47. The eleuenth Chapter. Of Christian life; wherein is treated of d

The eleuenth Chapter. Of Christian life; wherein is treated of diuers vocations, of friendship, of the confession of Christ, also of the example of Naaman the Syrian, which is largelie expounded, the vse of riches, and of pouertie.

A Verie excellent sentence is that of Paule, ¹ in the first to the Corinthians, the tenth chapter; Let no man seeke his owne, but euerie man an others wealth. Wherein is bréeflie comprehended, that we should perpetuallie in all our actions, haue before our eies the edifieng of our neighbour: ² which the apostle did excellentlie well performe, when as he would be made all things to all men. As touching the words, ³ they haue like signification in name. For we are not to séeke our owne, as touching the flesh, and pleasures; but in the meane time there is no let, but that we ought to séeke the kingdome of heauen, saluation, and eternall life, which things be ours. Otherwise the apostle should be against himselfe, who saith in the epistle to the Philippians; ⁴ With feare and trembling worke ye your saluation. And also vnto Timothie; ⁵ Attend vnto thine owne selfe, and to doctrine. Afterward, when it is said; ⁶ that We should care for those things which be other mens: that also must not be vnderstood, as touching the flesh and pleasures. For as we are not to séeke these things in our owne selues, so must we not prouide, that they may be in our neighbours. But those things, which Paule speaketh; namelie, ⁷ of [other mens] we ought to prosecute as touching saluation, eternall life, and obteining of the kingdome of heauen vnto them. Of the louing of our owne selues, there is no manifest precept extant in anie place of the holie scriptures: yet is there a commandement giuen vs, that We should loue our neighbour, ⁸ as our owne selues. Wherein the holie scripture séemeth to determine, that the same loue is graffed in vs by nature: for what things soeuer God hath made, they be of such a nature, as they desire most of all to preserue themselues.

⁹ Which naturall loue of a mans owne selfe, when the first man had defiled through sinne, he transferred the same being corrupted, into his posteritie. Wherefore we are instructed by the lawe, to correct the same: which shall be doone, if in like sort as we haue loued our selues, we haue such regard of our neighbour in loue, as we haue of our selues. Therefore it is said; Loue thy neighbour, as thy selfe. Let it not trouble vs, bicause else-where in the scripture we heare it spoken, that we should hate our selfe: as when it is said in the gospell; ¹⁰ He that hateth not his owne soule, can not be my disciple: and vnto Timothie; ¹¹ Men louing them selues are reprooued. And this doubt is easilie resolued: for we may doo both, ¹² that is to wit, hate our selues, and loue our selues. For we our selues beare hatred against our selues, séeing (as the apostle saith) We knowe right well, that in our flesh dwelleth no good thing. And by the flesh, we vnderstand a man that is seuered from the grace and spirit of Christ; ¹³ in whom séeing there is much euill, and nothing that is good, he deserueth hatred, and not loue. But againe we loue our selues in the Lord, in whom we be now a new creature: for we earnestlie wish, that the good things which be begun in vs, may euerie daie be made perfect more and more.

Of Friendship.

¹⁴ 2 There is no man but vnderstandeth, that friendship is a necessarie thing, which neither great princes themselues, nor emperours can want: for if they be destitute of friends, by whom shall they gouerne their dominions and kingdoms? And how méete and profitable a thing concord is in aduersities, we néed not in manie words declare; bicause it is most manifest to all men. ¹⁵ It is also a thing most to be desired, & most pleasant, being graffed in vs by nature, or rather by God. And Aristotle in his Ethiks saith of it, that It is more conuenient than iustice. For if we were all trulie friends betwéene our selues, there should be no néed of iustice, for no man would hurt one an other: but if we were all iust, we shuld yet still néed friendship; for that it is a thing of his owne nature, and of it selfe good. ¹⁶ Among the Gréeks there were reckoned two paires of friends; Orestes and Pilades, Damon and Pithias. Also the Romans had their Scipio and Laelius: vnto whom some ioine Cicero and Atticus. But among all friends Dauid and Ionathas were famous: for in both of them was a perfect likenesse of age, of religion, of godlinesse, and of care towards the common weale; both of them also put their life in danger, to deliuer the common weale from the Philistines. This likenesse procured betwéene them a most néere friendship. But more and more néerelie did the secret spirit of GOD ioine them: for when GOD sawe the hatred of Saule against Dauid, he would procure vnto him some aid with Ionathas. This friendship was stedfast and firme: for it was founded vpon loue towards their countrie, and pietie towards God.

Friendship (as saith Augustine against the epistle of Parmenianus, the first booke, ¹⁷ and first chapter) is so called, of loue. The same they saie can be faithfull, but onelie in Christ, and in him onelie be stedfast and continuall. The knot of friendship ought to be constant and durable. But it behooueth that a reconciler of friends, should lead them to felicitie, and that eternall and true felicitie: for other felicities are transitorie and vncerteine. But this can no man performe, but Christ. ¹⁸ Now are we to sée what is properlie To loue. Aristotle saith; that To loue, is to will well; and also (if thou canst) to doo well vnto anie man for his owne sake, not for thine. This definition, although it may séeme probable, yet must it be amended: for we must not will well to anie man for his owne sake, but for Gods sake. But the philosophers rested in the second causes: as if so be they sawe anie man godlie and good, they said that he was to be beloued for his owne sake. But we must ascend higher, and place the causes of things in God.

3 Cicero defineth friendship to be a consent of diuine and humane things, ¹⁹ with good will and charitie. But Aristotle in his Ethiks speaketh somewhat more distinctlie: for he saith, that friendship is a good will. But it happeneth oftentimes, that a man loueth him that is vngratefull, and is not loued againe; therfore he addeth Mutuall. But some men loue one another mutuallie, who neuerthelesse are ignorant that they are loued one of another: wherefore it behooueth that both of them open their good will one to an other. Moreouer, it is requisite, that this friendship should be stirred vp for some certeine good thing: for we loue not, without it be for a certeine cause. And good things are referred either vnto vtilitie, or vnto pleasure, or vnto honestie. But they which are brought in to loue, either for pleasure, or for profit; doo loue rashlie, and accidentallie: for if the cause either of gaine or pleasure should cease, the friendship would straitwaie be dissolued. But the friendship which vertue hath ioined togither, is stedfast, ²⁰ and neuer dissolued: for vertue is an habit gotten by a long vse, which cannot be remooued. Betweene Dauid therefore and Ionathas, there was a stedfast friendship.

²¹ Seneca in the 9. epistle vnto Lucilius reprooueth Epicurus, bicause he had said, that A friend must be sought, that if néed be thou maist haue one to helpe thée; and if thou be sicke, to sit by thée. For it is a far swéeter friendship (saith Seneca ) which profiteth another, than which is holpen by another. So then (saith he) a friend must be sought, that thou maiest haue whom thou maist profit, that thou maist haue whom to sit by if he be sicke. For he saith, that Apelles & Praxiteles tooke more pleasure of their works, when they deuised them, and had them in their hands, than afterward when they had them in their chamber readie made and polished: so a true friend is more delighted, if he himselfe doo anie good thing to another, than if he receiue a good turne of another. ²² Wherefore those notable men were greatlie to be praised, which helped Dauid in the time of his great aduersitie: for they shewed a notable token of most stedfast friendship, when they delaied not to be present with him in aduersitie. Assuredlie it is not a thing of small importance, to helpe a condemned man; as Dauid was at that time: for he incurreth great danger, that giueth anie succor to such men.

²³ 4 Howbeit, we must not determine with our selues, that onelie those precepts should be kept which be common vnto all men; but those also, which particularlie belong to euerie mans owne vocation. As he that shall be a minister of the church, let him faithfullie indeuour to teach; if he be a magistrate, let him painefullie execute iustice, according to the prescript rule of the lawes; if he be a father, let him bring vp his children with seuere and graue discipline. ²⁴ Neither must anie man flatter himselfe, that he anie waies performeth the common precepts, if he leaue the particular parts of his owne vocation. In Ezechiel the Lord saith; When I shall send a prophet to teach the people, and he will not teach them, they in deed shall die in their owne sinne; but their bloud will I require at the hands of that prophet. The father towards his children hath the place of a prophet; wherefore, if he shall neglect to instruct and bring them vp, the fall and destruction of them shall be required at his hands. ²⁵ Elie was not onelie a father, but also a bishop, and a iudge: wherefore in all these respects, it was his part to punish his children seuerelie.

²⁶ Paule the third of that name; bishop of Rome, when he was now at the point of death, confessed; that in this he sinned grieuouslie, in that he was ouer fauourable to his owne: as though he onelie among all the rowt of Popes, had committed that fault. They sore vexe in a maner all other men, when as yet they let their owne haue their will to the vttermost. Elie is blamed, bicause he made more account of his children, than of God. But at this daie, they that hold the chiefe roomes in the church, doo openlie preferre their dignities, their courtlie traine, and their vaine pompe before God himselfe. And for these causes it happeneth, that they cast awaie the word of God, & defend the most shamefull violation of all holie things, and with prisonments and fiers pursue and destroie all those, which indeuour to reforme anie thing in religion.

5 Paule in the first epistle to the Corinthians, ²⁷ the 7. chapter, saith; As God hath distributed to euerie man, as the Lord hath called euerie one, so let euerie man walke. In which place we haue mention made of distribution, and vocation; that we may be taught, that there is nothing rashlie doone, neither that there is anie man in the world, which at his owne will or indeuour, taketh vpon him his owne proper state or condition. Who at his owne pleasure is borne a prince, or a seruant, a rich man, or a poore man? And so in like maner of other states. These things are diuided vnto euerie man by God, according to his will and prouidence. ²⁸ Vocation is said to be the declaration of the will of God, by the which he leadeth vs vnto faith and saluation, and placeth vs in some certeine state and kind of life. Euerie one of vs ought so to be towards God, as a souldier is vnto his capteine: for the souldier in the campe taketh not vpon him an office or place, ²⁹ according as he himselfe will; but he dealeth and bideth in place according as his capteine shall command. Wherfore in the christian state of life and vocation, there must no alteration be rashlie made by a christian man.

But let vs consider, ³⁰ that these things may not be vnderstood of the states & kinds of life, which be most plainelie repugnant to the word of God; for those that be of that sort, must forthwith be reiected. For no harlot, vsurer, or vnpure vower of chastitie, ought to pretend, that he will not change his state & vocation to be turned to a better: séeing these detestable states must be imputed to our owne fault, and not to the will of God. Finallie, ³¹ Paule persuadeth no other thing, but that euerie man should liue content with that state, which is allotted vnto him, so it be honest: which thing is so méet and agréeable to the vprightnesse of nature, as the Poets and Ethnike writers, as well Gréeks as Latines, haue allowed the same. Howbeit, betwéene them and our apostle, this difference there is; that they referre the distribution of sundrie states vnto fortune, and chaunce; but our apostle doth ascribe it vnto the diuine prouidence. Wherein he iudgeth, and speaketh godlie, séeing all things, which happen vnto vs, are referred to the most high cause of the will of God.

6 But this sentence of Paule séemeth to bring the christians into most strait bondage; if it be not lawfull for them by anie meanes to change their vocations. If a man be called from the plough (as Cincinnatus and other ancient Romans were) vnto the state of consulship, and gouernement of the common weale, shall it not be lawfull for him to receiue the same? Againe, a man being poore, if a conuenient occasion of a more comodious estate be offered: whie may he not change his poore estate into a better kind of life? But héerevnto we answere, that Paules speaking is of those changes, ³² which cannot be doone without the offending of our neighbour, and without the note of inconstancie (which things must wholie be auoided by christian men) as it appeareth of vnfit matches in matrimonie, of circumcision, gentilitie, seruitude, and fréedome: the which things be not changed, without offense, & without note of newfanglenesse. But it is not forbidden by these woords, but that thou maist sometime change a dangerous state, into that state which shalbe of more safetie; when as thou doost the same prudentlie, without offense vnto anie man; and (which is most of all to be required) that thou doost it not against the word of God. Moreouer, if thou be called by iust meanes vnto an office; or vnto the rule of the church, now is it not thine owne selfe, that translateth thée from one vocation vnto an other; but thou are promoted by God. The verie same must be determined, when thou shalt be compelled by anie great necessitie, to enter into anie new state and condition: this also is to be ascribed vnto God, being the author of that necessitie. In like maner if there be an occasion offered of dooing well the businesse of Christ, ³³ if thou be otherwise affected, Paule must be followed, who was made all things to all men. Onelie beware, that thou séeke not thine owne, nor yet deale rashlie. And séeing thou oughtest to be as the labouring beast towards God, suffer him to go before thée, & to lead thée by his will & coduction, vnto that state which thou must take in hand.

The diuell is woont, by deceiptfull temptations, to bring gréeuous euils vpon the simple sort. Sometimes by faire meanes he persuadeth them that doo serue, and deceiueth them by this meanes; Séeing Christ hath alreadie deliuered you, séeing all things be yours, it is an vnséemelie thing that you should serue in this sort. Whie doo ye not shake off the yoke? Whie doo ye not take vpon you to vse that gift, which is granted you by Christ? By these or such like reasons it is to be thought, that he mooued the Iewes, who asked Christ, ³⁴ Whether it were lawfull to giue tribute vnto Caesar. In like maner, when we be oppressed by anie wicked prince, sathan thus reasoneth; God in Deuteronomie ordeined, ³⁵ that a king should not be chosen, but among the brethren: but he is not of the number of the brethren which professeth not the same religion and godlinesse; whie therefore doo you not mind to reuolt from this tyrant? Whie doo ye not depose him, which is so great an enimie to religion? Howbeit we must harken vnto the word of GOD, whereby it is commanded, that we should not onelie obeie princes that be good, but them also that be shrewd. And let this place also come to remembrance, that vocations are distributed by God; and that we must not rashlie séeke to ouerthrowe them.

7 But this must we chéeflie hold for a Maxime, that It is sinne, ³⁶ whatsoeuer is doone without faith. But thou wilt saie; The Iewes, ³⁷ if they were to take anie great thing in hand, might require an answere of God; we at this daie cannot do so: are we therefore lesse beloued of God than were they? I knowe, that manie are woont to complaine of this matter; as though our state were woorse than was the state of the Iewes. But here we must vse a distinction: for he that taketh counsell of the Lord, dooth it to be certified, either of the vprightnesse of the thing, or else of the successe. As touching the vprightnesse of the thing, whether the same be honest or dishonest whether it please or displease God; we are sufficientlie taught out of the prophets, out of the lawe, and out of the gospell, so as we cannot now be ignorant thereof. But as concerning the euent, it is no maruell if now we be without such oracles: for farre other promises were giuen vnto vs, than vnto the Iewes. For vnto them God promised a politike gouernement, certeine, and that in a certeine place appointed, to indure vntill the comming of Christ: but now God by his gospell, hath neither appointed a citie nor a kingdome certeine.

Wherefore God oftentimes gaue oracles vnto the Iewes, whereby they might vnderstand, both what they should take in hand, and what successe they should haue. And though they had infinit enimies on euerie side, yet did he kéepe vnto them their common weale, euen vntill the comming of Christ. Further, the Iewes were as yet ignorant and vnskilfull of ciuill things, as being seruile men, brought foorth of Aegypt: wherefore such helpe of God was néedfull for them. Finallie, their religion was as yet latelie and newlie come vp, and not yet sufficientlie confirmed; so that it was néedfull to confirme the same by signes and miracles. But now the kingdome of Christ is spred farre and wide, it cannot be conteined in one or two common weales. Againe, the Christian princes are now expert enough in ciuill affaires. Lastlie, our religion hath now of long time béene sufficientlie confirmed vnto vs. Indéed God promised, that he would neuer forsake his church vtterlie, vntill the comming againe of Christ: but he promised vnto it no certeine place, but that if perhaps it be exiled from one place, it shall find harbour in another. Wherefore, although we haue no oracles; yet is that no argument, that God at this daie maketh lesse account of vs, than he did in old time of the Iewes. It is sufficient for vs, that if we put our trust in the promises of God, and behaue our selues well, he will not forsake vs.

³⁸ 8 But now whereas Paule writeth vnto the Romans, that he is not ashamed of the Gospell: albeit he spake that vnder his owne person, yet he meaneth thereby to admonish the Romans (vnto whom he writeth) that they also, though they were highlie exalted, ought not to be ashamed of the Gospell. And he vseth the figure Liptote: ³⁹ for he speaketh lesse than he meaneth. Not to be ashamed, is in this place, as much as if he had said; I verie much glorie. And this spake he plainlie, and without anie figure to the Galathians, ⁴⁰ saieng; God forbid that I should glorie in anie thing, but in the crosse of our Lord Iesus Christ. ⁴¹ But there are manie at this daie, which doo boast, that they are christians, and haue receiued the Gospell: which I would to God they did trulie and from the hart. For there be too manie of them, which if they were well examined as touching maners, are most far from Christ: and as concerning rules of religion, if a man begin to trie those men; but euen in the ⁴² Catechisme; thou shalt perceiue that they neuer vnderstood anie thing of Christ. That commonlie is counted a thing to be ashamed of, which is had in contempt of the world; and that is counted honourable, which the world hath in estimation. ⁴³ But in iudging of the Gospell, our flesh is excéedingdie deceiued: for it thinketh it a thing to be ashamed of, as touching vnderstanding, as touching good things of the mind, as touching good things of fortune, and also as touching good things of the bodie.

For as touching the mind and vnderstanding, the flesh counteth it a foolish thing, to persuade it selfe of those things, whereof it cannot yéeld a reason. And as touching the good things of the mind, bicause we cannot be iustified by our owne vertues and notable actions. And it thinketh it but a follie, to cast awaie the goods of the bodie, in such sort as we should crucifie the flesh, with all the lusts thereof: and to be willing, concerning the goods of fortune, to take vp our crosse, and by contumelies and reproches to followe Christ. All these séeme vnto the flesh to be things for a man to be ashamed of. Against which we must continuallie set this sentence, which Paule vseth; We are not ashamed of the Gospell. Vndoubtedlie this doctrine hath manie enimies. And first are the Epicures, ⁴⁴ or rather the Atheists, that is, men without God; who thinke that this Gospell is altogither a trifle, and a feigned thing: and they doo much maruell at vs, and deride vs, for that we are so carefull and diligent about the same.

There be other ciuill men, which gouerne the publike weale; and these men thinke this doctrine vtterlie seditious: and they count it a thing vnméet, that preachers (vnder the pretence of publishing of repentance and preaching) should be permitted to reprooue the vices of magistrates and princes; end after a sort to defame them vnto the people. And this (saie they) is nothing else, but to rent in sunder publike weales. After these come in place, hypocrites, Moonks, and other religious persons, which crie out, that by our Gospell the lawes of God are ouerthrowne, holie ceremonies contemned, good works despised, holie images taken awaie, and (as they saie) all deuotions vtterlie abolished. With these verie aduersaries was Paule troubled: for the Scribes, Pharisies, and high priests cried out, that by this Gospell, which the apostles preached, the lawe of GOD was abrogated; ceremonies, which the patriarchs & prophets had kept, were set at naught; the tribe of Leui spoiled of his honour, the dignitie of the priesthood made equall with the prophane estate; and the publike weale of the Iews vtterlie extinguished. Against which sharpe saiengs it was necessarie to encounter with these words; I am not ashamed of the Gospell, whatsoeuer ye saie and imagine against it.

9 It happened also in the time of Augustine and Chrysostome (when that whole cities had not as yet receiued Christ, but that there were togither in one citie both christians and also idolaters) that if at anie time a noble and wealthie man had taken vpon him the name of a christian, his affinitie, kinsfolke, and fréends would come vnto him, and saie; Doost thou beléeue in one that was crucified? Art thou not ashamed to commit thy saluation to him that was afflicted with extreame punishment, and was not able to saue himselfe? What madnesse is this of thée? Doost thou beléeue in one that was nailed to a crosse? Vnto whom he should haue answered; I beléeue (as ye saie) in him that was crucified, and not in a whoore-moonger, in an adulterer, an vnchast person, a murtherer of his father or mother, or a slaier of his owne children; such as are your Iupiter, Saturne, and other gods, whom ye worship: wherefore I am not ashamed neither of Christ, nor yet of the Gospell. In this sort also must we encounter with the heretikes, when they saie; that It is a thing foolish, and to be ashamed of, to beléeue that the sonne of God suffered in verie déed, or that he tooke vpon him verie humane flesh of the virgins wombe. But séeing these things be found in the Gospell, we doo wholie beléeue them: neither are we ashamed of the Gospell of Christ.

At this daie also, the elder men doo sometimes vpbraid godlie yong men, which are studious of the Gospell: or at least wise their senses and human reason repugneth them, saieng; Are ye not ashamed of this new doctrine? Are ye so blind, that ye sée not, that by this means good works are condemned, the worshipping of God goeth to wracke, the ministerie of the church is troden vnder foot, the dignitie of priesthood disdained, ecclesiasticall wealth come vtterlie to naught? What patrons or supporters of learned men shall ye haue hereafter? Did your ancients, which went before you, both in this vniuersitie, and also in others, being both doctors, and also notable men, followe these steps? These men also we ought to answer; We are not ashamed of the Gospell, howsoeuer ye speake ill of it.

If so be they will saie; We haue the Gospell, yours is a new doctrine: let vs answer them again; ⁴⁵ So much is that the Gospell which ye haue, as is to set foorth fained worshipping of God, (casting awaie and contemning the sincere worshipping described vnto vs by GOD) as is to worship stocks and images, as is to obtrude vowes, whereby such men are drawen awaie from matrimonie, as haue most néed thereof; as is to erect pilgrimages vnto images, to worship the bones of saints, to inuocate the dead, and an infinit number of such other like. Wherefore ye ought to be ashamed of your doctrine, and not we of the Gospell of Christ. Let it be diligentlie examined, what we by the same Gospell doo iudge of the honour of God. We attribute all things vnto him onelie; we will in all things depend vpon him onelie. Further, sée what our iudgement is concerning the worshipping of him: we desire to reteine the same pure and holie, as it is deliuered vs in the holie scriptures.

What doo we thinke of good works? We vrge them continuallie, and require to haue them so perfectlie doone by vs, as we alwaies thinke, that there remaineth some thing not perfectlie doone of vs, vnto which we ought to leuell, and wherevnto we should direct all our indeuours. What determine we as concerning the holie ministerie? We labour to haue it in great estimation, as that whereby God worketh our saluation. What of sacraments? That they should be kept pure and vncorrupt, and be reduced vnto that vse, wherevnto Christ did institute them. What iudge we of magistrats? That they should be obeied, and that we should be subiect to them in all things; so they command nothing against the word of God. What estéeme we of poore and miserable men? Euen that they should be holpen and reléeued. What of publike peace and tranquillitie? That it be kept, euen with the losse of our goods. What of sciences and good learning? That they should be mainteined and aduanced. Why doo ye obiect antiquitie vnto vs? There is nothing that we more desire, than to haue things brought to their old state. Ye haue brought in new things. We require againe the state of the primitiue church, and desire to haue againe the ordinances of the apostles: wherfore there is no cause why we should be ashamed of the Gospell. Of the which, they that complaine, doo rather lament the losse of their gaines, than that they can accuse our doctrine. And if anie troubles or discommodities happen, they must not be ascribed to the doctrine; but vnto those, which vnder the pretence of Christ, and of the Gospell, doo séeke those things, that are their owne, and not those things which are Iesus Christs.

10 And Paule doth ioine confession to faith; ⁴⁶ bicause thou shouldst not imagine, that he speaketh of a vaine and dead faith, but of such a faith, as bringeth foorth confession. And although there be a great manie of good works, which followe faith; yet Paule nameth that which is principall, and may most easilie be gathered by the words of Moses: for in Deuteronomie, ⁴⁷ he with the hart ioined the mouth. And Christ saith; ⁴⁸ Of the abundance of the hart, the mouth speaketh. How be it, this must be well considered, that Paule attributeth iustification vnto faith, but some saluation he assigneth vnto confession. And by saluation he meaneth not there the chiefest saluation, that is, our reconciliation with God, or absolution from sinnes, as he before did, when he said; ⁴⁹ If thou shalt beleeue that God raised him from the dead, thou shalt be saued: againe; Whosoeuer shall call vpon the name of the Lord, shall be saued: ⁵⁰ but by saluation he vnderstandeth a further perfection, wherwith they be indued that be alreadie iustified. For the powers of their mind, and the members or instruments of their bodie, are dailie made perfect by dooing of good works.

And without doubt, when we confesse the Lord, we by this laudable and holie worke doo much profit. ⁵¹ So ment Paule vnto the Philippians, when he said; Woorke your saluation with feare and with trembling. But and if thou affirme, that in this place, by saluation is vnderstood iustification: that will we grant onelie to be vnderstood as touching th’effect, & as they vse to saie, Aposteriori, that is, By that which followeth; namelie, that a man may hereby iudge that such a one is iustified. This place also maketh much against certeine Libertins, which renew againe the error of the Carpocratians, and saie, that We must not confesse the veritie of faith, before the iudgement seat of persecutours. From which error the Nicodemites of our time are not verie far off, who saie; that It is enough to thinke well in the hart, although outwardlie, true godlinesse be dissembled: and although men doo go to the rites and ceremonies of the Papists. Indéed we must take héed, that we doo not rashlie cast our selues into dangers. But when as God bringeth vs vnto them, and that we are examined touching the truth; we must remember, ⁵² that They which be ashamed of Christ before men, he at length wilbe ashamed of them before the Father.

The example of Naaman is expounded.

⁵³ 11 But the example of Naaman, which they obiect vnto vs, must be examined. Naaman would haue béene borne withall, ⁵⁴ and pardoned at Gods hand; if when the king of Syria worshipped in the temple of Rimmon, he also should knéele and fall prostrate before the idoll. Indéed he desireth not by expresse words, that the prophet, by his praiers would obteine this thing for him; but yet neuertheles, after an other maner, or closelie he did signifie it. Neither is it against godlinesse, that they which doo féele themselues weake and féeble in faith, should craue to be holpen and confirmed ⁵⁵ by diuine power: euen as in the ninth chapter of Marke, the father of the child that had a dumbe spirit, who said, that he did beléeue; and yet neuerthelesse praied, that his vnbeléefe might be strengthened. Doubtles Naaman sawe, that there was sinne in that action of the which he spake; and therefore desired pardon for the same. For there is no man that desireth pardon for iust and honest things. He therefore knowing his owne infirmitie, and vnderstanding that this should happen vnto him, desireth pardon for his offense to come. Whereby it is perceiued, that sinne of this kind perteineth not at all vnto ignorance.

Sometimes idolatrie is committed, being not knowen to be such as it is: as was the same, of the which Sozomenus wrote in the third booke of his historie; ⁵⁶ where he reporteth, that Iulian the Apostata (a horrible enimie of Christian godlines) sitting in his tribunall seate, after the maner of other emperours, had before him fire and frankincense, to the intent that before him might be continuall incense to the idols of the Ethniks. And when he minded at a certeine daie to bestowe a benefit of monie vpon those souldiors that were about him, and accepted none, but such as had throwen into the fire certeine graines of frankincense, in verie déed the simpler sort of souldiors, which professed Christ, nothing imagining with themselues of idolatrie, as they who thought that the same ceremonie rather perteined vnto the imperiall dignitie, than vnto the worshipping of idols, threw graines of frankincense into the fire prepared, and among others receiued the monie distributed vnto them by the emperour. But afterward, when as they were in banket one with another, they talked verie godlilie and honourablie of Christ: whereat one of them that stood by, greatlie maruelled, & said; How can ye either speake rightlie, or thinke well of Christ, séeing ye haue this daie forsworne him? And he let them vnderstand, that the incense, which was made before Iulian, was doone vnto the idols: which they hearing, foorthwith departed out of their lodging, crieng out, that they were wholie christians; and that they would perseuere in the right and perfect faith: that indéed their hand erred, but that their mind remained all one. And while they thus cried out, they came vnto the emperour, restoring vnto him their monie, and praieng him (if so it were his pleasure) to kill them; for that they would still continue Christians. Héere we sée, that the act of idolatrie through error was committed.

But it happened not on this wise vnto Naaman, who had some gesse, that the thing which he feared to doo, tended to vngodlie worshipping [of idols.] He séemeth to demand that of the prophet, which was not in his power; namelie, ⁵⁷ that he would dispense with the lawe or commandement, which concerneth the flieng from idolatrie. Vndoubtedlie, all mortall men are bound, without anie exception, vnto that precept. But they doo most gréeuouslie offend against the same, which being indued by GOD with some great benefit, haue transferred themselues vnto the worshipping of God: among the number of whom (no doubt) but Naaman was at this time. Howbeit it séemeth, that he ment not of idolatrie indéed; ⁵⁸ but onelie as touching the outward gesture of the bodie, whereof he rendereth a reason vnto the prophet; namelie, that the king might not bow his knée, vnlesse he also did bend downe to the ground, bicause the king leaned vpon his hand. And it is not without a fit signification, that one and the same thing is twise repeated by Naaman; namelie, The Lord forgiue me, or, The Lord be mercifull vnto me. For that repetitio~ sheweth, that the thing which was required, was doone with a verie humble hart; and that it was desired of the prophet with a most vehement affection of mind. Howbeit, it séemeth, that it should be imputed vnto this mans fault, that he was too desirous to kéepe still his honour and authoritie: for if he would haue giuen ouer his state and office, he might haue auoided all danger of the sinne that was imminent.

12 But they which indeuour after a sort to defend him, doo curiouslie and subtilie distinguish the action of bowing downe before an idol. If so be (saie they) that Naaman had bowed his knées, with intent to followe the dooing of his king, then had the worke of them both béene of one sort, reason, and nature; and therefore should haue béene condemned of idolatrie. For in imitating of the king, he would haue doone the verie same thing that the king did, whose purpose was to worship the god Rimmon: wherefore, neither could he that did imitate idolatrie, be absolued. But this is not agréeable with Naaman, who had alreadie called Elizaeus to witnesse; that he would not from thence forward offer anie oblations or sacrifices vnto strange gods: wherefore it resteth, that the same action was onelie a certeine kind of dutie towards the king. Which action vndoubtedlie of his owne nature and simplie was indifferent: for to sit with the king, when he sitteth; to stand with him, when he standeth; to knéele with him, when he knéeleth; doo not (in respect of themselues) belong either vnto vertue, or vnto vice; but may be doone either well or ill: wherevpon it is said to haue his forme and kind of the things added, which they call circumstances. Those vndoubtedlie, if we haue respect vnto in this place, the act of Naaman will be found faultie. For first, there is a respect to be had vnto the place wherein it is doone; as being in the temple, and before an idol, togither with the king worshipping prostrate: also Naaman maketh himselfe one of the idolaters. Furthermore, the qualitie of the time it selfe is to be considered; namelie, that euen then, when the king should worship, he should bow himselfe before the idol Rimmon. For men are not woont to adore all the while they be in the temple, but then onelie, when they implore the helpe of God, when they giue thanks vnto him, when they praise and celebrate his goodnes or power. These qualities and circumstances doo shew, that the act of Naaman was faultie. But hereby they yet still endeuour not a little, to excuse the same; bicause in such kind of dooings, the respect it selfe, wherevnto it is doone, is of no small importance: bicause To knéele (as they saie) if a man haue no regard vnto the idol, hath nothing therein, that can sauour of sinne; whereas on the other part, whosoeuer boweth himselfe vnto an image, hauing regard vnto it, may not be counted frée from idolatrie. Whervpon they thinke, that that respect being remooued from Naaman, and the same being in the king; the sinne of idolatrie did sticke onlie in the king, and not in Naaman. And these wittie heads bring a similitude of a prince, ⁵⁹ whom manie noble personages doo accompanie, while he goeth vnto an harlot. For they be not guiltie of the whooredome, in following their Lord according to their dutie, bicause they are bound by iust and honest lawes so to doo: neither doo they accompanie that man as a hunter after harlots, but as their prince. But this similitude that is brought, differeth much from the matter, which we haue in hand: for they that so followe a prince, doo not by that following enter into suspicion of whooredome; for all men knowe, that the harlot belongeth to their prince, and not to them: but in the prostrating of Naaman before the idol, there appéereth no difference; séeing that the worshipping of the image might equallie be ascribed as well to Naaman as to the king.

13 And this by the waie is to be noted, in this disputation, that consideration must be had of the person, which so knéeleth; who is somtimes vnknowne: and therfore while he is séene in the temple prostrating himself togither with other, before the image; it is thought, that he dooth the verie same thing that others doo. But if so be it be knowne, that he abhorreth the worshipping of idols; he might be thought to be present and prostrate with the king for some other cause: especiallie, if there had in the meane time happened a protestation, which the holie historie sheweth not to be doone by Naaman in the temple of the Assyrians. Also they ascribe it to be a vertue in him, and not a vice; that he would reteine still his place and principalitie. Bicause (saie they) it behooued to take héed, least an vngodlie and wicked idolater should be placed in the stéed of him: but the familiaritie, which he had with the king, helped verie much to the furtherance of godlines. These things indéed are after a sort spoken plausiblie, I will not saie, subtilie and cunninglie. And it cannot be easilie told, how prone men are by all meanes, either to excuse sinnes, or to make light of them.

Wherfore passing ouer these things, let vs followe that which we find in the holie scriptures; to wit, that we must not onelie auoid sinnes, ⁶⁰ but we must also absteine from all apparance of euill: and that it is not lawfull for anie man, by his example to induce an other man to sinne. Wherefore, séeing Naamans dooing would haue a manifest forme and token of idolatrie, and by an argument of example, would confirme others in the wickednesse of idolatrie; therefore it was euill, and must néeds by a right & sound iudgement be condemned. And as concerning that which is alledged of a dangerous successe vnto Naaman, and of his profitable familiaritie with the king; we must not giue such héed therevnto, as in respect thereof, vniust and vnlawfull things should be committed: séeing the apostle in expresse words hath said in the epistle to the Romans; We must not doo euill, that good may come therof. Wherfore aboue all things let vs beware of ill exampls & idolatrie; ⁶¹ & let the euents & successes of things be co~mitted to God.

Further, whie should we excuse Naaman from fault, seing he himselfe in his owne worke acknowledgeth the same? For he desired not, that God would forgiue or be mercifull vnto him, in an honest and iust act. Besides this, howsoeuer we excuse his idolatrie, we can not defend his shamefull dissimulation. Vndoubtedlie Christ said; Let your light so shine before men, that they seeing your good works, may glorifie your father. ⁶² And so we must take héed, least that men, beholding our wicked works, should blaspheme the true God, whom we worship; and we by that meanes be confirmed in their vngodlinesse. If we ought in euerie thing to deale sincerelie, that doth godlinesse and religion require to be most deuoutlie fulfilled in them. It is not lawfull for godlie men to halt on both sides; neither is it lawfull on this behalfe to serue two masters: and as the lawe commandeth, ⁶³ we must not plough with the oxe and the asse togither. ⁶⁴ The féeld also is forbidden to be sowen with séed of sundrie kinds. Neither was it granted, ⁶⁵ that we should weare a garment wouen togither with woollen and linnen; bicause the rite of a thing forbidden, and of a thing commanded by God, ought not to be confounded togither. Wherefore Naaman, which had alreadie professed the woorshipping of the true God, is not allowed by the iudgement of godlie men, to bow himselfe downe togither with the king before the idoll Rimmon. Much more valiantlie than he, did the princes of the religion behaue themselues at Augusta, with Charles the fift of that name: for they indéed went with the emperor, ⁶⁶ as he was going to his Masse; but they brought him no further than the church doores, & from thence they departed. What they beléeued, or what they iudged of the Masse, they openlie testified by their going awaie.

14 It is demanded by some, what was to be doone of the captiue maid, which was compelled to serue hir idolatrous mistresse, ⁶⁷ and to hold vp hir garments when she went to the temple of hir God. She should haue béene aduised to go, séeing she might not otherwise doo: but she ought to haue taken héed that she knéeled not downe, or made anie shew of adoration and reuerence vnto the idoll; that all the standers by might perceiue how frée she was from idolatrie. For it is not absolutelie, and in all respects forbidden to godlie men, that they should not be present in churches, while prophane and execrable rites be exercised. ⁶⁸ For Elias was present, when the false prophets did sacrifice vnto their Baal; but yet, as one that mocked them, and that boldlie. And he triumphed against them saieng; Crie out alowd, bicause perhaps that God of yours is either in his iournie, or in his lodging, or sleeping, or occupied about some great busines, he heareth you not, It is greatlie to be weighed, with what mind, with what countenance, with what gesture, & with what words a man is present where horrible idolatrie is committed. ⁶⁹ Were not the felowes of Daniel present in the field, hauing now obteined high offices and dignities; when the golden image of the king was with great pompe erected? Present no doubt they were, but they worshipped not the same: and they were bold constantlie to saie vnto the king, that they would neuer worship it. Also there was present a man of God at the seruice of Ieroboam, ⁷⁰ when the king himselfe offered incense to the golden calues: but he being sent from God, came thither, and reprooued, and detested that which was doone; adding those threatnings which the Lord commanded him to speake. Paule also entred into the temple of the gods at Athens; certeinlie, not to the intent he would allow of the idolatrous rites; but bicause he might thereby picke out an argument and occasion of confuting idolatrie. Valentinianus also led Iulian euen vnto the temple: but there he gaue a blowe vnto the prelate of the temple, ⁷¹ which sprinkled his gowne with vnpure water, for the purifieng of him after the Ethniks maner. Further, all the arguments which Paule prescribed vnto the Corinthians, touching the sitting downe at the feasts of idols, ⁷² and of eating of meat dedicated vnto idols, doo reprooue this boldnesse of making semblance, and of giuing offense to them that stand by. And so doo those reasons, which be declared vnto the Romans, for repressing of them, which were ouer strong and bold: ⁷³ who for meat and drinke sake offended the weaker sort, through a hurtfull libertie. Vnto Eleazar one of the principall Scribes, a man of verie great honour and estimation among the Hebrues, ⁷⁴ licence was giuen, that he eating some other kind of flesh, should make shew as though he did eate swines flesh: which thing he vtterlie refused to doo; saieng, that To feigne as though he did eat things forbidden, was all one, as if he should eate them indéed.

15 Besides this, I admonish the readers, that they weigh well the holie historie, that it sheweth not whether Naaman either did or did not that which he feared he should doo: and therefore no argument can be taken of his fact. Further, if he had doone it, it followeth not therevpon, that he did it orderlie, rightlie, iustlie, wiselie, and godlie. Let vs rather account, (as we said before) that he in that fact acknowledged his fault; the which should haue néed of pardon and forgiuenesse. There is nothing therefore, that by this example men can excuse their comming vnto vnpure Masses: séeing Naaman himselfe desireth of the prophet, that this sinne may be forgiuen him. It might be also, that Naaman being holpen by the godlie and holie intercession of the prophet, turned home so well confirmed, as he did no more bow his knées before the idoll Rimmon. ⁷⁵ Moreouer, I thinke that this ought to be most diligentlie marked, that the prophet did not answer him; Go thy waies, so doo thou: the Lord will be mercifull vnto thee: but he onelie said; Go thy waies in peace: which is all one, as if he had promised, that he would aid him with his praiers, according as he had desired. But they saie; If that were sinne, into the which he feared he should fall; why did not Elizaeus reprooue him? Why did he not warne him, that he should diligentlie beware of such an offense?

Some answer, that this man was not yet to haue béene iustlie blamed; and that (according to the word of the Lord) The smoking flaxe should not haue beene extinguished, ⁷⁶ and the shaken reed broken. And that manie things also ought for a time to be licenced to the weaker sort, which should not be granted vnto the stronger. They feigne in like maner, that Naaman went to reteine the worshipping of idols with the true and sound religion: ⁷⁷ and that the prophet commended his godlines towards Iehouah, & tollerated his outward bowing before the god Rimmon; but yet would not allow of the same. Howbeit I iudge neither of these saiengs to be true: for the weake sort must not be borne with, ⁷⁸ vnlesse it be as touching Adiaphora, that is, things indifferent: but in those things which be vtterlie against the lawe of God, and be verie sinnes in déed, nothing can be dispensed vnto them by men. Further, the mind of Naaman was not to reteine still the worshipping of idols; séeing he testified vnto Elizaeus, that he would thence forward sacrifice vnto Iehouah onelie, and not to anie strange gods. And thus I had rather saie, that the prophet would not reproue Naaman; bicause he perceiued him not ignorant that the same was sinne, for the which he made request. Wherefore, séeing he knew it, he was not to be taught; but rather to be comforted, & to be strengthned, as concerning the helpe of God. And where as he said; Go in peace: it séemeth that he promised him not to be without the helpe of God, the which should preserue him from so gréeuous a fall. So then, in speaking after that sort, he both promised to make praiers for him; & also foreshewed, that he himselfe should be heard, least that Naaman might fall.

16 Moreouer, séeing the Nicodemites haue nothing out of this place; they shew themselues greatlie to be laughed at, ⁷⁹ who being in their own iudgment strong & wise, would be compared to Naaman the Syrian, but newlie conuerted vnto God: whereas they rather declare themselues, by this reason, to be yoong soldiers. If they are to be accounted yoong soldiers, let them remember, that souldiers of this order will not alwaies abide in that state; but doo aspire to higher and better degrées. But when (I beséech you) will these men laie awaie their apprentiship? Verelie neuer, if they continue alwaies in dissimulation; and togither with the knowledge of the truth, be present at Masses, and corrupt worshipping of God. Neither are we to passe ouer, that in armies they vse to spare rawe soldiers; for they are not placed where the greatest dangers be: but these men will be in the midst of the flames, séeing they ioine themselues with idolaters, ⁸⁰ and are not afraid to be present at their corrupt worshippings. Euen as in buildings, the weake stuffe, that is, certeine brickle stones, and weake timber, is not placed there where much weight must be borne: so weake men, and they that fall on euerie side, ought diligentlie to auoid a dangerous station. Let them saie which of these they will, it is in their choise; whether they will be old soldiers of experience, or els yoong soldiers not yet trained. If they be old soldiers and strong; let them take valiant things in hand, let them renounce and confute idolatrie in frée and open spéech, let them not dissemble at all, and let them speake the truth with great boldnesse of spéech: but if they will be weake and vnexpert soldiers, let them not enter into perils, which they are not able to heare. God must not be tempted, neither must we presume aboue the strength that is giuen vs. And thus farre touching this argument of the Nicodemites.

17 But now perhaps some man will demand, ⁸¹ whether the words of Naaman doo belong vnto repentance, or perhaps haue respect to anie other matter? Some saie, that these saiengs cannot be drawen vnto repentance, bicause none doth repent of sinnes that are to come. Further, bicause that true and sound repentance hath alwaies ioined therewith a strong and constant mind, or a purpose of not committing such things againe, whereof we doo earnestlie repent: which was not in Naaman; séeing he testifieth, that he would bow himselfe before the idoll Rimmon. Howbeit, such words doo not disagrée all maner of waies from repentance: bicause they doo not onelie respect the sinne that should come; but also the present infirmitie, whereby he perceiued himselfe prone to fall into sinne. Therefore it gréeued him, that his faith was not so firme, as he might altogither striue against the sinfull act. ⁸² Euen as it dooth not a little repent all godlie men, of their vicious and corrupt nature, that is, of their originall sinne; whereby it co~meth to passe, that we be redie bent to commit sinne; and to be bitter enimies of vertues. But I would more absolutelie answer; namelie, that it was an humble speach of Naaman, whereby he earnestlie implored the helpe of God, and the praiers of Elizaeus.

Last of all this remaineth to be inquired, whie the prophet warneth not Naaman, ⁸³ that he should conueie himselfe to Ierusalem, where not onelie he might auoid that fault which he feared; but also, that he might worship the true God in the temple of Salomon? Of this question there maie be thrée reasons assigned. One, bicause the prophet would teach, that God may be worshipped in all parts of the world, neither that he had tied saluation vnto certeine places and lands. Secondlie, that it furthered verie much the glorie of God; that his name should be celebrated, not onelie in Iurie, but in Syria also: for bringing of which thing to passe, the returne of Naaman into his countrie did greatlie helpe. Moreouer, it was profitable for Naaman to be absent from Ierusalem; for bicause that sound religion, and perfect godlinesse was now fallen there in decaie, whereby he being newlie conuerted vnto God, might haue béene infected: so farre is it off that he should there haue béene reformed. Neither was he to feare so great a danger in Syria, where their idolatrie was so grosse, as euerie godlie man might easilie beware of the same: but at Ierusalem, a nouice in religion could not easilie haue auoided the superstitions, which were ioined togither with lawfull ceremonies.

¶ Of the fall in time of persecution, looke epistle second, whose beginning is; Since we togither.

That the possession of riches is lawfull for godlie men, how they must be vsed; also of the induring of pouertie.

18 Séeing we read that Abraham, a man of God, was verie rich, and plentifullie indued with all kind of wealth; ⁸⁴ as also verie manie other godlie men haue béene: it is good to speake somewhat of the lawfull vse of riches in godlie men. Wherfore let this be the proposition; The possession of riches is not forbidden by God vnto godlie men. It is prooued; Bicause that riches be the gifts of God; Therefore they be conuenient for godlie men: ⁸⁵ whom we must not thinke that God would driue from his gifts. These I prooue to be the gifts of God, bicause they are called his blessing: neither dooth blessing there betoken anie other thing, but a gift. Further, a promise of them is made to the people of God, therefore they are not euill, bicause God dooth not promise euill & vnlawfull things. They be instruments of vertues; namelie, of liberalitie and almes-déeds. Further, God is said to make his sunne to rise vpon the good and euill, and vpon the iust and vniust. ⁸⁶ But by rising of the sunne, and by raine, euen all those fruits be vnderstood, which be deriued from those beginnings: wherefore substance and the abundance of things are giuen by God, as well to the iust as vniust, to the good as well as to the euill. Wherefore it commeth to passe hereby, that it is lawfull for the good and godlie sort to haue riches, séeing vnto them God is the authour of those things. But if it be obiected, that a christian man must leaue all that he hath, (as it is said that the apostles did) in the 19. of Matthew, ⁸⁷ and tenth of Marke: it must be so vnderstood, that a godlie man must attend to his vocation, with a mind that is frée and alienated from carefulnesse; in such sort, ⁸⁸ as with the loue of those things he be not drawne from the same.

But it must not be inferred hereby, that a man is constrained to cast awaie his goods: neither doo we read, that the apostles did so. Leui, who is said in the fift chapter of Luke, to haue left all that he had; ⁸⁹ yet did he afterward make a great and fine banket vnto the Lord, and that doubtlesse of his owne proper goods. Peter in like maner, hauing now followed Christ, had a house at Capernaum, into the which he brought Christ: ⁹⁰ & in like maner, after the resurrection of Christ, he had a ship, & nets, ⁹¹ and did fish together with the other apostles. So that the substance & riches, which is possessed by godlie men, is not condemned; but the affection, wherby they cleaue thervnto, more than is conuenient. Wherefore the disciples of Christ, when they followe him, are ment to forsake that which they haue; bicause they ought so to be affected, that they will foorthwith cast awaie the same, if at anie time the profession of the Gospell shall so require. As if a tyrant would saie; Either renounce thou Christ, or else thou shalt forgo all thy goods: thou must straitwaie forsake all those things. In like maner, if God call thée vnto anie function; or vnto anie place, wherby it shall be necessarie for thée to forsake thy goods, thou must straitwaie leaue them: otherwise it is lawfull for thée to reteine them.

Neither obiect thou vnto me, that saieng of Christ to the yong man; If thou wilt be perfect, go thy waies, sell that thou possessest, ⁹² and followe me: for this was a speciall calling of him; neither did Christ rashlie command him to doo it. The man thought that he had fulfilled the law, in such sort, as if there had wanted nothing vnto perfect instruction: but how farre he was from the same, the Lord would haue it declared vnto him, when he commanded him to doo this; for it taught him foorthwith that he did not as yet loue God aboue all his riches, for he went awaie sorrowfull. And it is to be thought, that he tooke profit by this admonition: so that he now knowing his owne infirmitie, returned at the length vnto the right waie. And whereas the Lord saith in the same chapter, ⁹³ that it should be Easier for a camell to passe through the eie of a fine needle, &c: he dooth not inferre, that it is vnpossible for all kind of rich men to be saued; but for those onelie, which Marke (intreating in the tenth chapter of the same argument) expresseth, ⁹⁴ saieng, that It is vnpossible for them to be saued, ⁹⁵ which put their trust in riches. And so farre is it off, that godlie men are forbidden to haue riches, as they that liue well, are constrained to get themselues wealth by their iust labours: whereby they may mainteine both them selues, and theirs. Héerevnto the apostle exhorteth the Thessalonians, ⁹⁶ that they should haue wherewith to sustaine, not onelie themselues and their familie: but also, that they should haue ouer and besides, whereby they may be able to distribute vnto the poore. Wherefore the same apostle, ⁹⁷ in the fourth chapter to the Ephesians saith; He that hath stollen, shall not now steale, but shall rather labour with his hands, that he may haue wherewith to giue them that suffer necessitie.

⁹⁸ But that riches may be lawfullie reteined by them that be iust, certeine conditions are néedfull. condition 1 First, that they be gotten of them by iust meanes; that is, not by arts, which in their owne kind are euill, or of themselues good, yet forbidden, and not agréeing with that person. For, none ought to withdrawe himselfe from teaching of the word of God, to practise shoomakers craft, and thereby to inrich himselfe. condition 2 Let him not abuse them, so as he would haue them to mainteine riot and voluptuousnesse. condition 3 Let not the mind of him that procureth them, be drawen awaie from the confidence in God, from his vocation, or from the worshipping of God. condition 4 Let him not hoord them vp, but let him distribute them to the poore, when and according as néed shall require. condition 5 Let him put no trust in them, as Paule in the first to Timothie the last chapter hath admonished; ⁹⁹ Command thou the rich men of this world, that they put not their trust in the vncerteintie of riches. condition 6 Let not rich men take stomach vnto them, so as they become proud, aduancing themselues, and contemning the poore. condition 7 Let them weigh that riches are vnstable, and maie easilie be taken from them. Wherefore, let them not set their hart vpon them: and when the Lord shall take them awaie from them, let them saie; ¹⁰⁰ The Lord hath giuen, and the Lord hath taken awaie, euen as it pleaseth the Lord, so let it be. condition 8 Let them acknowledge, that they haue gotten them of the Lord, and not by their owne power. condition 9 And let them euerie daie more and more mortifie the desire of hauing; least the desire of hauing should as much increase in them, as they be growen in wealth and riches.

¹⁰¹ 18 Here there is a thing that we may verie profitable learne; namelie, that externall goods must not with so great affection be desired and sought after, as they be sought for & wished by vnskilfull men: for such is the infirmitie of man, and weaknesse of mortall mens wits, as they will not easilie appoint anie measure vnto riches. Yea and moreouer, the knowledge of humane and naturall things, ought not to be immoderatlie desired of vs. For otherwhile, we putting our trust therein, and being puffed vp more than is méet, ¹⁰² doo the lesse depend vpon God, and vpon his word. But some man will saie; Séeing God loued Salomon, and that he knew, that these goods would turne to his destruction; whie did he bestowe them vpon him in such plentie and abundance? First, I answer; They that aske these things, may by the same reason demand; whie GOD raineth as well vpon the iust, as vpon the vniust; whie he maketh his sunne to rise both vpon the good and euill: séeing it is not vnknowen vnto him, that the vniust & euill men doo abuse both the sunne and the raine. It may be asked also; Wherefore God (séeing he knew that Pharao would not obeie his word, but rather become the worse by occasion thereof) sent notwithstanding Moses and Aaron with his commandements to him. ¹⁰³ Neither yet was God ignorant, that the Iewes would scorne the prophesies and oracles of the prophets; and yet neuerthelesse, the captiuitie of Babylon being at hand, he sent such a number of prophets vnto them, as he séemed good at that time to set open the schoole of the prophets. Now then this kind of questions is superfluous: for an order can not be prescribed vnto God, neither ought his gouernment to be limited by our reasons.

Howbeit, touching Salomon, I saie; ¹⁰⁴ that either he perteined vnto the predestinate, or vnto the reprobate; certeinlie one of the two we must admit: for betwééne these can be granted no meane. If he were of the elect and predestinate, he belonged vnto euerlasting life. And in verie déed the Hebrues affirme for a certeintie, that he repented after his fall: yea, and they saie, that the booke Coheteth was written by him in the verie time of his repentance. Wherefore we are warned and taught by his falles, to put no trust in our owne selues; and that we estéeme not of the pleasures and delights of this world otherwise than they are: séeing we heare that king Salomon, when he enioied all those things in most abundance, did pronounce generallie of them; ¹⁰⁵ Vanitie of vanities, and all things are vanitie. Which sentence verelie, if a common person, a poore man, or an husband-man had pronounced, all men in a maner would haue said; How dooth this fellowe knowe hereof, who neither hath had experience, nor yet could procure vnto himselfe pleasures and delights? Therefore God would, that he should affirme this saieng, who being furnished with kinglie power, and infinite wealth, might atteine vnto all kind of pleasures and delights. And séeing he preuailed greatlie in wit, and excelled others in singular knowledge; vndoubtedlie he sawe all the waies and meanes, by the which pleasures and delights might be obteined. For (as he himselfe confesseth) he spared no cost; he appointed for himselfe singers, both men and women; he prepared for himselfe rich buildings, and also notable houses of plesure, and fishponds in the countrie: and finallie, he had experience of althings, whereby men are woont to atteine vnto bodilie pleasures. But yet at the last he repenting, with vehement affirmation cried out; Vanitie of vanities, and all is but vanitie. Wherefore, if we imbrace this sentence, we will saie that he did repent, and that the predestination of God was not made frustrate in him; and that his falles were specified in the holie historie for all our instruction; and they were laid before our eies by the prouidence of God.

But if he be reckoned among the reprobate, yet can it not in like maner be denied, but that by his falles we haue notable warnings: but he himselfe, which transgressed, hath vndoubtedlie suffered iust punishment of his ingratitude. Yet neuerthelesse, there is no cause why we should by anie meanes accuse God, who indued him abundantlie with all good things. In men certeinlie is alwaies the cause of sinne, the which in no wise can be in God: yet is it not therefore brought to passe, but that GOD may vse the transgressions of men, for the instruction of his owne chosen people. Let his owne secrets be sound and intire vnto himselfe: let vs followe his will, according as it is reuealed in his lawe and diuine scripture. And in the meane time let vs consider, that it is no safe waie, to liue in continuall prosperitie. Wherefore it is not by the fault of the gift of God, that we fall headlong into damnation; but it commeth by reason we are so verie corrupt, that we neuer (in a maner) kéepe our selues within iust limits. It is an incredible thing to be spoken, what great libertie the most mightie Monarchs, the rich men, and notable learned men, giue vnto themselues. And if there be anie other example extant of this thing woorthie to be giuen; I suppose this of Salomon dooth chéeflie serue to the purpose.

Of Liberalitie and Magnificence.

19 In the bestowing of monie, ¹⁰⁶ the meane is accounted liberalitie: and he which excéedeth, is counted riotous, vnthriftie and prodigall; he saueth not his things, naie but he destroieth them; he giueth ouer much, but receiueth little. But the couetous man, he standeth in the other extremitie, and receiueth more than is méet, but bestoweth lesse. Wherefore excesse and couetousnes are on this wise opposed one against another.

¹⁰⁷ Magnificence is by Aristotle called ⟨…⟩, bicause expenses are powred out beyond the bounds of measure and honestie. This excesse is also called ⟨…⟩, that is, A certeine affectation of gorgiousnes and greatnes, while in the bestowing of cost, we endeuour to haue an honour and comlinesse, where néed requireth not. For base artificers, since they be vnskilfull in things, while they would séeme to be magnificall, doo greatlie offend in this kind of expenses. Once a shoomaker that became rich, made a feast to the people of Rome. And Aesop the plaier in tragedies, minding to make a magnificall feast, bought toongs of most pretious birds. And oftentimes in cities, where the peoples fauour is sought, such kind of expenses are vsed, bicause the people delight in them. And those base artificers, which knowe not wherein a mediocritie standeth, although for their small abilitie they are not able to make such expenses; yet are they delighted in them. Wherefore Cicero said; that Priuate riotousnes did not please the people of Rome, but publike magnificence.

20 But here peraduenture some man will aske; ¹⁰⁸ For what cause God so often suffereth his people, that is to saie, those which doo trulie and sincerelie worship him, to suffer pouertie? ¹⁰⁹ For the holie histories doo shew, that Iob, Tobias, and Iacob, when he went to Laban as a stranger from his fathers house, and manie other of the saints, were brought into pouertie. Of these euents there may be manie causes shewed. One is, that God, by this kind of exercise would declare the faith and patience of his people: for by such means he bringeth foorth into light those vertues, which he hath bestowed vpon them, least they should be hidden. Furthermore, he will sometime haue his protection and care towards them to be made manifest, when their state being changed, he maketh them rich againe, and restoreth them to their former state: according as we knowe it happened vnto Iob, Tobias, and Iacob; and vnto manie others. Further, he will teach vs hereby, that we must not make so much account of worldlie riches, as we should thereby measure the grace and fauour of GOD. ¹¹⁰ For euen as, respecting the kingdome of heauen, there is neither male nor female, neither bond nor frée: euen so there is neither rich nor poore. Which thing cannot generallie be affirmed by the Papists, which sell their pardons for monie, and for rich oblations doo pull soules out of purgatorie: which oblations, séeing the poore cannot make, they want those benefits of theirs. Besides this, through want of the goods of this world, God brideleth the wantonnes of the flesh: for there be verie manie, which if they should abound in wealth, they would abuse the same to the fulfilling of the lusts of their flesh. Wherefore by this wholesome remedie the heauenlie father dooth kéepe them vnder, least they should shamefullie run at large. And lest that pouertie should be reputed for an infamous and vile state, the onelie begotten sonne Iesus Christ our Sauiour would suffer the same, while he liued among vs.

¹¹¹ 21 Yet perhaps some man will here doubt, that séeing Christ hath said; that The workman is woorthie of his reward. ¹¹² And againe; Your heauenlie father knoweth, ¹¹³ that you haue need of all these things. And againe; Seeke ye first the kingdome of heauen, ¹¹⁴ and all things shall be giuen vnto you: and Dauid saith; I neuer sawe the iust man forsaken, ¹¹⁵ nor his seed begging their bread. How can hunger, thirst, and nakednes, (which the apostle in the first to the Corinthians, the fourth chapter, declareth that he suffered) agrée with these things? We answer, that the promises of God are most true; but yet that they are not separated from the crosse. God hath promised the foresaid things; but yet not so, as we should possesse them without penurie and affliction. ¹¹⁶ Christ did hunger and thirst. Dauid also did hunger, and so hunger, as he was driuen to eate the sew-bread, and to send to Nabal the Carmelite to request meate at his hands. ¹¹⁷ The apostles themselues so hungered, ¹¹⁸ as thorough hunger they were constreined to rub the eares of corne, and eate the graine, which they had rubbed out with their hands; and that on the sabboth daie, to the great offense of the Scribes and Pharisies. Wherfore God giueth vnto his, those things, which be necessarie vnto life; but yet at such time, and in such sort, as shall séeme good vnto him. Sometimes he expecteth, that we being hungrie and thirstie, should want meate and drinke; to the intent that (according to his promises) we should require these things of him by praier; and be the more confirmed in him, that we may vnderstand them to be his gifts. Besides this, he would that his should sometimes be pressed with hunger, thirst, and nakednes; that they may yéeld a testimonie vnto the truth, for the veritie whereof, they had rather suffer those things, than denie the Gospell of Christ, for the abundance of liuing, and of things necessarie [vnto life.] At which times, although God dooth not furnish them with meate, drinke, & apparell; yet dooth he giue them such things, as be far better than these: that is to wit, faith, hope, and charitie, and such a spirit of fortitude; as the saints iudge, that to suffer these things, is most profitable and glorious.

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← 46. The tenth Chapter. Of Teares, fasting · Contents · 48. The twelfe Chapter. Of Fortitude, of →

Footnotes

1. In 1. Co. 10 verse. 14. We must not seeke out owne as touching the flesh. ↩

2. 1. Cor. 9, 22.
   ↩

3. We may seeke those things that be trulie our owne. ↩

4. Phil. 2, 12. ↩

5. 2. Tim. 4, 14
   ↩

6. We must not seeke for other mens things as touching the flesh. ↩

7. In the holie scriptures there is no expresse co~ mandement touching the loue of mans selfe. ↩

8. Matt. 22, 39. ↩

9. The naturall loue of a mans self being defiled by Adam, and by him in vs, the lawe commandeth to be amended. ↩

10. Iohn. 12, 25. ↩

11. 2. Tim. 3, 2.
    ↩

12. After what maner we should both hate and loue our selues. ↩

13. Rom. 7, 18. ↩

14. In Rom. 11 ↩

15. Friendship more conuenie~t than iustice, and why. ↩

16. In 1. Sam. 18. verse. 1. ↩

17. Whereof friendship is so called. ↩

18. What is to loue. Aristotle. ↩

19. A definition of friendship. Aristotle. ↩

20. What vertue is. ↩

21. Seneca. ↩

22. Looke In 2. Sam. 17. at the end. ↩

23. In 1. Sam. 2, 19. ↩

24. Euerie man must keepe the particular precepts of his owne vocation. Ezec. 33, 2. ↩

25. 1. Sam. 2, 12.
    ↩

26. Paulus. 3. ↩

27. Distribution and vocation. verse. 17. ↩

28. What vocation is. ↩

29. A similitude. ↩

30. An exception from a rule set downe. ↩

31. Euerie man must be content with his owne state. The difference betweene the Ethniks and christians concerning this vertue. ↩

32. Of what changing of vocation Paule speaketh. ↩

33. 1. Cor. 9, 22.
    ↩

34. Matt. 22, 17. ↩

35. Deut. 17, 15 ↩

36. Rom. 14, 23. ↩

37. In 1. Sam. 14, verse. 32. Whether we are more vnhappie than the Iewes, which haue no answers of our affaires. ↩

38. In Rom. 1, 16. Rom. 1, 16. ↩

39. The figure Liptote. ↩

40. Gal. 6, 14. ↩

41. We are to glorie in the Gospell, if it be receiued truelie and from the hart. ↩

42. Principles of religion. ↩

43. Our flesh is deceiued while it iudgeth of the gospell. ↩

44. Who be they which are ashamed of the Gospell. ↩

45. A comparison between the doctrine of the Gospell and the papists. ↩

46. In Rom. 10, 19. ↩

47. Deut. 30, 14 ↩

48. Matt. 12, 34. ↩

49. Rom. 10, 9. ↩

50. Ibidem. 13. ↩

51. Phil. 2, 11. ↩

52. Mark. 8, 38. ↩

53. In. 2. king. 5. verse. 18. ↩

54. Naaman desired it might haue beene lawfull for him to prostrate before the idoll in presence of the king. Looke part. 2. pl. 4. art. 28. ↩

55. 1. Praier. verse. 24.
    ↩

56. A horrible act of Iulian the Apostata. ↩

57. The commandement of auoiding idolatrie cannot be dispensed with by men. ↩

58. An excusing of Naaman ↩

59. A similitude. ↩

60. We must absteine not onelie from euill, but all apparance of euill. 1. Thes. 5, 2⟨…⟩ ↩

61. Rom. 3, 18. We must not doo euil for good sake. ↩

62. Matt. 5, 16. ↩

63. 1. Kin. 18, 21
    ↩

64. Matt. 6, 24. ↩

65. Deut. 22, 10. ↩

66. An example of the princes of the religion in our time. ↩

67. What the captiue maid was to doo. ↩

68. No absolute commandement that the godlie shuld not be present in churches among the prophane worshippers. 1. Kin. 18, 27. ↩

69. The fellowes of Daniel. Dan. 3, 3. ↩

70. 1. Kin. 13, 1. A man of God present at the seruice of Ieroboam. Act. 17, 23.
    ↩

71. Valentinian. ↩

72. 1. Co. 10, 14
    ↩

73. Rom. 14, 1. ↩

74. 1. Macha. 6, verse. 18. 19, &c. Eleazar,
    ↩

75. We must weigh herein the answer of the prophet. 2. Kin. 5, 19. ↩

76. Esaie. 42, 3. ↩

77. 2. Kin. 5, 19.
    ↩

78. How far foorth the weaker sort must be borne withall. ↩

79. The Nicodemites shew themselues to be yong soldiers, when they will be accounted Naamanites. ↩

80. A similitude. ↩

81. Whereto the words of Naaman haue respect. ↩

82. It greeueth the godlie that their faith is not strong enough to resist their corrupt nature. ↩

83. Whie the prophet warnd not Naaman to go to Ierusalem. ↩

84. In Gen. 13, 2. looke the second epistle. ↩

85. That riches are the gifts of God. ↩

86. Matt. 5, 45. ↩

87. Matt. 19, 27 Mark. 10, 28 ↩

88. How a christian man dooth leaue all. ↩

89. verse. 28, 29. ↩

90. Matt. 18, 14. ↩

91. Iohn. 21, 3. ↩

92. Matt. 19, 21. Of the yong man whom Christ co~ manded to sell all. ↩

93. Ibidem verse. 24. ↩

94. Mark. 10, 24 ↩

95. The godlie are co~strained to get their riches by iust labours. ↩

96. 1. Thes. 4. 11
    ↩

97. verse. 28. ↩

98. Vnder what conditions riches may iustlie be reteined by the godlie. ↩

99. verse. 17. ↩

100. Iob. 1, 21. ↩

101. In 2. kin. 11. Worldlie goods must not be so greatlie expected. ↩

102. Why God gaue so gret riches vnto Salomon, when as he knew they wold turne to his destruction. Matt. 5, 45. ↩

103. Exod. 4, 21. ↩

104. A discourse touching the end of Salomon. ↩

105. Eccles. 1, 1. ↩

106. In the commentaries vpon Aristotles Ethiks. ↩

107. Magnificence. ↩

108. In 2. King. 4, at the beginning. ↩

109. Iob. 1. Tob. 2, 12. Gen. 32, 10. ↩

110. Looke In 2. Sam. 22, verse. 24. Galat. 3, 28. ↩

111. In 1. Cor. 4, ver. 11. ↩

112. Matt. 10, 10 ↩

113. Matt. 6, 32. ↩

114. Ibidem. 33. ↩

115. Psal. 37, 25. ↩

116. Matth. 4, 2. Iohn. 18, 28. 1. Sam. 21, 3. ↩

117. 1. Sam. 25, 4.
     ↩

118. Matth. 12, 1. ↩