Common Places, Discourses 2 · Oration 1
An Oration concerning the ſtudie of diuinitie, made to the Vniuerſitie of Strasborough after his returne out of England.
THoſe debters (ye diuines) which meane good faith are greatly troubled with ſorrow and care of minde, when they ſée themſelues hindered by any occaſion that they be not able to pay thoſe thinges which they knowe they doe owe: neither doeth this happen vntounto them without great reaſon. For mortall men hauehave nothing that they may in right preferre before a ſtedfaſt faithfulneſſe. Whereupon Paul that notable Apoſtle of Chriſt, the heart of the worlde and moſt famous publiſher of the doctrine of the Goſpell, when among other nations he knew himſelf debter alſo vntounto the Romanes, Rom. 1. 10.beſought God with continuall deſires and moſt inſtant prayers that he might once at the length come vntounto them, that euen out of their riche fielde he might carie into the heauenly barne a large harueſt and abundance of fruite. And becauſe that noble mindes deſiring excellent things, doe not ſatiſfie themſelues, vnleſſe they ioyne with their deſires no leſſe indeuours, therefore he teſtifieth that he did often attempt to come vntounto them, but that he was hindered by Sathan. Which hinderaunce (as I am perſwaded) did with great griefe diſquiet his moſt godly minde. For with an incredible deſire he wiſhed faithfully to doe thoſe things which in preaching of Chriſt he euer and fréely confeſſed to be his duetie to doe vntounto the wiſe and vnwiſe, vntounto the Gretians and barbarous. Wherefore ſéeing this affection doeth beare ſo great ſtroke in honeſt mindes and in godly men, if ye ſhall thinke me all the while that I hauehave bin abſent from hence to hauehave bin forgetfull of the duetie which theſe many yéeres by bond I owe to the ſchoole or Church of Strasborough, ye bereaue me of an honeſt heart and godly minde. But beleeue me the caſe did not ſo ſtand, but euen as Homers Vliſſes when he was in the Orchardes of Alcinous, in the caues of Calipſo, among the ſonges of the Syrens, in the inchauntements of Circe, and violence of the great Giants of Sicill, neuer laide aſide the ſwéete remembrance of his owne Countrie Ithaca though it were but rude: and as the Iſraelites ſo many of them as were godly, did during the ſpace of fortie yéeres in the deſert continually with themſelues thinke of the lande promiſed them by God, ſo your Martyr did neuer at any time forget this Schoole, or by any occaſion of this abſence ceaſed to bee carefull of his chiefe and ſpeciall calling: and of this perpetuall remembraunce and good will I not onelyonly hauehave God to be my witneſſe and ſearcher of my heart, (whom I pray and beſéeche for his ſeuere iuſtice ſake not to leaue me vnpuniſhed if I doe lie) but alſo many notable and woorthie men in Englande doe well knowe, howe earneſtly I ſued to the King, that as he had called me from hence, ſo he would ſend mée hither againe. Which neuertheleſſe I might not obtaine. For that King being verie much giuen vntounto godlineſſe, King Edward the 6.was deſirous to cal thither out of Germanie many men of my vocation rather than to ſuffer me to depart whom he had alreadie with him. Wherefore hauing on this wiſe a repulſe I was conſtrained whether I would or no to be abſent from hence. And vnleſſe ye your ſelues conſider of it by your ſelues, I cannot expreſſe howe grieuouſly I tooke it to depart from my place which I had ſo long inioyed, and how ſorrowfull I was when I perceiued that I was cut off from al hope of my returne. Yet did I comfort my ſelfe becauſe I thought you were not ignoraunt what the manner of the worſhippe of God is. For God muſt not be worſhipped after our will, but according to his owne pleaſure. Neither doe thoſe thinges which wée hauehave purpoſed to our ſelues to be doone pleaſe him, but what his prouidence day by day appointeth to euerie man either to be taken in hand or to be indured. Without doubt it ſéemed pleaſant vntounto me and moſt delectable to returne to Strasborough: but GOD, in whoſe power I was and now am, commanded another thing to be determined. And maruell not if I ſay that he commaunded: for ye are not ignoraunt, that in all thoſe thinges that are not repugnant vntounto the Scriptures of God, Rom. 13. &c.we muſt obey Princes euen as we doe God: and moſt auncient is that common ſaying, Oſee. 6. 7.that Obedience is farre to be preferred before ſacrifice. And beſides this the fruite of the worke which GOD through my miniſterie wrought in that moſt noble kingdome was a let of my comming. Howbeit contrarie to the expectation of all men, was King Edward of Englande the bright light of Chriſtian kingdomes, the verie nurſe of godlyneſſe and a ſtoute defender of the Goſpell of Chriſt by cruell and lamentable death taken away. The light was turned into darkeneſſe, impietie ſuccéeded pitie, and moſt cruell Woolues inuaded the newe and late [reſtored] Churche, good men are wickedly oppreſſed, from whoſe perils and miſfortunes howe I by the prouidence of God hauehave bin deliuered, I cannot ſufficiently imagine, much leſſe declare. Wherefore being protected by the fauor of God, Martyrs departure out of England.through the ſea, through enemies, & finally through the middeſt of the plague, I am come to you my deare brethren. And except that the will of God which maketh plaine the paſſage, had by his ſtedfaſt counſel determined of this my returne, it was vnpoſſible that I ſhould hauehave bin brought hither in ſafetie. And the verie ſame power of God hath not onelyonly mooued the Magiſtrate of this moſt noble Citie but alſo hath ſo raiſed vp and incouraged beyond my deſertes very many godly and famous learned men, partly of the Schoole, and partly of the Church, as not onelyonly they hauehave bin deſirous to retaine me here, but hauehave earneſtly indeuoured to reſtore me into my former place, vntounto whom I nowe yéelde thankes in this publicke and honorable place of aſſembly: and I pray and beſéeche the immortall God for his ſonne Ieſus Chriſtes ſake to rewarde them euerlaſtingly for their curteſie, and to graunt me that I may in ſome part, though not ſo fully as I woulde, anſwere their expectation. And whereas I vnderſtande that ye which be ſtudentes in Diuinitie hauehave ſo often & ſo chéerefully come together to the hearing of the worde of God, I am not onelyonly verie glad but I reioyce excéedingly euen from the bottome and bowels of my heart. Further ſeeing theſe your deſertes require it, I doe earneſtly commende you which hauehave ſo diligently kept and preſerued in your ſincere heartes the life of heauenly wiſedome, and I am deſirous to my power to further your indeuours.
But leaſt we ſhould this day méete together in vaine, I thinke it now méete in fewe wordes to declare that which I am minded to ſpeake. For by this meanes when our ſpeach ſhall be reduced to certaine limites from wandring, then ſhall ye eaſilie conſider with your ſelues thoſe thinges which I ſhall ſpeake. I hauehave oftentimes noted that when Diuinitie is commended, vnderunder one labour are reaped two, and thoſe not common fruites. Firſt there is a thankes giuen vntounto God, who hath beſtowed ſuch & ſo great a gift vntounto his heauēlie Commonweale, that is, vntounto the Church. Secōdlie is ſhewed that they, which with an obſtinate minde perſecute the ſame, doe it not vnwittinglie. Wherefore I alſo, that I may not be vngratefull vntounto God, and that I may commend your wiſedome as it deſerueth, will ſpeake of the woorthineſſe of Diuinitie, and therewithal will cōmend your earneſt deſire thereunto, which with great wiſdome you hauehave taken in hand. Albeit I know I cannot ſufficientlie for the woorthineſſe thereof, commend this heauenlie exerciſe, and doe feare leaſt by approouing your counſell in receauing it, I might ſéeme to drawe your mindes, not vntounto Diuinitie, but to the fauour and affection of my ſelfe. Howbeit, your godlineſſe and courteſie cauſe me that I will not ceaſe from that which I hauehave purpoſed to doe. For thereby ye will be brought to forgiue fréelie thoſe thinges which are not throughlie well prooued, and with leſſe eloquence vttered. And ſince ye are no leſſe religious than my verie good friendes, take that with the right hand which others would eaſilie take with the left.
The woorthineſſe of Diuinitie.But firſt as touching the woorthineſſe of Diuinitie after what manner (I beſéech you) ſhall I ſpeake of the ſame? Hereof I am ſure ye hauehave heard manie times, & in déede it is become a prouerb, yt the Coleſtock twiſe ſodden dooth bring lothing with it, and that one and the ſame thing often repeated although it be renued by ye eloquence of wordes or floriſh of Rhetorick, yet is it tedious to thoſe yt heare it. Who knoweth not how vnpleaſant a thing it is to treate of thinges that be like? and that all men which walke in like places are ſoone weried? Howbeit this ought ſpeciallie to ſtirre vp you to heare attentiuelie and me to ſpeake fréelie, that the ſcripture of God, the oftener it is taken in hand to be conſidered and treated of, the more brightneſſe & excellent light it ſhooteth foorth. Ye know that golde and precious ſtones the more they be worne vppon the fingers, Similitudes.the more they gliſter: and ye are not ignorant that in brightneſſe, the word of God paſſeth gold, the Topas and all precious ſtones. Alſo we are taught that the word of God is compared to a liuelie water, which not onelyonly quencheth the thirſt abundantlie, but alſo ſpringeth out vntounto eternall life: and water the more it is mooued and drawen, Iohn. 4. 14.the purer and ſwéeter it is. And ſéeing the word of God is like vntounto a conſuming fire, the ſame in like manner as it is often ſtirred & blowen, ſo dooth it ſend out the greater and brighter flames. Therefore we alſo the more plentifullie we extoll the excellencie of the diuine wiſedome, with our diſcourſe, the more profite and pleaſure ſhall we hauehave. The Athenians did ſpeciallie for this cauſe boaſt of the antiquitie of the inhabitantes in their country, for that corne was there firſt of all found. And by that reaſon prooued that men were there from the beginning. For where nature would firſt hauehave the foode and nooriſhment for mankinde to growe in the ſame place, it is likelie that there men were borne from the beginning. The force and ſtrength of which reaſon when I conſider with my ſelfe, I alwayes thought it to be good and ſtrong, although I doubt not but that it is a fiction of the prieſtes that corne firſt ſprang and was knowen at Athens. For Plato the God of the Philoſophers (as one calles him) teacheth that Artes, Sciences, Huſbandrie and in a manner all notable thinges were found out by them of the Eaſt partes, that is, by the Aſſyrians and Chaldeans, whome he calleth barbarous: which alſo our Religion and true faith acknowledgeth to be ſo, which ſheweth that pleaſant paradice was in the beginning planted in the Eaſt, Gen. 2. 8.wherein the firſt men were placed immediatlie after their creation. Wherefore as vaine and fabulous we reiect that which is taken as graunted, namelie that men and the ſuſtenance for them was firſt found in the countrie of Athens. This contrariwiſe doe we imbrace as true and ſtedfaſt, when we ſpeake of Antiquitie, that thoſe thinges are more auntient which hauehave as proper and growing at home whatſoeuer thinges are neceſſarie for the life and health of men. The auncientneſſe of Diuinitie.For they to whome thinges are brought from other partes, muſt néedes giuegive place to them of whome they firſt receaued them; which, ſince no man can anie way deny, what other facultie be it neuer ſo great, noble, auncient, and honorable, can in antiquitie be compared with our Diuinitie, that is, with the knowledge of the word of God? Vndoubtedlie none at all. For thoſe thinges which be taught in ye holie ſcriptures cannot be ſhewed to be tranſlated from anie of the other ſciences, but rather out of thoſe fountaines all the reſt are drawen if they hauehave anie thing in themſelues (as ſometime they hauehave) which may further the preſeruation of mens life and the true ſaluation of them. Wherefore ſéeing other faculties and ſciences hauehave taken manie thinges from the ſcripture, and it nothing at all from others, it is by all manner of right called moſt aunciēt. Which alſo the plainneſſe thereof, and ſimplicitie without counterfeiting ioyned with a woonderfull grauitie dooth declare. And ſo auntient are the Hiſtories therein rehearſed, that thoſe thinges which be ſet foorth by other writers being cōpared with them, may eaſilie be perceiued to be doone manie ages after.
But ſince all commendation is not to be ſought for in antiquitie, therefore wee will nowe hauehave a regarde to the vtilitie thereof, and as I hope will ſhewe that the ſame is farre more plentifull in the holy ſcriptures than can euer bee founde any where elſe. What more plentifull fruite I beſéech you can men of ſober and ſound iudgement looke for by the knowledge of worldly thinges when they hauehave verie perfectlie attained to the ſame, than that ſome knowledge of almightie God, may at the length by the effects thereof lighten mans vnderſtanding, & that by thoſe thinges we may be holpen to ſuſtaine the life of the bodie. In theſe knowledges there cannot bee had or imagined a greater profite. But the holy ſcriptures doe in many places ſet foorth the naturall works of God, and do euerie where teach, that God himſelfe by his eternall power and ſingular prouidence, is the cauſe of all thoſe thinges, neuer making any mention of nature, chance, fortune, forme, priuation, elements, imaginations, *A thing ſo ſmall as cannot be diuided.Atomi, concord or diſcord as the principles of all things. No doubt but the knowledge of men is buſied in conſidering ye effects of God. But how ſeldome herein is there recourſe vntounto God himſelfe, his goodneſſe, counſel and wiſedome? Indéed naturall knowledge may ſéeme to be ſomewhat curious in ſearching out the power of thinges, and ſomewhat more ſubtill and diligent in finding out the ſecretes of nature. But as touching the ende it ſelfe, to wit, that God may be truely knowen by the effects, and that we may well and Godly vſe his creatures, if it bee compared with diuinitie, it is farre more negligent, yea and in a manner blinde and dumbe. Finally the holy ſcriptures doe ſpeake of a certaine notable and woonderfull kinde of the workes of God, whereby the powers of nature be ouercome, and ye accuſtomed courſe of things is cut off, wherein God both more properlie and more expreſly ſhineth than in the daylie and common ſucceſſion of thinges, which by reaſon of a continuall vſe thereof, is become of ſmall eſtimation. And by a word now receiued, theſe thinges are woont to be called myracles, for no other cauſe indéede, but that they hauehave commonly made mortall men to woonder altogether at them. But the works of this kinde are kept ſecret in naturall knowledge. For there ſhall yee neuer reade of that firſt creation of things, of laying the foundations of the worlde, of breathing the breath of life by God into the claie of our bodie, of the Godheade ſpeaking openly with men, Of the ſea giuing place vntounto men paſſing through the déepe thereof, ſo as it made walles of water both on the right ſide and the left for them that paſſed through. Of the ſtanding ſtill of heauen, and of ſtaying the perpetuall turnings about thereof from the Eaſt to the Weſt. Of God to bee made a man, of a virgin to be a mother, of the raiſing from life them that were deade, and of men gréeued with deſperate and incurable diſeaſes, to be cured by a woonderfull efficacie of Chriſt our ſauiour. Theſe maruelous things without doubt God woulde hauehave vsus to knowe by the holie ſcriptures, leaſt perhappes wee might doubt that all his vertue and power is ſo ſpent and conſumed in bringing foorth and preſeruing of natural things, that hée ſhoulde not be able yet to doe any thing greater and more excellent. This kind of doctrine doth not Philoſophie teach, but onelyonly beholdeth the accuſtomed courſe of nature.
Aſſuredly it is no ſmall comfort vntounto Godly men, What fruite the doctrine of prouidence bringeth.to vnderſtande that God is the prince and authour of nature. For ſince they be the children of God, while they conſider that all thinges which bee doone are in the hande of their good father, they feare the power of no creatures, ſince they know for a certaintie that they are not able to bring vponupon them any trouble or ſorrow, but ſomuch as God the guide thereof hath decréed to bring vponupon them for their ſaluation. This is the ſingular fruite which is had of the ſaincts by the knowledge of naturall things. But how much more ample is this, if they be perſwaded with a conſtant faith, that the power of the heauenly father is infinite, whereby hée is able ſtill to doe and produce many, yea infinite thinges, otherwiſe than they be in the common courſe of nature? Héereby Godly men being incoraged, become of an excellent hope, euen in aduerſitie: In perils, valiant: euen in the croſſe it ſelfe ioyfull, of an inuincible courage, and altogether without feare when for the trueth of God or the name of Chriſt, they muſt abide any conflict. Héereof ſprang that noble ſpéech of Daniels fellowes: Beholde our God whom we worſhip is mightie to ſaue vsus from the furnace of burning fire, and ſhall plucke vsus out of thy hand O king. Pſal. 27.Héereupon did Dauid with an inuincible minde ſing: The Lorde is my right and my ſaluation: whom ſhall I feare? The Lord is the ſtrength of my life, of whom ſhall I be afraide? Though an hoaſt of men beſieged me, yet ſhall not my heart bee afraide: though there roſe vp warre againſt mee, yet will I put my truſt in him. And againe: Although I ſhall walke through the valley of the ſhadowe of death, I will feare no euill. Pſa. 23. 3.Finallie by this meanes did Paul ſaie, Rom. 8. 34.Who ſhall ſeparate vsus from the louelove of God? ſhall afflictions? ſhall penurie? ſhall perſecutions? ſhall hunger? ſhall nakedneſſe? ſhall perill? ſhall the ſworde? As it is written: (For thy ſake wee are deliuered to the death, all the daie long wee are accounted as ſheepe appointed to the ſlaughter) but in al theſe things we ouercome through him that loueth vsus. For I am perſwaded that neither death nor life, nor Angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor anie other creature ſhall bee able to ſeparate vsus from the louelove of God which is Chriſt Ieſus our Lord. Such things doe the children of God taught by the holie Scriptures, pronounce with true boaſting: that GOD ſuffereth not nature (as the wiſe men of the worlde teach) to goe forwarde according to thoſe lawes which hee at the verie beginning appointed thereunto, but that he directeth, tempereth and ruleth al thinges at euerie inſtant according to his owne pleaſure, & that he ſometimes gouerneth manie things againſt the woonted vſe & cuſtome by taking away from wild beaſts ye ſauageneſſe and crueltie ingraffed naturallie in them, by taking from fiers the power of burning: from the Sunne and ſtarres their naturall light: from ſouldiers and men of warre, their ſtrength: from windes their violence: and from the ſea, the vehemencie of waues and tempeſt: On the other ſide by ſending francie vponupon wiſe men, by ſtriking the mightie with feare, by inſpiring the ignoraunt with learning, the infantes with eloquence, and the weake with ſtrength and incredible ſuretie. Vndoubtedlie while the Diſciples of this diuine wiſedome doe conſider and beléeue theſe things, they dwell in a houſe that is founded and built vponupon a moſt ſtrong Rocke, which neither by anie floude of raine, riuers or brookes, neither by the force of ſtorme & tempeſt can be ouerthrowen. They knowe that all thinges be theirs, ſince they be Chriſtes, and Chriſt, Gods: and that all thinges are giuen them by God in Chriſt. On the otherſide, looke vponupon whō thou wilt inſtructed onelie with the wiſedome of man, and which holpen onelie by ye light of reaſon, ſearcheth naturall workes: be certeinlie, if he be moſt perfect and indued with noble vertue, when he ſhall come to extreme daungers, perhappes wil die for his countrie or for ſome iuſt cauſe, and in torments will retaine his honeſt determination: but he will looke for no aſſiſtaunce from God, he will hope for no extraordinary helpe, neither will he appoint vppon anie conſolation of the promiſes of God, and of the ſpirite of Chriſt, he will be of a faint heart, he wil be filled with deſperation, and he will wholie thinke with himſelfe that he muſt yéelde to naturall neceſſitie, hee will finde fault with fortune, he wil blame his deſtinie, or in fine he will accuſe ye féeble forces of the ſtars. O vnhappie ſtate, O miſerable kinde of life, O intollerable diſperation. Beléeue me ye ſtate of men hath nothing more miſerable than ignorance of the holie Scriptures, and contrariwiſe nothing more happie than the knowledge thereof. Let politike men and craftſmen, and ſuch as be learned in the laws boaſt as they will of their iuſtice and vertues (which in reſpect of their nature I reprooue not) but yet I graunt not that they can be accounted either true or profitable vntounto eternall life without the certaine knowledge of the worde of God. For ſéeing (as themſelues confeſſe) all vertue conſiſteth in the meane, ſo as if either thou ſinne in exceſſe or in want, aſwell the name as the reſpect of vertue periſheth, and betwéene extremities there appeareth excéeding great difference: by what iudgement then ſhall we determine of the meane? by the iudgement of reaſon? But what reaſō can you appoint me yt hath not declined from the right waie by ye prouocations and inticements of luſtes? Or ſhal it be by the iudgemēt of the ſenſes? much leſſe. For they although they be the ſcoutes and attendantes vppon reaſon, yet can they not be kept in their due place by anie kinde of wiſedome or vnderſtanding, neither are they of ſuch perſpicuitie as to iudge of ſo great matters. Wherefore it belongeth onlie to God by his worde as by the certaine meaſure of all rightneſſe and iuſtice, to determine and define of the true meane of vertues. Whatſoeuer hee commaundeth, whatſoeuer he commendeth, whatſoeuer hee alloweth, is ſyncere vertue & perfect righteouſneſſe: which, whoſoeuer thinkes hee can learne elſe where, hee ſéeketh water out of the flint ſtone, wooll of an Aſſe, he indeuoureth to take the winde in a net, he buildeth vppon the ſande, he draweth water with a ſiue, The vertues of the Ethnikes.and he altogether looſeth his coſt and his labour. But imagine with your ſelues, O ye that be the wiſe men of the worlde, that ye can by the ſharpeneſſe of naturall iudgement ſhewe a meane betwéene foule extremities (which indéed I minde not to grant) what fruite (I beſéech you) ſhall hee hauehave by theſe vertues which is a ſtraunger from the worde of God? None at all: becauſe he placing in his minde (being corrupt with ſinne and not yet purified by faith) vertues in their owne nature good and excellent, ſhal miſerablie defile and pollute them, no otherwiſe than if a man put moſt pure wine in a filthie and foule vnſauorie bottell. Beſides this, he ſo farre abuſeth the excellent giftes of God, that aſwell the vertues as ciuill actions which are allowed by the iudgement of men, he directeth not as it had béene méete he ſhoulde, to the glorie of God, but wreſteth them to his owne priuate aduantage and commendations. For the knowledge of man and his induſtrie doeth lighten our vnderſtanding downewarde onelie, but the knowledge of the worde of God, doeth ſet before our mindes, a heauenlie great and lightſome torch ſhining vpwarde. Wherefore in the holie Scriptures muſt wee continually dwel as in religious and moſt royall ſanctuaries of the trueth. In them maie you finde the aſſured oracles of that Themis whome the Gretians in their common ſpéech called the counſellor, as it were the preſident & mightie [Goddeſſe] of wholeſome counſels for men. Verilie, when I oftentimes conſider theſe thinges with my ſelfe, I cannot ſufficientlie woonder at their ſtraunge wiſedom, which euerie where terrifie men from the reading of the ſcriptures: and that by no other reaſons but becauſe that men be cladde with manie ſinnes and iniquities, and bee continuallie diſeaſed with infinite vices of the minde, and for that cauſe be altogether vnméete for ſuch holie Scripture, and doe manie times carrie away rather harme than profite. Moreouer they are not aſhamed to accuſe the Scripture as full of obſcuritie & darkenes as it were of an euerlaſting night, wherin nothing for certeintie can be knowen or defined. Theſe be the things (O ye Diuines) which with great impudencie and intollerable boldneſſe, be in a maner alwaies obiected againſt vsus.
But firſt woulde I vnderſtande of theſe great learned men, whether they thinke that Phiſicke bee ordained for the ſicke, or for them that be whole? Doubtleſſe except they be ſtarke madde, they will aunſwere: for them that be ſicke. Which alſo Chriſt ſhewed when he ſaide: that The whole hauehave no neede of the Phiſitian, but they that be ſicke. With what face then doe they withdrawe men though they be ſinners, from the knowledge of Gods worde? By what other kinde of medicine will they heale them? There is no other remedie which may ſooner put awaie euils from the mindes of men and reſtore health, The vtilitie of the ſcriptures.than often renuing the doctrine of the Scriptures, ſo as it may be truely called the remedie againſt poyſon and a moſt excellent preſeruatiue. This power is not ſo liberall as deliuering, and ſetteth men at libertie from the moſt violent tyrannie of the Diuell, ſinne, and death. Amuletum. Alexipharmacum. Fomentū.Wherefore let all men of euerie condition runne with great boldneſſe and chéere vntounto theſe fountaines. I aſſure yée (in Gods name) that it will repent no man to hauehave vſed this *…i…s.herbe that remedieth all diſeaſes. Let young men learne a moſt excellent waie of gouerning their life. Let men of ripe age learne after what manner they muſt perſeuere in right opinions and godly workes. Let olde men that hauehave no long life learne the ioy which is to be conceiued by diſſolution of the bodie, and departing of the ſoule to Chriſt. Let poore and afflicted ſoules learne, that they are happie in Chriſt, although of the world or of the fleſh they be iudged miſerable. Let women learne the dueties of their ſtate, namely modeſtie, ſilence, ſubiection towardes their huſbands, and chaſtitie.
And ſince that all men ſhould with ſingular profite dwell in the holy Scriptures, doe ye thinke, O ye Diuines, that ye alone ſhall be without fruite in this kinde of ſtudie? God forbid. Hereby none (I knowe what I ſpeake) ſhall be more holpen than ye. For the moſt part of ye all, are either now made miniſters of the Churche, or in time to come ſhall be, the duetie of which function is, to catche men, to féede men, and to drawe men vntounto God. But I beſéech you, what be the nettes? What is the foode? What chaines ſhal ye hauehave néede of in this worke of yours? The Scriptures of God. If any thing be to be taught, let it be taught by the worde of God. If any thing be to be confuted, let it be confuted by the worde of God. If any thing be to be corrected, let it be corrected by the word of God. If any thing be to be inſtructed, let it be inſtructed by the worde of God. To conclude, let the worde of God in all Eccleſiaſticall functions be vntounto you the whole ſumme and effect of all. Whatſoeuer Homer woulde ſignifie by that his golden chayne, whereby he fained that Iupiter did drawe all thinges vntounto him, I paſſe ouer at this preſent and doe affirme that the true chayne wherewith mē may be led vntounto God by you, is the order or courſe of the worde of GOD knit together by degrées of ages, which ſhall neuer vaniſh for ye helping of mortall men & drawing them vntounto life which neuer ſhould hauehave ende. Theſe thinges are plainely ſet downe in the olde and newe Teſtament, and may verie fitly be called Iacobs ladder reaching vntounto heauen, whereby the Angels both deſcend and aſcend. For who is ſo blockiſh that he vnderſtandeth not that in the holy Scriptures the knowledge of the infinite wiſedome of God doeth ſubmit it ſelfe from his Maieſtie to the capacities of men, and as it were deſcende from heauen, to the plaine fielde of the worlde. Neither as I thinke is there any man ſo blinde but he ſéeeth how highly he, whatſoeuer he be that is commonly exerciſed in reading of the holie Scriptures, is exalted from the earth.
That the holie ſcriptures are not obſcure.Now that we hauehave anſwered them which wil not hauehave men eueriwhere to reade ye holy ſcriptures, becauſe they are infected with vices and ſinnes, nowe let vsus come to that ſort of men which alleage the darkeneſſe and obſcureneſſe of the worde of God. Let theſe men take it for an aunſwer, that in thoſe things which are required neceſſarie vntounto mens ſaluation, the Scriptures of God are neither intricate, nor yet hauehave any miſt before them: and if a man will be diligent and héedefull in reading ouer of them, he ſhall eaſilie perceiue, that in ſome places is plainely and manifeſtly taught, thoſe things which in another place are taught as it were in ſome darke ſpéeche. The goodneſſe of God which is ſpread ouer all is not enuious, neyther would he by obſcureneſſe of ſpéech hide from men (whom he ſo greatly loueth) the knowledge of things neceſſarie to ſaluation. And I hauehave wiſhed (you Diuines) that at this day ye were throughly perſwaded herein, that the obſcureneſſe of the holy Scriptures if it be at all, is like the heauenly bodies out of which by your labour and meditation, if they be continually ſhaken and preſſed together, there will breake foorth aſwell bright lightenings of the trueth as alſo the caſting foorth of heauenly thunderboltes, 2. Cor. 10. 4whereby all defences and places ſhall be broken and caſt downe, which doe exalt themſelues againſt God and his true knowledge. For it is a woonder, vnleſſe it be nowe moſt plainely perceiued, what theſe Paraſites of ye Pope meane to drawe men awaie from reading and meditating of the worde of God. Without doubt they would bring Religion into the olde deformitie and confuſion that it was in before.
But ye (my deare brethren and herein neuer ſufficiently commended) doe moſt wiſely, which knowe that the worde of God muſt be kept as the Apple of an eye, and muſt bée written in the tables of the heart. The cuſtodie thereof, albeit it belong vntounto all Chriſtians, yet doeth it chiefely vntounto them, which by teaching and preaching doe nowe ſerue the Church, or doe prepare themſelues to the holy miniſterie. Which office, albeit many ſeruaunts of the fleſh and of the world, doe ſcorne as vile and contemptible, yet is it honourable and full of dignitie on euerie ſide. For they that hauehave bin counted wiſe men, thought a Iudge to be a ſpeaking lawe, for no other cauſe in déede, but becauſe he is the interpreter of the will, minde, and ſenſe of the lawe. Which, if they hauehave not fondly deuiſed, we not amiſſe may ſay, that a true and ſincere Diuine is a God ſpeaking among men. Which ſaying I iudge muſt ſo long be receiued as it agréeth not with the inuentions of men, but with the worde of God, and doeth not mingle falſhood with trueth, as Sinon did in Virgill. To the following of which pureneſſe in teaching and preaching I exhort you my deare fellowe miniſters with all my heart and with all Chriſtian affection. Beware I beſéeche you of the nurſes of vices, which are Pleaſure and Idleneſſe.
But I would hauehave theſe men and together with them all ye my déere brethren in Chriſt to be admoniſhed, that the place or ſchoole of this Philoſophie is heauen: wherefore they which créepe vppon the ground, and hauehave not their conuerſation (as the Apoſtle commaunded in heauen) are in hazard leaſt in ſtudying they looſe their labour. Phil. 3. 20.Moreouer, we muſt remember that the teacher hereof is the holie Ghoſt. For although you hauehave innumerable teachers, preachers, inſtructers and Maiſters, vnleſſe the holy ghoſt doe faſhion the inward partes anew, they ſhall all take paines in vaine. And who hauehave bin alwayes choſen Miniſters of this doctrine, the holie Hiſtories doe abundantlie declare; namelie the Prophetes being for the moſt part of the common ſort, Huſbandmen, Fiſhers, Publicans, and men of occupation. Howbeit the word of God tooke no diſhonor or reproch hereby. For this function what and how much ſoeuer it be, dependeth of God and his ſpirit. We muſt not therefore weigh what they were, but what they teach, or whither they carrie vsus by their doctrine. In déede they call vsus not to the Oliue branch, to Appius garland of the wild Oliue trée wouen with leaues; not to the garlandes giuen to them that firſt clymed a wall, that firſt boorded a ſhip or ſaued a Citizen in fight; not to Images of Marble, Braſſe, Siluer, or Gold; not vntounto other Images, vntounto banquetes, perpetuallie in a readineſſe, and vntounto the meate in the Senate houſe [of Athens:] but to this end, that we may be made the moſt deere children of God, his heires and coheires with Chriſt. And further, I beſéech you, for your ſaluation ſake, that if there be in you anie compaſſion, anie pitie, anie remorſe, or anie care or regard of the Church, that is of the bodie of Chriſt ſo rent in ſunder & ſcattered in theſe our daies, hauehave a regard I beſéech you hauehave a regard vntounto this. For it will not be reſtored by riches or holie veſtmentes, neither by the choiſe of meates, nor by rites and ceremonies, but by this one medicine of the word of God it may be cured. Aſſuredlie if the power of doing miracles were at this day extant in the Church as it was in the primitiue Church, perhappes it would much confirme the doctrine of godlineſſe. Howbeit if we would gather all together in one, and would deale by moſt earneſt prayers and vnfeined teares, we ſhall not bring ſo much to paſſe as in times paſt did the handkerchers of Paul. Whereby it plainly appeareth with how great ſtudie the knowledge of the holy ſcriptures muſt be obtained, ſince by that onelie helpe the tentes of God ought to be defended. Moreouer the Apoſtles, which were ſo excellent in ſpirit and in miracles, ſuffered not themſelues for anie cauſe to be remooued from the worke of handling and communicating the word of God, Acts. 6. 2.but rather prouided that Deacons ſhould be ordained in the Church, whereby they themſelues being fréed from the care of the Tables, might onelie apply themſelues to the adminiſtration of the Goſpell. 2. Tim. 4. 13.Yea and Paul when he was held captiue at Rome commaunded that the Satchel with the partchmentes and bookes ſhould be brought vntounto him, yt both by reading and writing he might profite the Church. 1. Tim. 3. 13.And the ſame Apoſtle warned Timothie that he ſhould diligentlie giuegive himſelfe to doctrine and reading, that he might preſerue both himſelfe & thoſe which ſhould heare him. But if that all theſe thinges ſhall litle mooue vsus, which without doubt ought verie much to mooue vsus: why doe we not regard with what cruell conflictes we are aſſailed? Ephe. 6. 12.Our wreſtling (as the Apoſtle ſaith) is not againſt fleſh and bloud, but againſt principalities, and powers, and heauenlie wickedneſſe. Which battell ſéeing it is not one onelie and ſleightlie followed, but is diuers, manifold, and moſt ſharplie fought, it warneth vsus that we ſhould alwayes hauehave out of the Armorie of the ſcriptures moſt neceſſarie weapons. It behooueth vsus in this battell to know all manner of wayes and meanes of fighting, leaſt we ſhamefully yéeld when we come to the conflict. What dooth it profite to hauehave ſharply diſputed againſt Ethnickes & Philoſophers, when the Iewes on ye other ſide waſte & deſtroy all thinges? Or what auaileth it to hauehave vanquiſhed ye Marcionites, Valentinians, Arrians, and ſuch other peſtilent heretickes, if the Papiſtes deſtroy all thinges farre and néere? Finallie, what thing praiſe woorthie ſhall we doe, if we onelie defend godlie doctrine and bring nothing to the inſtitution of a godlie life, to the mending of manners, and to ſpiritual edification. Wherefore come ye all hither to aſſiſt the Commonweale of the Church, and with this want of the word of God more hard than the Adamant, compaſſe ye about the people of the Lord while they be inuaded by ſuch violent and craftie enemies. Forget not Paul, who as it is in the Actes, Acts. 2. 18.put the Epheſians in minde that he was whole thrée yéeres with them, he warned euerie one, and that with manie teares: and let vsus be aſhamed of our ſelues, who either preach not the Goſpel at all in the Church, or elſe verie ſeldome, and that ſo coldlie, that we may rather ſéeme to doe ſome other matter. There be applyed no vehement affections, nor is there anie thing doone earneſtlie and from the heart, but all thinges are rather doone, of a certaine cuſtome and ceremonie. Let no man alleage that theſe thinges belong onelie vntounto the Byſhoppes and Paſtors, ſéeing Paul to the Coloſſians warneth euerie man, Col. 3. 16.aſwell that the word of God may dwell plentifullie in their heartes, as alſo that our communication ſhould alwayes be gratious and powdered with fault, yt we may know how to aunſwere all men. 1. Pet. 3. 16.And Peter will hauehave vsus to be readie to giuegive a reaſon of that hope which is in vsus. But now ſince I ſée that my time is paſt, I will make an end, and will bend my ſelfe to prayer, as to a moſt ſure hauen, to craue the aſſiſtance of Gods helpe. And as holy Moſes, Deut. 3. 2.when he had now ruled the people of God 40. yéeres, on this wiſe prayed: Deut. 23. 2.That my doctrine may drop as dooth the raine, and my ſpeech as dooth the deawe: So I O God moſt humblie deſire thée, that thoſe thinges which I ſhall teach thy children, may be no ſtormes of errors, but deſired and plentifull raine of the trueth: and that my interpretations may be no water to deſtroy the Church, and ouerthrow conſciences, but a deawy conſolation, and profitable edification of ſoules. And I earneſtlie deſire thee alſo to incline and giuegive eare vntounto my prayer, that all thoſe which be here preſent, may receaue the holy ſéede of thy word, not as the highway, nor as the thornes, neither yet as the ſtonie ground: but as the good ground, and field prepared by thy ſpirit, they may out of the ſcriptures which ſhall be committed to the furrowes of their heartes, bring foorth fruite, ſome thirtie, ſome ſixtie, and ſome an hundreth folde.