Commentaries, Commentary on Judges · Chapter 16

Commentaries · Commentary on Judges · Chapter 16

p. 226¶The .xvi. Chapter.

1 THen went Samſon to Azzah, and he ſawe there a harlot, and went into her.

2 And it was told to the Azzathites, Sāſon is comhither. And they went about, and layde waite for him all night in the gate of the city and wer quiet al the night, ſaying: Abide til the morning early, and we ſhal kill him.

3 And Samſon ſlept till midnight, and roſe at midnight and toke the dores of the gate of the city, and the two poſtes, and lift them away with the barres, and put them vponupon his ſhoulders, and caried them vp to the top of the mountaine, that is before Hebron

It is no rare or vnaccuſtomed thinge, that excellent men, when they hauehave accompliſhed thinges after theyr minde,There happen ſometimes greuous falles of godly men, & of churches. doe ſlacke good ſtudies and honeſt entenpriſes, as though they had done with labors, & are nowe in that place y^t they can not fall. God ſuffreth them ſometimes ſo to fal, that they ſhoulde acknowledge thē ſelues, & be called back to repentance. But that is not done by the merite of the ſinners, but by the goodnes and mercy of god. So God ſuffred Dauid to fal, ſo Salomon contaminated hymſelfe with a moſt greuous wicked crime: ſo Iudas the ſonne of Iacob, being in good eſtimation among his bretherne, yet committed inceſt with Thamar. Neyther do theſe things happē only vntounto ſinguler mē, but alſo vntounto the church, as well the new as the old. In the time of Byleam whē y^e Iſraelites could not be won by any other meanes, they wer cōquered by harlots. And the church of the Corrinthians, was at the firſte ſo contaminated with whoredomes, that Paule was compelled to ſhewe by arguments and teſtimonies of the word of god, that foricatiō was ſin. Yet did not god ſtraightway depart from thoſe which I hauehave mencioned,God doth not ſtraightway after ſinne take a way from men hys free gratious giftes. nor from Samſon as touching his free gracious giftes, as are ſtrength, gifte of tongues, propheſies, and ſuche like: bicauſe they are geuen, not for theire ſakes whiche poſſeſſe them, but for other. Bileam though he was an euill man, yet had he ſtill the gift of propheſy, yea and he propheſied moſt excellently of Chriſt. The Lord alſo ſayth: many ſhall ſay vntounto me in that day: HaueHave not we caſt out deuils in thy name? And in thy name hauehave we propheſied: & it ſhalbe ſayd vntounto them, verely I ſay vntounto you, I know you not.

Howbeit for diſcipline ſake, free gracious giftes are alſo ſometimes taken away: ſometimes I ſaye, not alwayes. And Samſon did not ſtrayghtewaye at the firſt time when he ſinned, loſe thoſe giftes of God: yet afterwarde he loſte them. But ſeyng theſe ar not alwaies taken away,Whither the giftes which follow iuſtification are firme. what ſhal we affirm of other gifts, which of neceſſity follow iuſtification? Thoſe vndoubtedly ar takē away in ſins that ar moſt heinous, For he which hath committed any greuous ſinne agaynſt himſelfe, holdeth not peace of conſcience, neyther the zeale to call vponupon God, nor hope towardes God. Fayth alſo for that time, either ſleepeth and lieth ſtill, or (as ſome think) is taken away, although it be afterward reſtored vntounto the elect, and thoſe that are predeſtinate, when they repent. Suche fals of excellente men are ſetforth,How great the verity of the holy ſcriptures is How the countrey of the Philiſtians was deuided. that we by them ſhould hauehave an example, that if at any time we fal, we ſhould not diſpayre. And hereby we vnderſtand how greate the veritye of the holy ſcriptures is. For they diſſemble not errors and vices in the greateſt mē, & in thoſe ſpecially which they hauehave taken in hand to prayſe.

Azza was one of the head cities of y^e Philiſtians. For that coūtry was deuided into prouinces and Lordſhippes: of which in eueryevery one of them there was ſome one excellent and notable city. Our interpretors hauehave tranſlated Azza into Gaza: for it is written by this letter Ain, whiche our men turne by g: And ſo the Ammorhites they call Gomorhites. But why went Samſon downe hither? bycauſe now hauing obteined ſo manye victories, he contemned his enemies: and peraduenture he ſought occaſion to inuade them. But in this citye he fell: for he had there to doe with a harlot. This woorde Zonah ſignifieth in Hebrewe a harlot, of whiche thinge wee hauehave ſpoken in an other place. Some thinke that Samſon did nothing here offend, but onelyonly turned into a woman that kept a vitling houſe. For by that word is alſo ſignified a woman y^t kepeth a vitling houſe, bycauſe ſhe prepareth meate and other neceſſarye thinges for geſtes. So ſome thinke that Rahab in the booke of Ioſua, whiche receaued the ſpies, was not an harlot, but onelyonly one that kept a vitling houſe. But I thinke that Rahab was an harlot. For ſo is ſhe called in the Epiſtle to the Hebrewes, which had doone her iniury now being deade,How women that kept vitling houſes are called by the Romain lawes if it called her, beinge a chaſte woman, an harlotte. The Romaine lawes called ſuch women as kepte vitlinge houſes ſtabulariae, as it is had in the title de furtis ſtabulariorum. Ambroſe ſayth that Helena the mother of Cōſtātine y^e gret was a ſtabularia after this ſort, & he calleth her a good ſtabularia

p. 227He entred into her. This Hebrew forme of ſpeaking ſignifieth carnall fellowſhip, namely that he had to do with her. Other think (as I hauehave ſaid) that he onelyonly lodged in her houſe. But y^e Philiſtines whē they heard of it, did ſecretly enuirō the city in the night ſeaſon, for they would make no noyſe for waking of Samſon beyng on ſleepe, for they durſt not ſet vponupon hym in the darke, for that they knew him to be moſt ſtrong. They taried till it was day, neither doubted they that he could eſcape, being ſo on eueryevery ſide encloſed and beſieged. Liranus thinketh,Lyrauus. that the Philiſtines drew not Samſon out of his lodging, bycauſe peraduēture in that region it was a law, that men ſhould be ſafe in their lodgyngs. But I meruayle that Ambroſe ſayth, that the Philiſtines beſieged the houſe where Samſon was,Ambroſe. when as in the Hebrew we manifeſtly rede that they beſieged the City. Samſon came and tooke the doores, & caried them away with him. So he deſpiſed his enemies, neither was there any that durſt withſtand hym.

Neither yet muſt we thinke, y^t that was the ſtrength of a man,Things are to be iudged by y^e worde of God, and not by the ſucceſſe. but of the ſpirit of God. But we muſt not therfore affirme that God fauored whooredome: bycauſe in iudging of thinges, we muſt not hauehave a regard to the ſucceſſe. Dauid alſo filthily cōmitted aduoutry, and at the ſame tyme wherin he grieuouſly ſinned, he conquered Rabbah, the City of the Ammonites. Salomon had fellowſhip with idolatrous women, and yet all thinges in a maner went with hym as he would deſire. Wherfore as touchyng actions, we muſt not iudge of them by ententes. Wherfore in Eccleſiaſtes it is rightly ſayd, y^t the ſelfe ſame thinges happē vntounto y^e euill, that do happen vntounto the good, & therfore of thē the louelove or hatred of God toward vsus is not knowen. Neither by the euentes may we iudge who is godly, or who is vngodly. We muſt iudge by the worde of God. The things that agree with it are good: the thinges that diſagree, are vngodly. But in that God doth not ſtrayghtway take vengeance, he therefore doth it, to call vsus backe to repentaunce. Wherfore it is our part to ſee that we heape not vntounto our ſelues anger, in the day of anger, as Paul ſayth vntounto the Romaines.

Samſon eſcaped the daunger, & caried away the gates of the City vntounto a montayne, that they might be a wonder, and that the Philiſtines might ſee how great ſtrength there was in the God of Iſrael: yea & that the Iewes alſo might beholde ſo notable an acte of God. For that montayne was in the middeſt betwene Gaza & Hebron, whiche the Hebrues inhabited. By that ſpectacle it came to paſſe, that the courages of the Philiſtines were daunted, but the Hebrues wer boldned. We may not (as I hauehave often admoniſhed) thinke of Samſon, as of a priuate man, for he was a Magiſtrate appointed by God, and not by men. For if he had ben a priuate man, his actes could not be allowed: for it is wicked to violate the walles & gates of Cities. Which thing was alſo prohibited by the Romaine lawes. In the digeſtes de rerum diuiſione in the lawe ſanctum, and in the law ſacrum, it is had that ſome thinges are ſacred, ſome thinges religious, and ſome thinges holy. Thinges ſacred, as the alters and temples of the gods. Religious, as the ſepulchers of the dead, holy, as thoſe things which are by lawes defended from the iniuryes of men, as gates & walles. In the ſame title alſo it is red.Gates & walls of cities are by the lawes coū ted as holy. Theſe thynges are holy, which are neither ſacred nor prophane, but confirmed and defended by lawes, that they ſhould not be violated. As if a man ſhould do this thing or that thing, he ſhould ſuffer this or that. In the ſame title in the law Si quis, the violating of the walles is made death. Wherfore Remus was put to death,Why Remus was killed of Romulus. bycauſe he went ouer the walles of his brother: Which ſelfe ſame thing is decreed of priſons, as it is written in the title de Effractoribus in the law .1. And in the title de cuſtodia & Exhibitione in the lawe in cos. Priſons ar not to be violated.Howbeit if the doore were but ſlenderly ſhut, and any manne had fled, he was more lightely puniſhed, but yet in ſuche ſorte, that he ſhoulde be counted for a condemned perſon, althoughe otherwyſe he were innocent.

Socrates when he was in priſon, & mought hauehave eſcaped, he would not,An example of Socrates. leaſt he ſhould ſeme to hauehave violated the lawes. It was obiected vntounto hym: Thou art wrongfully held in priſon. But he aunſwered: we muſt not by iniury put away iniury, bycauſe to do iniury is alwayes euill. He alſo tooke an argument of an exāple. For wiſe men ought not to open this window vntounto other: Which other would eaſely imitate, if they ſhould flye out of priſō. Farther if all mā ſhould by thēſelues remedy iniuryes, & breakes priſons, what manner of publique wealth would there be at the length? Moreouer hereby we ſhould ſeme to feare death more then is mete. But we muſt not ſo be afeard of death, to violate lawes and rightes. Laſtly we muſt not doubt, but that good men fall into the handes of tyrannes by the will of God. Wherfore they ought not by an vniuſt way to deliuer themſelues thereout. Neither ought any man to obiect vntounto vsus Peter, for he fled not, but was by an angell brought foorth by the will and commaundement of God. Let vsus rather ſee what Paul and Silas did in pryſon: they would not flye when they might.It is not lawfull for bounde ſeruauntes to flye from their maſters. It is not lawfull alſo for bondeſeruants to fly from their maſters. And vndoubtedly Paul ſent home agayn Oneſimus vntounto Philemon. What if the bondeſeruant feared fornication or murther at his maſters hand? It was lawfull for him to flye vntounto ſanctuary, or to the image of the prince: there was he holpen by the lawes, and the vniuſt Lord was compelled to ſell his bondſeruāt. But a Citizen for as much as he is free,Free men may chaunge theyr abydynges for iuſt cauſes. neither is held in priſon, bycauſe by the lawes he may dwell where he will, for him it is lawfull to chaunge his abyding & go whether he pleaſe. But that whiche Samſon did, muſt not be followed, neither drawen into an example. For he (as we hauehave often ſayde) was appoynted a Magiſtrate by God, and was moſt certayne of his vocation.

4 And afterwarde he loued a woman by the brooke Sorek, whoſe name was Delila.

5 And the Lordes of the Philiſtines came vp vntounto her, and ſaid vntounto her: Deceaue him and ſee wherin his great ſtrength lyeth, and by what meanes we may preuayle agaynſte hym, that when we hauehave bound him, we may afflicte him: And we will eueryevery one of vsus geue thee a thouſand one hundreth peces of Siluer.

6 And Delila ſayd to Samſon: tell me, I praye thee, wherein thy greate ſtrength lyeth, and wherewith thou mighteſt be bounde, to doo thee hurte.

7 Samſon then aunſwered vntounto her: If they bynd me with ſeuen greene roddes that were neuer dryed, then ſhall I bee weake, and be as an otherman.

8 And the princes of y^e Philiſtines brought her ſeuē greene roddes that were not withered, and ſhe bound him therewith.

9 (And ſhe had men lying in wayte with her in the chamber) then ſhe ſayd vntounto hym: the Philiſtines be vponupon thee, Samſon. And he brake the roddes, as a thread of towe is broken, when it feleth fire: ſo his ſtrength was not knowen.

10 After Delila ſaid vntounto Samſon: See, thou haſt mocked me and tolde me lyes: I praye thee nowe, tell me wherewith thou myghteſt bee bounde.

11 Then he aunſwered her: If they binde me with new ropes that neuer were occupyed then ſhal I be weake and be as another man.

12 Delila therefore tooke newe ropes and bounde hym therewith, and ſayde vntounto hym: The Philiſtines be vponupon thee, Samſon: (and p. 228men lay in wayte in the chamber) and he brake them from hys armes, as a thread.

13 Afterward Delila ſayd to Samſon: Hetherto thou haſt beguiled me, and tolde me lyes: tell me how thou mighteſt be bound. And he ſayd vntounto her: If thou plattedſt Seuen lockes of myne hed with the threades of the woufe.

14 And ſhe faſtened it with a pinne, and ſayd vntounto him: The Philiſtines bee vponupon thee, Samſon. And he a woke out of his ſlepe, and went awaye with the pinne of the webbe and the woufe.

15 Agayne ſhe ſayd vntounto him: how canſt thou ſay, I louelove thee, whē thine heart is not with me? thou haſt mocked me theſe three tymes, and haſt not tolde me wherin thy great ſtrength lyeth.

16 And becauſe ſhe was importunate vponupon hym with her wordes continually, and vexed him, his Soule was payned vntounto the death.

17 Therefore he tolde her all his heart, and ſayd vntounto her: There neuer came raſor vponupon myne head: for I am a Nazarite vntounto God from my mothers wombe: therfore if I be ſhauen, my ſtrength will go from me, and I ſhall be weake, and be like all other men.

18 And when Delila ſawe that he had tolde her all his hearte, ſhe ſent, and called for the princes of the Philiſtines, Saying: Come vp once agayne: for he hath ſhewed me all his heart. Then the princes of the Philiſtines came vp vntounto her, and brought the money in theyr handes.

19 And ſhe made hym ſlepe vponupon her knees, and ſhe called a man, & made him to ſhaue of the ſeuen lockes of his head, and ſhe began to vexe hym, and his ſtrength was gone from him.

20 Then ſhe ſayd: the Philiſtines be vponupon thee, Samſon. And he a woke out of hys ſleepe, and ſayde: I will go out nowe as at other tymes, and ſhake my ſelfe, but he knewe not that the Lord was departed from hym.

By the outrageous louelove of Samſon vntounto women, we eaſely vnderſtand, that the deſire of luſt is neuer ſatiſfied, ſo long as we obey it. Samſon had played the whoremonger before, & yet not being content with that, he toke vntounto him a harlot agayne. Wherfore no man ought to cocker his ſinnes, as thoughe he myght afterwarde leaue them at will. Seneca hath ryghtly admoniſhed Lucillus: Senec….That we muſt not adde to luſtes, but rather plucke away from them: otherwiſe they will grow vntounto vnmeaſurablenes. We ſee in this hiſtory as in a glaſſe the peruerſnes of mannes nature, when God wynketh, and defereth the puniſhment, we are made woorſe, and the more forwarde he goeth in forgeuyng, ſo muche the more & more do we go forwarde in ſinnyng. Wherfore Paul to the Romaines writeth truly and profitably: doeſt thou not know that the goodnes of God calleth thee to repentaunce? but thou accordyng to thy hardnes and vnrepentaunt hart, heapeſt vntounto thyſelfe wrath in the day of wrath. God ſeemed to ſpare Samſon, but he was neuer a whit the better.

But what this woman was, whether ſhe were an Hebrewe or a Philiſtine,R. Leui be… Geeſon. it appeareth not by the Hiſtory. It is onelyonly written that ſhe dwelled by the riuer or brooke Sorek. R. Leui ben Gerſon thinketh that ſhe was a proſelite, and y^t ſhe had receaued the profeſſion of the law of the Iewes. But he confirmeth not his opinion by any teſtimony of the ſcripture. Howbeit if ſhe had ben a proſelite, Samſon had ſinned much more grieuouſly. For he ought rather to hauehave diſſuaded from fornication a woman being a ſtraunger, & peraduenture not thoroughly inſtructed in religion, then to hauehave allured her to ſinne. For that cauſe Chriſt rebuked the Scribes & Phariſeys, ſaying: Wo vntounto you Scribes and Phariſeis, bycauſe you compas about ſea & land, to make one proſelite: & then ye make hym the child of hel, twiſe ſo much more then ye your ſelues. And euen the ſame ſelfe thing is alſo now a dayes practiſed, and that very often: the Papiſtes labor very much, to conuerte a Iewe to theyr Chriſtian religion, and then they corrupte him, and make hym woorſer then they are themſelues. After whiche ſelfe ſame manner Monkes leade younge men and maydens to theyr inſtitutions, whom afterwarde by euill artes they make moſte corrupte. But theſe thynges hauehave I ſpoken by the waye.

But howe many of the Philiſtines came vntounto the harlot, it is not written. Some thinke, that there were fiue, bicauſe there are ſo many pronounces in that region. EueryEvery one of them promiſed to geue her xi. hundreth peces of Siluer, the whole ſomme therefore was .5500. peces of Siluer. So the Philiſtines, when they coulde not conquere Samſon by ſtrength, aſſayed to wynne hym by deceate, and they allure the woman with money to betray hym. By the voluptuouſnes of Samſon they take occaſion, and with large promyſes they ſtyrre vp the couetouſnes of the woman.Of how greate force the entiſementes of women are. But of honeſty and vertue, they hauehave no regarde. And that the nature of ſtronge men is ſuche, that by the flatterynges of a woman it maye bee deceaued, we maye vnderſtande not onelyonly by this Hyſtory, but alſo by many other. But it ſhalbe ſufficient to ſet before vsus Adam for an example: whoſe nature in that fyrſte innocency beyng yet perfecte, was yet by a woman brought into deceate. Wherefore we muſt continually praye vntounto God, that he woulde not ſuffer vsus to be led into deceate, for we muſte not truſt to our owne ſtrength.

The woman beyng intiſed by the Philiſtines, goeth vntounto Samſon. Wherefore ſhe is not onelyonly an harlot, but alſo a betrayer. Such an ende ought they to looke for, and be moſt aſſured of, what ſoeuer they be, that hauehave fellowſhyp with harlottes. There are extant examples of many, whiche partely were very euill handled of harlots, and partely betrayed by them to theyr enemyes to be ſlayne. For ſhe whiche ſelleth her ſelfe, will vndoubtedly muche eaſelyer ſell her louer. Wherefore Salomon hath wiſely admonyſhed, that a harlot is no les to bee auoyded, then the mouth of hell.

And Delila ſayd: Shewe me wherein thy ſtrength lyeth. Theſe thynges are here ſet foorth ſimply, but it is very likely, that the woman dyd thus flatter Samſon ſaying vntounto hym, that ſhe muche meruayled at hys ſo greate ſtrength, and that ſhe muche reioyſed, that ſhe had gotten her ſelfe ſuche a louer. And therefore ſhe exceedyngly deſyred to knowe thys, wherein hys ſo greate ſtrength conſiſted. Samſon mocked her two or three tymes. And fyrſte he ſayeth: If I bee bounde with greene roddes. That is, with boundes made of Oſiers and newe twigges, whiche hauehave not yet bene dryed. The ſeconde tyme he biddeth her take newe ropes, wherewith Delila afterwarde bounde hym, namely when he was on ſleepe. Thirdly he fayneth that ſeuen lockes of his head ſhould bee platted with the threades of the woufe, to take away his ſtrength: He putteth a certayne nūber for an vncertayn. He would in deede hauehave ben conſtant, & hidden y^e ſecret from the woman, but on the other ſide his weakenes and ſoftenes was ſo great y^t he faynted. For after he diſſēbled once or twiſe, ſhe was ſo much the more importunate with him. And thoughe ſhe were mocked, yet ſhe geueth not ouer, neither diſpaireth ſhe to obteine y^t which ſhe ſought for. The Hebrew interpreters thinke y^t theſe thinges were not done in one day, ſtraight after an other, but at ſondry tymes, y^t the woman as occaſion ſerued might repeate the ſame requeſt. Laſtly it is ſaid y^t the harlot was greuouſome vntounto Samſon, euen vntounto the death. p. 229He coulde not ſuffer to bee reiected of hys louer, it was lyke death vntounto hym to be repulſed from hys pleaſures and delyghtes. So Samſon is taken, bounde, and lead awaye.

¶Of Whooredome or Fornication.

NOw I thinke it good ſomewhat to ſpeake of whooredome or fornication. For as in the olde tyme there were very many, ſo alſo at this daye there are not a fewe, whiche affirme that it is no ſinne. But I will proue by Scriptures, and by moſt certayne reaſons that it is a grieuous ſinne.

They whiche extenuate thys wicked crime, doo leane vntounto ſundrye argumentes. Firſte in the Actes of the Apoſtles the .15. chapter, when in thoſe firſte tymes, there aroſe a diſſention amonge the Iewes and the Gretians, it was by common aſſent decreed, that the Ethnikes ſhoulde abſteyne from bloud, from that whiche was ſtrangled, from thynges offred vntounto idoles, and from fornication. Here, ſay they, that whooredome or fornication is reckened with thoſe thynges whiche of their owne nature are not ſinnes. Wherefore it appeareth that of it ſelfe it is not ſinne: for theſe thynges were then for a tyme decreed of the Apoſtles, that Chriſtians ſhoulde lyue peaceably together. For there is no creature of GOD euill, as ſayth Paul to Timothe: Farther they ſaye, GOD woulde not commaunde that whiche of it ſelfe is ſinne. But he bad Hoſeas the Prophet to take vntounto hymſelfe an harlot, & to beget children of whooredome or fornication. Wherefore of hys owne nature it ſeemeth not euill. Farthermore eueryevery ſinne is agaynſt charity, either agaynſt that charity whiche we owe vntounto God, or that whiche we owe vntounto our neyghbour. But in whooredome or fornication there ſeemeth nothyng to be committed agaynſt God: for his worſhyppyng and Religion is not hurt. Neither alſo agaynſt our neyghbour, for there is no violence offred his wife, neither is there any violent oppreſſion. Moreouer Auguſtine in hys booke de bono coniugali writeth,Auguſtine that what meate is vntounto the body, that is accompaniyng together for procreation. But if a man eate or drinke a litle more then he ought, he is not accuſed of ſynne. Wherfore alſo if a man in accompanieng together doo a litle ſtraye, he is not to be counted guilty of ſinne. Laſtly, thoſe things which god hath prohibited as ſinnes, ar ſo playn & manifeſt, that euen by y^e light of nature eueryevery man may vnderſtand y^t they are ſinnes: but whooredome or fornication in mans iudgemēt is not ſo iudged, & many thinke y^t it is no ſinne. Mitio in y^e Comedy in Terēce ſaith: Beleue me, it is no wicked acte for a yong mā to cōmit fornication. And in y^e Church of Corint. there wāted not ſome which ſo thought alſo. Wherfore by theſe reaſōs y^e filthynes of whoredom is ſo extenuated, y^t either it is not coūted for ſinne, or els coūted amōg y^e leſt ſins.

We muſt hauehave a regard not to humane reaſons, but vntounto the word of god, not what men thinke or iudge, but what y^e holy ghoſt ſpeaketh in y^e holy ſcriptures. And in y^e Prophets & in Salomon, there is in eueryevery place deteſtatiō of fornicatiō.Fornication is prohibited by teſtimonyes of the ſcriptures. But in the law they ſay there is nothing decreed agaynſt it. But for aſmuch as they will reaſon by y^e law, I will bring teſtimonies alſo out of it, wherby it may eaſely be vnderſtand y^e fornicatiō is prohibited. In Leuit. in y^e booke of Nūb. & in Deut. y^e Iewes are prohibited to adioyne vntounto thēſelues ſtraūge womē. Agayne in Deut. y^e .23. chap. it is cōmaūded, y^t there ſhuld be nor harlot nor whore in Iſrael. Let theſe places be cōpared together. It was not lawful to hauehave harlots, neither ſtraūgers, neither Iſraelites, therfore they were al forbiddē. But ſome will ſay: How then had Sāſon fellowſhip with an harlot? Some of y^e Hebrues anſwere y^t ſhe was not a harlot, w^t whom Samſon had fellowſhip, but one y^t kept a vitling houſe. But for aſmuch as that is a weake anſwere, me thinketh we muſt otherwiſe aunſwere vntounto it. The publique wealth of the Hebrues was at that tyme corrupted. For they lyued nowe vnderunder the Philiſtines: neither is it any meruayle if they were imbrewed with any of their vices and corrupte manners. Wherefore they had ſome harlottes, but not by their lawes, but by the vſe and cuſtome of the Philiſtines.

Teſtimonyes of the newe teſtament.But in the new Teſtament whooredome or fornication is apertly & manifeſtly prohibited. To the Hebrues it is thus written: Adoulterers & fornicators the Lord wil iudge: y^e Lord is not ſaid to iudge & to auenge, except it be for grieuous ſinnes. And to y^e Epheſiās, not onelyonly couetous men & idolaters, but alſo fornicators are excluded from y^e kyngdome of God. To the Corinthiās alſo, where Paul writeth of Excommunication, I doo not ſpeake (ſayth he) of all fornicators: but if any be called a brother, and is a fornicator, with ſuch ye ſhall not ſo muche as eate meate. But he entreateth muche more manifeſtly of all this matter in the ſame Epiſtle the .6. chapter, and y^t of purpoſe: for many (as it is ſayde) were of an euill opiniō, as touching this kynd of wickednes. Firſt, he ſayth, meate is ordeyned for the belly and the belly for meate, but God ſhal deſtroy both this and that, nowe the body is not for fornication, but for the Lord. For all meate of his own nature is pure: but for the offence of our neyghbour, we ought ſometymes to abſteyne. But ſome man myght ſay: Meate is neceſſary to lyue by. It is, ſayeth Paul, in this lyfe, but in the bleſſed reſurrection, GOD ſhall deſtroye both the meate and the belly. Wherefore thou muſte not ſo muche eſteme them, that for theyr cauſe thou ſhouldeſt offende thy brother. It is not vniuerſally commaunded to abſteyne from all meate, but from that onelyonly wherby thy weake brother is offended. But as touchyng fornications (ſayeth he) whiche ye contemne, the reaſon is farre otherwyſe. Your body is not geuen for fornication, but for the Lorde. And this is not to bee paſſed ouer, that Paul with greate prudence ſayeth not, not for procreation, but not for fornication. For the body is geuen alſo for procreations ſake. Men are went oftentymes to excuſe their faultes and to laye them vponupon nature. The nature of the body (ſayeth he) is to bee geuen vntounto the Lord. Wherfore of it is to be taken the rule of life, and not of euil examples.

The nature of relatiues.This is the nature of relatiues, not onelyonly of ſuche as in that thyng that they are, are referred vntounto other, but alſo of thoſe whiche are by any meanes referred vntounto an other thynge, as the head vntounto the body, and agayne the body to the head. For when we ſee the head, we ſtraightwaye require the body, and agayne when we ſee the body, we require the head. Suche relatiues (as the Logitians ſaye) are called ſecundum dici. The Lorde is the head of the body of the Churche, and it is the body of that head. Wherfore Paul both wiſely and pithely diſputeth, when he ſayth: The body is not made to thys end, and to pollute it ſelfe with luſtes, but to bee correſpondent vntounto the head, and to bee conformable vntounto it. And he addeth, GOD whiche hath rayſed vp Chriſte, ſhall rayſe vsus vp alſo by his powre. The firſte argument was taken from relatiues. The ſeconde is drawen of GOD. For if he wyll rayſe vp our bodyes, as he hath rayſed vp Chriſte, why doo we then defile them with ignominy? He goeth on and ſayeth, doo ye not knowe that your bodyes are the members of Chriſte? Shall I then take the member of Chriſte, and make it the member of an harlot? Vndoubtedly a ſore concluſion whiche he concludeth. Shall I take (ſayeth he) the member of Chriſte? As thoughe he ſhoulde hauehave ſayde: No without doubt, for this were to teare the body of Chriſte. And it is a thynge moſte cruell to plucke awaye the members from a lyuely body, and to ioyne them vntounto a rotten or dead body. But the ſtrength of the reaſon conſiſteth herein. Chriſte can not commit fornication: wherefore if thou wilte commit fornication, thou muſt firſte be plucked from Chriſte. Here is ſhewed that fornication is not onelye a ſinne, but alſo a deadly and moſte grieuous ſynne, whiche plucketh vsus awaye from Chriſte.

Afterwarde he addeth: He whiche coupleth hymſelfe vntounto an harlot, is made p. 230one body. For they ſhalbe two in one fleſhe. And: He whiche is ioyned with God is one ſpirite. This place is moſt full of conſolation: for as much as it declareth that we are moſt nigh ioyned vntounto Chriſt, from whom we muſt nedes be firſt plucked away, before we be made the members of an harlot. He whiche cleaueth vntounto an harlot is made one body: For they ſhalbe two in one fleſhe. The Apoſtle ſeemeth at the firſt ſight to abuſe the wordes of Geneſis. For he tranſferreth thē to whooredome whiche are ſpoken of matrimony. For theſe wordes were ſpokē firſt of Adam and Eue: bycauſe the fleſhe of Eue was before in the fleſh of Adam, from whom God tooke a ribbe, and made therof a woman, which he agayne adioyned vntounto Adam, to be with hym one fleſh. But in very deede the Apoſtle abuſeth not this ſentence, for as much as whooredome is a certayne corruption of matrimony: for one thing is common to them both, namely, the coniunction of the fleſhe. For bodyes are communicated as well here as there. Wherfore Paul had a reſpect vntounto that whiche is common to them both, when as yet thys difference is there betwene them, that in whooredome the coniunction is agaynſt the lawe of God, and therfore fornicators muſt be plucked a ſonder, otherwiſe there is lefte no hope of ſaluation for them. But in matrimony, the coniunction is made by GOD, and therfore it is made an indiſſoluble knot. Wherefore ſeyng that the coniunction is in either all one and the ſelfe ſame, Paul hath ryghtly applyed that ſentence to whooredome: He whiche cleaueth vntounto God, is one ſpirite. Theſe woordes ſerue muche vntounto this preſent matter. For if we be with God in ſpirite, we muſte with earneſt labor flye from thoſe thinges whiche he hath prohibited. Wherfore aptly the Apoſtle hath added flye whooredome.

He ſayth moreouer: EueryEvery ſinne that a mā committeth, is without the body: but he whiche committeth whooredome, ſinneth agaynſte hys owne body. If the argumentes whiche I hauehave before brought do not moue you, yet at the leaſt hauehave a reſpecte vntounto your owne body, whiche ye ſeeme in committyng of fornication to hate and contemne.

But it maye be demaunded howe other ſinnes are without the body, but by fornication we ſinne agaynſt our owne body. For we doubte not, but that he whiche is very angry, nooriſheth and augmenteth choler, whereby the body is not a litle hurte. Sickenes alſo doth very muche weaken the body: wherefore Salomon ſayeth: A ſad ſpirite dryeth vp the bones. Dronkennes alſo and glotony doo hynder health, and doo in a manner vtterly deſtroye the body: yea and enuious perſons ſeeme alſo to ſinne agaynſt theyr owne bodyes: For thou ſhalt ſee them dryed, withered, and in a manner kylled with leannes. Howe can it be then, that other ſinnes are without the body? Some ſaye, that fornicators doo ſinne agaynſt their owne body, bycauſe very oftentymes by hauyng fellowſhyp with harlots they are infected with the pockes, & with leproſie. But let other ſay what they will, I rather thinke, y^t the Apoſtle had a reſpect vntounto thoſe thynges which went before. For he had ſayd, y^t the fornicator is made one body, with the harlot: & he ſeemeth to ſinne grieuouſly againſt y^e dignity of his body,A Similitude. which maketh it all one with y^e moſt vyle & filthy body of an harlot. For if a kyng or prince ſhould mary a wife of a baſe and obſcure ſtocke, it would be ſaid that he had contaminated his kinred. I know that there are ſome which thinke y^t theſe wordes are ſpoken Hiperbollically, bycauſe there are found other ſinnes alſo whiche do hurt the body, but this hurteth it moſt grieuouſly and moſt of all.

The ſame Paul doth ſtill go on and ſayth: do ye not know, y^t your bodyes are y^e tēple of the holy Ghoſt? And aſſuredly he which deſtroyeth the tēple of God, God wil deſtroy him. As though he ſhould hauehave ſayd: ye hauehave not your bodies of your ſelues, but of god. God hath made them his temple, and the holy ghoſt dwelleth in them. Ye are not your owne: Wherefore ye doo not a litle violate Iuſtice in contaminatyng an other mannes thyng. Ye are bought with a greate pryce, wherefore glorify God in your body. Theſe argumentes of Paul are both moſt pleaſaunt, and alſo moſt ſtrōg, which if they ſatiſfy not ſome, let him loke vponupon our Samſon. He was no idolatrer, no murtherer, no theſe, and yet is he taken, bound, his eyes put out, and is compelled to grinde in a priſon, euen as if he had ben a foure footed beaſt.

Paul laboureth by many argumētes to proue whoredome is ſinne. And no maruayle: bicauſe then he wrote vno the Corinthians whiche at that tyme abounded aboue other in fornicatiōs. Wherof came the Prouerb, Nō quiuis Corinthū y^t is It is not for eueryevery mā to go to Corinthus. And in vniuerſal al y^e Ethnikes were in an ill opiniō touching this vice.Euſebius. For which cauſe, whē y^e Church was yet ſpringyng (as Euſebius teſtifieth in his .3. booke of his hyſtory the .29. chap.) the Nicolaites did openly & manifeſtly commit fornication, & layd y^e cuſtome of their wicked crime vpō Nicolaus y^e deacon:Clemēs Alexandrinus. The hiſtory of Nicolaus the deacon. although Clemēs Biſhop of Alexādria in Stromatis do excuſe Nicolaus: For he ſayeth, that he neither thought, nor taught any ſuch thing. But hauing a very fayre woman to his wyfe, and therefore beyng thought to hauehave ben gelous ouer her, he brought her foorth before the people and ſaid: This is my wife. And y^t ye might vnderſtand y^t I am not gelous ouer her, I am cōtēt for my part that any of you take her to wife. Which thing alſo he mēt, as farre as the law of God would ſuffer. But they which were afterward called Nicloaites, vnderſtandyng his wordes peruerſly, ſuppoſed y^t he thought y^e wyues among Chriſtians ought to be cōmon. Of this Secte it is written in the Apocalips: But this thou haſt, bycauſe thou haſt hated y^e actes of the Nicolaites, whiche I hauehave hated. Wherfore it is no meruayle, though Paul tooke ſo great paynes to teache that whoredome is ſinne.

Fornicatiō cō trary to matrimony.This wicked crime is contrary vntounto matrimony. For they whiche haunte wandryng luſtes and harlots, are farre from contracting of Matrimony. Wherfore Terence ſayth: They which louelove, can ill abide to hauehave a wife geuen thē. For whiche cauſe Clemens ſayth:Clemens. whoredome leadeth from one matrimony to many, that is from one lawful coniunction, to many vnlawfull & wicked. The Epiſtle to the Hebrues ioyneth fornicators which aduoutrers, & teſtifieth that God will iudge them. And thoſe two vices are ſo ioyned together, that they are comprehended in the ſelfe ſame precept, wherin it ſayd: Thou ſhalt not commit aduoultry.

Fornication is repugnat vntounto Chriſt & the publique wealch.This peſtilence alſo is repugnāt both vntounto Charity & to the publique wealth: vntounto charity vndoubtedly, bycauſe the fornicators do iniury vntounto their children, whiche not beyng lawfully procreated, are ſcarſely at any tyme brought vp honeſtly & vertuouſly. And they hurt y^e publique wealth, bycauſe they defraud it of good Citizēs. For Mamzer, a baſtard I ſay, & one borne in fornication, is prohibited to be receaued into the Church, not that he is reſtrayned from the holy cōmunion, or from the miſteryes of ſaluation, but bycauſe it is not lawfull for him to gouerne the publique wealth, & to be numbred among Citizens. Some thinke y^t this euill may be remedyed, if a man ſhould keepe a concubine at home. So, ſay they ſhall the yſſue be certayn. It may be peraduenture certayne, but it ſhall not be legitimate. Seing therfore this wicked crime is both agaynſt matrimony, and charity, & alſo the publique wealth, it cā not be denied but it is a ſinne moſt grieuous.A Chriſtiā magiſtrate ought not to ſuffer harlottes. And for as much as it is ſo, why are fornications now a dayes openly ſuffred in Cityes? I ſpeake not of the Ethnikes: I ſpeake of Chriſtians, and of thoſe Chriſtiās which wil alone ſeme & be called the ſucceſſors of Chriſt. Whoredome or fornicatiō is moſt impudently mainteyned in their dominion, they not onelyonly willing therunto, but alſo taking a commodity & tribute therof. That whiche is againſt y^e word of God, againſt matrimony, againſt charity, againſt the publique wealth, is no ſinne, or els it is a notable ſinne. If it be ſinne, why is it not taken away & weded out?Auguſtine But I know what they will bable, they bring foorth Auguſtine, who in his booke de Ordine wryteth thus: Take awaye harlottes, and all thyngs ſhalbe filled w^t filthy luſtes. But let vsus conſider in what time Auguſtine p. 231wrote that booke. Vndoubtedly when he was yet Catechumenus, and not ſufficiently enſtructed in religion. And althoughe he had not beene Catechumenus, yet thys his ſaying agreeth not with the word of God, neyther with Auguſtine himſelfe, who in an other place affirmeth that the good which commeth of euil, as a recompenſacion, is not to be admitted. Which thing alſo Paule hath taught to the Romaynes: euen as they were wont to ſay of vsus: Let vsus do euil thinges, y^t therby may come good thinges, whoſe damnation is iuſt. We muſt neuer hauehave a regard to the end and euent, when we are vrged by the commaundemente of god. Somtimes men ſay vntounto vsus: Vnles thou committe ſinne, this euill or that will ſuccede. But we muſt aunſwere, let vsus do what god hath commaunded vsus, he will hauehave a care of the ſucceſſe. Neither is it meete, that one onelyonly ſentence of Auguſtine ſhould be of greater authority, then ſo many reaſōs which we hauehave brought, and ſo many moſt manifeſt wordes of God.

God commaunded abſolutely and by expreſſe wordes, that there ſhoulde be no harlot in Iſraell. But ſome go aboute to wreſt this place out of our handes, in ſayinge that theſe hebrewe woordes Kadſchah and Kedaſchim ſignifieth not whores or harlots, but rather the prieſtes of Priapus, which were vowed or conſecrated to thinges moſt filthy. I contrarily thinke that Chadſchah ſignifieth an harlot, and Kedaſchim, vnnaturall, and effeminate perſons. God woulde hauehave neyther of theſe ſuffred among his people. But in that they obiect the holy ſeruices of Priapus, it is nothing. For it was ſufficientlye before decreed touchinge idolatry: and what nede it agayn to be repeated? But that we may the more manifeſtly vnderſtand that Kadſchah ſignifieth a harlot, let vsus reade the hiſtorye of Iuda and Thamar in the booke of Geneſis, Certaine wordes ar taken both in y^e good and euill parte.and there we ſhall ſee that Louah & Kadſchah are taken both for one and the ſelfe ſame thing. For whiche cauſe we muſt note that there are certayne wordes whiche maye be taken both in the good and euil parte: of which ſort is this word Kadſchah among the Hebrewes, which ſignifieth both holy and alſo an harlot: euen as among the lattines thys word ſacrum that is holye,Virgil. wherefore Virgill ſayth Auri ſacra fames that is the holy hunger of gold. This Hebrew word Kadaſch is to prepare, or to be prepared. Wherof is deriued that word which ſignifieth an harlot, bycauſe ſuch women are redy and ſetforth vntounto all men, or els bicauſe they are wont to go trimly docked and paynted. Wherefore Clemens ſayth,Clemens. that the Lacedemonians permitted harlots to weare wroughte garmentes, fine apparel, and golde, whiche thinges were not lawfull for matrones to vſe.

Now let vsus ſee what followeth in Deut. And the hire of a whore ſhall not be brought into the ſanctuary. Here again y^e law calleth her Zanah, which before is called Kadſchah. But thou wilt ſay: If the law would not hauehave harlots ſuffred, what neded it to hauehave forbiddē their oblactes? What neded this law? they which ſay this, do ſeme indede to ſpeake wittely, but yet they ſpeake not ſufficientlye. For outwarde nacions alſo ſente giftes for ornamentes and vſes of the temple. The Eunuch of the quene of Ethiope came to Ieruſalem, to offer in the temple. The Macedonians and Romaines gaue yearelye oblations and ſacrifices in the temple. Wherfore the law forbiddeth, that if any thing be offred by ſtraungers, that is gotten by the gayn of a harlot, the ſame ſhould not be admitted into the ſanctuary. Farther, god had commaunded that there ſhoulde not be harlots in Iſraell, but he knew that they would not obſerue that law. For when the Philiſtians, Macedonians and Romaines raygned ouer them, they had harlots. Yea & Chriſte maketh mention of harlottes and publicanes together. Wherefore god doth rightwell firſt forbid that ther ſhould be no whores among the Hebrewes. And afterward he ordeineth, that if by any chaunce there were any, theyr gayn ſhould not be admited in to the ſanctuarye. Whiche thing vndoubtedly he commaunded, bicauſe of the vilenes and filthineſſe of the gaine. In the ſame place he addeth: The price alſo of a dogge ſhall not be broughte into the ſanctuarye, bycauſe that beaſt is filthy and vncleane.

Caligula otherwiſe a filthy monſter, commaunded (as Suetonius writeth) that harlotes and baudes ſhould be openly puniſhed.Suetonius Hostienſis. Of this thing Hoſtienſis writeth ridiculouſly. Harlots indede (ſayth he) ar bound to pay and to offer, but the church can not nor ought not to receaue them. Yet the Gloſe doth much better decre in the decretals, diſt. 90. chap. Oblationis, namely that nothing at al ſhould be offred in the church, that is of the gain of an harlot. But prieſts and monkes when they feared leaſte ſome of their profite ſhoulde departe, hauehave inuented an other reaſon. For althoughe, ſaye they, the gaine of harlotes cannot be receaued for an oblacion,The Pope doth vniuſtlye get gaine of harlottes. yet nothing letteth but that it maye bee receaued for almes. But by what meanes doth the Pope receaue the money of harlots? Not vndoubtedly, as an oblation, becauſe he cānot: not as almes, bicauſe he is not poore. Wherfore thē muſt he nedes receaue it as a prynce. The lord would not hauehave this kind of money in his ſanctuary: but the pope will hauehave it in hys treaſury, & hath it: & getteth a wonderfull greate gaine by it. Whoſe vicar then is the Pope? Gods vicar? God refuſed ſuch a gayn. What, is he Chriſts vicar? Chriſt neuer departed from the will of his father. Then muſt it conſequently follow, that he is Antichriſt, when as he both teacheth and doth thoſe thinges which are expreſſedlye & of purpoſe againſt the word of god and of Chriſt. But he wil ſay y^t he exacteth this mony as a prince. Let him then be prince. But I wil demaund, whither he be an euil prince or a good? For a good prince it is not lawful to depart from the lawes of God. Let him then be an euill prince, let him alſo be euen Caligula.

Paraduenture he will aunſwere, that in reſpect he is a prince, he doth according to the ciuil lawes, which do not take away harlots out of y^e dominiō of the Romaynes, yet rather they diſdayne not to decree ſomethinge touchinge theyr price or reward. In the Digeſtes de Condictione ob turpem cauſam, in the law idem etſi: it is decreed, that there can be no requiring againe, if thou geue anye thing vntounto an harlot. And there is a reaſon added: bycauſe although a harlot do filthily in that ſhe is a harlot, yet ſhe receaueth not filthily, in that ſhe is a harlot. Theſe wordes are darke, ſo that they may ſeme to be a riddle. Farther, in y^e digeſts in the title de donacionibus, in the law affectionis gratia, it is decreed, y^t it is lawful to geueas wel vnhoneſtly as honeſtly.It is not lawfull to geue vnhoneſtly. It is lawful honeſtly to geue, as vntounto parents, kinſefolks friends &c. Vnhoneſtly, as to harlots. But I would know, by what licenſe that is lawful? Hath god geuen goodes vntounto men, to caſt them vponupon harlots? But here they confeſſe there is ſome filthineſſe: for although it be lawefull to geue, yet if thou haſte promiſed anye thinge vntounto an harlotte, thy oblygatyon byndeth thee not, neyther canne the harlotte require thy promes, as it is had in the gloſe, in the title de donacionibus, in the …awe ea quae. But there is a doubt, if ſhe receaue not filthily, why is it not lawfull without filthines to require it? They aunſwere, that that followeth not: bicauſe many thinges are taken honeſtly, which are not required honeſtly. And to that purpoſe there is cited the law .1. de variis & extraordinariis cognationibus. Wherfore the Pope will by the cyuill lawes not take a waye harlots, but receaue monye of them, which he ſeeth can not be ſuffred by the lawes of god. But here I will a little reaſon with him. Vndoubtedly he profeſſeth that he is ruler ouer the ciuill lawes, and in very dede he hath altered manye of them, as thoughe he woulde amend them: when as yet he hath taken away the good, and for the moſt part hath ſet euill in theyr place. Why hath he not amended theſe lawes for the ſuffringe of harlots, when as they ar againſt the law of God? Vndoubtedly the true cauſe why he hath not taken away the lawes of harlottes, is this, bicauſe it ſhould be to muche hurtefull vntounto the Popes treaſorye. For at Rome they meaſure their lawes by profite, and not by honeſtye.

But by what ciuill law do they receaue mony of harlots? They aunſwer for p. 232tribute. But why do they not rather ſay, for baudry? Aſſuredly,What the lawes decre of baudry if we wil ſpeake truely, Popes are not as touching this thing, otherwiſe then bawdes. Let them diligently marke the ciuil lawes, whereby they now go about to defende themſelues, and ouer which they boaſt that they are rulers, and let them looke what they iudge of bawdry. In the Digeſtes de ritu nuptiarum, in the law palam it is thus written: He which hath bondewomen for gayne, and filthilye ſetteth them out, & is partaker of the gaine, the ſame committeth bawdry. Now I demaunde of theſe men in what condicion they count the harlottes of Rome? For citizens? Nothing leſſe. They count them therefore in a manner for bondewomen, and of them they make gaine, wherefore they are in a manner baudes. As much might be ſayd concerning vſury. They ſuffer in their dominions Iewes which ar vſurers, and they take gayne of their vſury, eueryevery yeare a certaine part, at the leaſte the twēty part. Wherfore the Pope is not onelyonly a baud, but alſo an vſurer. And that which I affirme of the Pope, let prophane princes alſo take heede, leaſte the ſame may be ſaide of them alſo, which excerciſe this kind of gaine of the Iewes. To them vndoubtedlye agreeth that ſayinge of Dauid: If thou ſaweſt a theefe thou ranſt with him, and thou didſt put thy portion with adulterers.

But they ſay y^t theſe ar tributes.What tribute is. But in y^e Code in y^e title de vectigalibus & cō menſis, in the law ex preſtatione, and in the lawe allegatis: Tribute is defined to be that which is payd for thoſe things which are brought into the publike wealth from outward nacions. For they ar called in lattē vectigalia, that is tributes, of this worde Vehere, which ſignifieth to cary. And the eight parte of eueryevery thinge was paide in the name of a tribute,Octauarii. wherefore publicanes were called Octauarii of octaua parte, that is the .viii. part which they gathered. But what do harlots I praye you bring into the publike wealth? Vncleanes and filthy luſtes, of which thinges the courtiers & ſacrificers of the Pope do not gather the eight parte, but the whole. Theſe thinges are called tributes and cuſtomes, which are taken of fieldes and landes, but what fields hauehave harlottes? What lands? None. Wherfore let thē ceaſe to excuſe a moſt filthy thing with an honeſt title. I know they wil ſay, if harlots were ſuffred free and at liberty, they would more licenciouſly ſinne. O godly kind of correction. Can harlots be by no other meanes reſtrained, but ſo? They ſhoulde rather decre that they ſhoulde not be in the citye, that they ſhould hauehave filthy and darke houſes, that they ſhould caſt away al the ornamēts of theyr body, that they ſhould not come abroade openly, and ſhoulde be diſhoneſted by ſome markes of filthines, that thereby they might be a mocking ſtock vntounto all men. By this meanes peraduenture they might be reuoked into the righte way. But now good God, how are they reſtrained?The ſumptuouſ…es of harlots of Rome. They hauehave moſte gorgeous houſes, they openly ride in Chariots, apparaled like princes, they ride vpō their fine ambling horſes, they hauehave with them as fellowes, men decked with chaines and diſguiſed, yea and ſometimes Cardinals, eſpecially in the night, and a moſt ſumptuous flock of waiting maidens. Wil they deny that theſe things ar true? Let graue and ſincere men then, which hauehave at any time bene at Rome, ſhew whither the thinge be ſo or no. If they will not beleue me, I can bringe for witneſſes Cardinals and Prelates of Rome.

Paulus .iii. once declared that he entended ſome reformation of the Church: & he committed the matter to Cardinals and Biſhops, which were counted more pure thē other. And what they iudged, it is extant in the .3. Volume of counſels. And they complain y^t the power of harlots was greater at Rome, then it was any where els. But hath Paulus .iii. amēded this? In the Sinod alſo of Trident y^e clergy of Rome promiſed ſome great reformacion. But they did it not, neither went they about any thing at al. Why do they not rather imitate and folow the lawes of Iuſtinian? He in is Authentikes, in the title de lenonibus, wil hauehave harlots to be vtterly thruſt out of the city, and that if they promiſed any thing vntounto bauds, they ſhould not be bound to pay and accompliſh the ſame. Yea rather, if they hauehave ſworn to be harlots for a time, he abſolueth them of theyr oth. Theſe things theſe men diſſemble, and ſuffer and maintaine harlots. Which thing yet ought not to be meruailed at. For, foraſmuch as they do ſo diligētly cetain and encreaſe ſpirituall fornication of myndes, that is, ſuperſtition and idolatrye, why alſo ſhoulde they not mayntaine fornication of the bodye? But ſeinge they toke away wiues from theyr ſacrificers, it was a harde thinge, yea and impoſſible to want brothel houſes. Iuſtinianus ſorowed, bicauſe he ſaw brothell houſes nighe vntounto the Churches of God, but now they dwell in the middeſt of cities, & not from the houſes where holye ſeruices are miniſtred: and it nothinge greueth the Pope. But let the Lordes of thoſe houſes whiche the harlots dwell in, pleade theyr cauſe. But ſuch houſes pertaine for the moſt part vntounto Biſhops and churches, & they will ſay, we do not take part of the gain of a harlot, but as it is mete, we receaue rentes for our houſes: which is not prohibited by the ciuill lawes. For in the Digeſtes (de petitione haereditatis in the law Ancillaram) it is ſayd, that brothell houſes are occupied in the city rents of honeſt men. And in y^e ſame title in the law poſſeſſor, it is ordeined, that if a mā hauehave vnhoneſt gaines, he ſhould be compelled to reſtore thē, leaſt an honeſt interpretaciō ſhould bring profite vntounto the poſſeſſor with an vnhoneſt gayne.

But bicauſe they will maintain it by lawes, why hauehave they not a reſpect vntounto the interpretacion of thoſe lawes? That is: If this kinde of gaine bee once exacted of harlots, that ought to be reſtored vntounto the hire: otherwiſe it is not law full to require them. Neyther can contrariety of lawes be auoided by any other meanes. For theſe lawes ſhould not agre with thoſe of Iuſtinians, which ar had in the Authentikes de lenonibus & ſcenicis mulieribus. But let them marke I pray you the thinges which are had in the title de ritu nuptiarum, in the law palam, and in the title de iis qui notantur infamia, in the law Athletas, namely that that woman is infamous, whiche hath proſtituted herſelfe, and he alſo which is partaker of the gaine. And that vniuerſally al bawdes are infamous. Let vsus alſo (which is of much more weight) hauehave a regard to the wordes of god which cō maundeth: Be ye holy, bicauſe I am holy. What do we gather by theſe woords? That y^t is not to be ſuffred among Chriſtiās, wherby men are made infamous: wherefore take away baudes and harlots, for aſmuch as theſe kinde of perſons ar by the teſtimonie of the ciuil lawes noted infamous. But they wil ſay: Men fall very oftentimes, and ſometimes cōmit thoſe thinges wherby they are made infamous. I graunt that, yet is not this to be borne withall, wherby wil or nill they, they ar made infamous. But thoughe they had a thouſand ciuil lawes on their ſide,Ierome. yet ought we more to eſteme the worde of God. Ierome ſpeakinge of thys thynge, wryteth verye well in hys Epitaphe of Fabiola: Ciuill lawes ſayth he, are not ſo diligentlye to be cited. Pampinianus writeth one thing, and Paule an other.Tertulliane And before Ierome, Tertulliane de anima: Brothel houſes (ſayth he) are execrable before God.

But if they ſhoulde be ſuffred, ſaye they, there is ſome hope of theyr conuerſion. For Chriſt ſayth: Harlots and publicanes ſhal go before you in the kingedome of god.How harlots do go before the Scribes and Phareſeis in the kingdome of heauen. But let them tel me, whither they can by no other meanes be reuoked into the right way, then to be borne withal? It is true indede that Chriſt ſayd: Harlots and publicanes ſhall go before you in the kingdome of God. But he vnderſtandeth not Harlots as long as they be harlots and ar not conuerted. For what cauſe then is it ſaid that they ſhal go before the Phareſeis & Scribes in the kingdom of God? bicauſe they being conuerted, do acknowledge and bewaile theyr ſinnes: but the Phariſeis & Scribes regarded not their wicked actes, but would ſeme to be moſte holy. If harlots ſhould be ſuffred bicauſe they may be conuerted, then ſhal ther be no ſinne ſo greuous which ought to be puniſhed: p. 233for there is none ſo farre paſt grace, but there is ſome hope that he may be reuoked into the right way: and ſo al lawes ſhall ſleepe.

They adde moreouer: God hath prohibited harlots,In the tyme of Salomon there wer harlots in Iſrael. as it is had in Deut. which yet were afterward ſuffred. For Salamon gaue iudgement betwene twoo harlots. Firſt I anſwer, that it is not certaine that they were harlots, for as muche as this woord Zouah ſignifieth alſo her that keepeth a vitling houſe, and one alſo which getteth her liuing by ſundry kinde of gaine. Farther, though they wer harlots, yet is it a friuolous and moſt weake argument. For wee muſt not reaſon from that which is done, to that which ought to be done. God in deede prohibited harlots, but afterward diſcipline quailed, and many things were cōmitted againſt the law. But we ought to hauehave a regard not to that which is done, but to that which God hath cōmaunded to he done: otherwiſe if we will liue according to examples, there are euil examples inough eueryevery where. For Popes and Cardinals doo not onelyonly ſuffer harlots, but alſo keepe them themſelues, as thinges moſt dainty. Neither are they afearde of the Canons which decree that Prieſtes for whooredomes ſhould be depoſed, in the diſtinction. 82. chap. Preſbyter, when as yet the gloſe ſaith there: Now a daies no man is depoſed for whoredome. The ſame is had in the ſecond queſtion .7. chap. Lator: The Apoſtle excludeth whooremongers from the kingdome of God. But theſe exclude them not from the Church, neither thinke they, that they ought to be depoſed. But that is no maruaile,Aduoutries accounted of the Papiſtes very light crimes. for as muche as they ſay that the Biſhop may diſpenſe with aduoutries, and other light crimes, as it is had Extra. de Iudiciis in the law At Clerici, they are the woordes of Alexander .3. wherby it appeareth, that theſe men count aduoutries for crimes very light. Why ought we then to depende on their examples. Philo a Iew ſaith, that in the publike welth of the Iewes,Philo. harlots could not be ſuffred. For al when they came to ripe age, ought of neceſſity eyther to be huſbandes or wiues. Widowes in deede ther wer ſome, but yet wel growen in yeares, and of an approued incontinency. This example ſhould we followe, namely of ſuch an holy publik welth, & not the example of the papiſticall court. When I was on a time at Rome, I remembred a wittye ſaying of Crates. An Apothegma of Crates.He when he came to Delphos, and ſawe in the temple of Apollo a golden ymage of Phrynis a very notable harlot, cryed out: Beholde a token of the wantonnes of the Grecians. So I, conſidering there ſuche ſumptuous harlots, and ſo gorgiouſly appareled, ſaid: Behold a token of the wantonnes of the biſhop of Romes Prelates. But let vsus leaue them, and go on with the woordes of God, and the reaſons brought from thence.

Baſilius (in his firſt booke vponupon the Pſalmes, expounding theſe wordes:Baſilius. And hath not ſyt in the chaire of peſtilence) writeth very wel. Whooredome (ſaythe he) ſtayeth not in one man, but inuadeth a whole City. For ſome one yong man cōmeth vntounto an harlot, and taketh vntounto himſelf a fellow, and the ſame felow alſo taketh an other fellow. Wherefore euen as fire being kindled in a City,A ſimilitude. if the winde blow vehemently, ſtayeth not in the burnyng of one houſe or twoo, but ſpreddeth far and wyde, and draweth a great deſtruction with it: So this euyl, being once kindled, ſpreddeth ouer al the partes of the City.Ambroſe. Ambroſe alſo wiſely writeth vponupon the .119. Pſalme, alledging the wordes of the .vi. chap. of the Prouerbs: who can nooriſhe burning coales in his boſome, and not bee burnt? who ſaith he, can thinke that harlots can be nooriſhed in a City, and yong men not be corrupted with whooredome?The ſentence of Auguſtine inuerted. And ſo may we aptly turne that ſentence of ſaint Auguſtine cleane contrarelye: If thou take awaye harlots, thou ſhalte fyll all thinges with filthy luſtes. Not ſo, but rather contrarily: Nooriſhe harlots, and thou ſhalt fyl al thinges with filthy luſtes.

They obiect againe, that the good which commeth of euil, is a recompenſacion, and they wil hauehave brothel houſes to be ſuffered, leaſt violence ſhoulde be offered vntounto honeſt Matrons. I hauehave anſwered before, that euil thinges are not to be done, that good thinges ſhould enſue. Yea, but (ſaye they) God himſelfe hath ordained that the good which cōmeth of euil, is a recompenſacion. For bicauſe of the hardnes of hart of the Hebrues, that they ſhould not folow greater euils, he graunted them the booke of diuorcement. But theſe men ought to remēber, that we muſt not cal God vntounto iudgemēt, neither is it lawful to require of hym a reaſon of his lawes.It is not lawful alwaies to reaſon by the example of God. Wherfore it is no firme concluſion, God did ſo, therefore it is lawful for vsus to doo the like. We muſt not looke what God hath done, but what he hath commaunded vsus to doo. But as concerning diuorcement, we ſhal hauehave occaſion in an other place to ſpeake therof. God ſaw that hatred oftē tymes happeneth betwene man and wife, and daunger of committing murther, which thing rather then it ſhould happen, he graunted the booke of diuorcement. But it is a falſe argument, God gaue the booke of diuorcement, therefore it is lawful for vsus to keepe brothelhouſes.

To the reaſons of the aduerſaries. To the fyrſt.Now reſteth to confute the reaſons of the aduerſaries. Firſt they ſaid, whoredome is in the actes of the Apoſtles nūbred among thoſe thinges, which of their own nature are not euil, as blood, thinges ſtrangled, and thinges dedicated vntounto Idoles. For there is no creature of God euil, which is receaued with thankes geuing. Wherfore fornication is no ſyn, ſeing it is reckoned with thoſe things. But this is a weake reaſon, for theſe thinges are not reckoned of the Apoſtles, that in them ſhoulde be like reaſon of fault, but bicauſe that all thoſe thinges, if they ſhoulde hauehave bene vſed, would at y^e tyme hauehave diſturbed the Churche. The Iewes by the cuſtome of their law, abſtained from blood, and that whyche was ſtrangled: and the Ethnikes made nothing of whooredome. Wherefore, that peace ſhould be had among them all, they decreed that they al ſhoulde abſtayne from theſe thinges, wherby it followeth not, that al theſe thinges are like ſins, but rather this we may inferre, that all theſe thinges were an occaſion of diſturbing the Churche.

To the ſecond.Farther, they obiected that God commaundeth not ſinnes, but he commaunded Hoſea the Prophet to hauehave fellowſhip with an harlot. I aunſwer: Euerye ſynne,What is the proper nature of ſynne. is in that reſpect ſynne, bicauſe it is againſt the word of God. But if God commaund any thing to be done priuately, which otherwiſe diſagreeth with the woord written, the ſame vndoubtedly is not ſinne, bicauſe vniuerſally it repugneth not with the woord of God: for although it diſagreeth with the word written, yet it diſagreeth not with the woord priuately reuealed. It is ſynne to take away an other mans good. But God, when the Hebrues ſhoulde depart oute of Egipt, commaunded that they ſhould borowe ſtuffe and ſyluer veſſels of the Egiptians, and take them away with them, which thing they did with out ſinne. No man doubteth alſo but that murther is ſynne, and yet Abraham, if hee had ſacrificed his ſonne at the commaundement of God, which he was ready to doo, had not ſynned. So may we ſay of Hoſeas the prophet: If he committed whooredome at the commaundement of God, his whooredome was no ſynne. I knowe there are ſome which thinke that Hoſeas was not cōmaunded to cōmit whoredome, but to take a harlot to his wife, but that agreeth not: for it followeth, and thou ſhalt beget of her children of fornication. Children gotten after that maner, namely of a lawful wife, ſhould not hauehave bene children of fornication. Ierome doth better interprete theſe thinges Hiperbollically,Ierome. and ſaith, that by this image was expreſſed the wickednes of the Iewes, which had forſaken god their common huſband, and had committed fornication with the Idoles of the Gentiles, and had begotten vnlawfull and baſtard children, as touching the woorſhipping and religion of God.

To the thyrde.Farthermore, that is falſe which they alledge, namely that whooredome is neither againſt religion, nor charitye. For we hauehave before declared that it is otherwiſe, neither is it needeful here to repeate that which we hauehave ſayd.

To the fourth.They bryng Auguſtine alſo whiche ſayth, what meate is vntounto the body, that p. 228is accompanieng together for procreation, but to eate or drinke a litle more thē needeth, is not a grieuous ſynne: therefore neither is fornication alſo. A ſimilitude is not takē to agree in eueryevery part, but ſerueth onelyonly for that part for which it is taken. And vndoubtedly, he which eateth or drinketh more then he ought, doth not ſtraightway looſe the health of his body, but he which ſtrayeth in carnal fellowſhip, and committeth whoredome, may eaſelye ſtraightwaye beget a childe, vntounto whom he doth iniury, bicauſe throughe his fault he is borne a Baſtard. Farther, there ſucceedeth euyl education, and ſo charity is hurt. I myghte ſay alſo, euen as euyl and hurtful meate deſtroyeth the bodye (yea Adam by eating of the prohibited aple corrupted his poſteritye) ſo whooredome killeth the ſoule. Laſtly, that which they alledged,To the fyfte. namely that fornication is therefore no ſinne, bicauſe it cānot be ſo iudged by the light of nature, that I ſay is nothing. For the preceptes of God are knowen to bee iuſt of nature, but yet of a nature vncorrupt and perfect: when as a corrupt nature doth often times allow ſinnes for vertues. For with the Lacedemonians theft was praiſed,Thucydides. and as Thucydides writeth among the auncient Grecians piracy was counted a vertue. Farthermore it followeth that the preceptes of god may by nature be knowen to be iuſt and honeſt, but yet of a nature inſtructed and formed by the woord of god, otherwiſe as Paul teſtifieth: The carnal man knoweth not the thinges whiche are of god. But now let vsus returne to the hiſtory.

21 Therefore the Philiſtines tooke him, and put out his eyes, and brought him downe to Azzah, and bound hym wyth fetters: and he did grinde in the pryſon houſe.

22 And the heare of his head beganne to growe agayne, after that it was ſhauen.

23 Then the Princes of the Philiſtines gathered them together to offer a great ſacrifice vntounto Dagon their God, and to reioyce. For they ſayd: Our God hath deliuered Samſon our enemye into oure handes.

24 Alſo when the people ſaw him, they praiſed their God: for they ſayd, our God hath deliuered into our handes our enemye, and deſtroyer of our countrey, whych hath ſlayne many of vsus.

25 And when their hartes were mery, they ſaid: cal Samſon, that he maye make vsus paſtime. So they called Samſon out of hys pryſon houſe, and he was a laughing ſtocke vntounto them, and they ſette hym betwene the pyllers.

26 Then Samſon ſayde vntounto the ſeruaunt that ledde hym by the hande: leade me that I may touche the pyllers that the houſe ſtandeth vponupon, and that I may leane to them.

27 (Now the houſe was full of men and women, and there were al the Princes of the Philiſtines: alſo vpō the roofe wer about three thouſand men and women, that beheld whyle Samſon played.)

28 Then Samſon called vntounto the Lord, and ſayde: O God I beſeche thee ſtrengthen me at this tyme onelyonly, that I may be at once auenged of the Philiſtines for my two eyes.

29 And Samſon layde holde on the twoo myddle pyllers, wherevpon the houſe ſtoode, and on whiche it was borne vppe: on the one wyth hys ryght hand, and on the other with hys leaft.

30 Then ſayd Samſon: Let me loſe my lyfe with the Philiſtines: and he bowed hym wyth al hys myght, and the houſe fell vponupon the Princes, and vponupon all the people that were therein. So the deade which he ſlewe at hys death, were mo then they whyche hee hadde ſlayne in hys lyfe.

31 Then hys brethren, and all the houſe of hys father came downe and tooke hym, and brought hym vp, and buryed hym betwene Zorah and Eſthaol, in the Sepulchre of Manoah hys father: nowe he had iudged Iſrael twenty yeares.

When Samſon was kept in priſon, hys heare in the meane time grew to the ſame length that it was before it was ſhauen by the harlot. God at the lengthe tooke vengeaunce of the Philiſtines, when yet he had firſt begone at hys owne houſe. For Samſon for his ſynne, came into the power of hys enemyes, and hys eyes being put out, he was compelled to grinde in priſon, and was vtterly made a mocking ſtocke. Howbeit the wicked Philiſtines in the meane tyme eſcaped not vnpuniſhed.The cuſtom of God in puniſhing. A ſimilitude. Thus God vſeth to doo, firſt to puniſh his owne, before he afflict ſtraungers. Phiſitions alſo, when a man hath taken poyſon, hauehave thys as their chiefe care, to driue away the poyſon from the hart, from the lyuer, and other principal partes of the body, then they apply medicines vntounto the other mē bers of the body. So alſo the good man of the houſe firſte enſtructeth and chaſtiſeth his chyldren, and afterwarde he enſtructeth other. Wherfore Paul wryteth of a Biſhop: If he cannot wel gouerne his owne family, how ſhall hee gouerne the church of God? Wherfore it is no maruayle if god chaſtiſed Samſon fyrſt, & afterward grieuouſly afflicted the Philiſtines. But in that it is writtē that his heare was growen againe, we muſt not beleue y^t hys ſtrength lay in hys heare, for it was a gift of god geuen him freely,The vowe of the Nazarites being violated, was renewed. but yet God required, that for that gift he ſhould be a Nazarite: vntounto which it belonged, to let the heare growe, and not to cut it with a raſor. But if a man had tranſgreſſed, he did not therfore ſtraight way ceaſe to be a Nazarite, but ought to let his heare grow, and be clenſed, and ſo begyn againe his inſtitucion, which he tooke in hand. Wherefore Samſon repented that he had violated his vow, and returned to the rule of a Nazarite, and when his heare was growen, and he reſtored both vntounto god, and to his olde ſtate and ſtrength, being aſſured of the helpe of god, he tooke vengeaunce of hys enemyes.

In the meane time the Philiſtines aſcribe their victory againſt Samſon, vntounto their god Dagon. What Dagon was.But what this god was, it is not very wel knowen. Howbeit as farre as may be iudged by the Etimology of the woorde, it was ſome god of the ſea. For Dag in hebrew ſignifieth a fyſhe. And that both the Grecians and the Latines worſhipped gods of the ſea,Gods of the ſea it is certayne. For they had Neptune, Leucothea, and Triton. Aboue the belly (as they ſay) it had the forme of a man, & downward it ended in the forme of a fyſhe. Suche a god woorſhipped the Philiſtines. And vndoubtedly the old Ethnikes ſynned grieuouſly therin, in that they woulde rather ſerue the creature (as Paul ſayth) then the creator, and chaunged the glory of the immortal God, and tranſferred it, not onelyonly into the ſimilitude faſhioned like a mortal man, but alſo into the images of birdes, fourefooted beaſtes,What maner of thinges the Gods of heretikes are. and Serpentes or creeping thinges. Neither did they onelyonly woorſhip thoſe things, which ar in nature, but alſo they fained vntounto thē ſelues Monſters, which appeare no where. Such gods in a maner do heretikes woorſhip. For they doo ſet before them ſelues ſome ſhape and head of God, when they confeſſe that they heleue in God the creator of heauen & earth. But when farther they adde their own thoughtes and fanſies, they make the inferiour part to ende in a fiſhe. Of this Dagon there is manifeſt mencion made in the firſt booke of Samuel. The Philiſtines extolled their Dagon, bycauſe he had deliuered their ennemye into their handes: whiche was nothing els, then to blaſpheme the name of the true p. 235God. For they attributed his woorkes vntounto an idole. Neither conſidered they that Samſon was therfore taken, bicauſe he had ſinned againſt God. Wherfore our ſynnes are a cauſe, why God is blaſphemed: for when by reaſon of them we are deſtitute of the helpe of God, our enemies, whiche get the victorye againſte vsus, doo aſcribe the ſame, both vntounto their owne ſtrengthes, and to their ſuperſticions.

So happened it in the conqueryng of Conſtantinople, Horrible examples of blaſphemies.where the Turkes when they had gotten the city, caried about in deriſion the image of Chriſt, clothed with the apparel of the Turkes, throughout al the hoſt, and throughout all the wayes of the City. And not many yeares ago, when the Emperour Charles the fift loſt a great nauy, and many ſouldiours at Argery, I remember I hearde ſome ſoldiours ſay, that Chriſt our ſauiour was now become a Mahomitan or Moore,How holy men called vpō … in tribulacions neither conſidered they that they them ſelues wer become farre woorſe then the Mahomites. So the name of God is mocked for our ſynnes. Wherefore holy men were wont not without a cauſe thus to pray, and to implore mercye, that the name of God ſhould not be euil ſpoken of among the Gentiles. So delt Moſes with God, when he was angry with the people, for making the golden Calfe. The Prophets alſo ſayd: Be mercyful vntounto vsus Lord for thine own ſake, and for thine names ſake, leaſt the nacions ſay, wher is their God? Let vsus in the meane time, when we heare or reade theſe thinges, thus thincke with our ſelues: Seing God hath for ſynne ſo grieuouſlye afflicted Samſon, ſo great a man, ſanctified from his mothers wombe, and appointed to deliuer Iſrael: what ſhall become of vsus if we ſynne? So Paul to the Corrinthians in his firſt Epiſtle, ſetteth foorth vntounto vsus the examples of the Iſraelites to conſider, whom God ſundry wayes chaſtiſed. And to the Romanes he ſayth: If he hath not ſpared the natural braunches, take heede that he ſpare not thee. Marke the goodnes and ſeuerity of God: his ſeuerity on thoſe which hauehave fallen, and his goodnes in thee, if thou abide in goodnes: otherwiſe thou alſo ſhalt be cut of. Wherefore by theſe cogitacions we may take fruite by the puniſhment of other.

For this vſe are examples ſet foorth vntounto the Churche,What is the fruit of holy hiſtories. that we in readyng them ſhoulde become better. Paule ſayde: what ſoeuer thinges are before wrytten, are written for our learning, that wee throughe pacience and conſolacion of the ſcriptures ſhoulde hauehave hope. Wherefore when we reade that holye men were ſo corrected, we ought to tremble, leaſt we alſo fall into the lyke anger of God. If we doo not take ſuche fruite by reading of the holy ſcriptures, we then reade them in vayne.

The Philiſtines geue thankes vntounto Dagon their God for the victorye. So were they delyuered vp into a reprobate ſenſe, to geue thankes for thoſe thinges, for whych they ought moſt of all to hauehave bene ſory. For how obtayned they Samſon? By the artes of an harlot, and by moſt fylthye deceate. After ſacrifices followeth a verye ſumptuous banquet. For in thoſe holye ſeruices of Idoles, was ſet foorth a certaine communion, that the people in that feaſt, ſhoulde reioyce together wyth a certaine common ioy.

So alſo in the olde Teſtament the Iſraelites in theyr peace offeringes feaſted and reioyced together before the Lord. Neyther is it vnlykely, but that the Fathers alſo before the law, had ſuche holy ſeruices and ſolemnities.To what ende the Supper of the Lorde was inſtituted. Chriſt alſo our Sauiour inſtituted a Communion and holye Supper, that wee ſhoulde there celebrate hys name and healthfull death. But in the Sacrifices of Idols, all thynges were ordayned for ryot and pleaſure, and they ſeldome departed from thence wythout fylthy luſtes or murther, as at thys daye doo the Papiſtes in conſecrations of theyr Churches, after Maſſe they celebrate a feaſt, afterward they fall to dauncyng and wanton leapinges: whereby oftentymes they fall together by the eares.

The Philiſtines aſſembled together aboue three thouſande men, and at the length commaunde that Samſon ſhoulde be brought before them, a man myſerable, bounde, and blynde. When they had with ſo many iniuries not ſufficientlye fulfylled their hatred, they woulde moreouer make hym a mocking ſtocke. Theſe thinges were farre more hytter,Ioſephus. then if they had put him to death. For as Ioſephus writeth in thys place: Death is naturall, and maye after a ſorte bee ſuffered: but for as muche as to bee made a mocking ſtocke, hath reproche and contumely ioyned with it, that ſeemeth not poſſible to be borne wythall. It is a thing very cruell to adde affliction vntounto the afflicted. Wherefore, althoughe God ſeemed to hauehave ſmytten Samſon, they oughte to hauehave bene touched wyth ſome mercye towardes hym, neyther muſt we be moleſtious vntounto them that are ſmytten by God, as thoughe we woulde imitate God. Wherefore Amos the Prophet writeth: For three tranſgreſſions of Edom, & for the fourth I wyl not be turned. For when the Iewes were dryuen and baniſhed oute of theyr owne countrey, and had eſcaped to their borders, they handled them moſte cruellye. Thys thyng, ſayth God by the Prophet, hee wyll not leaue vnpuniſhed. For althoughe the Iewes were for their deſertes afflicted of God, yet it was not the duty of neighbours to heape more iniuries vponupon the afflicted.

Dauid in hys hundreth and nyne Pſalme curſeth hym which ſhoulde perſecute him, whom the Lord hath ſtricken. Set thou (ſayth he) the ſynner ouer him, and let Sathan ſtande at hys right hand. When hee is iudged, let hym go oute condemned, and let hys prayers be turned into ſynne. Let hys dayes bee fewe, and let an other take hys charge. Bycauſe he remembred not to ſhewe mercye: but perſecuted the afflicted and poore man, and the ſorrowful harted to kill him. Theſe thynges we reade,A cruel maner towarde thoſe which hauehave ſuffred ſhipwrack and contemne them, and it is horryble to ſee the maner in certayne regions, for if any that hath ſuffered ſhypwracke eſcape to the ſhore, theyr goods, if peraduenture they bee caſt on lande, are made forfayte. What other thyng is thys, then to adde affliction to the afflicted?

Howe Samſon was reconciled vntounto God.Samſon beyng brought before them, declareth by the ſucceſſe, howe deare he was to God. Not that the ſufferaunce of the pryſon had purged hys ſynnes, it is Chriſt onelye whych purgeth ſynnes. Not that by pacience or anye other vertue he had deſerued the mercye of God: awaye wyth all conſideracion of deſert. But in pryſon he acknowledged hys ſynne, hee beleued trulye in Chriſte, and as it becommeth a godlye man, hee repented, and that ſo muche the more, howe muche greater the calamitye was, wherewith he was oppreſſed. Wherefore being endued wyth fayth, whereby he tooke holde of the mercye of God by Chriſt,Samſon is proued to hauehave had fayth. he was reconſiled vntounto God. And that he had fayth, manifeſtlye appeareth by that, which he prayed. How (ſayth Paul) did they cal vponupon god, in whom they beleued not? And in the Epiſtle to the Hebrues, Samſon is numbred amōg them, which being excellent in fayth, wrought wonderful thinges.

And he ſayd vntounto the Ladde: leade me vntounto the pyller. As thoughe he had bene wearye, hee made as though hee woulde hauehave leaned to the pyller. There were there al the princes of the Philiſtines. They were aſſembled thether bycauſe god had appointed to take puniſhmēt of them al together.In what manner Samſon prayed. And Samſon prayed: Remember me Lord. Theſe prayers at the fyrſte ſyght ſeeme not verye godly. For he praieth to hauehave vengeaunce graunted him of his enemies, bicauſe they had put out both his eyes. Vndoubtedly if he did it of a ſtomake or choler, we could not iuſtly defend his prayers. For he ſhould hauehave bene no more allowed of god, then if be ſhould expreſſedly hauehave ſayd: I pray thee Lorde, proſper eyther my theft,Auguſtine. or my aduoutry. Auguſtine ſayth that Samſon dyd theſe thinges, not of his own wyl, but by the impulſion & counſell of the holy ghoſt. Farther, (as I hauehave often admoniſhed) wee muſte not thynke of Samſon as of a priuate man, but as of a Magiſtrate, whom God hym ſelfe had appoynted.

p. 236And in deede as a priuate man, it was not lawful for him to reuenge his owne iniuries: but as a Magiſtrate, he both might & ought. If we hauehave in hand a priuate cauſe, that ſaying of Paul ought to be of force: Geue place vntounto anger. To me belongeth vengeaūce, & I wil render, ſaith the Lord. But in a publike cauſe the Magiſtrate ought by the commaundement and authority of God to auenge iniury: bicauſe he is gods vicar in earth: and god himſelfe, although often times he take vengeaunce of ſynnes by himſelfe, and as it is ſayde withoute meanes, yet for the moſt part he puniſheth by Magiſtrates. Wherfore thoſe wordes: To me belongeth vengeaunce, and I wyl render, doo not let the ſeueritye of Magiſtrates, wherby they puniſh the guilty. For they are the Miniſters of God: and that which they do, God himſelfe doth by them.

By the ſame maner of ſpeeche it is ſayd vnderunder the perſon of God:God communicateth many of hys properties vntounto men. Equity is mine, iudgement is mine, and power is mine: all which thinges yet he communicateth wyth men, vponupon whom hee beſtoweth them. Wherefore God commaunded Samſon to reuenge the iniuries of eyther, namely of the name of God and his owne: for as muche as the Philiſtines had put out hys eyes. But for what cauſe? What, bicauſe he had committed whooredome? No vndoubtedlye:For what cauſe the Philiſtines afflicted Samſon. but bicauſe he was an Iſraelite, a deliuerer and reuenger of the people of God. Wherefore Samſon auengeth either iniurye, both that whiche the Philiſtines had done vntounto hym ſelfe, and that which they had done vntounto God. When he calleth vponupon God, he prayeth hym to proſper hys vocation. And ſuche prayers are woont to be of moſt efficaye. For what other thyng dyd the Apoſtles and other brethren pray for (as it is wrytten in the Actes of the Apoſtles the fourth chapter) then that God would proſper their vocation and office? Geue vntounto thy ſeruauntes (ſayde they) not to regarde their threatninges, graunt them boldlye to ſpeake thy woorde. Streche foorth thine hande, that they maye woorke ſygnes. If a man will ſay, the ſygnes of the Apoſtles were profitable and healthful, bycauſe they delyuered and healed the afflicted. But contrarilye the ſigne of Samſon tended to the ſlaughter of his enemies. Wherfore there is not in them both one conſideration: I anſwer, that often times it happeneth ſo,The ſygnes of the Apoſtles did not alwaies heale. Similitudes. but yet the ſignes of the Ayoſtles alſo were ſometimes hurtful. For Paul made Elimas the Cuniurer blynde, and ſayd: Thou Sonne of the Deuyl, why peruerteſt thou the right wayes of the Lord? Beholde the hand of the Lord is ouer thee, and thou ſhalt be blynde, and ſhalt not ſee. Peter alſo wyth hys woorde ſlewe Ananias and Saphira. Yea and Paule delyuered manye vntounto Sathan. Wherfore Samſon prayeth vntounto God to make fortunate, and to helpe his miniſtery.

Neyther can it be properlye ſayde that Samſon kylled himſelfe.Samſon killed not hymſelfe. He dyed in deede, but he preſcribed not vntounto hymſelf this ende, namely to dye. But ſought vengeaunce of hys enemies, whych he vnderſtoode woulde by this meanes enſue. The Apoſtles alſo dyd thus make reckonyng wyth themſelues:Similitudes. If as wee hauehave begonne we teache vntounto the people the kingdome of Chriſt, vndoubtedly we ſhall bee kylled: and in that they went on wyth their purpoſe to teache the Goſpell, it cannot be iuſtly ſayd, that they kylled them ſelues. Paule alſo, when hee ſhoulde go vntounto Ieruſalem, and Agabus the Prophet tolde hym, that the Iewes woulde bynde hym at Ieruſalem, what dyd hee when hee hearde theſe thinges? Dyd he forſake hys vocation? No verely. But rather affirmed that hee was ready both to be bounde, and to dye for Chriſt. So ſayth Samſon: Let my ſoule dye wyth the Philiſtians. He dyd not raſhely incurre death, but followeth hys vocation. Souldiours when they go on warrefare, if a man peraduenture ſay vntounto them: ye ſhall be ſlayne wyth gunnes, or wyth the ſwoorde, or wyth arrowes. They wyll aunſwere, if they be men of valiaunt courage: we ſeeke not death but victorye, or we followe the defence of our owne thynges, whereunto we are called.

But as touching Samſon, God gouerned him by his ſpirite. Wherefore when he dyed, he ſlewe more of the Philiſtines then he did before while he liued. What fruite therefore had the Philiſtines by their deceite and treaſon? They bought to them ſelues death, and preſent deſtruction. And euen as to them that louelove god al thinges woorke to good, ſo to the aduerſaries and enemies of God, al things are turned to their deſtruction.

The difference betwene the death of y^e Philiſtines and of Samſon. A moſte profytable admonicion of SalomonSamſon dyeth together with the Philiſtines, but the ende and maner is far diuers. For they dye in their wanton behauiour, cruelty, and idolatrye, but thys Samſon in fayth, and calling vponupon the true God. But as touching the matter it ſelfe, the reſidewe were to eyther of them alyke. Wherefore Salomon admoniſheth vsus moſt wiſely, that wee muſte not meaſure the godlynes of men by outward thinges, bicauſe they happen alyke, both to the godlye, and to the vngodly. That Samſon dyed in the fayth, hereby it appeareth, bicauſe euen in the very deſtruction he called vponupon God, and was heard, and bycauſe God reſtored vntounto him hys old ſtrength. But they which are in the fleſhe, can not pleaſe God: neyther can God be rightly called vponupon, vnleſſe fayth ſhyne before. Howe ſhall they cal vponupon hym ſayth the Apoſtle, in whom they hauehave not beleued? And bycauſe he was heard, he prayed by the inſpiracion of the ſpirite. For wee knowe not what we ſhoulde praye. Therefore the ſpirite doth with vnſpeakeable ſighinges pray for vsus.

Samſon had before fallen, he turneth vntounto god, & he heareth hym. So let vsus alſo, when we hauehave ſomtimes ſinned, returne vntounto God, & faithfully cal vpō him, & we ſhal be heard. For he is the ſame god that he was then, riche vntounto al thoſe that cal vponupon him:Ambroſe. that which he did vntounto him, he wil do alſo vntounto vsus. Ambroſe vponupon this place writeth, that Samſon was ſo heard of god, that hee loſt his lyfe triumphantly,Samſon is a figure of Chriſt. and he did not onelyonly ouercome the Philiſtines, but alſo hymſelf: for he repreſented the image of Chriſt, who although while he lyued, exceedingly hurted the diuel, yet when he dyed, he vtterly triumphed ouer hym. The Philiſtines when they ouercame Samſon, got vntounto them ſelues moſte certayne deſtruction: So the Iewes, when they crucified Chriſt, threwe them ſelues into euerlaſting condemnaciō. And, which is to be marueiled at, the Philiſtines with this ſo great and ſo ſodaine deſtruction, were ſo amaſed, that they ſuffered the kinſfolkes of Samſon to come, and honorably to bury him. For when the Princes were periſhed, the courages of the people were daunted, neither durſt they attempt any thing againſt the Hebrewes. This place ſeemeth here to requyre a diſputacion, whither it be lawful for any man, for any cauſe, to kyll hymſelfe. But bicauſe we ſhall hauehave a place more opportune for it, at this preſent I wyll omyt it, and wyl in an other place fully write thereof.