A Preparative to Contention, Book · Chapter 10
CHAP. X.
Of certaine proude, curious and diſcontented heades, which diſdaining the plaine ſenſe of holie Scriptures, and the iudgement of all the Antient and learned fathers and wiſe men, do hatch ſtrange opinions, and thruſt them into the Church, which they rather robbe and throwe downe, then any way benefite, or holde vp: yet vnderunder a godlie pretence. Againſt Polypragmoſine.
Good menare heedfull not to offend others. Tit. 3.9. Excles. 18THe charitable good men, being well ſchooled by Salomon, and the holy Apoſtle Paul, are very warie of ſtraunge doctrines, and of ſuch kind of queſtions, as do offend the weake brethren: neither deſire they to deale in ſuch actions, as rather annoy then profite the Church and Common-wealth. But in theſe dayes, many making ſhewe of zeale and vnderſtanding, doo neuertheleſſe farre eſtrange themſelues from both.Ecclus. 5.10. And whereas they ſhould ſtand faſt in the way of the Lord, & be ſtedfaſt in vnderſtanding, ſhould abide by the word, and follow peace and righteouſneſſe: ſhould be gentle to heare the word of God that they may vnderſtand it,Pſal. 58. Some preſume to argue verie raſhy of God and moue vp vnneceſſarie and perillous queſtions. and make a true anſwer with wiſdom: they notwithſtanding are moſt froward (as it were from the womb) they go aſtray, and ſpeak lies. Among theſe, there be found the hatchers of many ſtrange & fearfull opinions, the mouers vp of matters moſt vnneceſſarie, the brochers of many curious & dangerous queſtions: and they preſume to touch euen the high maieſty of our moſt gracious God, whom only, that a man ſhould name without great reuerence and feare, is ſin: & of whoſe cauſes, that any man ſhould preſume to argue, without humilitie and Chriſtian wiſdome, it is well worthy of a heauie iudgement. But they, as blind men, run towards the pit of perdition, readie to fall into the ſame before they perceiue it: neither wil they withdraw their vnwaſhen hands frō polluting the moſt holy things. And albeit this be moſt plaine, that all power both in heauen, Apoc. 1.and in earth, belongeth to our Lord Ieſus Chriſt, and that the man Chriſt Ieſus is our mediatour, and Lord ouer all the kings of the earth, the which alſo hath bin gladly granted by thoſe Chriſtian Emperors, Conſtantius, Conſtantinus, Theodoſius, and Iuſtinian: yet, there be, who in their contentious diſputations about wordes and queſtions (in their vnſauorie diſtinctions) dread not to abridge the kingdom & power of Chriſt, & ſtrain curteſie to admit him into Samaria, becauſe he is apparelled like a Iewe: no maruell then, if they contemne his miniſters, and faithfull ſeruants.
2 Theſe men (as thoſe antient Gnoſtikes) being exalted in the conceit of their owne ſinguler wiſdom,Gnoſtici, a kind of heretikes, ſo called of their ſingular conceited wiſdom. Cap. 24. q. 3 decipher themſelues to be ſuch, as are aſhamed of our ſimple Ieſus, whom they hauehave tied vp; and of his plain doctrine, which only edifieth. For they ſtudie to vtter rather loftie things, then meet things, and in the pride of their harts imagin themſelues to be rather kings raigning with God in heauen, then men liuing amōg men on ye earth (as Auguſt ſaid of ſome ſuch in his time).Hanibal. Phormio. Cicer. 2. de orator. Homer. Theſe do nor only think (with Hanibal) that the old philoſopher Phormio d…reth, whē he telleth of a captains dutie and yt among the Poets great Homer noddeth & alſo that Sanct…s Bernerdus non vidit omnia: Bern.Saint Bernerd was ignorant of manie things: and that other the holy Fathers, and learned doctours of the Church, hauehave doated in their Sermons, opinions, and diuine writings exceedingly, (whom indeed in all things (I ſay) we may not iuſtifie, foraſmuch as they being mortall men hauehave had their errours) but they proceede alſo to thinke that euen thoſe Apoſtles of Chriſt, whom the holy Ghoſt had repleniſhed, hauehave in their doctrine doated alſo: and were it not for ſhame, the corner ſtone and author of all wiſdome and truth, ſhould not eſcape their partial cenſures in this caſe. In the meane time, it is apparant, that themſelues doate deeplie indeed. But they will not hauehave it ſo: being better conceited of themſelues,Marcion. Montanus. learning their wiſdome (as it ſeemeth) of the two Heretikes, Marcion and Montanus, who (as it is reported of them) vſed to ſay, that themſelues knew many more and better things, then either Chriſt, or his Apoſtles euer knew. If it be ſo, then would they, that men ſhould honour them, and keepe them on line, Leaſt that whenſoeuer they depart the world, Iob.wiſdome ſhould alſo depart and periſh togither with them.
The end of their knowledge. Bern.3 Oh Lord, that euer men ſhould be ſo impudent! It is apparant to what end they hauehave hunted after that knowledge which they hauehave: for ſeeing they vtter no iote of wiſdome, in that they hauehave thereby inſtructed themſelues, nor any ſparkle of charitie, in that they be not deſirous to edifie others, nor be any thing zelous therwith for the Lord of hoſts: it is plaine, that either with a couetous minde, they ſhoote at the wealth, riches, promotions, dignities, friends & fauor of ye world, or with a vain curioſitie they ſtriue & contend to anſwere their proper conceits, or in vaine glorie expect the ſingular praiſes and commendations of worldly men, whome they would ſhould extoll them with high titles, though the Poet bee iuſtly moued to point at their follie.
Scire tuum nihil eſt: niſite ſcire hoc, ſciat alter?
By knowledge thine haſt thou no name:
Leaſt others know thou knowſt the ſame?
Socrates, who was ſo excellent among the philoſophers, ſayde of himſelfe, that he knew nothing but this, that he knew nothing. But theſe men,Reuelines Ladder to knowledge. although they neuer aſcended the full grades of Reuchlins Ladder, know all things. This Ladder hath tenne ſteppes or ſtayes, as namely, the Obiect, the diſcord, the ſence exteriour, the ſence interiour, the imagination, the iudgement inferiour, the iudgement ſuperiour, the reaſon, the vnderſtanding, and the minde her ſelfe, from and by whoſe light, all other inferiour vertues are directed and gouerned. This is the Ladder, by the which a man aſcendeth to the knowledge of all things, which are either by ſence, or by knowledge, or by faith comprehended. They that hauehave not diſcreetely gone through all theſe grades, are moſt vnable to diſcerne and iudge betweene truth and falſhood, betwixt good and euill, and more vnable to teach and inſtruct others. Neither could theſe perſons without the fame, contriue and compaſſe any thing, were it not that they are ſo well conceited of their owne ſupernaturall ſpeculation, and inſpirations,Bucer. in Mat. 4. to the admiration of the ignorant, wherein they doo moſt proudly tempt the Lord God.
Many ignorant men aduenture to reaſon raſhly of the higheſt myſteries,4. Very neare to the former commeth another crew, the which, albeit they neuer reade ouer in their mother tongue (I ſay not the Bible, but) that common Pſalter booke which the yonger children reade in the ſchooles, do yet (neuertheleſſe) nothing bluſh to exalt themſelues in learning & knowledge before others, of whome in reaſon they ſhould bee contented to learne: and preſume moſt arrogantly and proudly, to argue, reaſon, & diſpute of far higher matters, then their knowledge can extend vntounto, and beyonde that it pleaſeth God to vtter, not onelyonly vntounto them, but vntounto any man liuing, and that in this conceit, that themſelues are well able both to vnderſtand and argue of ſuch matters, with all kinde of dexteritie. indeed, this kind is not newly conceiued and brought forth, as in this age, or of late: for it hath beene of olde, of the which a certaine learned man thus ſpake:Petr. Rau. in ſermone. Quidam antequam diſciplinis clementartis, imbuantur, &c. There be ſome, which before they know theyr letters, enquire of a point, of a line, and of the ſuperficies and quantitie of the Soule, of deſtinie, of charge, and freewill, of the matter and moouings, of the beginnings of bodies, of the propagation of the multitude, and the ſection of greatneſſe: what thing time is: what is that ina…e… voyd thing: what thing place is, and of the flowing and e… bing of the great Oceans of the ſundrie ſecrets of hidden nature: of the diuers figures of cauſes: of the beginnings of things: and of many other ſuch like matters. Indeed theſe things require a more full knowledge and vnderſtanding, then the moſt in number hauehave attained vntounto. And yet none more ready to talke argue, and diſpute of this and other ſuch high matters, other they are yea, eueryevery ale-houſe and tauerne, eueryevery market place & feaſt houſe, and to be breefe (as Nazanzene once ſaid) eueryevery company of men,Greg. Nazan. in de Theolog. libro. 1. eueryevery aſſembly of womē is filled with their diuinity, wherby our faith and the holy religion of Chriſt beginneth to waxe nothing elſe, but as it were a ſophiſtrie, or a talking craft. And therin eueryevery of thē, hunteth after ſtrange deuiſes, and new coyned conceits of his own head.Eccleſ. 12.
5 We are warned in the word of God to abandon ſuch proude conceits of our own wits,The word of god teacheth modeſtie and not curioſitie nor raſh iudgement of Scriptures. and ſuch curioſitie, and al irreuerent and raſh diſputations of the holy law of God: for the doctrine of the Spirit, doth not edge on curioſitie, but enkindleth the fire of charitie: therefore Chriſt ſent foorth his Apoſtles, not to ſpreade ſingular opinions of their owne heades, but to preach the Goſpel.Bern. in Cant. And to preuent their vaine boaſtings, and their haughtie mindes of their owne integritie, he put them in remembrance of Sathan that fell from heauen, after that hee had vaine-gloriouſly exalted himſelfe in his pride. Luke 10.18.The wiſe Syracides giueth good counſaile when he ſaith:Eccleſ. 3.22.24. Seeke not out the things, that are aboue thy capacitie: and ſearch not the ground of ſuch things as are too mightie for thee: wherin he would not that men ſhuld be negligent in that which they ought to exerciſe thēſelues in, nor that they ſhuld leaue one iot of that, which they are cō manded to ſearch & learne in the word of God: but his meaning is, that they ſhould beware that they preſume not to enter into the ſecrets of God, which his will is not to reueale vntounto men in this life, & that they take not on them to argue raſhly of thoſe diuine things, which yet they know not: for, as it is not good to eate too much honey, Prou. 25.28.ſo curiouſly to ſearch out the glorie of heauenly things, it is not commendable. Saint Paul teacheth vsus this by his owne example. Albeit he had beene taken vp into the third heauen, and being in Paradice,2. Cor. 12. heard & ſaw many wonderfull and ſecret things: yet knowing how vnable mans infirmitie was to declare them, beeing neither ſhewed vntounto him for that ende, hee did not ſtriue to vtter them, not to diſpute of ſuch things among men: but ſaid, He would refraine, leaſt any man ſhould thinke of him aboue that he ſaw of him, or heard of him. And when he had at large diſputed of the caſting out of the Iewes, and the receiuing in of the Gentiles; and perceiuing how farre the wiſedome and knowledge of God therein ſurmounted his capacitie, he ſtayed himſelfe, and ſhutte vp his diſputation and admiration. O the deepeneſſe of the riches both of the wiſedome and knowledge of God, how vnſearchable are his iudgements, Rom. 11.33.and his waies paſt finding out! for who hath knowne the minde of the Lord, and who was his counſeller.
6. Nowe albeit theſe teſtimonies and examples be made perpetuall, and may well bee learned of them in our age,Some be neuer the better for the preaching of the word. vntounto whom the ſame things are preached and made apparant by the light of the Scriptures: yet all this ſerueth not their turne, they are neuer the better, as thoſe Carions, that ſtinke with the heate of the Sunne, which to the creatures is ſo comfortable. For (as Bernard ſayd) Sol non omnes quibus lucet, Ber. ſuper. Cant. ſer. 23.etiam calefacit: Sit Sapientia multos quos docet quid ſit faciendum, non continuo etiam accendit ad faciendum, &c. The Sunne doth not warme all them to whom he ſhineth: ſo neither doth wiſedome ſtraight wayes enflame them whom ſhe teacheth, to performe that which they ſhould do. It is one thing to knowe what riches is: it is another thing to hauehave riches in poſſeſſion. Neither doth the knowledge of riches make a man rich: but the poſſeſſion of riches. But ſuch is the arrogancie of theſe perſons, that becauſe they hauehave ſeene the Sunne,They thinke better of thē ſelues then they deſerue. they thinke they be ſufficiently warmed by his light only: becauſe they hauehave heard tell of riches, they imagine themſelues right rich: becauſe that VViſedome hath ſent forth her maidens in the higheſt places of the citie, Prou. 3.9.and inuited them vntounto her though they came not, nor would be inſtructed: therefore they bee (as they conceit it) ſo well furniſhed, that they need no more teaching: yea, that they be ſo wiſe, as wiſedome her ſelfe. Heereof it is, that in their proude conceits they are led and carried away with the winde of vanitie, and wander in euerie bie-path with the double tongued ſinner: they rather delight in fables and endleſſe genealogies, which breede queſtions more then godly edifying, then in the words of the wiſe,Eccleſ. 12. which are like goades, and like nailes faſtned by the maiſters of the aſſemblies, and giuen by one Paſtour: that is, they be led about with new and ſtrange deuiſes, & their words are like the ſcumme vponupon the water: they regard not thoſe words of the wiſe, nor thoſe wholſome bookes of the learned, which are accepted and authorized by the fathers and rulers of the Church of Chriſt, nor deſire they to be as a flocke of ſheepe vnderunder the true Paſtour and head of the Church Chriſt; wherby they knowing not the right way to the Citie, do erre, and wander egregiouſly, not conſidering the whiles what euill they commit. For notwithſtanding all their arguing, reaſoning, diſputing and talking of God and thoſe diuine things, it is apparant by their fruits, and by thoſe effects which follow that ſuch is their faith, their hope, their charitie, that they neuer yet ſaw the Lord Ieſus ſo clearely, as euen that blinde Burtimaeus ſaw him when he cryed on him for merciemercy:Mark. 10.46. that they neuer apprehended him, as the very theefe did, which hanged on his right hand: that they neuer receiued him as Zacheus did: that they neuer followed him, as Leui the toll-taker did: that they neuer heard his words as Mary did: neither mind they to die in his truth as. Stephan did. Therfore, except they change their opinions and truely repent, they ſhall be placed among thoſe fooliſh virgins, which hauehave neither light nor oyle in their lamps: and then though they ſay vntounto the Lord: Thou haſt preached in our ſtreetes, and wee hauehave eaten and dronken in thy preſence, Luk. 13.26.therefore open to vsus: he will neuertheleſſe thus reiect them and their petition: Depart from me ye workers of iniquitie, I know you not whence ye are.
7 Now therefore, ſeeing it is not for all perſons, and in any ſort to reaſon,VVho are meete to diſpute of diuine things, and in what ſort, and how farre. diſpute, and talke of the matters of God (as Gregorie Nazanzen ſaith) let vsus in this place conſider to whom this belongeth, then, at what time, in whoſe preſence, of what things, and how farre. The ſame Doctour both in his former booke of diuinitie, and alſo in his booke of the Arrians, Grego. Naz. de theolog. li. 1. Et in libro de Arriaenis, quod non liceat ſemper & publice de Deo contendere.ſpeaking of this argument, hath the like matter and words in effect. And thus he ſaith. It belongeth not to euerie man (O yee wiſe and Chriſtian men) to reaſon of God: it is not meete for all men to diſcuſſe the diuine Nature. This thing is not ſo baſe, that ſuch as creepe on the earth and are buſied with terrene affections and worldly cogitations, ſhould take it in hand. But this appertaineth to them onelyonly, which beyond others declare themſelues meete for the matter, by deep contemplation and ſtudie, and which hauehave cleanſed as well theyr ſoules as their bodyes from filthie affections, or that at the leaſt hauehave a deſire to be cleanſed in the vſe of the ſame. For like as the ſore eyes taketh harme by gazing on the Sunne: ſo hee that is vncleane, cannot without daunger preſume to touch that thing which is moſt cleane. Next,The time. the time muſt bee conſidered: for it is not meete to argue of thoſe things at all times, but then indeed, when wee bee repoſed and at reſt from the groſſe and troubleſome cares of worldly affayres: otherwiſe, as it is for an eloquent man to write in crabbed Letters, and to mixe precious oyntment with filthie Dirte, ſo ſhall it bee with vsus, if without regarde the cheefe facultie of the minde, which is capeable of the diuine contemplations, ſhould be confounded with the filthie and guilefull imaginations of vaine things: He muſt therefore take his time thereunto, that handleth theſe high matters, and know God.
Thirdly, this muſt bee done in the preſence of thoſe that reuerently eſteeme of theſe things,In whoſe preſence. and take not a pleaſure to trifle therewith, as men accuſtome to doo in worldly matters, or as thoſe men which after the regarde of theyr Horſes, after their games, after their ſongs and delights, after the care of theyr bellies, and of thoſe ſhamefull things vnderunder the ſame, doo at the leaſt betake themſelues for recreation and exerciſe of theyr wittes, to the reaſoning and diſputing of the things which are moſt high, beyonde their abilitie and knowledge.
Fourthly, it is to be conſidered of what things and how farre to wade in theſe diſputations, namely of thoſe things whereunto eueryevery mans owne capacitie is able to extend,Of what things. and ſo farre as the condition and vnderſtanding of the hearer ſhall be able to beare: leaſt that, as too great a noyſe harmeth the eare, too much meate annoyeth the body: too heauie burthens oppreſſe the bearers thereof, and ouermuch raine hurteth the ground: fo thoſe hearers be greeued, and both the one and the other be confounded by ſuch high and more then ſounde diſputations. Let vsus not attempt any thing beyond the higheſt ſtrength of mans frailtie: that is, beyonde that it hath pleaſed God to enable man to conceiue.
8. Howbeit, I would not that men ſhould ſo vnderſtand me herein, as if it were a ſinne for any man to remember God alwaies,This is not ſpoken to diſcourage any man from reading the word and talking of God with reuerence. for in my minde, wee ſhould euer be mindfull of God: yea, more often then we draw breath: and I thinke it good for a man to ſpend all his life therein, and in nothing elſe, if it were poſſible for him ſo to liue. For I am one of that number, which allow that in the law of God ſhuld be the cheefe exerciſe of a man both day and night, as the ſcripture teacheth, and that he ought to praiſe and bleſſe the lord in the euening, in the morning, at noonetide, and at all times: and as Moſes ſaith, lying down, riſing vp, going by the way and whatſoeuer elſe a man doth, he ſhould hauehave God, and the memorie of God fixed in his heart. I forbid not any man (I ſay) to remember God, but I forbid him to reaſon of God: neither diſlike I that a man ſhuld reaſon ſo far as that godlineſſe be not neglected: but I like not that, which is done out of ſeaſon: page missing as if I ſhunned this part of doctrine, but that it bee done with meaſure, and reuerence. For a man may eate too much honie, and what is ſweeter then honie? To be ſhort: I am of Salomons mind in this, that there is for euerie worke an appoynted time. And wee ſee, that the things which are of themſelues good, do loſe the grace of their goodneſſe in them which handle them euill: as when a flower is out of ſeaſon in the winter, and the apparell of a woman becommeth not a man, nor the mans apparell beſeemeth a woman: neither is mirth meete at funerals, nor mournings at mariages, &c. If therfore we can obſerue and keepe that which is comely and timelie in other things, ſhould we not then do the ſame in thoſe holy and diuine matters? Gregorie Nazanzen ſaith again. Let vsus keep our ſelues within the boūds of our calling, and let vsus not go either too far on the one ſide, leaſt wee returne into Egypt againe, or too far on the other ſide, leaſt we bee caried away into Babylon: Let vsus not ſing the Lords ſong in a ſtrange land. Pſal. 137.That is to ſay: Let vsus not argue and reaſon of the worde of God at all aduentures, aſwell there where it is not to bee reaſoned, as there where it is, and as well the eares of them that bee not fit for the ſame, as of them that be fit, and the ſame likeneth thoſe raſh and vnreuerent diſputers and talkers of the holie Scriptures vntounto madde men, that deſtroy their owne houſes, kill their owne children, and beate their owne naturall parents, taking them for other men.
9 But all this cannot ſatisfie thoſe hawtie conceies. For Gregorie Nazanzen that learned Diuient (in theyr opinion) doateth among other doctours. For doo not theſe wiſe perſons know as much as hee? Can they not giuegive as learned an interpretation of the hard queſtions of diuinitie as hee hath giuen? Are they not inſpired with that Spirite which dooth teach them all things, and leade them into all truth? Indeed (as I ſayde) this is their imagination: they take on them the knowledge of all things, neither is their anie thing ſo difficult in the holie Scriptures, which they eſteeme not eaſie and readie enough by themſelues to bee diſcuſſed, when yet they knowe not whereof they ſpeake, nor whereof they affirme. VVoulde to God that they knewe alſo this one thing, to keepe ſilence (as, Iob wiſhed that his friendes woulde) then happilie they ſhoulde bee taken for wiſe men:Iob. 13.5. Pro. 17.28. but that will not bee: therefore agaynſt them wee may conclude, eſteeming them fooles, as they bee indeede, and ſuch as are willing to decipher their follie in theyr vntimelie and erreuerent verboſitie. Yet that notwithſtanding, Peters heade is full of Proclamations,Peters veine. yea, and hee is ſo farre in, that whiles hee ſhoulde in reaſon hearken to his Maiſter, hee deuiſeth to builde Tabernacles, and he meeteth with ſuch as are willing to ſhake handes with him, no leſſe readie then thoſe that with one minde attempted the buylding of Babel, after the floud. But to bring this to paſſe, they endeuour to raſe and pull downe the little Chamber which the noble Sunemite erected and prepared for holie Eliſha to lodge in.2. King. 4.10 And obſerue this who that will, hee ſhall ſoone eſpie, that Dionyſe (though an Heathen Tyraunt) hath no ſmall number of immitatours, euen among theſe in tytle Chriſtians, which vnderunder a cloake of zeale and pretext of reformation, doo without all ſcruple of conſcience robbe the Church, and diſpoyle her of her lawfull treaſures. Neither care they whether God bee honoured, or not honoured in the aſſembly of his faints, ſo as they may bee permitted as greedie Cormorants to prey on thoſe little Chambers, or thoſe landes, liuings, rentes and reuenewes, the which by the prouidence of God, and the good regarde of Chriſtian Princes, hauehave been prouided and appointed for the maintenaunce of the houſe of God, which ought not to be neglected (as ſaith the Prophet) and the reliefe of the Miniſters of the worde, who thereof ſhould liue and reape reward, as the Apoſtle ſayth. But what did the Tyraunt Dionyſe? Hee robbed and ſpoyled the Temple of Iupiter Olympius, Dionyſe robbed the Temple of Iupiter. Cicero de Nat. deo. lib. 3.when hee thirſted after the Treaſures of the ſame, and defended his ſacriledge therein by a fayre pretence and ſhewe of honeſtie. Firſt, entering into the Temple, hee behelde the Image of Iupiter, which had on it a coate of pure Golde, of great waight, and valew, wherewith the Tyrant Gelo had adorned the ſame, of the ſpoyles of the Carthaginenſes. This coate Dionyſe tooke away with this ſaying, That it was too heauie for Iupiter in the Summer, and too colde for him in the VVinter. Therefore in ſteade thereof, hee put on him a coate of Lynſie-woolſie, as more meete for eyther ſeaſon of the yeare. Next, looking on Aeſculapius Epidaurus, and perceiuing to hauehave a long bearde of Golde, hee bereaued him alſo thereof, ſaying, It was not meete that the Sonne ſhoulde hauehave ſuch a beard whoſe father in all Temples was painted beardleſſe. Laſtly, looking on the other Images within the Temple, and ſeeing them to hauehave ſome golden crowns, ſome tables and diſhes of ſiluer in their hands ſtretched forth, he tooke them all away, and ſaide, that he yet did not take away anie of theſe things violentlie, but onelie receiued them gladlie of their hands that proffered them vntounto him, and that it was a meere folly for a man, not to accept thoſe good gifts of their hands, to whom he prayeth for them, when they ſhall offer and giuegive them vntounto him. This was the deuiſe and practiſe of Dyoniſe, when hee would enrich himſelfe by the ſpoyle of a Temple! We ſpeake not heere of the Idolatrie of the heathen beautifying thoſe Images: but of the couetous minde of the Tyrant, which putting all Religion apart (notwithſtanding his pretence and ſhew of iuſtice and honeſtie, thirſted after thoſe treaſures which were dedicated to holy vſes. I would the like were not in practiſe among title Chriſtians: but it is ſo common, yea and ſo manifeſt, that eueryevery one that hath wit cannot but perceiue it. Alas that euer ſuch perſons ſhould ſo fowly diſgrace the honor of ſo noble a title.
10 But when this commeth into examination, and vponupon complaint into exclamation, then the anſwer of Iulian to the poore afflicted Chriſtians is by them renewed,The Emperor Iulians anſwer to the perſecuted Chriſtians, that complained and came to him for iuſtice. It is your Maſters commaundement that ye ſhould ſuffer theſe things with patience. Your maiſter willeth you to poſſeſſe neither ſiluer nor golde: and Peter and Iames confeſſed that they had not ſo much as one croſſe of coyne to beſtow on a poore lame man. Such is theyr madneſſe, and ſuch ſhiftes hauehave they to defende the ſame in the horrible abuſe of the holie Scriptures: they remember not that the wil of Chriſt is, that as his ſeruants ſhould patiently beare afflictions: ſo alſo they ſhould be right farre off from oppreſsing one another of them. But this is the diuels policie, which he alſo vſed againſt Iob. For hauing gotten leaue of the Lord to depriue him of his children, health and wealth, hee thought that Iob feeling the wāt of thoſe things wherwith the Lord his God had bleſſed him, he would ſoone faint, hee would murmur againſt God, he would ſweare and denie him, and all charitie, almoſe deeds, and godlie vertues decay in him. This practiſe hath he taught to many of thoſe title Chriſtians, ſo well contented to imitate him therin, who euer diſdaining the ſtate of the church, and of the miniſters of the word, and enuying the bleſsings that by the great zeale, regard and benefite of good princes, it hath pleaſed God to exhibite vntounto them, & thinking that the litle chamber which the noble Sunemite prepared for Eliſha the man of God, is too large for him,2. King. 4.10. and the furniture thereof too magnificent: they ſtirre moſt eagerly to diminiſh this portion, to pull down the chamber walles. Neither make they any ſcruple at this, that the ſpoiles of ſacriledge fill their owne coffers: nor care they for this, that the poore Leuite being caſt into a lowe ebbe, be conſtrained to ſerue with Micha the Idolatour,The Leuites hard lot. Iudg. 17.10. for a thinne yearely ſtipende at his bare neede. To bee plaine, as they robbe Chriſt of his power on the earth, ſo woulde they waſte his inheritance, and defraud his labourers of their lawful wages, therby compelling them either to giuegive ouer, or to vſe many hard ſhifts, which yet they rather wiſh them to do, then that any of their maintenance ſhould riſe from thoſe things which they ſo thirſt for, and eagerly purſue.
11 Oh my deare brethren, let Dionyſe, and Iulian folow their own bents:Ioſ. 24. Iohn 4.23. Mat. 7.24. but let vsus that be the Lords, ſerue the Lord in ſpirit & truth. Let vsus hold faſt the anker of our faith, and build vponupon our rocke Ieſus Chriſt. God forbid that men ſhuld preſume ſo much as to thinke to prophane the moſt holy power of God, through their vain ſtudies and fantaſtical conceits. The holy ſpirit is euer the ſame, he is neuer contrarie to himſelfe: to oppugne this ſpirit, is of all other ſinnes the greateſt, and moſt fearefull. And howſoeuer he enflame mens minds, he inſtructeth them ordinarily by the holy word of God:Act. 10.5. elſe why was Cornelius commanded to ſend to Ioppa for Peter? All that labour might hauehave bin ſaued. But this ſerueth not: for though the word teach men neuer ſo wel,Some mens good pretence and their own conceits make any thing lawful for them to do without feare. 2. Chro. 18.1. and 19.2. 2. Sam. 15.9. and the wiſe charmer do his beſt endeuour: yet if they ſo cōceit it, they aſſure ſaftie to Plinie, though he approch neuer ſo neate Veſuuian hill: and Bellepheron, vponupon this warrantiſe, may boldly preſume to mount the flying Pegaſus: yea, Iehoſophat the ſeruant of God, ſhall of them hauehave diſpenſation to ioyne hands with wicked Achab: and Saul (vnderunder pretence of godlineſſe) may lawfully preſerue wicked Agag, the Amalekite, againſt the Lords expreſſe cōmandement, for they pretend well: yea, it maketh no great matter,Gen. 19.8. though Loth in his extremitie, offer to proſtrate his two virgin daughters to the luſt of the filthie Sodomites, Num. 22.28.vnderunder a colour to defende the two Angels from their beaſtly furie: And Balaam alſo at the earneſt requeſt of Balack, and the Lords of Moab, may deale partially, and make ſhew of that, which could not be performed, hoping (for all that) that his death ſhall be with the righteous, and his laſt ende like his. So in like ſort, may Vzzia take on him the Prieſts office: And Vzzia may touch the Arke to this ende to hold it vp from falling. For all theſe things are lawfull for them (as they take it) though not lawfull for other men. But Peter (alone) thinketh, that this prerogatiue is his owne, and therfore perceiuing that euen the beſt beloued Apoſtle of our Lord, is willing to follow his maiſter with a ſingle heart, hee looketh on him with a curious eie:Iohn 21.20. ſaying, And what ſhall hee do here? Yet Peter and the reſt pretended well.
12 But behold! ſo approched Plinie to the hill,The reward of fooliſh preſumption. Sueton. in li. de illust. vir. Hom. Iliad. lib. 6. that hee was ſmoothered with the fume and ſmoke aſcending on the ſame: neither could his warrantice helpe him. Thus alſo mounted Bellepheron on Pegaſus the flying horſe, that ſuddenly he is vnhorſed by him that diſdaineth to beare ſuch ambicious heads. The holy Scriptures alſo tell vsus how that Vzzia was ſtriken with leproſie,2. Chro. 26.16 and the prieſts draue him out of the Temple. And, that Vzza was plagued, ſo that he died. Beſides that,1. Chro. 13 10 the wrath of God which fell on Saul for his diſobedience in the caſe of Agag, is manifeſt to all poſterities,1. Sam. 15.3.9 Nom. 22. and 23.10. as alſo the anger of the lord towardes Balaam for his halting. And had not the Lord by his eſpeciall grace miraculouſly preſerued his two ſeruants, Loth and Iehoſaphat, they had both periſhed alſo in their trouble: for howſoeuer they pretended, apparāt it is, that their deuiſes & practiſes pleaſed not the Lord.The pretence of the Iewes. Iohn. 11.50. It ſeemed to the Iewes that the high Prieſt pretended right well, when he ſaid: It is expedient for vsus, that one man ſhould die for the people, and not that all the nation periſh. But was it expedient therfore, that they ſhould be the betraiers and murtherers of Chriſt?Act. 2.23.38. Then would not Peter hauehave reproued them, and willed them to repent of that their deed.Hazael. …. King. 8.15. Thus Hazael being certified by the Prophet Eliſha, that he ſhould be King of Syria, would haſten the ſame by his wicked deuice: for vnderunder pretence to refreſh Benhadad the King of Syria (his Lord and maiſter) hee ſtiffled him with a thicke cloath which he dipt in water, and ſpred on his face.
Dauid.13 But Dauid (that ſeruant of God) was of an other heart, and of a better reſolution: for though he were anointed to be King ouer Iſrael, by Samuel the Prophet, and had diuerſe opportunities offred him to kill Saul then king, he yet refrained and ſaid: God forbid that I ſhould lay mine hands on the Lords annointed. 1. Sam. 24.7.It had bin better for Abſalom alſo that he had bin of the ſame mind:Abſalom. but he, aſpiring to the kingdome in the life time of his father, with another mind could glaunce pleaſantly before the people, ſaying vntounto them,2. Sam. 15.4.12. Oh that I were made Iudge in the Land, that euerie man which hath any plea and matter in the law might come to me, and that I might do him iuſtice? A faire pretence! and many no doubt beleeuing him, and expecting the performāce of his words, did in the time of Dauids trouble ſhake hāds with Abſalom, Dauids enimy.
Apud Terentium.This vnthankefull people wiſt not, that Abſalom ſpake much like him, which ſaid, Me Regem eſſe oportuit, Meete it were, that I were made King. For now, if Abſalom had beene preferred according to their deſire, as Hazael was in Syria, the peruerſe gouernment of Roboam had too ſoone ſucceeded: not much vnlike that of Hazael in Syria, wherin he wold ſo oppreſſe the children of Iſrael, as the very cōſideration thereof, made the Prophet to weepe. But it was the Lords pleaſure this to preuent by the continuance of Dauids gouernment, and of that of Salomon in ſucceſſion, to the great ioy of the true Iſraelites. For,A time for eueryevery thing. as Salomon ſaith, as eueryevery thing hath his time which may neither be preuented nor paſſed ouer, ſo wee which are but mortall men (ſayth Aratus) hauehave not learned all that is in Gods minde:Arat. ſolenſis but (as yet) there be many things cloſed vp from vsus, ſome part wherof God will, when his pleaſure is, hereafter reueale vntounto vsus. In the meane time, it is no eaſie matter to giuegive newneſſe to olde things, authoritie to new things, brightneſſe to ruſtie things, light ſomeneſſe to darke things, Plin. in praefac. ad Veſpac.and fauor to ougly things, (as Plyny wrote to Veſpaſian.) But this time, the vanitie of mans mind thinketh to preuent, and, in the glorious pretences, imagineth, that if that could be permitted which he hath deuiſed, all things ſhould ſoone be ordered, and perfected ſo in poynts, as yet neither our ſoueraigne Lady Queene Elizabeth, nor hir worthie brother king Edward, Salomon did complaine, not ſo much that impieti was founde in the place of iuſtice, as of this, that impietie cannot be fully corrected.nor King Dauid, nor King Salomon, nor King Iehoſophat, nor King Hezekiah, nor King Ioſiah, euer ſaw in gouernment, nor that any Prince or magiſtrate whatſoeuer, hath yet compaſſed.
But, as he that ſearcheth the diuine glory beyonde his capacitie, is oppreſſed with the ſame: ſo theſe men, vrging ſo far beyond the limits of their vocation & abilitie, in matters not only of Religion, but alſo of State and ciuil gouernment in their good pretēces, do worthily draw ruine & decay on their own heads, and hurt to many others: as wherof (beſides the holy Scriptures) euen the hiſtories of the prophane Gentiles, are ſtored with examples.
Cicero with al his wiſedome, eloquence, great dignity, & ſmall conſent of people, aſſaied to reſtore the Roman cōmon-wealth to the priſtine ſtate, but he tooke not the Lordes counſell & deuiſe with him:The vaine labour of Cicero and his lamentation. therfore could he accompliſh nothing of his deſire. But this he was ſure of, that he drew danger to his own life, & hurt to many others. There was a time, wherin he glorified himſelf in this ſort: O fortunatam natam me Conſule Romam! O happy Rome, thy Conſul that I am! yet afterward ſuch a time ouertooke him, wherein he was iuſtly occaſioned to acknowledge his folly, & to ſing this ſorrie ſong. O me nunquam ſapientē! In Epiſt. ad Octauium.&c. Alas, wiſe was I neuer in al my life! and yet ſomtimes was I vainly eſteemed to be that, which indeede I was not. O ye Romanes, how much hath your opinion bin deceiued concerning me? Thus alſo Pericles prouoked the Lacedaemonians,Melanth in Prouerb. Ageſilaus & Lyſander the Thebāes, Demoſthenes the Macedonian king, & Solon the Athenians, declaring thereby, how dangerous a matter it is to ſtir vp the ſleeping lion, without poſſibilitie of the effecting of any worthy thing.
Polypragmoſyue.15. This enterpriſing of matters that appertaine not to our calling, of a ſingular curioſitie, is a very peſtilent thing, euen in conomical & priuat affaires; but much more noyſome it is proued to be in polyticall & eccleſiaſticall matters. Neither can it be aſſured, by any ſufficient teſtimony, example, or argument, that God either bleſſeth or helpeth ſuch kind of practiſes: but rather, that hee rewardeth the contriuers and dealers of & in ſuch actions, with an hel of torments and troubles. Beſides that, let a man do his beſt, and preuent the worſt with al his wiſedome and circumſpection: yet his own imperfections & natural pollutions make thoſe things, which are of themſelues pure and vnſpotted,The beſt things ſeeme impure to mā by reaſon of his ſinne: how much rather are mans owne deuiſes vnpure. to ſeeme polluted & vncleane. As cleare as is the ſun, as bright as is the Moone, either of them, by the meanes of terrene exhalations, is oftē ſo ſhadowed, as they ſeeme blemiſhed to our eies. So is ye church in this world: ſo is the gouernment both Eccleſiaſtical & ciuill, by meanes of humane infirmities: and, as the latter age of man is weaker, and ſo leſſe apt to vertues: ſo,The world is feeble and periſheth. Iſay. 24.4. this latter age of the world abounds with vices, and is leſſe apt for louelove, charitie, peace, and contentation.
In regard thereof, the Church ſeemeth blacke and deformed, and the very ſeate of iudgement ſauoureth of oppreſſion and impietie. Howbeit,Cant. 1. Eccleſ. 4.1. God by his miniſters of grace, in either ſtate ſendeth his ordinary conſolations, inſtructions, and helps, ſo far as it pleaſeth him: wherein men muſt be ſtudious,Men muſt bee faithfull in their places, and referre the perfection of all things vntounto almighty God. faithfull, and diligent in their places, in the feare of God, to ſtrengthen their faint harts & weake knees, and to employ the talents to them committed, referring the fruite and ſucceſſe of all vntounto the grace of God, who may in all things (if he will) ſupply mens wants. But whoſoeuer ſhall preſume to take on him to correct & amend all things in eueryevery point among the ſons of men (God onelyonly excepted) he ſhal with Choraebus that ideot, which could not reckon any number aboue fiue,Choraebus. take on him to number the waues of the ſea, and make that which is badde enough, to be tenne times worſe, as one ſingeth.Luther. in Pſal. 120.
Some maladies, in cure of thē, proue worſe & worſe, we ſee,Eraſ. in Diatrib.
VVhichWhich therfore not to touch at all, far better might it be.