimulation. Vndoubtedlie Chriſt ſaid; Let your light ſo ſhine before men, that they ſeeing your good works, may glorifie your father. Matt. 5, 16.And ſo we muſt take héed, leaſt that men, beholding our wicked works, ſhould blaſpheme the true God, whom we worſhip; and we by that meanes be confirmed in their vngodlineſſe. If we ought in euerie thing to deale ſincerelie, that doth godlineſſe and religion require to be moſt deuoutlie fulfilled in them. It is not lawfull for godlie men to halt on both ſides; neither is it lawfull on this behalfe to ſerue two maſters: and as the lawe commandeth, 1. Kin. 18, 21we muſt not plough with the oxe and the aſſe togither. Matt. 6, 24.The féeld alſo is forbidden to be ſowen with ſéed of ſundrie kinds. Neither was it granted, Deut. 22, 10.that we ſhould weare a garment wouen togither with woollen and linnen; bicauſe the rite of a thing forbidden, and of a thing commanded by God, ought not to be confounded togither. Wherefore Naaman, which had alreadie profeſſed the woorſhipping of the true God, is not allowed by the iudgement of godlie men, to bow himſelfe downe togither with the king before the idoll Rimmon. Much more valiantlie than he, did the princes of the religion behaue themſelues at Auguſta, with Charles the fift of that name: for they indéed went with the emperor, An example of the princes of the religion in our time.as he was going to his Maſſe; but they brought him no further than the church doores, & from thence they departed. What they beléeued, or what they iudged of the Maſſe, they openlie teſtified by their going awaie.
14 It is demanded by ſome, what was to be doone of the captiue maid, which was compelled to ſerue hir idolatrous miſtreſſe, What the captiue maid was to doo.and to hold vp hir garments when ſhe went to the temple of hir God. She ſhould hauehave béene aduiſed to go, ſéeing ſhe might not otherwiſe doo: but ſhe ought to hauehave taken héed that ſhe knéeled not downe, or made anie ſhew of adoration and reuerence vntounto the idoll; that all the ſtanders by might perceiue how frée ſhe was from idolatrie. For it is not abſolutelie, and in all reſpects forbidden to godlie men, that they ſhould not be preſent in churches, while prophane and execrable rites be exerciſed. No abſolute commandement that the godlie ſhuld not be preſent in churches among the prophane worſhippers. 1. Kin. 18, 27.For Elias was preſent, when the falſe prophets did ſacrifice vntounto their Baal; but yet, as one that mocked them, and that boldlie. And he triumphed againſt them ſaieng; Crie out alowd, bicauſe perhaps that God of yours is either in his iournie, or in his lodging, or ſleeping, or occupied about ſome great buſines, he heareth you not, It is greatlie to be weighed, with what mind, with what countenance, with what geſture, & with what words a man is preſent where horrible idolatrie is committed. The fellowes of Daniel. Dan. 3, 3.Were not the felowes of Daniel preſent in the field, hauing now obteined high offices and dignities; when the golden image of the king was with great pompe erected? Preſent no doubt they were, but they worſhipped not the ſame: and they were bold conſtantlie to ſaie vntounto the king, that they would neuer worſhip it. Alſo there was preſent a man of God at the ſeruice of Ieroboam, 1. Kin. 13, 1. A man of God preſent at the ſeruice of Ieroboam. Act. 17, 23.when the king himſelfe offered incenſe to the golden calues: but he being ſent from God, came thither, and reprooued, and deteſted that which was doone; adding thoſe threatnings which the Lord commanded him to ſpeake. Paule alſo entred into the temple of the gods at Athens; certeinlie, not to the intent he would allow of the idolatrous rites; but bicauſe he might thereby picke out an argument and occaſion of confuting idolatrie. Valentinianus alſo led Iulian euen vntounto the temple: but there he gaue a blowe vntounto the prelate of the temple, Valentinian.which ſprinkled his gowne with vnpure water, for the purifieng of him after the Ethniks maner. Further, all the arguments which Paule preſcribed vntounto the Corinthians, touching the ſitting downe at the feaſts of idols, 1. Co. 10, 14and of eating of meat dedicated vntounto idols, doo reprooue this boldneſſe of making ſemblance, and of giuing offenſe to them that ſtand by. And ſo doo thoſe reaſons, which be declared vntounto the Romans, for repreſſing of them, which were ouer ſtrong and bold: Rom. 14, 1.who for meat and drinke ſake offended the weaker ſort, through a hurtfull libertie. VntoUnto Eleazar one of the principall Scribes, a man of verie great honour and eſtimation among the Hebrues, 1. Macha. 6, verſe. 18. 19, &c. Eleazar,licence was giuen, that he eating ſome other kind of fleſh, ſhould make ſhew as though he did eate ſwines fleſh: which thing he vtterlie refuſed to doo; ſaieng, that To feigne as though he did eat things forbidden, was all one, as if he ſhould eate them indéed.
15 Beſides this, I admoniſh the readers, that they weigh well the holie hiſtorie, that it ſheweth not whether Naaman either did or did not that which he feared he ſhould doo: and therefore no argument can be taken of his fact. Further, if he had doone it, it followeth not therevpon, that he did it orderlie, rightlie, iuſtlie, wiſelie, and godlie. Let vsus rather account, (as we ſaid before) that he in that fact acknowledged his fault; the which ſhould hauehave néed of pardon and forgiueneſſe. There is nothing therefore, that by this example men can excuſe their comming vntounto vnpure Maſſes: ſéeing Naaman himſelfe deſireth of the prophet, that this ſinne may be forgiuen him. It might be alſo, that Naaman being holpen by the godlie and holie interceſſion of the prophet, turned home ſo well confirmed, as he did no more bow his knées before the idoll Rimmon. We muſt weigh herein the anſwer of the prophet. 2. Kin. 5, 19.Moreouer, I thinke that this ought to be moſt diligentlie marked, that the prophet did not anſwer him; Go thy waies, ſo doo thou: the Lord will be mercifull vntounto thee: but he onelie ſaid; Go thy waies in peace: which is all one, as if he had promiſed, that he would aid him with his praiers, according as he had deſired. But they ſaie; If that were ſinne, into the which he feared he ſhould fall; why did not Elizaeus reprooue him? Why did he not warne him, that he ſhould diligentlie beware of ſuch an offenſe?
Some anſwer, that this man was not yet to hauehave béene iuſtlie blamed; and that (according to the word of the Lord) The ſmoking flaxe ſhould not hauehave beene extinguiſhed, Eſaie. 42, 3.and the ſhaken reed broken. And that manie things alſo ought for a time to be licenced to the weaker ſort, which ſhould not be granted vntounto the ſtronger. They feigne in like maner, that Naaman went to reteine the worſhipping of idols with the true and ſound religion: 2. Kin. 5, 19.and that the prophet commended his godlines towards Iehouah, & tollerated his outward bowing before the god Rimmon; but yet would not allow of the ſame. Howbeit I iudge neither of theſe ſaiengs to be true: for the weake ſort muſt not be borne with, How far foorth the weaker ſort muſt be borne withall.vnleſſe it be as touching Adiaphora, that is, things indifferent: but in thoſe things which be vtterlie againſt the lawe of God, and be verie ſinnes in déed, nothing can be diſpenſed vntounto them by men. Further, the mind of Naaman was not to reteine ſtill the worſhipping of idols; ſéeing he teſtified vntounto Elizaeus, that he would thence forward ſacrifice vntounto Iehouah onelie, and not to anie ſtrange gods. And thus I had rather ſaie, that the prophet would not reproue Naaman; bicauſe he perceiued him not ignorant that the ſame was ſinne, for the which he made requeſt. Wherefore, ſéeing he knew it, he was not to be taught; but rather to be comforted, & to be ſtrengthned, as concerning the helpe of God. And where as he ſaid; Go in peace: it ſéemeth that he promiſed him not to be without the helpe of God, the which ſhould preſerue him from ſo gréeuous a fall. So then, in ſpeaking after that ſort, he both promiſed to make praiers for him; & alſo foreſhewed, that he himſelfe ſhould be heard, leaſt that Naaman might fall.
16 Moreouer, ſéeing the Nicodemites hauehave nothing out of this place; they ſhew themſelues greatlie to be laughed at, The Nicodemites ſhew themſelues to be yong ſoldiers, when they will be accounted Naamanites.who being in their own iudgment ſtrong & wiſe, would be compared to Naaman the Syrian, but newlie conuerted vntounto God: whereas they rather declare themſelues, by this reaſon, to be yoong ſoldiers. If they are to be accounted yoong ſoldiers, let them remember, that ſouldiers of this order will not alwaies abide in that ſtate; but doo aſpire to higher and better degrées. But when (I beſéech you) will theſe men laie awaie their apprentiſhip? Verelie neuer, if they continue alwaies in diſſimulation; and togither with the knowledge of the truth, be preſent at Maſſes, and corrupt worſhipping of God. Neither are we to paſſe ouer, that in armies they vſe to ſpare rawe ſoldiers; for they are not placed where the greateſt dangers be: but theſe men will be in the midſt of the flames, ſéeing they ioine themſelues with idolaters, A ſimilitude.and are not afraid to be preſent at their corrupt worſhippings. Euen as in buildings, the weake ſtuffe, that is, certeine brickle ſtones, and weake timber, is not placed there where much weight muſt be borne: ſo weake men, and they that fall on euerie ſide, ought diligentlie to auoid a dangerous ſtation. Let them ſaie which of theſe they will, it is in their choiſe; whether they will be old ſoldiers of experience, or els yoong ſoldiers not yet trained. If they be old ſoldiers and ſtrong; let them take valiant things in hand, let them renounce and confute idolatrie in frée and open ſpéech, let them not diſſemble at all, and let them ſpeake the truth with great boldneſſe of ſpéech: but if they will be weake and vnexpert ſoldiers, let them not enter into perils, which they are not able to heare. God muſt not be tempted, neither muſt we preſume aboue the ſtrength that is giuen vsus. And thus farre touching this argument of the Nicodemites.
17 But now perhaps ſome man will demand, Whereto the words of Naaman hauehave reſpect.whether the words of Naaman doo belong vntounto repentance, or perhaps hauehave reſpect to anie other matter? Some ſaie, that theſe ſaiengs cannot be drawen vntounto repentance, bicauſe none doth repent of ſinnes that are to come. Further, bicauſe that true and ſound repentance hath alwaies ioined therewith a ſtrong and conſtant mind, or a purpoſe of not committing ſuch things againe, whereof we doo earneſtlie repent: which was not in Naaman; ſéeing he teſtifieth, that he would bow himſelfe before the idoll Rimmon. Howbeit, ſuch words doo not diſagrée all maner of waies from repentance: bicauſe they doo not onelie reſpect the ſinne that ſhould come; but alſo the preſent infirmitie, whereby he perceiued himſelfe prone to fall into ſinne. Therefore it gréeued him, that his faith was not ſo firme, as he might altogither ſtriue againſt the ſinfull act. It greeueth the godlie that their faith is not ſtrong enough to reſiſt their corrupt nature.Euen as it dooth not a little repent all godlie men, of their vicious and corrupt nature, that is, of their originall ſinne; whereby it cōmeth to paſſe, that we be redie bent to commit ſinne; and to be bitter enimies of vertues. But I would more abſolutelie anſwer; namelie, that it was an humble ſpeach of Naaman, whereby he earneſtlie implored the helpe of God, and the praiers of Elizaeus.
Laſt of all this remaineth to be inquired, whie the prophet warneth not Naaman, Whie the prophet warnd not Naaman to go to Ieruſalem.that he ſhould conueie himſelfe to Ieruſalem, where not onelie he might auoid that fault which he feared; but alſo, that he might worſhip the true God in the temple of Salomon? Of this queſtion there maie be thrée reaſons aſſigned. One, bicauſe the prophet would teach, that God may be worſhipped in all parts of the world, neither that he had tied ſaluation vntounto certeine places and lands. Secondlie, that it furthered verie much the glorie of God; that his name ſhould be celebrated, not onelie in Iurie, but in Syria alſo: for bringing of which thing to paſſe, the returne of Naaman into his countrie did greatlie helpe. Moreouer, it was profitable for Naaman to be abſent from Ieruſalem; for bicauſe that ſound religion, and perfect godlineſſe was now fallen there in decaie, whereby he being newlie conuerted vntounto God, might hauehave béene infected: ſo farre is it off that he ſhould there hauehave béene reformed. Neither was he to feare ſo great a danger in Syria, where their idolatrie was ſo groſſe, as euerie godlie man might eaſilie beware of the ſame: but at Ieruſalem, a nouice in religion could not eaſilie hauehave auoided the ſuperſtitions, which were ioined togither with lawfull ceremonies.
¶ Of the fall in time of perſecution, looke epiſtle ſecond, whoſe beginning is; Since we togither.
That the poſſeſsion of riches is lawfull for godlie men, how they muſt be vſed; alſo of the induring of pouertie.
18 Séeing we read that Abraham, a man of God, was verie rich, and plentifullie indued with all kind of wealth; In Gen. 13, 2. looke the ſecond epiſtle.as alſo verie manie other godlie men hauehave béene: it is good to ſpeake ſomewhat of the lawfull vſe of riches in godlie men. Wherfore let this be the propoſition; The poſſeſſion of riches is not forbidden by God vntounto godlie men. It is prooued; Bicauſe that riches be the gifts of God; Therefore they be conuenient for godlie men: That riches are the gifts of God.whom we muſt not thinke that God would driue from his gifts. Theſe I prooue to be the gifts of God, bicauſe they are called his bleſſing: neither dooth bleſſing there betoken anie other thing, but a gift. Further, a promiſe of them is made to the people of God, therefore they are not euill, bicauſe God dooth not promiſe euill & vnlawfull things. They be inſtruments of vertues; namelie, of liberalitie and almes-déeds. Further, God is ſaid to make his ſunne to riſe vponupon the good and euill, and vponupon the iuſt and vniuſt. Matt. 5, 45.But by riſing of the ſunne, and by raine, euen all thoſe fruits be vnderſtood, which be deriued from thoſe beginnings: wherefore ſubſtance and the abundance of things are giuen by God, as well to the iuſt as vniuſt, to the good as well as to the euill. Wherefore it commeth to paſſe hereby, that it is lawfull for the good and godlie ſort to hauehave riches, ſéeing vntounto them God is the authour of thoſe things. But if it be obiected, that a chriſtian man muſt leaue all that he hath, (as it is ſaid that the apoſtles did) in the 19. of Matthew, Matt. 19, 27 Mark. 10, 28and tenth of Marke: it muſt be ſo vnderſtood, that a godlie man muſt attend to his vocation, with a mind that is frée and alienated from carefulneſſe; in ſuch ſort, How a chriſtian man dooth leaue all.as with the louelove of thoſe things he be not drawne from the ſame.
But it muſt not be inferred hereby, that a man is conſtrained to caſt awaie his goods: neither doo we read, that the apoſtles did ſo. Leui, who is ſaid in the fift chapter of Luke, to hauehave left all that he had; verſe. 28, 29.yet did he afterward make a great and fine banket vntounto the Lord, and that doubtleſſe of his owne proper goods. Peter in like maner, hauing now followed Chriſt, had a houſe at Capernaum, into the which he brought Chriſt: Matt. 18, 14.& in like maner, after the reſurrection of Chriſt, he had a ſhip, & nets, Iohn. 21, 3.and did fiſh together with the other apoſtles. So that the ſubſtance & riches, which is poſſeſſed by godlie men, is not condemned; but the affection, wherby they cleaue thervnto, more than is conuenient. Wherefore the diſciples of Chriſt, when they followe him, are ment to forſake that which they hauehave; bicauſe they ought ſo to be affected, that they will foorthwith caſt awaie the ſame, if at anie time the profeſſion of the Goſpell ſhall ſo require. As if a tyrant would ſaie; Either renounce thou Chriſt, or elſe thou ſhalt forgo all thy goods: thou muſt ſtraitwaie forſake all thoſe things. In like maner, if God call thée vntounto anie function; or vntounto anie place, wherby it ſhall be neceſſarie for thée to forſake thy goods, thou muſt ſtraitwaie leaue them: otherwiſe it is lawfull for thée to reteine them.
Neither obiect thou vntounto me, that ſaieng of Chriſt to the yong man; If thou wilt be perfect, go thy waies, ſell that thou poſſeſſeſt, Matt. 19, 21. Of the yong man whom Chriſt cō manded to ſell all.and followe me: for this was a ſpeciall calling of him; neither did Chriſt raſhlie command him to doo it. The man thought that he had fulfilled the law, in ſuch ſort, as if there had wanted nothing vntounto perfect inſtruction: but how farre he was from the ſame, the Lord would hauehave it declared vntounto him, when he commanded him to doo this; for it taught him foorthwith that he did not as yet louelove God aboue all his riches, for he went awaie ſorrowfull. And it is to be thought, that he tooke profit by this admonition: ſo that he now knowing his owne infirmitie, returned at the length vntounto the right waie. And whereas the Lord ſaith in the ſame chapter, Ibidem verſe. 24.that it ſhould be Eaſier for a camell to paſſe through the eie of a fine needle, &c: he dooth not inferre, that it is vnpoſſible for all kind of rich men to be ſaued; but for thoſe onelie, which Marke (intreating in the tenth chapter of the ſame argument) expreſſeth, Mark. 10, 24ſaieng, that It is vnpoſſible for them to be ſaued, The godlie are cōſtrained to get their riches by iuſt labours.which put their truſt in riches. And ſo farre is it off, that godlie men are forbidden to hauehave riches, as they that liue well, are conſtrained to get themſelues wealth by their iuſt labours: whereby they may mainteine both them ſelues, and theirs. Héerevnto the apoſtle exhorteth the Theſſalonians, 1. Theſ. 4. 11that they ſhould hauehave wherewith to ſuſtaine, not onelie themſelues and their familie: but alſo, that they ſhould hauehave ouer and beſides, whereby they may be able to diſtribute vntounto the poore. Wherefore the ſame apoſtle, verſe. 28.in the fourth chapter to the Epheſians ſaith; He that hath ſtollen, ſhall not now ſteale, but ſhall rather labour with his hands, that he may hauehave wherewith to giuegive them that ſuffer neceſſitie.
VnderUnder what conditions riches may iuſtlie be reteined by the godlie.But that riches may be lawfullie reteined by them that be iuſt, certeine conditions are néedfull. condition 1 Firſt, that they be gotten of them by iuſt meanes; that is, not by arts, which in their owne kind are euill, or of themſelues good, yet forbidden, and not agréeing with that perſon. For, none ought to withdrawe himſelfe from teaching of the word of God, to practiſe ſhoomakers craft, and thereby to inrich himſelfe. condition 2 Let him not abuſe them, ſo as he would hauehave them to mainteine riot and voluptuouſneſſe. condition 3 Let not the mind of him that procureth them, be drawen awaie from the confidence in God, from his vocation, or from the worſhipping of God. condition 4 Let him not hoord them vp, but let him diſtribute them to the poore, when and according as néed ſhall require. condition 5 Let him put no truſt in them, as Paule in the firſt to Timothie the laſt chapter hath admoniſhed; verſe. 17.Command thou the rich men of this world, that they put not their truſt in the vncerteintie of riches. condition 6 Let not rich men take ſtomach vntounto them, ſo as they become proud, aduancing themſelues, and contemning the poore. condition 7 Let them weigh that riches are vnſtable, and maie eaſilie be taken from them. Wherefore, let them not ſet their hart vponupon them: and when the Lord ſhall take them awaie from them, let them ſaie; Iob. 1, 21.The Lord hath giuen, and the Lord hath taken awaie, euen as it pleaſeth the Lord, ſo let it be. condition 8 Let them acknowledge, that they hauehave gotten them of the Lord, and not by their owne power. condition 9 And let them euerie daie more and more mortifie the deſire of hauing; leaſt the deſire of hauing ſhould as much increaſe in them, as they be growen in wealth and riches.
In 2. kin. 11. Worldlie goods muſt not be ſo greatlie expected.18 Here there is a thing that we may verie profitable learne; namelie, that externall goods muſt not with ſo great affection be deſired and ſought after, as they be ſought for & wiſhed by vnſkilfull men: for ſuch is the infirmitie of man, and weakneſſe of mortall mens wits, as they will not eaſilie appoint anie meaſure vntounto riches. Yea and moreouer, the knowledge of humane and naturall things, ought not to be immoderatlie deſired of vsus. For otherwhile, we putting our truſt therein, and being puffed vp more than is méet, Why God gaue ſo gret riches vntounto Salomon, when as he knew they wold turne to his deſtruction. Matt. 5, 45.doo the leſſe depend vponupon God, and vponupon his word. But ſome man will ſaie; Séeing God loued Salomon, and that he knew, that theſe goods would turne to his deſtruction; whie did he beſtowe them vponupon him in ſuch plentie and abundance? Firſt, I anſwer; They that aſke theſe things, may by the ſame reaſon demand; whie GOD raineth as well vponupon the iuſt, as vponupon the vniuſt; whie he maketh his ſunne to riſe both vponupon the good and euill: ſéeing it is not vnknowen vntounto him, that the vniuſt & euill men doo abuſe both the ſunne and the raine. It may be aſked alſo; Wherefore God (ſéeing he knew that Pharao would not obeie his word, but rather become the worſe by occaſion thereof) ſent notwithſtanding Moſes and Aaron with his commandements to him. Exod. 4, 21.Neither yet was God ignorant, that the Iewes would ſcorne the propheſies and oracles of the prophets; and yet neuertheleſſe, the captiuitie of Babylon being at hand, he ſent ſuch a number of prophets vntounto them, as he ſéemed good at that time to ſet open the ſchoole of the prophets. Now then this kind of queſtions is ſuperfluous: for an order can not be preſcribed vntounto God, neither ought his gouernment to be limited by our reaſons.
Howbeit, touching Salomon, I ſaie; A diſcourſe touching the end of Salomon.that either he perteined vntounto the predeſtinate, or vntounto the reprobate; certeinlie one of the two we muſt admit: for betwééne theſe can be granted no meane. If he were of the elect and predeſtinate, he belonged vntounto euerlaſting life. And in verie déed the Hebrues affirme for a certeintie, that he repented after his fall: yea, and they ſaie, that the booke Coheteth was written by him in the verie time of his repentance. Wherefore we are warned and taught by his falles, to put no truſt in our owne ſelues; and that we eſtéeme not of the pleaſures and delights of this world otherwiſe than they are: ſéeing we heare that king Salomon, when he enioied all thoſe things in moſt abundance, did pronounce generallie of them; Eccleſ. 1, 1.Vanitie of vanities, and all things are vanitie. Which ſentence verelie, if a common perſon, a poore man, or an huſband-man had pronounced, all men in a maner would hauehave ſaid; How dooth this fellowe knowe hereof, who neither hath had experience, nor yet could procure vntounto himſelfe pleaſures and delights? Therefore God would, that he ſhould affirme this ſaieng, who being furniſhed with kinglie power, and infinite wealth, might atteine vntounto all kind of pleaſures and delights. And ſéeing he preuailed greatlie in wit, and excelled others in ſingular knowledge; vndoubtedlie he ſawe all the waies and meanes, by the which pleaſures and delights might be obteined. For (as he himſelfe confeſſeth) he ſpared no coſt; he appointed for himſelfe ſingers, both men and women; he prepared for himſelfe rich buildings, and alſo notable houſes of pleſure, and fiſhponds in the countrie: and finallie, he had experience of althings, whereby men are woont to atteine vntounto bodilie pleaſures. But yet at the laſt he repenting, with vehement affirmation cried out; Vanitie of vanities, and all is but vanitie. Wherefore, if we imbrace this ſentence, we will ſaie that he did repent, and that the predeſtination of God was not made fruſtrate in him; and that his falles were ſpecified in the holie hiſtorie for all our inſtruction; and they were laid before our eies by the prouidence of God.
But if he be reckoned among the reprobate, yet can it not in like maner be denied, but that by his falles we hauehave notable warnings: but he himſelfe, which tranſgreſſed, hath vndoubtedlie ſuffered iuſt puniſhment of his ingratitude. Yet neuertheleſſe, there is no cauſe why we ſhould by anie meanes accuſe God, who indued him abundantlie with all good things. In men certeinlie is alwaies the cauſe of ſinne, the which in no wiſe can be in God: yet is it not therefore brought to paſſe, but that GOD may vſe the tranſgreſſions of men, for the inſtruction of his owne choſen people. Let his owne ſecrets be ſound and intire vntounto himſelfe: let vsus followe his will, according as it is reuealed in his lawe and diuine ſcripture. And in the meane time let vsus conſider, that it is no ſafe waie, to liue in continuall proſperitie. Wherefore it is not by the fault of the gift of God, that we fall headlong into damnation; but it commeth by reaſon we are ſo verie corrupt, that we neuer (in a maner) kéepe our ſelues within iuſt limits. It is an incredible thing to be ſpoken, what great libertie the moſt mightie Monarchs, the rich men, and notable learned men, giuegive vntounto themſelues. And if there be anie other example extant of this thing woorthie to be giuen; I ſuppoſe this of Salomon dooth chéeflie ſerue to the purpoſe.
Of Liberalitie and Magnificence.
19 In the beſtowing of monie, In the commentaries vponupon Ariſtotles Ethiks.the meane is accounted liberalitie: and he which excéedeth, is counted riotous, vnthriftie and prodigall; he ſaueth not his things, naie but he deſtroieth them; he giueth ouer much, but receiueth little. But the couetous man, he ſtandeth in the other extremitie, and receiueth more than is méet, but beſtoweth leſſe. Wherefore exceſſe and couetouſnes are on this wiſe oppoſed one againſt another.
Magnificence.Magnificence is by Ariſtotle called foreign, bicauſe expenſes are powred out beyond the bounds of meaſure and honeſtie. This exceſſe is alſo called foreign, that is, A certeine affectation of gorgiouſnes and greatnes, while in the beſtowing of coſt, we endeuour to hauehave an honour and comlineſſe, where néed requireth not. For baſe artificers, ſince they be vnſkilfull in things, while they would ſéeme to be magnificall, doo greatlie offend in this kind of expenſes. Once a ſhoomaker that became rich, made a feaſt to the people of Rome. And Aeſop the plaier in tragedies, minding to make a magnificall feaſt, bought toongs of moſt pretious birds. And oftentimes in cities, where the peoples fauour is ſought, ſuch kind of expenſes are vſed, bicauſe the people delight in them. And thoſe baſe artificers, which knowe not wherein a mediocritie ſtandeth, although for their ſmall abilitie they are not able to make ſuch expenſes; yet are they delighted in them. Wherefore Cicero ſaid; that Priuate riotouſnes did not pleaſe the people of Rome, but publike magnificence.
20 But here peraduenture ſome man will aſke; In 2. King. 4, at the beginning.For what cauſe God ſo often ſuffereth his people, that is to ſaie, thoſe which doo trulie and ſincerelie worſhip him, to ſuffer pouertie? Iob. 1. Tob. 2, 12. Gen. 32, 10.For the holie hiſtories doo ſhew, that Iob, Tobias, and Iacob, when he went to Laban as a ſtranger from his fathers houſe, and manie other of the ſaints, were brought into pouertie. Of theſe euents there may be manie cauſes ſhewed. One is, that God, by this kind of exerciſe would declare the faith and patience of his people: for by ſuch means he bringeth foorth into light thoſe vertues, which he hath beſtowed vponupon them, leaſt they ſhould be hidden. Furthermore, he will ſometime hauehave his protection and care towards them to be made manifeſt, when their ſtate being changed, he maketh them rich againe, and reſtoreth them to their former ſtate: according as we knowe it happened vntounto Iob, Tobias, and Iacob; and vntounto manie others. Further, he will teach vsus hereby, that we muſt not make ſo much account of worldlie riches, as we ſhould thereby meaſure the grace and fauour of GOD. Looke In 2. Sam. 22, verſe. 24. Galat. 3, 28.For euen as, reſpecting the kingdome of heauen, there is neither male nor female, neither bond nor frée: euen ſo there is neither rich nor poore. Which thing cannot generallie be affirmed by the Papiſts, which ſell their pardons for monie, and for rich oblations doo pull ſoules out of purgatorie: which oblations, ſéeing the poore cannot make, they want thoſe benefits of theirs. Beſides this, through want of the goods of this world, God brideleth the wantonnes of the fleſh: for there be verie manie, which if they ſhould abound in wealth, they would abuſe the ſame to the fulfilling of the luſts of their fleſh. Wherefore by this wholeſome remedie the heauenlie father dooth kéepe them vnderunder, leaſt they ſhould ſhamefullie run at large. And leſt that pouertie ſhould be reputed for an infamous and vile ſtate, the onelie begotten ſonne Ieſus Chriſt our Sauiour would ſuffer the ſame, while he liued among vsus.
In 1. Cor. 4, ver. 11.21 Yet perhaps ſome man will here doubt, that ſéeing Chriſt hath ſaid; that The workman is woorthie of his reward. Matt. 10, 10And againe; Your heauenlie father knoweth, Matt. 6, 32.that you hauehave need of all theſe things. And againe; Seeke ye firſt the kingdome of heauen, Ibidem. 33.and all things ſhall be giuen vntounto you: and Dauid ſaith; I neuer ſawe the iuſt man forſaken, Pſal. 37, 25.nor his ſeed begging their bread. How can hunger, thirſt, and nakednes, (which the apoſtle in the firſt to the Corinthians, the fourth chapter, declareth that he ſuffered) agrée with theſe things? We anſwer, that the promiſes of God are moſt true; but yet that they are not ſeparated from the croſſe. God hath promiſed the foreſaid things; but yet not ſo, as we ſhould poſſeſſe them without penurie and affliction. Matth. 4, 2. Iohn. 18, 28. 1. Sam. 21, 3.Chriſt did hunger and thirſt. Dauid alſo did hunger, and ſo hunger, as he was driuen to eate the ſew-bread, and to ſend to Nabal the Carmelite to requeſt meate at his hands. 1. Sam. 25, 4.The apoſtles themſelues ſo hungered, Matth. 12, 1.as thorough hunger they were conſtreined to rub the eares of corne, and eate the graine, which they had rubbed out with their hands; and that on the ſabboth daie, to the great offenſe of the Scribes and Phariſies. Wherfore God giueth vntounto his, thoſe things, which be neceſſarie vntounto life; but yet at ſuch time, and in ſuch ſort, as ſhall ſéeme good vntounto him. Sometimes he expecteth, that we being hungrie and thirſtie, ſhould want meate and drinke; to the intent that (according to his promiſes) we ſhould require theſe things of him by praier; and be the more confirmed in him, that we may vnderſtand them to be his gifts. Beſides this, he would that his ſhould ſometimes be preſſed with hunger, thirſt, and nakednes; that they may yéeld a teſtimonie vntounto the truth, for the veritie whereof, they had rather ſuffer thoſe things, than denie the Goſpell of Chriſt, for the abundance of liuing, and of things neceſſarie [vntounto life.] At which times, although God dooth not furniſh them with meate, drinke, & apparell; yet dooth he giuegive them ſuch things, as be far better than theſe: that is to wit, faith, hope, and charitie, and ſuch a ſpirit of fortitude; as the ſaints iudge, that to ſuffer theſe things, is moſt profitable and glorious.