Commentaries, Commentary on Judges · Chapter 18 – Chapter 19
¶The .xviii. Chapter.
1 IN thoſe dayes there was no kyng in Iſraell. And at the ſame tyme ye tribe of Dan ſought thē an inheritaūce to dwell in: for vntounto that tyme their inheritaūce had not fallen vntounto them among the tribes of Iſrael.
2 Therfore the childrē of Dan ſent of their famely fyue men out of their coaſtes, valiaunt men, out of Zora and Eſhtaol to vew the land and diligently to ſearche it out, & they ſayd vntounto them: Go ſearche out the land. Then they came to mount Ephraim to the houſe of Micha and lodged there.
3 And when they were nyghe the houſe of Micha, they knewe the voyce of the younge man the Leuite, and they turned in there, and ſayd vntounto hym: who brought thee hyther? What makeſt thou here? and what haſt thou to doo here?
4 And he aunſwered them. Thus and thus doth Micha vntounto me, and hath hyred me to be his Prieſt,
5 And they ſayd vntounto him: Aſke counſell I praye thee of God, that we may know, whither he will proſper the way wherby we walke.
6 And the Prieſt ſayd vntounto them: Go in peace. Your waye whereby ye walke, is before the Lord.
In that it is ſayd there was no kyng in Iſraell, is ſignified that it is not to bee meruayled,The Danites were left deſtitute of their brethren. that Religion, and the Publique wealth was then troubled. There was no Magiſtrate, which ſhuld iuſtly hauehave puniſhed theſe ſinnes. By this place is vnderſtand yt the Danites wer left deſtitute of their brethrē, when they ſhould get their poſſeſſion, whiche thinge vndoubtedly ſhould not hauehave bene done: for they ought eueryevery tribe, one to hauehave helped an other, in getting their inheritaūce. For ſo had Moſes & Ioſuah preſcribed them before, but the Iſraelites forgettyng theyr brethren, ſtudyed eueryevery man by himſelfe for his owne commodity and profite.The vtility of a Magiſtrate. Hereof ſprang Idolatry, and the takyng away of other mens goods, bycauſe there was neither kynge nor Magiſtrate, to reſtrayne theſe euilles. Hereby we maye knowe howe muche a Magiſtrate is to be made of: Who if he bee good, then keepeth in he good order both the publique wealth & the worſhyppyng of god. For he is the keeper as wel of the firſt table, as alſo the latter. Neither hath he a care onelyonly for the bodyes of his Citezins, but alſo for their ſoules. And howe ill ſoeuer the Magiſtrate be, yet to defende the common ſociety of men, he many wayes profiteth ye publique wealth. But now al things were decayed, bycauſe ye publique wealth was deſtitute both of a king, & alſo of a Magiſtrate. They were not depriued of this good thyng by the inſtitution of God, but by theyr owne ſinne, whereby they were deliuered into the power of the Philiſtines.
An obiectiō touching the primitiue Churche.But thou wilt ſay: did not Chriſtian men ſo in the primitiue Churche? For they had not their Magiſtrates, but were moſt cruelly vexed of tyrannes. That is true in deede, but in the meane tyme they had very excellent Miniſters of the Churche, and therewith all moſt aboundaunt and greate benefites of the holy ghoſt. And when the Apoſtles wrought wonderfull miracles, there ſeemed to be the les want of a Chriſtian Magiſtrate. Paul by a great power of the holy Ghoſt made blind Elimas the ſorcerer.Hereſies increaſe vnles ye Magiſtrate repreſſe them. Peter ſlewe Ananias and Saphira. They deliuered vntounto Sathā ſuch as were paſt correction. Howbeit in the meane tyme increaſed many hereſies, bycauſe there was no Magiſtrate to keepe them downe, euen as now in Iſrael, when they wanted their princes, Idolatry crept in. Afterward wer geuen vntounto the Church both Chriſtian princes & Magiſtrates, and therewithall there ceaſed ſuch giftes of the holy Ghoſt, bycauſe they ſeemed not ſo neceſſary, when Chriſtian Schooles, Chriſtian Phiſitions, and Chriſtian Iudges happened vntounto the Churche.
¶Of the head of the Churche.
THis place ye Papiſtes obiect vntounto vsus,An obiection of the Papiſtes. & thinke yt it maketh very much to eſtabliſh their tyrāny. Se (ſay they) hereof ſprōg ſo many ſectes & hereſies amōg you, bycauſe ye hauehave not an Eccleſiaſtical Magiſtrate, & for yt ye hauehave fallen frō the onelyonly head of ye Church. Wherfore that the ſtate of ye Churche may be the quieter, there muſt be one head therof in earth. But we neither wil, nor may ſuffer this: bycauſe it is manifeſtly repugnant vntounto the word of God. We acknowledge one head of the Church that is Chriſt, from whom we fele that both lyfe & ſpirite floweth and ſpreddeth abrode into all the reſt of the body.
But they ſay there muſt alſo be an other head of the Church. For Chriſt (ſay they) is the head as touching the ſoule and iuſtification. But there muſt be an other head alſo, concernyng the retayning of outward rites and ceremonies, for ye wedyng out of hereſies, & to vnite Churches together. To this we ſay, yt it is ſufficient yt eueryevery Church hauehave his miniſter or Byſhop, who may diſpenſe the word of God and the Sacramentes, & retayne diſcipline as much as may be. But that there ſhould be ſome one man to gouerne all the reſt, neither is it neceſſary, neither ought it to be ſuffred: bycauſe (as I hauehave ſayd) the head is from whence lyfe and ſpirite is deriued into all the body. And ſuch a head is Chriſt onelyonly.God woulde hauehave in the Churche not one Miniſter onelyonly, but many. And we muſt marke the inſtitution of GOD, who would hauehave many Miniſters in the Churche. For ſo is it written vntounto the Epheſians, Chriſt hath aſcended into heauen, and hath led captiuity captiue, and geuen gyftes vntounto men. And that we ſhould vnderſtande howe he hath geuen them, it is added: Some he hath g…uen Apoſtles, ſome he hath geuen Prophetes, ſome Euangeliſtes, ſome Paſtors and teachers, for the renewyng of the ſaintes into the worke of adminiſtration, for ye edification of the body of Chriſt, wherfore to builde the body of Chriſt, God wil hauehave many and ſundry gyftes of the ſpirite and Miniſteryes retayned in the Churche. Let theſe men eueryevery one execute his office, let them conferre together, if there happen any controuerſy, and if neede be, let them aſſemble together to Synodes. But that eueryevery controuerſy ſhould be referred vntounto the Byſhoppe of Rome, and that all men ſhoulde obey the Pope onelyonly, it is intollerable, and vtterly Tyrannicall.
Neither doo the Popes contayn themſelues,Popes do alſo chaūge the inſtitutions of God. to excerciſe power onelyonly in outwarde thinges, but alſo they chaunge the inſtitutions of God, and rules of religion: Which thyng we hauehave now had experiēce of to ye great hurt of the Church. It is a very good ſaying whiche ye Apoſtle hath vntounto the Romanes in the .12. chap. Euen as in one body we hauehave many mēbers, but all mēbers hauehave not one & the ſelfe ſame office: ſo we being many are one body in Chriſt, & eueryevery one the members of others, hauing ſundry giftes according vntounto the grace geuē vntounto vsus. And the ſame things in a maner are written in the .1. to ye Cor. the .13. chap. Wherfore we muſt not thinke that if we acknowledge not the Pope for head, that for that cauſe the Churche is troubled: yea rather hereof ſpringeth the contention and confuſion in the Churche, bycauſe many, for that they will hauehave the Pope to be head, do moſt manifeſtly ſtand agaynſt the truth.
Neither is it true that they ſay, how that the Church can not conſiſte,The Churche was long tyme and that happy without a earthly head. except all men obey the Pope onelyonly. For the Church was long tyme and that in much better ſtate, before the Pope obteyned his tyrannycall power. Then (ſay they) ye will hauehave no Magiſtrate in the Churche. We will hauehave gouerners in it, but not one onelyonly: we wil hauehave Ariſtocratia kept in it, as Chriſt hath inſtituted. They on the cōtrary ſyde obiect that there ought to be but one onelyonly, bycauſe in this place it is written that all thynges were troubled in Iſrael, bycauſe they had not a kyng. But we muſt conſider, that the Scripture nowe ſpeaketh ſo by anticipation: for as much as yet there was no kyngdome inſtituted in Iſrael. Wherfore a kyng is in this place to be vnderſtand for a lawfull Magiſtrate.
An obiection of the Papiſtes: Thou art Peter, &c.But leauyng this place, they ſay that Chriſt ſayde vntounto Peter: Thou art Peter, and vpō this rocke will I builde my Church. I will geue vntounto thee the kayes of the kyngdome of heauen, &c. Theſe thinges (as they will hauehave them) hauehave a reſpect vntounto one onelyonly, and ought to be vnderſtand of one whiche ſhould be the head. But was not this ſelfe ſame thyng ſayd vntounto others alſo? Vndoubtedly in Iohn Chriſt ſayd vntounto them all: Receaue the holy Ghoſt, whoſe ſinnes ye forgeue, ſhalbe forgeuen. Wherfore Peter dyd not alone receaue the kayes of the kyngdome of heauen. But they ſay that it was ſayd vntounto Peter onelyonly: Fede my Lambes. Yea but this he ſpake vntounto them all, when he ſayd: Go into the whole worlde,Chriſte is the foundation of the Churche. and preache the Goſpell to all creatures. But where as they boaſt that this ſaying belōgeth vntounto Peter alone: VponUpon this rocke I will build my Church, it ſhall not be ſo ſone graūted them. For Chriſt is the foundation of the Church, as the Apoſtle hath taught. And there are ſome of the fathers, whiche do interprete that Chriſt referred theſe wordes, not to Peter hymſelfe, but to the confeſſion whiche he had made of Chriſt. But graunt that Peter was in ſome ſorte after Chriſt the foundation of the Churche: the ſame thyng alſo may we ſay of the other Apoſtles, foraſmuch as in the Apocalipſe are rede .12. foūdations of the celeſtial Ieruſalem. How there are 12. foundations of the Church.But of this matter we hauehave ſpoken more aboundantly before, and ſhall hauehave better occaſion hereafter to ſpeake therof: onelyonly theſe thynges I thought good to bryng, that it ſhould not be thought, that the Papiſtes had gotten the victory when they obtrude this place to the vnlearned.
They ſent ſpyes. The cauſe was, bycauſe they had not landes ynough to dwell in, and to tyll. But howe could this be, when as all the land of Chanaan was deſtributed by Ioſua? I aunſwere, that it was in deede geuen vntounto eueryevery tribe accordyng to ſundry porcions, but yet were not the Danites come to theyr full and whole poſſeſſion. Yea, we gather by the Hiſtory of Samſon, that the Danites dwelled yet in tentes, where the ſpirite of the Lord began to come vponupon Samſon. Farther we muſt remember, that they at the begynnyng were content with tributes, which they exacted of thoſe, whoſe landes they ſhould hauehave poſſeſſed. But they were made vntounto them as thornes and briers. For when as they had not driuen them out, but dwelled together with them, they quickely learned Idolatry of them. Wherfore we rede in this boke that the Danites were compelpelled to dwell in the hilly places, when they could not diſcend and poſſeſſe the playne. But now thoſe hilly places ſeemed very narrowe, for they increaſed in number, and therfore they neded more roome to dwell in.
The promiſe of GOD was not weaker thē the enemyes of the Hebrues.If thou ſhalt ſay: was the power of the enemyes of greater force then the promiſe of God? No vndoubtedly. For it was not the enemyes that excluded them out, but they hyndred themſelues, for that they followed Idolatry. Wherfore GOD puniſhed them, and longe tyme draue them backe from the poſſeſſion of their portion. That thyng therfore whiche happened, is to be aſcribed vntounto their impiety, and not to the ſtrengthes of their enemyes. And to the promiſe of God was ioyned a condition, namely if they ſhould abyde in the lawe of God. Their wickednes was the cauſe, that God did not ſtraightway performe his promiſes.
They ſende ſpyes to ſpye out for them ſome commodious place in the playne. They ſend out fyue ſpyes. Mikſtſothim: which is frō theyr coaſtes, & they ar ſignified to be in extremies: which may taken two wayes, namely yt theſe ſpyes were either of ye baſeſt ſort, or of ye higheſt. For either of theſe in their order ar extreme. They wer in deede valiant and warlike men, but peraduēture obſcure, wherby they might be the more vnknowē of their enemyes. For they ye ar noble ar more eaſely knowen. Cōtraryly other thinke yt it is declared, that they were moſt honeſt & moſt noble: bycauſe ſpyes ought to be wiſe men, & ſuch as hauehave good ſkil in warlike affaires. Homere writeth that Vliſſes was commaūded to be a ſpye,Homer…. and that he in the apparel of a beggar went thorough Troy. Moſes alſo ſent Ioſua & Chaleb which were very excellēt men, to ſearche out the land of Chanaan. But whether they were of ye baſeſt ſorte or of the hygheſt, it helpeth not much vntounto ye matter. And paraduenture this opinion is more ſimple, namely that they were ſent from the vtter partes of the places wherin the Danites dwelled.
They came to the houſe of Micha. By a by way as it is thought, & not ye right way as their iorney lay. For it is very likely, that there was in ye place an Inne, wherunto men out of eueryevery quarter reſorted vntounto the idole. So we ſee it happeneth in the Papacy, for in places where ſuperſtitious Pilgrimages are had, there are many Innes builded, as at Humbert, and at Maria Lauretana.
The ſpyes laboured with ye yong mā the Leuite after they knew his miniſtery, to aſke an oracle for thē. And he anſwereth thē in the name of Iehouah, whē they aſked him by this word Elohim. Thoſe men were wiſe & witty.Howe they knew the Leuite by hys ſpeeche. For when they heard the yong mā ſpeake, they perceaued he was a Leuite. And althoughe all the Iſraelites ſpake Hebrew, yet were there ſundry formes of ſpeech amōg thoſe tribes. Wherfore we hauehave before heard, yt the Ephraites wer knowen by the pronū ciatiō of this word Siboleth. They might therfore peraduenture note yt the yong man ſpake in ye ſpeech of the tribe of Iuda, for aſmuch as he was of Bethlehem, & peraduenture they heard him intreatyng of things deuine: wherfore when they perceaued yt he was a Leuite, whiche executed holy ſeruices there, ſtraightwaye they enquired of him an anſwer of ye ſucceſſe of their iorney. They nothing regarded how rightly he did it, but ſtrayghtway ſayd: Aſke of god. So at this day ſouldiers whē they go on warfare, they come to their Maſſe Prieſts, & deſire them to ſay a Maſſe for thē either of George, or of Sebaſtiā, neither hauehave they any regarde whether ye Maſſe be good or euill. This is to deale wt god after our blind reaſon, At ye firſt burnt it may ſeeme yt the ſpyes did not euil. For it is a point of piety to aſke coūſel of god, whē we ſhal do any thing. But we ought to take hede, yt what ſoeuer is taken in hande, ye ſame be ioyned wt right reaſō & ſound iudgement of ye minde. For our actiōs muſt flow frō the heart, which as it is affected,Good looketh alſo vponupon the heart, and not vponupon the actions onelyonly. ſo are they to be iudged either good or euil. Wherfore although god require of vsus actiōs, yet he much more requireth the hart. We muſt not ſeparate ye action & hart or purpoſe a ſunder: let them abyde ioyned together as the Lord requireth them.
If thou demaūde of a Philoſopher how the action is good, & whether it alone maketh the mā good, he will deny it, & wil ſay that the action muſt be directed be a ryght reaſon, whiche if it be awaye, then is the action corrupt. Wherefore the goodnes of eueryevery action dependeth of reaſon of the minde, and of iudgemētes.The goodnes of an action dependeth of the minde or iudgement of ye doer. If theſe be euill, thē muſt ye action alſo nedes be corrupt. Looke what ye roote is in a tree: ye ſame is reaſon in a moral actiō, & in religious workes & ſuch workes as ar truly Chriſtiā fayth: it is as it were the ſoule of good workes, as without which nothing cā be acceptable vntounto god. But faith leaneth to no other thyng thē to ye word of God.Fayth is the ſoule of good workes. Wherfore for aſmuch as theſe mē cōmaund to aſke counſel of God contrary to the word of God, they do exceadingly diſpleaſe God: they were more led by their own commodity, then by true piety. So many at this day ſay: What euil is it to come to Maſſe? and there, with a godly mynd to pray vntounto god? The Maſſe hath a great ſhew of piety: but we muſt remember that it cā not be good, for as muche as it is appertly repugnant to fayth, and to the worde of God. Let eueryevery manne take heede he bee not deceaued with the outwarde ſhewe of piety: and let hym diligently conſider, that outwarde woorkes make not a man good, but rather contraryly good workes muſt procede out of a good man.
But now come I to examine, & conſider ye which is here intreated as touching the aſking counſell of God,The commaundement for aſking counſel of God is moral. & I finde that it is cōmaunded, yt in things of great difficulty ye mynde of the Lord is to be enquired of. This cōmaundemēt thoughe it were geuen vntounto the Iewes, yet it pertayneth to the moral kinde of preceptes. Wherfore it byndeth vsus alſo. But vntounto the Iewes were adioyned certayne outward ceremonyes, from which we are by Chriſt deliuered. They were bound to come to the Prieſt, to the Ephod, and to the place of the arke of the couenant, or to the Prophet: thoſe things are now taken away. And yet ought we alſo, when we take in hand to do any thyng, to aſke counſell of the Lord, but remouyng away theſe addicions, which were neceſſary in ye publique wealth of ye Iſraelites. But where ſhall we in this tyme aſke coūſel of the Lord?We ought to aſke counſell of the holy ſcriptures when we appoint to doo any thyng. In the holy ſcriptures, as we hauehave before taught. Wherfore eueryevery Chriſtian ought to hauehave them ready at hand, & to do all things by their guiding. Whatſoeuer we ſhall do, let vsus firſt looke in them, whether it be iuſt or vniuſt. This is to aſke counſell of the Lord, which thing if we do not, we ſhalbe alway in doubt cōcerning our thīgs. Wherfore Paul hath rightly admoniſhed: EueryEvery thing that is not of faith is ſinne. Neither are we ignorant but ye fayth cōmeth of hearing, & hearing by ye word of god. Wherfore whether we take in hand a iourney, or do or go about any thyng els, we muſt not wauer or doubt in mynde, but muſt be aſſured that our worke pleaſeth God. Whiche thing when we knowe, we muſt referre the euent therof vntounto God.Horace. Let it ſuffice vsus to hauehave knowen that. Remember this ſaying of the Poete: If the world ſhould breake and fall, let the ruine thereof pearſe the fearefull.
The eſtate of the Hebrues & ours is diuerſeBut why the Hebrues were ſo careful for ye ſucceſſe of their matters, we hauehave in an other place declared. Their ſtate was not all one wt ours. They wer much careful for their publique wealth, bicauſe God had promiſed them yt it ſhould endure euē vntounto Chriſts tyme. Neither was true religiō in any other place publikly receaued. Wherefore they were very carefull for the ſucceſſe of their expeditions, namely that ye publique wealth wherin onelyonly was appointed ſound religiō, ſhould not take hurt. Wherfore god alſo very oftentimes gaue them oracles for their euentes. But our ſtate is farre otherwiſe. Sound religion is not at this day boūd to one publique wealth onelyonly. For ye inheritance of Chriſt is diſperſed thoroughe out ye world, neither ſhall it endure ſo lōg, as one onelyonly publique wealth ſtādeth. But rather if one publique wealth fal by reaſon of ſinnes, an other ſhall riſe. If there ariſe perſecutions for the Goſpell ſake (which oftētymes happeneth) it is lawfull to departe to an other place, whiche thyng was not ſo free for the Iewes, for they had not a tēple of god, & his outward worſhipping in any other, then at Ieruſalē. Superſtition & idolatry poſſeſſed all other natiōs. Farther, this was an other cauſe, for yt the Iewes for their religions ſake wer hated of all natiōs: wherfore they had the more neede to be by oracles admoniſhed of ye euēt of their things. Wherfore for aſmuch as ſuch difficultyes are farre frō vsus, it is ſufficiēt to ſeke out by ye holy ſcriptures, whether thoſe things, which we do & medle with, do pleaſe god. And to ye ſtudy ioyned with faith, let prayers be added, yt that which we our ſelues ar not able to do, god himſelf may bring to paſſe. And thē at ye lēgth let vsus diligētly & valiātly attēpte the thing which we hauehave taken in hād. So far (as I think) the precept for aſking counſell of ye Lord pertayneth vntounto vsus.
Why the Leuite aunſwered in the name of Iehouah.And in this Hyſtorye let vsus conſider (as I hauehave before ſayde) that the Leuite aunſwereth in the name of Iehouah, that is, of the Lord, bycauſe he would ſignifie, that he knewe well ynough, that the Idole was nothyng. I (ſayeth he) aunſwere in the name of the Lorde. This ſentence, which R. Selemoh followeth, ſeemeth plauſible. But to me it ſeemeth not ſo. For I thinke that the younge man dyd it to get authoritye to his Religion. For whiche cauſe he is the more grieuouſly to be accuſed, for that he contaminated the name of GOD, in applyeng it vntounto an Idole. He aunſwereth: your waye is in the ſight of the Lorde, that is, God himſelfe will go out before you, and direct your iorney, all thinges ſhall go well and proſperous with you, when as God is with you, and directeth you. And ſo did it ſuccede in very deede. For they luckely ſpyed out all thynges, the euent came to pas as they deſired. Wherfore it may well here be demaunded why God ſo proſpered theſe euill workes.
Before I aunſwere to thys queſtion,Our workes do not therfore pleaſe God bycauſe they hauehave good ſucceſſe. this I thinke good to put in by the waye, that we ought not to take it for a ſure token that our doynges do pleaſe GOD, bycauſe ſometymes they hauehave a proſperous ſucceſſe: otherwyſe if we ſhould meaſure thynges by the euent and ſucceſſe, we ſhould allowe the wicked and moſt euil doers, for as much as fortunate and proſperous thinges doo happen vntounto them. We ſhould alſo prayſe deuiners, ſorcerers ſouthſayers and coniurers, bicauſe they hauehave ſometimes foretolde thinges that are true. It is ſometymes permitted vntounto the deuill to deuine by them.
Let ſuche foretellynges be referred vntounto the .13. chapter of Deuteronomye, where it is thus written: If a Prophet ryſe vp among you, or a dreamer of dreames, and ſhall geue thee a ſigne or wonder, and that whiche he hath foretolde thee come to paſſe: Thou ſhalt not harkē vntounto his voyce. If he entiſe thee to Idolatry, let hym be killed (ſayth he) neither let hym be ſpared.The Lord proueth his by the miracles of the vngodly. Afterward is added a reaſon, why God dealeth after this maner, which thyng was at the begynnyng demaunded: bycauſe (ſayth he) the Lord proueth you, whether ye louelove him or not. And therwith agreeth Paul in his .2. Epiſtle to the Theſ. the .2. chap. wher he entreateth of Antechriſt: His comming (ſaith he) ſhalbe by the working of Sathan, with power, ſignes, & liyeng wonders, & withall deceatefulnes in thoſe whiche periſh, bycauſe they receaued not the louelove of the truth, to that end they might be ſaued. And therfore God ſhall ſend thē the efficacy of illuſion, yt they ſhould beleue lyes, yt all they ſhould be iudged whiche hauehave not beleued the truth. Wherfore althoughe we do ſee ſignes, yet muſt we not ſtraightwaye geue fayth vntounto thoſe by whom they are wrought, but muſt diligently examine, whether they attempt to teache any thyng contrary to the worde of God.
In the Papiſtical Maſſes & marchādiſe of reliques, were oftentymes wrought great miracles, & yet ought we not to beleue ſuch ſuperſtitiōs, & to fall frō Chriſt & the true worſhipping of god.How miracles profite for ſaluation. God ſuffreth this kind of miracles to be wrought that ingrate men, & thoſe which hauehave forgotten their God, ſhould be deceaued, & be taken as it were by theſe nettes, & that the godly ſhould become the more vigilāt & better. Neither ar theſe things ſpokē to deſpiſe al miracles. For they which are done in a true cauſe & for ſound doctrine, are certaine praiſes of god, & trumpets of ye truth. But cōtrarily, they which vnderunder the pretēce of miracles do with drawe men from the worſhipping of GOD, we ought to counte them curſed, thoughe they worke neuer ſo great miracles.
7 Then the fyue men went and came to Lais, and ſawe the people whiche were in it, dwelling careleſly, after the manner of the Sydonians, quiet and ſure. And for that there was no mā in the land whiche made them aſhamed in any thyng, nor whiche by the inheritance receaued the kingdome, and for that they were farre from the Sidonians, neither had they any buſines with other men.
8 So they came agayne vntounto theyr brethren in Zora and Eſthoall, and their brethren ſayd: What hauehave ye done?
9 And they ſayd: Ariſe, that we may go vp vntounto them. For we hauehave ſene the lande, and beholde it is very good: and do ye ſit ſtil? Be not ſlouthfull to go to enter and poſſeſſe the land.
10 When ye ſhall enter, ye ſhal enter into a careles people, farther, the coūtrey is large in roome: for god hath geuen it into your hāds, a place whiche wanteth nothing that groweth in the earth.
11 Thē there departed thēce of the family of ye Danites, frō Zorah & frō Eſhtaol, ſixe hundreth mē appoynted wt inſtrumētes of warre.
12 And they went vp, & pitched in Kiriah iearim in Iudah: Wherfore they called that place. Mahaneh dan vntounto this day: and it is behind Kiriah-iearim.
13 And they went thence vntounto mount Ephraim, and came to the houſe of Michah.
14 Then anſwered the fiue men, that went to ſpye out the countrey of Laiſh, and ſayd vntounto their brethren: Knowe ye not, that there are in theſe houſes an Ephod, and Theraphim, and a grauen and molten Image. Now therfore conſider what ye hauehave to do.
15 And they turned thetherward and came to the houſe of the yong man the Leuite, whiche was in the houſe of Michah, and ſaluted hym peaceably.
16 And the ſixe hundreth men appoynted with their weapons of warre, whiche were of the children of Dan, ſtoode by the enteryng of the gate.
17 Then the fiue men that went to ſpye out the lande, went in thether and tooke the grauen Image and the Ephod, and the Theraphim, and the molten Image: and the Prieſt ſtoode in the entrynge of the gate with the ſixe hundreth men, that were appoynted with weapons of warre.
18 And the other went into Michahs houſe and fet the grauen Image the Ephod, and the Theraphim, & the molten Image. Then ſayd the Prieſt vntounto them: What do ye?
19 And they aunſwered him, holde thy peace: laye thyne hande vponupon thy mouth, and come with vsus to be our father and Prieſt. Whether is it better thou ſhouldeſt be a Prieſt vntounto the houſe of one mā, or yt thou ſhouldeſt be a Prieſt vntounto a tribe & to a familye in Iſrael?
20 And the Prieſtes hearte was glad, and he tooke the Ephod and the Theraphim, and the grauen Image, and went in the middeſt of the people.
21 And they turned and departed, and put the children and the cattell, and the ſubſtaunce before them.
The City of Lais is in the booke of Ioſuah called Leſem. And they ſaw the people dwelling in ſecurity. This worde people is in this place ioyned with an adiectiue of the feminine gender. It is therfore the figure Enallage, bycauſe one gender is put for an other. They dwelled careles after the manner of the Zidonians. The Zidonians feared not the Hebrues,The Zidoniās wer moſt ſtrōg men. bycauſe they were none of thoſe ſeuen nations, whiche were deliuered to be poſſeſſed of them. Farther the Zidonians were men moſt mighty and of them came many Colonii, which were people diſperſed, to ſeeke new ſeates and ſpecially at Carthage. Wherefore Virgil calleth Dido a Sidonian, Virgil.bycauſe ſhe came frō thence. But why this City of Lais was in ſuch ſecurity,Why the City of Lais was ſecure. there may be other cauſes geuen. Firſt it had no moleſtious neyghbours, wherby there ſhould hauehave ben any daūger at hand towardes thē: farther there no was tyran, which vſuped vntounto himſelfe the dominion of ye City. Wherfore for aſmuch as they wer not vexed, neither by any Tyranne, nor of enemies, they liued ſecurely. Theſe cauſes are gathered out of the texte, & alſo mencioned of ye Hebrues. But I thinke moreouer, that ye City had not ſeuere Magiſtrates, which ſhould hauehave kept the people in doing their duties,Securiti of the fleſhe is a thing pernicious. which thing ingēdreth moſt great daunger vntounto Cities. Neither is ther any vice in a maner more hurtfull, then the ſecurity of the fleſh Wherefore God wyll hauehave his to be vigilant and attentiue: bicauſe when all thinges ſeme to vsus to bee ſafe and quiet, then is daunger moſt of al at hand. Whileſt the Sodomites liued moſt pleaſantlye and moſt ſecurely, they were or they were ware burnt with fire from heauen: and in the time of Noe, when men made banquets daily, maried, and tooke wiues, they wer a wt ſodain flood oppreſſed. Wherfore it is rightly ſayd: when they ſhal ſay, peace, peace, and althinges are ſafe, ſodaine deſtruction ſhall come. It is added, that they were farre from the Sidonians, A league ma…e with a people far diſtant, is litle profitable.for bicauſe by that meanes they mought the eaſelier be conquered. Peraduenture they had made ſome league wyth the Sidonians: but confederates which dwel farre a ſunder, cannot but with difficulty geue ſuccor and be at hand, when nede requireth: which thing hiſtories eueryevery where doo teache vsus. It is alſo added, that they had no buſynes or trafficke wyth other men: which is therefore ſpoken, bicauſe cities are ſomtimes holpen, not by reaſon of a league, but bicauſe of communicating of buſynes, namelye, bicauſe they cannot be deſtroyed, without the miſery of manye men. Theſe thinges the Spies diligently marked: wherfore it appeareth that they wer wiſe & ſubtil mē.
Come, ariſe, the land is large and wyde, neither is there any thing wanting in it. What are the chiefe poyntes of this exhortacion.They doo in few woordes finiſh their exhortacion appointed. Then are we ſtirred vp to take in hand any thing, when it is eaſy & profitable. Theſe two things are the principall pointes of thys exhortacion. They declare vntounto their people, that that land is good and fertile, as wherein wanteth nothing that ſerueth for plentifulnes and aboundance. In placing our ſelues theſe things onelyonly ar wont to be conſidered. And the reaſons thereof they conclude by ſecurity. Then they adde ſpurres to pricke them, when they ſay: God hath geuen it into your hands, which thing peraduenture they adde, bicauſe of the Leuite, which anſwered thē, that their iourny was in the ſight of the Lord: or bicauſe that porcion of the land when it was deuided, fel to the tribe of Dan.
There went out ſyxe hundreth men. It is not deſcribed after what maner, or with what furniture they went foorth, onelyonly it is ſaid that they were armed. But by thoſe thinges which follow, we vnderſtande that they had their cattell, children and wiues in their companye. And they pitched in Kiriath iearim. It ſeemeth that it was a iourney of three dayes: for they pitched twiſe before they came thither: vnles peraduenture they went a by way, and not ye right way. Kiriath-iearim is a Citye of woods or foreſtes. Whereby is geuen a reaſon why that place was called the tentes of Dan. And it lay on the backſide of the citye of Kiriath-iearim. They came to the houſe of Micha, and ther they pitched againe.
The fyue men anſwered. With the Hebrues to āſwer is to beginne to ſpeake.The verbe of anſwering in the Hebrue phraſe ſignifieth as much as to begyn to talke, or to begyn to ſpeake. They made mencion of the Ephod and grauen image, whileſt that they perſwaded the fellow to theft or rather ſacriledge. Their counſell was that it was expedient, to hauehave wyth them thoſe holy thinges.
They came to the houſe of the young man. It is an expoſicion of that which was before ſayde, how that they came vntounto the houſe of Micha, namelye where the young man the Leuite miniſtred. They ſaluted him peaceably, and peraduē ture they began to aſke counſel of him, of the ſucceſſe and euent of their expedicion. The ſixe hundreth men ſtoode before the doore, and helde the Leuite aboute the gate, whileſt the fiue men ſpoiled the temple. For entring into it, they tooke away al with them. Afterwarde they intreate the yong man to go wyth them. And he, for that he had no other guide but his belly, eaſely aſſented vntounto them.An obiection of the Papiſtes. With this argument of the Danites the Papiſts oftentimes aſſayle vsus: Ye teach by corners in one or two cities or prouinces. Why do ye not rather come to the catholike churche with vsus are riches, honors, and benefices. Ye are fooles: ye neither prouide wel for your ſelues, nor yet for others.
By this kinde of perſwaſion the hart of this Sacrificer was won, who was not ready to cry out. And being perſwaded, to the ende he might be the more in ſafety, he went in the myddeſt of the armed men, leaſt peraduenture Micha, requiring his thinges againe, ſhoulde hauehave pulled him backe againe to his houſe: or rather he went ſo with his Idole, that he might ſomwhat reſemble the Arke of couenaunt. For we reade in the booke of Numb. that as often as they went foorth, and remoued their hoſt, the Arke of the couenant was caried about by the Leuites, in the middeſt of the hoſt, ſo that the one part of the hoſt ſhoulde go before, and the other part ſhould follow behinde. After this maner the Leuite wold ſet foorth his Idole vntounto the Soldiours.
But this is to be maruailed at, that men were ſo blynde and mad, to make them their Gods,How great the blindnes of idolatrers is. Auguſtine. which wer ſubiect to theft and to ſacriledge. Auguſtine in his .x Tome, and .xix. Treatiſe elegantly derideth ſuch defēders of cities and houſes. Which hauehave eyes and ſee not, feete and handes and can not moue themſelues. Such ſaith he, were the gouernours and keepers of the Capitolium: who ſeyng they could not defend themſelues, how much leſſe were they able to defend a cyty? Neither let any ſay: They were not Gods that were taken awaye out of the temple of Micha, but onelyonly two images of Gods. But Auguſtine ſayth: If they can not defende their owne images, what hope is there that they can defende Cities or houſes?Virgil. But this thing is ſo much ridiculous, that euen the Ethnicke Poetes deride it. For Virgil hath ſoong of his Eneas: He caried Troy with hym into Italy, & their Gods being ouercome. Vndoubtedly miſerable Gods, which could be ouercome of men, and be caryed into an other place. Some wyll obiect: That the Arke of the Lord was alſo taken once, and led away after a ſorte captiue of the Philiſtians. I graūt that: But how was it caried away? To be kept as a priſoner? No vndoubtedly. For when it was put in the temple of the Philiſtians, it threw Dagon their god to the ground. Farther, it ſtrake the Philiſtians with ſo grieuous plagues and woundes, that at the laſt they were compelled to ſend it home againe with honour. And it was taken, not bicauſe God can either be ouercome, or taken, but that the Hebrewes ſhoulde bee admoniſhed of their ſynnes, who wythout repentaunce or fayth, dyd put al their confidence in an outwarde thyng.
They placed their children, cattel, and ſubſtance before. Bicauſe they ſuſpected that Micha would with armed ſoldiours purſue them, to ſee if he could recouer the thinges which they had taken away. Wherefore they woulde chieflye prouide for their children, cattel, and ſubſtance. This woord Supplex which we turne ſubſtance, is called in Hebrue Kechodah, either bicauſe it ſignifieth a burthen or a packe, or els a thing whereof men make their boaſt.
22 When they wer farre of from the houſe of Micha, the men that were in the houſes neare to Michahs houſe, gathered together, and purſued after the children of Dan.
23 And cryed vntounto the chyldren of Dan: who turned theyr faces, & ſayd vntounto Michah, what ayleth thee, that thou makeſt an outcry?
24 And he ſayde: ye hauehave taken away my Gods, whyche I made, and the Prieſt, and go your wayes: and what hauehave I more? Howe then ſay ye vntounto me, what ayleth thee?
25 And the children of Dan ſayd vntounto hym: Let not thy voyce bee heard among vsus, leaſt peraduenture men of a bytter mynde runne vponupon thee, and thou looſe thy lyfe, wyth the liues of thine houſhold.
26 So the chyldren of Dan went their wayes, and when Michah ſaw that they were to ſtrong for hym, hee turned and went backe vntounto hys houſe.
27 And they tooke the thynges whyche Micha had made, and the Prieſt which he had, and came vntounto Laiſh, vntounto a quiet people, and wythout myſtruſt, and ſmote them wyth the edge of the ſword, and burnt the City wyth fyre.
28 And there was none to helpe, bycauſe Laiſh was farre from Zidon, and they had no buſynes wyth other men: alſo it was in the valley that lyeth by Beth-rehob. After, they buylte the Citye, and dwelt therein.
29 And called the name of the City, Dan, after the name of Dan their Father, whych was borne vntounto Iſrael: how be it the name of the City was Laiſh at the beginning.
30 Then the chyldren of Dan ſet them vp the grauen image: and Ionathan the ſonne of Gerſhom, the ſonne of Manaſſeth and hys ſonnes were the Prieſtes in the Tribe of the Danites, vntyll the day of the captiuitye of the land.
31 So they ſet vp the grauen image, whych Micha had made, all the whyle the houſe of God was in Shiloh.
In that it is ſaid that they which dwelled nigh the houſe of Micha were gathered together, is declared that the number of the houſes had increaſed, & that by reaſon of peregrinacions, ther was in that place a village builded.
VVere gathered together. In Hebrue it is Noecu, by which verbe is ſignified, that they were rayſed vp by an outcrye. For ſo are men gathered together when they heare an outcry on eueryevery ſyde.
The Danites made him afearde, and threatned that men of a bytter mynde would inuade him, whom they ſo cal, either bicauſe they were angry (for choler is of his nature bitter) or els bicauſe they were deſperate, as they in a maner are which ſeeke new dwelling places, and depart from home, bicauſe they can not there abide commodiouſly. It is agayne repeated that they of Lais wer far from Zidon: which declareth that they were in league with them.
But in that it is written that Ionathan and his ſonnes were Prieſtes there, euen to the day of the captiuity of the lande, wee muſt not (as farre as I iudge) vnderſtand it of the captiuity which the Hebrues ſuffred, either by the Aſsirians or by the Chaldeians: but of that whiche happened, when they were plagued by the Philiſtians: when alſo the Arke of the Teſtament was taken away. I know alſo that there are ſome of the Hebrues which fable that this Ionathan was the ne…ew of Moſes by his ſonne Gerſon, and that his Graundfather is here called Menaſſeh, putting betwene this letter Nun, for to honour Moſes with all. As though the holy ſcriptures doo not oftentimes make mencion of moſte wycked children borne of excellent Parentes. But this is to be marked, that that is not very firme, neither can it be certaine, in that it was before ſaid, that this Leuite was a Gerſonite, bycauſe Gerſon was the Sonne of Leui, and not of Menaſſeh. Wherefore it muſt nedes be vncertayne of what famely of the Leuites this man was. But now let vsus diligently weigh ſuch things as are in this chapter, worthy of peculiar noting.
Let vsus chiefly conſider how hurtful it is to want a Magiſtrate.An euil Magiſtrate alſo wanteth not ſome vtilitye. For althoughe ſometimes there happen an euyl or to fauourable a Magiſtrate, yet if the thing be wel weighed, there commeth from him more good vntounto the publike wealth, then there would come euyl, if there were in it no Magiſtrate at al. The Sunne and Moone, although they hauehave ſometimes aſpectes not very fauorable, whereby now and then enſue peſtilences, dearth of corne, ouerflowing of waters, or page missing aultar, to the ende that holy ſeruices ſhoulde bee done thereon, but onelye they would hauehave it to be for a monument, that they ſhoulde not bee counted ſtraungers from their brethren, but be thought to pertaine to the ſame people, and the ſame God. Wherfore if at that time the Iſraelites ſo hated Idolatry, that they would for that cauſe hauehave made warre agaynſt the Rubenites and Gadites, it is not credible yt they would hauehave ſuffered the impiety of Micha. How this hiſtory is touched in the booke of Ioſua.How then could this hiſtory be mencioned of in that booke? One of theſe twoo thinges we muſt anſwer, either that there were two cities both of one name pertaining vntounto the Danites, which they by force conquered, ſo that of the one is mencion made in the booke of Ioſua, and of the other in this hiſtorye. But this ſeemeth to be but a fayned tale. For thoſe thinges which are written in the booke of Ioſua, do ſeme altogether to pertaine to this place. Farther, al the Hebrue Interpreters doo agree that it was the ſame city. Let vsus therefore rather ſay, that when, as in the booke of Ioſua there is deſcribed the diſtribution of the land, and that it cōmeth vntounto this city, that which was done long time after, is there added by an interpretacion, to expound after what ſort the Danites ſhoulde in ſucceſſe of tyme obtaine that city. And that particle was added, not of any meane man, but either of Samuel or els of Ezra, or of ſome other Prophet. And this is not to corrupt, or to confound the ſcriptures, but to put in ſomething that is not from the purpoſe, whereby the whole matter may be the better vnderſtand, ſo that it be done by the holy ghoſt. And I could bring foorth a great many examples, whyche are found to be ſpoken in the ſcriptures, by the figure foreign, or anticipacion. But thoſe thinges ought to be ſufficient, which are red in ye beginning of this booke.
¶Of Security.
BVt bicauſe there is mencion made of ſecurity, I wyl ſpeake ſomwhat largely of it in this place, how it is to be prayſed or diſprayſed. Security ſemeth to be a contempt of Gods iuſtice, whereby ſynnes are puniſhed. If we ſpeake of that, that can neuer be but vicious. But there is founde an other alſo, which vndoubtedly is to be allowed, and is laudable,
Hope is a mean betwene ſecurity & deſperaciōBut to make the thing more plaine, let vsus conſider three thinges, Security, Hope, and Deſperacion. Hope is euer the meane, whiche ought alwaies to bee commended. Security is exceſſe: but Deſperacion is want. For as in puttyng away the mercy of God, we are made deſperate, ſo in contemning his iuſtice we become ſecure. Wherfore we maye conclude that Security is a certaine immoderate hope.
Wherof ſecurity ſpringeth.And it ſpringeth hereof, either bicauſe we attribute to muche to our owne ſtrength and wiſdome, as though by our ſelues we thinke that wee are able to obtaine any thing: or els though we thinke that it lieth in the mercy of God, yet we ſuppoſe that he for our worthynes ought to accompliſh it. So do they which promiſe themſelues remiſſion of ſynnes, or eternal felicity, although they do no repentaunce, but lyue vnpurely and wickedlye. Or els it ſpringeth hereof, for that we doo not beleue that there is in God any execution of iuſtice. And thys Security wherof we entreate,The feare of God is contrarye to deſperacion. Bernhardus. is not onelyonly contrary vntounto Deſperacion, but alſo vntounto the feare of God. For Deſperacion ſpringeth of to much feare of the iuſtice of God againſt ſynnes: but Securitye thinketh of nothing at all of that iuſtice. Wherfore Bernardus hath rightly ſayd: Euen as the feare of God is the begynning of wyſdome, ſo is ſecurity the ground of al impietye, and the begynning of fooliſhnes. For the feare of the Lord (as the ſcriptures teſtifye of it) pertayneth chefely vntounto piety and religion. Wherefore in the Actes the .x. chap. Cornelius is called a man religious, and fearing God. Wherfore iuſtly hath ſecurity impiety ioyned wt it: & as it ſpringeth of an euil beginning, ſo alſo bringeth it forth euil & noughty fruites, as ſluggiſhnes, luſkiſhnes, & ſlothfulnes. Therfore they which truſt vntounto thēſelues, neither ſeke for helpe at gods hand, nor yet for ayd of men.
Theſe people of Lais lyued ſecurelye,What Negligence is. althoughe they were ioyned in no league or fellowſhyp with their next neighbours. They were alſo infected wyth Negligence, which is nothing els, then a priuacion of that endeuour whych we ought to apply for the gouerning of thinges. By it the wyll is weakened, and the chearefulnes of the body is diminiſhed. This kinde of ſecurity hath alwaies a daunger ioyned wyth it. For thoſe thinges are not driuen away whych maye be hurtfull. For how can that be done, when as they are ſecure or careles, thinking rightly neyther of theyr owne ſtrengthes, nor yet of the mercy of God, yea they are vtterly vnknowen vntounto them ſelues? For if they knewe them ſelues, they woulde not lyue ſo ſecurely.Auguſtine. Auguſtine vponupon the foure ſcore and nynetene Pſalme wryteth: Where as is moſt ſecurity, there is moſt daunger. And he addeth, that a Shyppe when it is brought into the Hauen, thou thynckeſt it is in ſafety. But by the ſame waye that the Shyppe entreth in, the wynde alſo entreth in, and oftentymes toſſeth it, and breaketh it vponupon a rocke. Where then can there be ſecuritye? Adam fell in Paradiſe, Iudas in the fellowſhyp of Chriſt, Cain in the houſehold of Noe, manye in the Lawe, and manye alſo in the Goſpell. Where then ſhall wee lyue ſecurely? Vndoubtedly no where. Therefore Eccleſiaſticus doth right wel admoniſh vsus: Sonne ſtand in the feare of the Lord, and prepare thy ſoule to temptacion. The Iſraelites ſawe the Egiptians drowned in the red ſea. Was it then meete for them to lyue in ſecurity? No ſurelye. Yea within a whyle after they were tempted in the wyldernes. Chriſt was baptiſed of Iohn: was he therefore made ſecure? No. For he was ſtrayghtway tempted of the Deuyll. Wherefore we ought then to be moſt of all carefull, when we are receaued into the fauour of God, for then the Dyuel doth moſt of all watche for our deſtruction, and ſeeketh to make vsus to fall. And therefore there is no place for ſecuritye.
But are we ſo made of God, that we can in no place be ſecure?What Securitye is good and laudable. Not ſo vndoubtedly. For there is an other good and laudable Securitye, whyche (as Auguſtine ſayth) conſiſteth in the promiſes of God, and is taken holde of by fayth. Thys engendreth not luſkiſhnes or ſluggiſhnes, but chearefulnes and diligēce. Of it Dauid hath very well ſoong in hys foure ſcore and eleuen Pſalme: Hee which dwelleth in the helpe of the moſt higheſt, ſhall abide in the protection of the God of heauen. Where as it is wrytten in the lattine Adiutorio, that is, in the helpe, the Hebrue woord ſignifieth a couer or ſecrete place, whiche no man taketh hold of, but he which hath faith in the promiſes of God. By that buckler we are defended, with that ſhadowe we are couered agaynſt all hurt: this is the Security of faith, and of the ſpirite, which cleaueth vntounto the woord of God.Securitye of the fleſhe. And therefore it cannot be but commended. But the other Securitye is of the fleſhe, and therefore it is execrable and deteſtable. Againſt it are ſet foorth moſt manyfeſt commaundementes of Chriſt, namely that we ſhould alwayes pray, knock, ſeeke, and watch: for the daye of the Lorde wyl come lyke a theefe. If the good man of the houſe knewe what tyme the theefe woulde come, he would vndoubtedlye watche, neither would he ſuffer hys houſe to be inuaded. We oughte alwayes to praye and watche, bycauſe although the ſpirite be ready, yet the fleſhe is weake. Paul admoniſheth vsus to put on the armour of God, that wee maye reſyſt in the euyll day. Stande (ſayth hee) wyth your loynes gyrded wyth the gyrdle of truth, putting on thee the breſt plate of ryghteouſnes, and hauing ſhooes on your feete, to be readye to the Goſpell of peace, aboue all thinges taking vntounto you the ſhielde of fayth, whereby ye may quenche all fyry dartes of that euyll one, and take vntounto you the ſalet of health, and the ſwoorde of the ſpirite, whych is the woorde of God. So doth Peter alſo arme vsus againſt ſecurity, in hys fyrſte Epiſtle, the fyft chapter: The Deuil (ſayth he) your enemye goeth aboute lyke a roaryng Lyon, ſeeking whom he may deuour: reſiſt him being perfect in fayth.
There is a certain fear which is euyl.But bycauſe I hauehave ſayd that Security is contrarye vntounto feare, I wyll not that any man ſhould thinke that all maner of feare is to be prayſed. Bycauſe there is alſo an euyll feare. And that ſpryngeth of an euyll iudgement of good and euyll thynges. As if a man ſhoulde thyncke that the aduerſities of thys worlde, and the croſſes whych the elect ſuffer, are both altogether euyll, and vtterlye to be feared. Agaynſt theſe thynges we muſt ſyng together wyth Dauid: I wyll not feare what man doth vntounto me. There is alſo an other feare of the vngodly to be reproued, which feare an euyll conſcience engendreth. For they whych lyue fylthely and wyckedly, are alwayes afrayd, that the heauenly vengeaunce hangeth ouer them.Plutarch. Sores of the mynde. Suche feares Plutarche in his booke of Felicitye calleth ſores of the mynde. There are (ſayth hee) ſores as well in the mynde, as in the body. And he addeth a trymme ſimilitude. As they whych in a feuer either colde or whot, bycauſe inwardlye they are colde or whot, are more grieuouſlye ſycke, then if there were heate or colde applyed outwardly to theyr bodyes: So they which are vexed in the mynde, are much more tormented, then they which are afflicted in the bodye. After the ſame maner we may ſaye, that they alwayes tremble and are afrayde, whoſe conſciences are troubled. Wherfore Dauid ſaid: They hauehave trembled for feare, where as no feare was. So Cain, and ſo Iudas alſo were wonderfully afrayde.Seneca. Seneca vntounto Lucillus, in hys hundreth and ſyxe Epiſtle ſayth, that no place ſhall make a wycked man quiet. For thus he alwayes thinketh: Though I be not yet taken now, yet I maye at the length bee taken. And that I hauehave not hitherto bene taken, it came rather of fortune, then of confidence. They alſo doo exceedingly feare, whych are them ſelues horrible and fearefull vntounto other. For he muſt needes feare many, whom manye feare.
Agaynſt ſuche feares Seneca hath inuented remedies, namely that we ſhould lyue iuſtly,Remedyes againſt euil feare and commit nothing that is wycked. But by thys meanes, who can at any tyme be ſecure? For who is he which ſynneth not? But we muche better reſt our ſelues in the fayth of Chriſt, and put all our confidence and ſecuritye in his mercy onelyonly. After thys maner Paul teacheth vsus: Being iuſtified (ſayth hee) by faith,Carefulnes is not alwaies laudable. we hauehave peace with God. This medicine is of force againſt al diſeaſes. Alſo Carefulnes, which ſeemeth to be contrary vntounto Security, is not alwayes to be prayſed: bycauſe in it are twoo vices to be taken heede of. The firſt is, that being moued with it, we ſeeke not by iniuſt meanes to remedye an euyll that commeth vnlooked for, as the Iewes dyd when they ſayde: If wee ſuffer thys man to lyue, the Romanes wyll come, and ouerthrowe our place and Nacion. Wherefore they decreed to deſtroy hym.
Farthermore we muſt beware, that we be not ſo moued for temporall thinges, to caſt awaye our hope and confidence of the goodnes and prouidence of God.What is the true and laudable Security. Wherefore the true Security is that whych is receaued by fayth, and conſiſteth of the promiſes of God. Paule dyd put vsus in mynde of thys, when hee wrote vntounto the Romanes: If God hauehave geuen hys Sonne for vsus, how ſhall not he geue vsus all thynges wyth hym? Who ſhall lay any faultes agaynſt the electe of God? It is God whyche iuſtifieth, who then ſhall condemne? It is Chriſte whych dyed, yea and whych roſe agayne, who ſytteth alſo at the right hande of God, and maketh interceſſion for vsus. Who ſhall ſeperate vsus from the louelove of God? Shall affliction? Shall trouble? Shall perſecution? Shall hunger? Shall nakednes? Shall daunger? Shall the ſwoorde? I am perſwaded, that neyther death, nor lyfe, nor Aungels, nor principalities, nor powers, nor thynges preſent, nor thynges to come, nor heygth, nor depth, nor anye other creature, can ſeperate vsus from the louelove of God, whych is in Chriſt Ieſus our Lorde. Nowe it ſufficiently appeareth (as I thynke) what maner of Security is allowed, and what maner is condemned.