The twelfe Chapter. Of Fortitude, of mortification, of enduring the crosse and afflictions; wherein is also treated of flieng awaie, and of banishment.
SEing that in the holie scriptures there is oftentimes mention made of fortitude, 1 it shall not be amisse to speake somewhat of the nature thereof. 2 Fortitude therefore is an habit of our mind, whereby (according to right reason for iustice and honestie sake) we hold a meane betwéene feare and boldnes. 3 They which excéed in not fearing, are shewed to be they, which haue vtterlie put off all feare, and are so stout, as they are not mooued, no not with those things, which doo altogither excéed nature: as thunders from heauen, lightenings, earthquakes, and such like. Yet for all that doo not these excéed in hardines: for they therefore will not put foorth themselues of their owne accord to perils, or attempt anie difficult thing for an honest cause. And they which be of this sort, are thought to be in a certeine madnes and furie: they are without name, bicause there be few such found. Thus the matter appéereth with some: whosoeuer is bold, feareth nothing; but not so on the contrarie part: for manie may be without feare, which are not bold, nor will mooue or attempt anie thing. Howbeit, the case dooth not so stand: for he that is bold, is not altogither vnfearefull, in such wise as he hath put awaie all feare. No doubt he is somwhat mooued therewith, but he easilie and manie times hath the ouer hand; yea, and he is bold more often than he should. Wherefore, he rather departeth from right, and from the nature of man, which excéedeth in vnfearefulnes, than he which ouercommeth with boldnesse. Now then we must thus order the matter, that a valiant man is bold, but yet with reason; namelie, when it behooueth him, and when reason beareth rule ouer the feare that is in him. But he is a rash fellowe, which is bold to doo anie thing rashlie: for he putteth forward himselfe to perils, but without reason: in déed he hath not set aside all feare, but the greatest part he hath.
But euen as in excesse are placed diuers affects of vnfearefulnesse (as I may saie) and of boldnes; why likewise in the defect are there not assigned two, but one; whereby we are said to be cowardlie or fearefull? We answer, that euen there also are appointed two maner of defects; seeing some are said to faint either by too much fearing, or by not daring. But the fearefull and cowardlie séeme to be ioined togither both in one name, since they be not separated one from an other: for he that is too fearefull, dare doo nothing: and againe, he that dare doo nothing is ouer fearefull. But the matter goeth not thus: for it may be, that some man feareth nothing, and therewithall dare doo nothing. Rather are those two sorts ioined togither by Aristotle, bicause the cowards or the fearefull, are comprehended both vnder one name. But he which so excéedeth in not fearing, why is he not called vnfearefull? And why is not this affect called vnfearefulnes? Bicause these names are also agréeable to him that is valiant, and in like maner to him that is bold; and therefore they cannot be proper to him, whom we haue called vnfearefull.
But albeit (as I haue said) that fortitude holdeth a meane betwéene feare and boldnesse, yet it is most of all considered in the ouercomming of feare. For séeing that vertue is placed in hard and difficult things, it is a great deale more difficult in great terrors to represse feare, than to restraine boldnesse. For boldnesse is oftentimes repressed, euen by the obiect it selfe: but feare is rather increased and kindled by dangers. The end is honestie and goodnes: 4 for otherwise, if a man for his owne commoditie sake should be led to doo valiantlie; that is not fortitude, but rather crueltie and fiercenes. But honestie and goodnes is, to take in hand labours and perils, either for religion, or for righteousnesse, or for our countrie, or else for our parents. But aboue all other things must feare be subdued and ouercome: for it hath alwaies respect to some great euill. 5 For they define feare to be the eschewing of an euill, likelie in short space to happen. Howbeit, we doo not respect fortitude in euerie feare: for there be certeine euils, which of their owne nature, and of the duetie of a good man ought to be feared; of which sort be all kind of sinnes. Against these we are armed, not with fortitude, but with duetie: for in the repressing of those euils, which are purchased by our owne fault; we are not called valiant men, vnlesse a man will speake vnproperlie. For so saith Paule; 6 Doo we prouoke God? Are we stronger than he? Wherefore fortitude is considered in those things which are not receiued through our owne fault, 7 but are brought vnto vs outwardlie. Albeit that neither those in verie déed doo belong all vnto fortitude: for the same we defined to be a taking in hand of dangers for honestie and goodnesse sake. For sicknesse & shipwracke, and such other kind of misfortunes, we suffer patientlie, if we be of a good courage; and yet for all that, fortitude is not considered properlie in them: for these things are not taken vpon vs by choise.
And therefore Cicero rightlie defined fortitude, to be an enduring of labors, 8 and a taking in hand of dangers with aduisements. And fortitude is chieflie perceiued in dangerous and difficult things; 9 but most of all in things happening vpon the sudden: for vertue is conuersant in difficult things, and difficult things be vnlooked for. For dangers premeditated, séeme after some sort to be mollified. Wherefore the vertue and fortitude of Ioab was herein chieflie renowmed; 10 bicause in a sudden and vnexpected euill he could take counsell out of hand. Séeing fortitude is set as a meane betwéene feare and boldnesse, it is after a sort partaker of both; 11 for a valiant man dare commit himselfe into danger for honestie and goodnes sake; but yet in the mean time bicause he must striue with terrors, he is not a little mooued in mind. The holie Martyrs both in our time, and in all ages, doo valiantlie indure for Christ & the Gospell sake, all torments, which can be deuised either by tyrants, or by the diuell: yet otherwhile, bicause they be not [made] of marble, stone, or brasse, they become somewhat faint, through the verie féele and greatnes of the dangers. Two things are set foorth for a godlie man to abide, and take in hand. But fortitude is rather considered in suffering: for that is the harder thing. 12 Plutarch out of the old Poet Menander; It is not (saith he) the part of a valiant man, to saie, This I will not suffer; but, This I will not do. For the other thing is not put in our power. Wherfore the subiect of fortitude, is that part of the mind, wherein is conuersant, feare and boldnes. The obiect which it hath respect vnto, is perill. And these two belong vnto the matter. The forme is mediocritie. The end is honestie and goodnesse, and the will of God.
2 Now must we sée what is the efficient cause thereof. Aristotle in his 3. booke of Ethiks, saith; 13 that There is a certeine ciuill fortitude, whose efficient cause is the law or ordinance of the common weale. As if there were a lawe, 14 that he which shall flie in warre, is either infamous, or condemned to die: but he which shall behaue himselfe valiantlie, obteineth either praise or reward. This is not true fortitude, which we now séeke for: for that hath not respect either to reward or punishment, but to the will of God. There is an other fortitude, which may be called warlike, which procéedeth of that, that men be skilfull in armes, and are acquainted with the policie of warre. But neither in verie déed is that true fortitude: for if the enimies be either better prouided, or more in number, that fortitude faileth. There is an other fortitude, which is stirred vp, and kindled by anger: as if so be a man hauing receiued an iniurie, will be reuenged: but this also may be among wild beasts. And an other there is, which is ingendred of some gréedie desire and mind to obteine: but so an asse also may haue fortitude; for often times he suffereth not himselfe to be driuen from his meat, no not with stripes. Also adulterers and fornicators, for the fulfilling of lust, doo indure verie gréeuous and troublesome things. Howbeit, we must grant that anger dooth seruice vnto fortitude: for good men are angrie, and take it gréeuouslie, if they sée anie thing doone vnhonestlie, or contrarie to that which shuld be doone; yet is not that the cause whie a thing is doone valiantlie. Some men are valiant, through a confidence of their owne naturall strength; others, for that they are vnskilfull of the dangers: but those men straitwaie discourage themselues with the least change of things.
But the true cause of fortitude, the philosophers appoint to be in the loue of iustice, equitie, and honestie; bicause for these things sake we will indure all things. And the root of that loue, they put in the knowledge of iustice and honestie. Howbeit, bicause naturall reason is easilie obscured and deceiued, we must haue accesse to the word and will of God, into which no error can fall: and for the defense of his will, there is no danger so gréeuous, that a godlie man ought to eschew. 15 Cicero in his Tusculane questions saith; that Fortitude is an affection of the mind, whereby (through suffering of gréeuous things) we obeie the lawes. Which thing, if by the lawe, he ment the word of God, it were true: but séeing he vnderstood nothing else than a certeine naturall and ciuill prudence, the which, by reason of originall sinne, and other sinnes, is verie often times deceiued, 16 can not consist. But since true fortitude is deriued of faith and charitie; and that we haue not those things of our owne strength, but of God; Esaie did verie well and rightlie reuoke the same to the spirit of God, when he said; 17 The spirit of fortitude.
But thou wilt saie, that it is an habit, and consisteth of accustomed actions. I grant: but those actions themselues be not of our strength, but of the holie Ghost. Rightlie did Augustine saie vpon the 13. psalme, Con. 2. He is trulie valiant, who is not strong in himselfe, but in the Lord. 18 Also Paule; I can doo all things (saith he) in him which strengtheneth me. And in the second to the Corinthians, the twelfe chapter; When I am weake, then am I strong. 19 For the saints, when they acknowlege their owne weaknesse, they call vpon the Lord, and are made strong. And by these meanes is God woont to inspire fortitude into men. First, 20 he lighteneth their mind, that they may vnderstand and sée his will; and he so inflameth them, as they thinke that they shalbe euen then most happie, if they may for his sake suffer all most gréeuous things. Secondlie, he is present by his strength and power, and fighteth for them that be his; as in old time he did for Abraham, and alwaies for all godlie men that be his, which be true Israelites according to the spirit. Lastlie, bicause those things, which must be abidden and suffred, be most gréeuous, and in a maner swallowe vp reason; the spirit of God is present, and helpeth our strength and minds to indure all maner of things.
For the actions of other vertues (as saith Aristotle ) are pleasant: but fortitude striueth with gréeuous and difficult things, and bringeth no pleasure, but in respect of the end. Wherefore the spirit bringeth to passe, that although the bodie be vexed with gréeuous torments; yet we indure all things with a glad and ioifull mind. So Eleazar, in the historie of the Machabeis; In bodie (saith he) ô Lord, I am most miserablie tormented, yet for thy sake doo I gladlie suffer all these things. 21 Let the Romans boast of their Mutij, Cocles, Curtij, and Decij: the Graecians of their people of Marathonia, Salamina, Plataea, and Thermopilae. But we are they that may trulie praise our martyrs, who a thousand times more constantlie and valiantlie haue suffered much more gréeuous things than they. When princes at this daie boast of their valiant courage; let them take héed vnto what end they imploie the same. And we our selues that professe the Gospell, if we suffer anie thing of our aduersaries; let vs take héed, that we suffer it not otherwise than for the glorie of Christ: for so will God himselfe be present with vs, and in most exquisite torments, will giue vnto vs an incredible courage and chéerfulnesse of mind.
3 But mortification, 22 which the scripture so oftentimes vrgeth, is diuided into two principall points. The first belongeth vnto patience in troubles and aduersities sent vnto vs by God: the other consisteth in moderation of expense, and in temperance, the which we of our owne accord take in hand, for repressing the wantonnesse of the flesh. But we must beware that we doo not there fasten our foot, as though we did these things of a superstition; but to the intent that inuocation, confession, the praise of God, holie reading, and the works of charitie towards our neighbour, may be the more easilie doone. And in anie wise these things must be vsed, that they may prepare the mind vnto better things. But we must note, that these exercises can not be comprehended in rules, which may serue for all men generallie, as they haue attempted to doo in monasteries. Furthermore, we must take héed, that there be an honor had vnto the bodie, as Paule commandeth vnto the Colossians: 23 least that come to passe, which happened vnto Basil and Nazianzen, otherwise worthie bishops, who by reason of these immoderate exercises, so wasted themselues, and consumed the powers of the bodie, as they were made vnprofitable for the ministerie of the church. For they were constrained to kéepe their cabinets sometimes halfe a yéere togither, somtimes a whole yéere. 24 But those words, which be spoken of Paule in the first to the Corinthians, the ninth chapter, the 29. verse, are against the libertie of the flesh; bicause vnto the Corinthians he setteth foorth temperance, whereby they should bridle their desires, and remooue offense from their brethren. By which reason they also are admonished, who after the example of the Corinthians, when they haue giuen their name vnto Christ, and haue begun to professe the Gospell, doo slacke the raines and bridle vnto all kind of lusts: which sort Paule diligentlie instructeth welnéere in the whole sixt and seuenth chapters vnto the Romans.
4 But of the first principall point, the apostle wrote in the epistle to the Corinthians; 25 We carie about in our bodie the death of our Lord Iesus Christ, that therein the life of Iesus Christ may be made manifest. As if he shuld saie; Therfore are we drawen to the tribunall seate, are racked, & suffer manie things, that the death of Christ may be expressed in our bodies: and againe, that by the labour and trauell of those our bodies, the life of Iesus Christ may be declared and set foorth. And to speake in few words, the crosse is no other thing but aduersities, heauie haps, temptations, and sorrowes, as well of the mind, as of the bodie; the which are laid vpon vs by God, for the glorie of his owne name, and for our saluation. 26 But whie God will haue his people so to be afflicted, there be manie causes shewed. First, that his wrath might be declared against sinne: with which kind of iudgement, God dooth verie oftentimes begin at his owne house; to the intent it may be the more euident, and that others may vnderstand thereby, what remaineth for them. Further, he will by this meanes stirre vp his owne vnto repentance. And he vseth these aduersities in stéed of sermons, the which be of more vehemencie and effect than words be. Moreouer, by this meanes, euerie one of vs dooth prooue, and throughlie knowe himselfe: for héerein we sée how much, faith, charitie, and other vertues are wanting; or else how much of them we haue alreadie obteined of God. And whereas by reason of sinne, we be all subiect vnto these euils, which be the ministers of death; yet is God so good towards vs, as he will alter the vse of these things, that by them his Gospell and christian veritie may be confirmed: in so much that it shall not onelie haue a testimonie of words, but also of most extreame calamities, and shall remaine confirmed by witnesse of spending both bloud and life. For this cause Christ suffered, and so did Iohn Baptist, the apostles, and infinite martyrs.
Further, from hence we haue a strong argument of the resurrection to come, and of the iudgement. For séeing the iust men are so euill interteined in this life; it is necessarie, that there should be there some alteration and change of things: as Abraham shewed the rich man, which was tormented in the flames. 27 Besides this, séeing we be adopted to be the children of God; it is conuenient, that in the crosse and afflictions, we should be like vnto Christ, which is the first begotten. Moreouer, by this meanes, our loue towards God is most of all declared. For to honour and imbrace him, when all things go well with vs, and according to our desire, is not the propertie of a valiant mind; bicause therein we may appeare not to woorship God, in respect of himselfe: but rather, that we follow him, for his benefits. But if so be we flie not from him in time of aduersitie, it is a token that we séeke him, and not his benefits. We must also adde, that the power of God is more declared in afflictions and aduersities, than in prosperitie. For when all our dooings haue prosperous successe, we séeme not to haue néed of the helpe of God: but when God deliuereth out of aduersitie, then is he most praised. And especiallie his power is shewed, when he comforteth vs, and maketh vs chéerefull in the middest of our tribulations. Wherefore, 28 as Augustine (writing vpon the Psalmes) said; The crosse is no small cause of inuocating and glorifieng of God. 29 Further, it giueth a token of a godlie life; for All they, which will liue godlie in Christ, shall suffer persecution. I passe ouer that, which euen the Ethniks haue séene; namelie, that aduersitie dooth make men more industrious, and more wise; and those that are in miserie, more curteous and dutifull. 30
But from this crosse of Christ, two things must be remooued. First thervnto belong not those punishments, which come vpon wicked men for their naughtie acts committed. Albeit that Cyprian and Ierom saie; that The théefe, which came vnto Christ, turned his punishment into martyrdome. Howbeit, Peter dooth otherwise admonish vs, that we should suffer persecutions, not as deserts for our owne ill dooings. Moreouer, those crosses, which we procure vnto our selues, and be not laid on vs by God, must be set aside. 31 For some rash persons there be, which doo laie persecutions vpon themselues, whose end oftentimes is most shamefull. But not to omit the principall, I saie, The true suffering of the crosse is a most acceptable sacrifice vnto God, whereof Paule vnto the Romans writeth; I beseech you for the mercie of God, &c. And vnto Timothie, he said; that he should be offered vp. 32 And Dauid said; A sacrifice to God is a troubled spirit, a contrite heart. If perhaps thou shalt demand, whether it be lawfull for vs voluntarilie, and of our owne accord to take sorrowes and labours vpon vs, without expecting a time when God should bring them? I answer, that it is lawfull; but yet in such sort, as it is commanded and prescribed vnto vs: as when of our owne accord we admit bitter sorrowes, while we repent of our former life and sinnes. And séeing God requireth this thing of vs, 33 it is not properlie and truelie said of vs, that we doo call the same vnto vs. The which also may be affirmed, when we refuse not labours for the saftie of our neighbours, and for auoiding of offenses. For these causes God himselfe commanded that we should labour so much as lieth in vs.
5 But euen as Paule vnto the Romans taught, that the faith of our adoption commeth by inuocation or praier, in which the holie Ghost beareth witnesse with our spirit, that we be the children of God: so he sheweth a testimonie, by which we may be the more certeine of entring into this inheritance, 34 which he spake of; Ye shall without all doubt (saith he) obteine it: for ye shall reigne with Christ, for so much as ye haue alreadie atteined to suffer with him. Wherfore crosses and troubles are tokens and arguments, whereby we may gather that we shalbe the heires of God. Paule saith vnto the Philippians; That Vnto them it is giuen for Christ his sake, not onelie to beleeue in him, but also to suffer for him. 35 This former gift, which we now sée that we haue obteined, maketh vs certeine of the latter, that we shall at the length not be destitute of it. For, no small or slender power of God is declared to be in them, which valiantlie & patientlie for godlinesse sake suffer persecutions, & aduersities. 36 I knowe there be others, which interpret these words otherwise; that Paule should séeme to ascribe a certeine condition, whereby we shall passe vnto euerlasting inheritance; namelie, if we haue first suffred manie things. And doutles, the Gréeke particle ⟨…⟩, which is turned [If so be,] may be drawn to each opinion.
This is certeine, that Paule here maketh a kind of transition, or passing ouer to an other matter; although it be pleasant and closelie handled, to comfort these men for the afflictions which they suffered. Albeit he departeth not from that purpose which he had in hand, but with the selfe-same labour both prosecuteth that which he began, and also comforteth them. And it is all one, as if he should haue said; Ye shall indéed be heires, but yet with this condition, that ye must first suffer manie things. Christ requireth nothing at your hands, which he himselfe hath not first performed. He leadeth you no other waie, than the same which he himselfe hath gon. He will not offer you to drinke of anie other cup, of the which he himselfe hath not droonke. Howbeit, this will be the greatest comfort vnto vs; forsomuch as those things, which we shall suffer, will not be comparable with that glorie, which shall be reuealed in vs. Ambrose followeth this interpretation. Howbeit, I thinke that this place is so to be vnderstood, as though it were a proofe of that which followeth, 37 by those things which went before, after this maner; Ye shall haue the eternall inheritance, bicause ye suffer togither with Christ. The verie which sentence he vseth in the latter epistle to Timothie; 38 If we die togither with him, we shall reigne togither with him.
Chrysostome vpon this place writeth; that This is an argument taken from the Maior; God (saith he) hath fréelie giuen vnto vs manie things. For when we had doone nothing, he adopted vs vnto children: he granted vs, that we should call him Father, whereof followed an assured and constant faith, that we are the sons of God: and how shall he not now giue vs the inheritance that is behind; especiallie séeing in the meane time we haue suffered most gréeuous calamities? Vndoubtedlie, he will not denie it after such and so manie trauels, séeing he hath fréelie and without anie trauell of vs indued them, that beléeue in him, with most excellent gifts. And by this meanes hath he declared, that God hath singularlie well prouided for men: who, to the intent they should not boast of their trauell or indeuour, hath fréelie giuen manie things vnto them. And againe, least they should be ashamed of obteining so great gifts without trauell, he would not haue them to come vnto this singular inheritance, without most valiant courage, sufferance, striuing, disquietnes, and affliction.
6 These things auoucheth he, neither amisse, 39 nor yet vnprofitablie; so they be rightlie vnderstood by vs, in such sort, that we confound not the promises of the lawe with the promises of the Gospell. Least that should happen, it shall be necessarie to make plaine, what difference there is betwéene each promises. They doo not herein differ, as some thinke; bicause the promises of the Gospell haue no conditions ioined vnto them, but the promises of the lawe are neuer offered without conditions. 40 For euen as it is said; Honour thy father and thy mother, that thou maist liue long vpon the earth. 41 Againe; If ye will and shall harken vnto me, yee shall eate the good things of the earth. And euen so we read in the Gospell; 42 Forgiue, and it shall be forgiuen; Giue, and it shall be giuen vnto you. 43 And againe; He that forsaketh father or mother, or wife, or house, or lands, for my sake, shall receiue an hundred fold, 44 and possesse eternall life. And; If so be we suffer togither with him, we shall be glorified togither with him. 45 And vnto Timothie; If we die togither with him, we shall rise againe togither with him. Wherefore, séeing this is no difference, we must séeke for another.
46 The conditions which are annexed to the promises of the lawe, are commandements which the lawe commandeth to be fulfilled, euen to the vttermost; neither will it otherwise performe the things promised, vnlesse the conditions be absolutelie fulfilled. And thus it is manifest vnto him which diligentlie considereth the matter, that the conditions of the lawe might haue béene causes of the obteinment of the rewards which were promised. For if they had béene so fullie accomplished, as they were commanded in the lawe, they might haue béene compared euen with the verie rewards, and haue béene accounted for merit. But seeing they could not be performed by men, God of his mercie in their place appointed the promises of the Gospell; which promises, notwithstanding that they haue conditions adioined vnto them, yet are they fréelie offered. For the things that are by them commanded vnto vs, are in déed necessarie, if we haue power, time, place, and occasion giuen vs to doo them.
This I speake, bicause of infants, and of those, which in the last time of their life, being at the point of death, come vnto Christ. For eternall life dependeth not of those conditions, as of causes. For as we haue alreadie said, it may, without those conditions, be obteined both by infants, and by those which in the last houre of their life be conuerted vnto Christ. And bicause the promise, if it should depend of those conditions, as of lawfull causes could not be firme; séeing there is no man, which can fulfill those conditions, as they are commanded: euen for the verie same cause also, 47 the promises of the Gospell may consist without these conditions. Herevnto serueth that, which Paule saith; that those conditions cannot be compared with that thing, which is promised: which cannot be true in iust & lawfull causes, if they be compared with their effects. Wherefore, if thou ioine these thrée things togither; namelie, that the rewards of the Gospell are fréelie promised, that the conditions can not be made equall vnto them, and that the promises ought to be most firme; thou shalt both take awaie the consideration of merit, and shalt easilie perceiue, wherein they differ from the lawe.
If thou wilt demand, whether the promises of the lawe were giuen in vaine; séeing there was neuer anie man found that could performe those conditions? I will answer, 48 that herin was nothing doone in vaine or rashlie. For therefore were such impossible conditions annexed vnto it, that men might be put in mind of their infirmitie; and that they thoroughlie vnderstanding it, should flie vnto Christ, of whom being receiued into fauour, and hauing now obteined iustification, they might obteine the selfe-same promises. For as touching those men, the promises are now, of promises of the lawe, made promises of the Gospell: bicause they which beléeued in Christ to come, were exercised in the obedience of the lawe. Which obedience of the lawe, although it were but onelie begoon, and not thoroughlie finished; yet was it allowed of God: therefore might they haue the fruition of the promises offered.
7 And what it is to suffer with Christ, 49 may on this wise be easilie declared; if we shew what causes mooued Christ to suffer so bitter a death vpon the crosse. And there were two causes; the first was, to be obedient (as he himselfe said) vnto his good Father; the second was to subdue and condemne our sinne. They which in suffering aduersities, imbrace these two causes in their mind, doo suffer with Christ. 50 Whatsoeuer sorrowes or aduersities happen vnto them, let them reckon with themselues, that they happen vnto them by the prouidence of God; and let them beare patientlie what burden so euer is laid vpon them; so as they may willinglie obeie GOD the authour of that affliction. Let them consider moreouer, that by these calamities, the old man is tamed, sinne is broken, and that corruption, which by nature was throughlie graffed and bred in vs, is dissolued. 51 But what the cause is, that the world, wicked men, and the diuell, after a man is conuerted vnto God, doo straitwaie begin to rage against him, by all maner of most bitter meanes; I thinke it is not hard to be perceiued. For so soone as men come vnto Christ, they straitwaie doo begin, vnfainedlie and from their hart, to make warre with vngodlinesse. Héerevpon are hatreds kindled against the godlie, and persecutions waxe gréeuous against them.
As touching the suffering of aduersities, the apostle comforteth vs by two reasons. The one of which is taken of the end, after this maner; These euils, which godly men indure, doo obteine a blessed end, and happie conclusion; Wherefore they must be susteined with a chéerefull and valiant mind. The other is, for that those things, which we suffer, although they séeme troublesome and gréeuous; yet can they not in anie wise be compared with the rewards which shall be giuen vs in the life to come. By this vnequall proportion it is euident, (if we will speake properlie) that this word merit, is not to be attributed vnto our good works. Chrysostome hath well noted, that Paule, before he came to the exhortation of patience in aduersities, woonderfullie amplified the honour and dignitie of the children of God; which he did not with so great a diligence before, when he intreated of restraining the desires of the flesh. For as we haue said before, 52 there are two kinds of mortification; the one of which héerein consisteth, that we should represse the déeds of the flesh; the other is, to suffer valiantlie for Christ his sake, dangers, crosses, and all maner of torments when néed shall require. 53 Which too things, if they be compared togither, we shall perceiue, that the suffering of aduersities is of more difficultie, than is the battle with the wicked lusts of the mind.
Aristotle in his Ethiks (as he prudentlie sawe manie other things) saith, that Fortitude is to be preferred before the vertue of temperance, which otherwise is most worthie of praise. Of this thing doubtlesse euen the diuell was not ignorant: 54 for when he reasoned with God, as concerning blessed Iob; Skinne for skinne (said he;) yea, a man will giue all that he hath for his life. Wherefore, 55 stretch foorth thy hand (saith he) a little vpon him, and then thou shalt see whether he will cursse thee to thy face or no. For by the naturall sharpenesse of wit, wherein he much excelleth, he easilie sawe, that this of all temptations is the greatest; when the life it selfe (than which nothing is more swéet) is put in danger. The fruit, which they that haue valiantlie labored shall receiue, must alwaies (as Paule warneth vs) be set before our eies. For so shal we sée, that when we suffer for Christ his sake, we shall bring singular commoditie, not vnto him, but vnto our selues. That which the Latin interpretour turned [Existimo,] that is, [I thinke, or count] is in Gréeke written [⟨…⟩:] which word cannot be referred vnto an opinion that is doubtfull and vncerteine. For that word is chéeflie vsed of such as make reckonings, which bring their accounts into a summe, and hold it definite and certeine.
Wherefore the meaning is, as if he should haue said; This I hold for certeine, that those euils, which we suffer, are not to be compared with that glorie, which we wait for. Indéed the afflictions of the godlie are not of their owne nature so light; but Paule extenuateth them onelie by waie of comparison. 56 Wherefore this place conteineth an amplification of that felicitie, which God promiseth vnto vs; which hereby is made the more notable, in that it farre excelleth all the trauels of this life. Of which thing godlie men are so thoroughlie persuaded, as they reioise euen in the middest of their tribulations. The verie same comparison Paule vseth in the latter epistle to the Corinthians, 57 the fourth chapter: for he saith; that Our light affliction, which is but for a moment, bringeth vnto vs a maruelous exceeding weight of eternall glorie. By these words is shewed, wherefore eternall life surmounteth all the trauels of this life; namelie, bicause of the weight, continuance, and greatnesse thereof. For whatsoeuer things we suffer here, are called of Paule ⟨…⟩, that is, Momentanie. He addeth also ⟨…⟩, by which words the lightnes of them is shewed. But contrariewise, vnto the glorie is attributed both eternitie, and also a woonderfull great weight, which excéedeth all measure.
8 The apostle addeth; 58 Which shall be reuealed vnto vs. He saith, that this glorie shall be reuealed, least we should thinke our selues now to be vtterlie destitute of the same. For we alreadie possesse a great part thereof, although as yet it be not perfect, nor manifest to the world. So Paule speaketh vnto the Colossians; 59 Ye are dead with Christ, and your life is hidden with Christ in God: but when Christ your life shal appeere, then also shall ye appeere togither with him in glorie. But it is to be noted, that Paule in this one word [glorie] comprehendeth the whole felicitie, which we wait for. 60 And therein he followeth the iudgement of men, which are woont to estéeme glorie as the chéefest goodnes. Whereof also the philosophers thus affirme; that As the shadowe followeth the bodie, so dooth glorie followe true and perfect vertue. Wherefore glorie comprehendeth two things, 61 which must be earnestlie desired; first, that a man be indued with vertues; secondlie, that he get a good name among the people.
But why the blessednes, which we wait for, 62 is not reuealed in this life, Chrysostome thinketh this to be the cause; namelie, that it farre passeth the state of this life. And Paule tarrieth the longer in the amplification thereof, that he may the more stir vp the Romans to the suffering of afflictions. 63 For a soldier is excéedinglie confirmed to suffer perils, if he hope that the victorie will be gainfull vnto him. 64 And a merchant is not discomfited with anie labours of sailing and trauelling, if he hope thereby to win great gaine. Further, we ought to consider, that the lot of the citizens of this world, differeth farre from the lot of holie men, which serue Christ. For they, with the greatnes of their labours go beyond those good things, which they labour to atteine: but we, though we behaue our selues stoutlie and valiantlie (as Paule saith) yet are not our works to be compared with that end, which we set before vs.
65 9 That we may easilie vnderstand this difference, the examples of the Romans will soone teach vs. Brutus, for preseruation of the libertie of his countrie, did not sticke to slaie his owne children. In the dooing whereof, he also had respect to atteine the praise of a good citizen: for thus the Poet Virgil writeth of him, His countries loue him driues, and greedie lust of endlesse fame. These were the ends that mooued the Ethniks, 66 which vndoubtedlie were verie small and slender causes. For the libertie, which they had respect vnto, was no such as is ours, whereby we are deliuered from sin, from satan, from death, and from the wrath of God. 67 They sought humane praise, a thing doubtlesse inconstant and of small force: but our end is to approoue our selues vnto God, whose iudgement cannot be deceiued. Torquatus also slue his owne sonne, bicause in fighting against the enimie, he had violated the lawe of warre. Then we also, to kéepe the lawe of God, ought not to doubt (when néed shall require) to suffer all maner of most gréeuous torments. For the lawes of God must not be compared with the lawes of warre.
Camillus being banished out of his countrie, afterward finding it to be opprest by the Galles, valiantlie restored the same; bicause he thought he could not liue with more glorie in anie other place. But it shall not be so great a maruell in a christian man, who being hurt by anie in the church, leauing aside the desire of reuenge, will helpe his brother by whom he is hurt, and by his trauell will adorne the church: for out of it no man can liue a holie life, nor yet atteine vnto eternall felicitie. Quintus Mutius Scaeuola, of his owne accord, thrust into the fire his right hand, which had missed the striking of Porsenna. What maruell is it then, if a man, to obteine the kingdome of heauen, will offer vnto the fire, not onelie one of his hands, but also his whole bodie to be burnt? Curtius being armed at all points, and mounted vpon a horsse, threw himselfe willinglie into the gulfe of the earth, bicause the citie of Rome might be deliuered from the pestilence. For so had the Oracle giuen answer, that the wrath of the gods would cease, if that, which the Romans estéemed best, were throwne into that gulfe. We for our part haue an Oracle farre more certeine; namelie, that They are not to be feared, 68 which kill the bodie, but cannot kill the soule.
The Decij vowed themselues to the death, that their legions of soldiers might be preserued, and get the victorie. Our martyrs also, when they shed their bloud, rather than they will be plucked awaie from the religion of Christ, cannot boast that they take an enterprise in hand, which hath not béene heard of. M. Puluillus, when he should consecrate a temple vnto Iupiter, & in the meane time word was brought him by enuious persons of the death of his son, was not one whit abashed in mind, neither left he off that which he had begun; but commandded, that his sonne being dead should be carried out and buried. With what mind then ought a christian man to suffer, séeing he heareth the Lord saie; Suffer the dead to burie their dead. 69 Regulus, when he had sworne, that he would returne vnto Carthage, although he knew that most gréeuous torments were prouided for him; yet would he not commit the crime of violating his faith. Wherefore we also, séeing in baptisme wée haue publikelie giuen our faith vnto Christ, although for the kéeping thereof we should suffer all things, yet ought we not to violate the same.
Some will boast of the contempt they haue of riches, and of voluntarie pouertie taken vpon them for Christ: but let these boasters call to remembrance Cincinnatus, who after he had behaued himselfe honourable, and doone notable acts in his Dictatorship, of his owne accord returned againe to till & husband his foure acres of ground. Let them remember that Valerius Publicola, after he had passinglie well gouerned his Consulship, died so poore, as he left not wherewith to burie himselfe; but was buried at the common charge of the citie. And Fabritius so little repented him of his pouertie, as he despised the gold of king Pyrrhus. These so great and notable acts did these men, onlie (as I haue said) to get the praises of men; and to preserue that earthlie publike weale. But we, if we enter into anie dangers, haue God himselfe to be our inheritance, and our reward, and shalbe heires togither with Christ. Before vs, as a prise is set the kingdome of heauen, and eternall felowship with the angels. Wherefore it is manifest, 70 that the notable facts of those heathen farre passed the ends and rewards set before them: but our works are infinitelie excelled of the rewards that are before vs. I grant indéed, that their works are not to be reckoned among the true vertues: for they were rather shadowes and images of vertues. And their works, although they were excellent (if we consider them after a ciuill maner; 71 ) yet before God they were nothing else but glorious and glistering sinnes: for they were not mooued to worke, either by faith, or by the loue of God; neither yet did they direct their works to a iust end.
Wherefore Augustine, in his fift booke De ciuitate Dei, and 18. chapter, when he had made mention of these and such like things, prudentlie added; Either we perceiue these things to be in vs, or else we féele our selues to be void of them. If at anie time we doo the selfe-same things, there is no cause whie we should be puffed vp, séeing they for lesser rewards haue doone the like: but if we knowe our selues to be so weake and féeble, that we dare not enterprise anie such things, our minds ought excéedinglie to be pressed and touched; especiallie, séeing we be found weaker than the verie Ethniks were. Moreouer, 72 these comparisons declare, that God hath not respect to the quantitie and heape of works: for else he would giue vnto them the rewards, which he promiseth vnto vs. But GOD chéeflie respecteth this, whether by faith we are ioined togither vnto Christ, and whether we direct all that we doo to the praise and glorie of his name. But to haue the power and abilitie to doo excellent acts, he of his mercie ministreth abundantlie vnto vs, when he iudgeth the time méet. In the meane time, let vs giue thanks vnto him, for that he hath made our lot better than theirs.
73 10 Furhter, of so great force is the reioising of godlie men, that those things which men, especiallie vngodlie men, reckon to be a rebuke, and which they séeke to auoid, & through which they iudge them selues vnhappie; the Christians doo turne the same vnto praise, doo willinglie imbrace, 74 and doo most of all reioise in them. For euen as the planets direct their course farre otherwise than dooth the eight sphere (for that is mooued from the east vnto the west, but the planets from the west vnto the east:) euen so godlie men doo willinglie imbrace those things, and in them doo reioise, which the wicked doo shunne, and iudge reprochfull. A rare thing trulie, and woorthie of admiration. For it is no woonder, if a man glorie as concerning the promises, and obteinment of the glorie of God: but in afflictions to reioise, passeth all humane reson. Further, bicause there is no reioising, but of principall and singular good things, which now we so assuredlie possesse; as they can not be taken from vs (for otherwise it should be no true reioising, but rather a boasting) least our reioising for the hope of the glorie of God should séeme to be vaine, séeing in verie déed we haue not yet the fruition of it: 75 Paule teacheth in the fift to the Romans, with what good things God dooth in the meane time indue vs, while we doo liue héere; namelie, Tribulations, patience, experience, and hope, which confoundeth not. 76 Vndoubtedlie, an excellent and most profitable procéeding by degrées, and woorthie to be obserued of vs all, against doubtfull and fearefull times.
But godlie men sometimes sigh, are sad, and are heauie, 77 and complaine when they fall into afflictions: how then doo they reioise? Here is no contradiction at all. For our outward man sigheth, is heauie, is sad; & the flesh complaineth: but the spirit and our inward man reioiseth, and is glad. When Dauid went foorth of the citie, from the face of Absolon, bare footed, his head vncouered, and with manie teares; outwardlie there appéered in him no signification but of miserie and sorowes: for Semie, who vpbraided vnto him this miserie, sawe nothing in him but that which was lamentable and miserable. Yet who doubteth, but that he, as touching faith, and the inward man, reioised excéedinglie for the fatherlie correction of God? For therevnto was his mind bent, and therefore he spared Semie, when as Abisai would haue killed him; 78 for How knowest thou (saith he) whether the Lord hath commanded him to cursse me? That one and the selfe-same man may haue contrarie affections, Dauid declareth, when he saith; 79 Serue the Lord with feare, and reioise in him with trembling. But thou wilt saie, that afflictions are euill; how then can we reioise in them? That they be euill, no man will denie: for they be punishments of sinne, ministers of death, the last enimie that shall be driuen out of the world, and at length from godlie men be vtterlie remooued. 80 For God shall wipe awaie all teares from the eies of the saints.
We grant that afflictions of their owne nature are euill: howbeit we saie, 81 that vnto the godlie, and to the elect of God, of whom we héere speake, they are by the clemencie of God made good and profitable; for Vnto them all things worke togither for the best. For neither doo they suffer these things to their hurt, but to their triumph. And these things are like vnto the red sea, wherein Pharao is drowned, 82 but Israel is saued: for in the wicked they stirre vp desperation, but in the godlie a most assured hope. They are instruments, whereby (as we haue said) is shewed foorth the goodnesse and might of God, both in comforting vs, and also in erecting vs. They are occasions euen of most excellent good things. The power of God is made perfect in our infirmitie. By these things, as by a fatherlie chastisement, our dailie falles are repaired, hautinesse and pride kept vntder, the flesh and wantonnesse restrained, our old man corrupted, but our inward man renewed, sluggishnes and slouthfulnes is shaken off, the confession of faith is expressed, the weaknes of our strength is discouered, and we are prouoked more earnestlie to praie and call for the fauour of God, and dailie doo better vnderstand the peruersenesse of our owne nature.
Besides, through afflictions we are made like vnto Christ; for It behooued Christ to suffer, 83 and so to obteine his kingdome: & we also ought to followe the verie same steps. 84 For the kingdome of God suffereth violence, and strait is the waie that leadeth vnto life. But, Euen as he, after the obedience of the crosse was exalted, 85 and had giuen him a name aboue all names; so we also, if we suffer with him, we shall reigne togither with him. And it is a swéet thing for a louer, euen to suffer for the thing that he loueth. By this meanes also, we accustome our selues vnto patience, that being become as it were the Diamond stone, we shall rather wearie them that strike vs, than we our selues be broken. For these things be as exercises in a humane bodie, whereby rather the health is confirmed, and the strength recouered, than taken awaie, or weakned through them.
86 11 Wherefore the godlie, vpon good cause reioise in afflictions; knowing that Affliction worketh patience. And héere is to be noted a phrase of spéech much vsed in the holie scripture, whereby that which belongeth vnto the thing, 87 is attributed vnto the instrument or signe. And that this is oftentimes vsed in the sacraments, we haue prooued by the saieng of Augustine; albeit that our aduersaries are earnestlie against it. Héere Paule attributeth vnto afflictions, that which is the worke of God, & of the holie Ghost; namelie, 88 to worke patience; by which afflictions, forsomuch as they are of their owne nature euill and odious, patience is not gotten, but rather shaken off. And this doo we perceiue to be manifest in the wicked, who at such time as they be somewhat gréeuouslie afflicted, doo burst foorth into blasphemies, and also fall oftentimes into desperation. 89 But as the physician, of things venemous and hurtfull, maketh most healthfull medicines: euen so almightie God, by his wisdome, out of afflictions, although they be euill things, bringeth foorth most excellent vertues, among which patience is one.
This vertue belongeth to fortitude, wherevnto are referred all those things, 90 which the saints doo suffer, whether it be in couragious abiding of afflictions of the bodie, or else in subduing of reason, and mortifieng of the wisdome of the flesh. Manie Ethniks also suffered, manie things with a valiant mind; but yet indured them not with a me sound consolation. Onelie they said, that by sorrowe they could neither change them, nor let them: for they ascribed those things vnto the necessitie of the matter. Wherefore they said, that this is our lot, that euen as it were in a banket, we must either drinke or depart. And if we chance to die, either we shall haue no féeling after death; or if anie féeling be, we shall be in a better state. In this maner did they frame themselues after a sort to beare all aduersities. But in godlie men the consideration of fortitude and patience is farre otherwise: 91 they haue other causes, and other meanes, whereby they confirme themselues. For they beare not those things with a good courage, as though they should happen at all aduentures; but bicause they knowe, that by singular prouidence they come from the most louing and almightie God; from God (I saie) their father, who with a louing mind, and by his right hand, 92 sendeth vpon them those afflictions; to wit, 93 vnto the saluation of the elect. And for the same cause, they also with their right hand, that is to saie, patientlie doo receiue them, and take them in good part, crieng with Dauid; It is good for me that thou hast humbled me: and with Iames; They reckon, that all ioie consisteth in those aduersities, which the most good, and the most wise God their father sendeth.
They alwaies lift vp the eies of their mind to those promises of Christ; 94 Blessed are they which moorne, for they shall receiue comfort. Blessed are they which suffer persecution for righteousnesse sake, for theirs is the kingdome of heauen. Blessed are ye, when men reuile you, and persecute you, and saie maner of euill against you for my sake, falslie: reioise and be glad, for great is your reward in heauen. They doo beare all things with a good courage; not bicause in sorrowing they cannot be changed; but bicause they knowe, that in valiant suffering they offer themselues an acceptable sacrifice vnto God; and persuade themselues, that they shall one daie be deliuered from those euils; in the stéed whereof are laid vp for them most ample ioies and quietnesse, wherewith no fortune (be it neuer so aduerse) may be compared. For The sufferings of this life, 95 are not woorthie of the glorie to come, which shalbe reuealed in vs. 96 The Ethniks oftentimes gaue ouer in the middest of their miseries, bicause they wanted strength to perseuere; neither vnderstand they from whence they should require strength, bicause they neither knew the true God, nor yet their owne weakenesse. But the godlie men doo continue, indure, abide, and perseuere: bicause they, knowing the weakenesse of their owne strength, doo flie vnto Christ. Who strengthening, them, they are able to indure althings; who comforting them, they doo not onelie perseuere, but also euen in the verie feruentnesse of the paine they reioise and be glad. 97 The apostles went from the sight of the councell reioising, bicause they were counted worthie to suffer reproch for the name of Christ.
12 Adde that Patience worketh experience. 98 And this experience is a certeine triall, both of our selues, and our owne strength; 99 and especiallie of the might and goodnesse of God. For in this suffering of aduersities we learne, how great the corruption of our nature is, which, (vnlesse the holie Ghost helpe,) it straitwaie, being touched with anie aduersitie, breaketh foorth into blasphemies, and complaints against the prouidence of GOD. Hereby we learne how greatlie our strength is broken, and made féeble by reason of sinne: for we should sinke vnder afflictions, if we were not staied vp by the might of Gods helpe. 100 Hereof we haue an excellent example set foorth in Iob; for he, being by God deliuered vnto the diuell to be tried; how great blasphemies powred he out in his afflictions? How much complaineth he of the prouidence and iustice of God? 101 The light of the holie Ghost had no sooner illuminated him, but how did he plucke vp his spirits againe? How godlie and sincerelie dooth he iudge of God? The peruersenesse of our nature is hidden vnto vs: for the hart of man is vnsearchable. 102 But looke how soone the fire is striken out of the flint stone, so soone breaketh out our crooked nature, when affliction oppresseth vs. 103 This triall (as Peter saith) is euen as a fornace vnto gold. 104 And therefore God answered vnto Abraham, when he was now readie to sacrifice his sonne, and had his sword readie drawne, and stretched out to strike him; 105 Now I knowe that thou fearest God. Indéed God knew that well enough before; but by that fact he brought to passe, that this obedience was the better knowne vnto others. For we are like vnto certeine spices, 106 whose swéet sauour is not felt, vnlesse a man bruise them well. We are also like vnto stones called Pyritides, 107 which shew not foorth that force which they haue to burne, except when they be pressed hard with the fingers.
108 Besides this, Triall bringeth hope: and thus hath God disposed these instruments of his, as that they should one helpe another, and one bringeth another in. By reason of the hope of the glorie of GOD, afflictions are not troublesome vnto vs: but God giuing vs strength, we beare them with a valiant mind. In the verie suffering of them we haue a greater triall and proofe of the strength and goodnesse of God towards vs: herevpon we conceiue the greater hope. So hope bréedeth and bringeth in patience; and patience, hope: for when we consider that God was present with vs in suffering our afflictions patientlie, we hope also that he will hereafter be present with vs, and at the length make vs blessed. 109 The sicke man, bicause he hath confidence in the physician, suffereth his impostume to be cut. Afterward, as he féeleth himselfe reléeued, he putteth confidence more and more in the physician; so as, if néed were that his foot should be cut also, he would nothing doubt to commit himselfe to his faithfulnesse. The diuell, as much as in him lieth, driueth vs to desperation: and by afflictions goeth about to persuade vs, that God is our enimie. But contrariewise, the holie Ghost saith; Bicause thou hast quietlie & patientlie borne affliction, it ought to be a sure token vnto thée, that God therin declareth his fauour towards thée. Wherfore haue thou a good trust, for he vndoubtedlie will deliuer thée. And although Iames putteth experience before patience, whereas Paule sets it after; yet is there no disagréement betwéene them. For Paule meaneth that experience, which is giuen at the length after the battell, that we may haue a full triall of our selues: and Iames meaneth the selfe-same experience; but yet as it is gotten and ingendered by the exercise of tribulations. But that which Iames addeth; 110 namelie, that Patience hath a perfect worke, 111 may be expounded two maner of waies. Either that he exhorteth vs vnto perseuerance in suffering, to the intent that our patience may be absolute and perfect, as that which falleth not awaie. Or else, that we should be of a perfect mind towards those which afflict vs; of so perfect a mind (I saie) that we desire not to haue them recompensed with the iniuries, which they doo vnto vs. As touching the nature and effects of hope, we haue disputed in another place.
13 But in the eight chapter to the Romans, 112 after that Paule had by infinite reasons confirmed the excéeding loue of God towards vs; now by the waie of interrogation he crieth out, that there is nothing which can interrupt that loue, wherewith God loueth vs. Accuse vs whosoeuer will, let aduersities come whatsoeuer they be; yet all things shall worke togither for our good. 113 For this is the propertie of one that loueth; continuallie to doo good vnto him that he loueth. Wherefore, séeing GOD so loueth vs, whatsoeuer he dooth, or whatsoeuer he sendeth vpon vs, we must beléeue that it will be for our benefit: neither ought anie aduersities to persuade vs, but that we are continuallie beloued of God. And that which the apostle saith, that he is most fullie persuaded of; I would to God that we also were persuaded of the same. He reckoneth vp those things, which séeme commonlie to be most hard; and whereby men are woont oftentimes to be dismaied: and he affirmeth, that euen these things hinder not the loue of God towards vs; so far is it off, that anie other things can plucke the same awaie from vs. The apostle staieth the longer vpon his place, bicause our flesh and humane reason can hardlie be persuaded of this thing. For oftentimes, when we are afflicted, we crie; My God, 114 my God, why hast thou forsaken me? And that with a farre other maner of affect, than Christ pronounced those words. We crie; 115 How long wilt thou be angrie, ô Lord? With manie such other like.
116 For whatsoeuer aduersitie happeneth, we thinke the same to be a token of Gods wrath towards vs: when as he neuertheles of a singular loue suffereth vs to be afflicted. Chrysostome noted, that Paule rehearsed not things light, and of small force. For he left vntouched, couetousnes of monie, ambition of honors, desire of reuenge, and pleasures forbidden; which things are woont to drawe backward, euen those men that be constant: but he reckoneth vp things horrible, and most gréeuous, and which are wont easilie to ouercome nature. For in these words he comprehendeth those things, which commonlie happen in a life most hard, and most bitter; as prisonments, burnings, bonds, tearings in sunder, and such like things. And he vseth an interrogation, thereby to signifie a stedfast assurance. And the words, which he vseth, are not placed by chance, or at all aduentures; but with singular working of the holie Ghost.
The first word is ⟨…⟩, that is, [Affliction] deriued of ⟨…⟩, which signifieth, To breake, or to presse vehementlie: 117 for things that be well made, are wont to be first broken or brused. And afterward the euill is increased, & then co~meth ⟨…⟩; that is, [Anguish] where things are brought to so narrowe a streict, that a man cannot tell what counsell to take, or which waie to turne himselfe. Then outwardlie commeth [Persecution,] which dooth spoile a man of his fréends. Afterward followe [Hunger and nakednes:] for men, when they be compelled to flie awaie, haue then great want of things necessarie. And then is added [Perill] so that men come also into danger of their life. And bicause nothing should want, at the last is added the [Sword.] All these things (saith the apostle) haue no such strength, as they can persuade the elect, that they are not beloued of God. These discommodities of the godlie, Paule setteth foorth in the latter epistle vnto the Corinthians, the fourth chapter: 118 for thus he writeth; I thinke that God hath declared vs the last apostles, as men appointed vnto death. For we are made a gazing stocke vnto the world, and to the angels, and vnto men. We are fooles for Christ his sake, but ye are wise through Christ. We are weake, and ye are strong. We are despised, and ye are honoured. Vnto this houre we both hunger and thirst, and are naked, and are buffeted, and haue no certeine dwelling places, and labour, working with our hands. We are reuiled, and yet we blesse; we are persecuted, and suffer; we are ill spoken of, and we praie. And in the latter epistle to the Corinthians; 119 In prisons, aboue measure; in labours, more aboundantlie, &c. And vnto Timothie; 120 They which will liue godlie in Christ Iesus, shall suffer persecution. And manie such other like sentences, are euerie where to be found in the holie scriptures.
Augustine De doctrina christiana, 121 and Erasmus in his annotations declare, that that place excelleth in weight of matter, and ornaments of Rhetorike; namelie, in Gradation, in Antithesis, in Contraries, and Repetitions. The apostle also dooth vrge it with interrogations, and speaketh nothing in this place that is base & meane: for all things are magnificall and excellent; whether a man consider the things themselues, or the persons. He speaketh of life, death, higth, depth, God, Christ, the right hand of the father, angels, principalities, powers: and last of all, he addeth; In all these things we be more than conquerours. This oration of Paule they thinke to be so notable & excellent, as they suppose that neither Cicero, nor Demosthenes could euer haue spoken more eloquentlie: not indéed that the holie Ghost hath néed of these ornaments; but bicause he sometimes vouchsafeth to abase himselfe vnto these things, when they may serue for our commoditie. 122 Which I therefore thought good to giue warning of, bicause yoong men might vnderstand, that this force of eloquence perteineth vnto the gifts of God; and that they must endeuour to get the same in time, that the holie Ghost may vse it, when it shall serue for the commoditie of the church.
14 Paule in the same place addeth; 123 As it is written: For thy sake are we deliuered to the death all the daie long, we are accounted as sheepe to the slaughter. Bicause that reason and our flesh are hardlie persuaded, that we are beloued of God, when we be exercised with afflictions; therefore Paule brought a proofe out of the scriptures, to confirme this paradox: for héere haue we néede of faith, which cleaueth vnto the word of God. 124 This testimonie is taken out of the 44. psalme, wherein are set foorth such men complaining of their tribulations, as of them we cannot doubt, but they were most déere vnto God; We are (saie they) counted as sheepe for the slaughter; that is, vnto whom nothing is more certeine than to be slaine. For there be certeine shéepe, which be kept and fed for their wooll sake, or to mainteine brood: and those haue life spared them for a time. Some are appointed for the kitchen, and they are euerie daie (as occasion serueth) drawne vnto death. And therefore the saints in the same psalme complaine, that they are like vnto the shéepe appointed to be eaten. They complaine, that they are otherwise dealt with, than the fathers in the old time were dealt with; vnto whom God séemed to beare great fauour, when as he inriched them, fought for them, gaue them the victorie, & with excellent names and titles made them famous and honourable. We (saie they) are now otherwise dealth with; for we are deliuered vnto the enimies, as shéepe to be slaine; as vnto whom they may doo what pleaseth them.
It is true in déed, that God would sometimes declare his loue towards the saints, and confirme the truth of his doctrine, when he adorned them with such goods and riches. That euen the idolaters also might vnderstand, that the same God, whom the patriarchs worshipped, was both the creator of the world, and also the distributer of all good things: and that all things which men commonlie desire, 125 are in his pleasure. Which thing when he had sufficientlie declared, he also made them so strong by reson of aduersities, as they with a noble courage and inuincible stedfastnesse testified the doctrine of God to be true. Wherein God likewise declared himselfe to be the distributer of all good things of the mind, & of heroicall vertues: & that his power is so great, as euen of things contrarie, 126 he can work all one effect. And that which the Latine interpretor translateth, [We are mortified] should haue béene translated [We are slaine.] For the Hebrue word is Horagnu, although the Gréeke word ⟨…⟩ sometimes signifieth, To mortifie: for that word Paule vsed in the same chapter, 127 when he said; And if ye by the spirit mortifie the deeds of the flesh, ye shall liue. But héere (as we said) ⟨…⟩ signifieth, To be slaine, and to be deliuered vnto the death.
15 But that which followeth; All the daie long, signifieth that death dooth continuallie hang ouer them, and that they are neuer secure; but that they thinke they shall be foorthwith drawen vnto death. 128 Albeit Chrysostome amplifieth this an other waie; It is of necessitie (saith he) that men die once at the least. But séeing they are so prepared, that they are willing euerie daie to die, if néed require, they haue euerie daie the fruit of martyrdome, as if they should euerie daie die. And the cause much relieueth and comforteth them: for they are not slaine as wicked men, or malefactors, but onlie for religio~ & godlines sake. And therefore they saie; For thy sake. And for that cause some thinke, that that psalme ought not to be vnderstood of the first captiuitie: for then the Iewes were not punished for Gods cause, or for religion sake; but bicause they were idolaters, and so wicked, as God would no longer suffer them: for they had now altogither fallen awaie from God. The booke of the law was almost cleane blotted out, the temple was shut vp, 129 the citie of Ierusalem ouerflowen with the blood of the prophets. Wherefore this is a prophesie of the latter calamitie, which happened in the time of the Machabeis, vnder Antiochus and the Macedonians. For then the Iewes suffered most gréeuous torments, bicause they would defend the lawes of God. Therefore they saie; For thy sake are we slaine. And in an other verse it is added; And yet for these things haue we not forgotten thee, or doone vnfaithfullie against thy couenant. These things are not so spoken, as though men doo at anie time suffer more gréeuous things than they haue deserued. For none of all the martyrs liued so purelie, and innocentlie, but that they were subiect to some sinnes: but those sinnes deserued not onelie the death of the bodie, but also, without the helpe of Christ his death, euerlasting punishment. But these paines and vexations, God sendeth not vpon them, as being angrie; but for the setting foorth of his truth and glorie. Howbeit, in the meane time, according as he promised, 130 he repaieth vnto them not onelie life eternall: but also in this life he rendreth vnto them an hundreth fold. For oftentimes he most abundantlie restoreth those things, which were lost for his sake. Sometimes also, in the middest of tribulations, and euen in the verie crosse and death, he giueth vnto them so much strength and consolation, that in verie deed it is more than an hundreth fold, if it be compared with those things, which they haue lost. And bicause the mysteries of our faith are secret and hidden, God will haue them to be testified, not onelie by oracles of the scriptures, but also by the torments and slaughters of the elect. And therefore Christ vnto the apostles, 131 when he sent them into the whole world to preach; Ye shall be witnesses vnto me in Iewrie, and in Samaria, and vnto the ends of the world. But it is no hard matter by words to testifie the truth: but those testimonies are most weightie, which are sealed with blood, 132 and with death. Howbeit this must be knowen (as Augustine hath admonished) that paines, punishments, and death, maketh not martyrs, but the cause. For otherwise manie suffer manie gréeuous things, and yet are not martyrs. For the same Augustine to Boniface, De correctione Donatistarum, and in manie other places, testifieth; that in his time there were Circumcellions, a furious kind of men, which if they could find none that would kill them, would often times breake their owne necks hadlong, and would slaie them selues. These men (saith he) must not be counted martyrs.
Thrée things therefore séeme fit to the state of martyrdome. First, 133 that the doctrine which is defended be true, and agréeable vnto the holie scriptures. The second is, that there be adioined integritie, and innocencie of life; that men doo not onelie edifie the church by death, but also by life and conuersation. The third is, that they séeke not to die for glorie sake, or for desire of name and fame. Paule saith to the Corinthians; 134 If I shall deliuer my bodie to be burnt, and haue not charitie, it nothing profiteth me. Therefore no man ought to account the Anabaptists, 135 Libertines, and other such pestiferous sects, for martyrs. For séeing these men doo obstinatelie defend their errors vnto the death, they are not mooued with charitie, neither towards God, nor yet towards men. And forsomuch as they hate all good men, they be rather the martyrs of satan, and of their owne errors, than of Christ. Two kinds of testimonies we haue, 136 which helpe verie much to the knowledge of the truth: yet are not those altogither so firme, that we ought straitwaie to assent vnto them; namelie, miracles, & torments, which are suffred for the defense of anie opinion. In either of them must be had great warinesse, that the doctrine, which is set foorth, be examined by the holie scriptures. Paule out of Dauid compareth the godlie with shéepe appointed vnto the slaughter. In this similitude are two things to be considered. First, that they are called shéepe, bicause they be simple, as becommeth the flocke of Christ to be. Secondlie, bicause in their punishments, they make no resistance, following the example of Christ, of whom it is written, that When he was led like a sheepe vnto death, 137 yet did hee not open his mouth.
16 Paule addeth; But in all these things we be conquerours. The Gréeke word is ⟨…⟩, that is, We doo notablie ouercome. This particle ⟨…⟩ in this place perteineth nothing vnto the works of supererogation: for Paule ment nothing else, but that so much strength is giuen vs by God, as in this conflict we go farre beyond our enimies. This the diuell dooth, that by these aduersities he may wrest from vs our confidence, and loue towards God. But that, by this meanes is rather increased; 138 For tribulation worketh patience; patience worketh experience; experience, hope: and hope maketh not ashamed. But by what strength this victorie happeneth vnto vs, Paule straitwaie declareth, saieng; 139 Through him, which loued vs, before we could loue him. And he hath giuen vs his spirit, through whom we obteine an excellent victorie: otherwise of our selues we are farre vnequall for such a battell. 140 It is God (as Chrysostome hath wiselie noted) whom in this fight we haue our fellowe soldier, 141 and by that meanes we obteine so notable a victorie. Neither doo we onlie ouercome troubles, whatsoeuer they be; but euen those enimies also, which persecute vs, séeme they neuer so great and mightie. Which how it happened in the apostles, Luke plainlie describeth in the Acts. When a miracle was wrought by Peter and Iohn, in such manifest sort, as it could not be denied; the high priests and Scribes, being ouercome with the greatnes of the thing, knew not what counsell to take; 142 What (saie they) shall we doo with these men? As if they should haue said; Here are our practises ouerthrowne, here our power is able to doo nothing; here the more we striue, the more and more manifestlie we be ouercome.
The same happened vnto Iulian the apostata, 143 as it is in the Ecclesiasticall historie. He had begun by all maner of meanes to vexe and torment the christians, but his crueltie and outragiousnes was ouercome with their patience. Which one of his rulers perceiuing, priuatelie admonished him to cease, least he should not profit anie thing at all; and yet notwithstanding make himselfe a laughing stocke to all men. This power of God bringeth to passe, that euen by the selfe-same things, which be against the victorie, we obteine a more notable victorie, to the great admiration of all men. For who can beléeue, that he which is vanquished, can get the victorie; that one slaine, burnt, and torne in péeces, is able to ouercome in battell? These things, nature, reason, and the world vnderstand not. Wherefore these things must be ascribed to God onelie, in whose hands séeing the euents of things are set, they depend not of certeine and appointed instruments; but of the purpose and counsell of God, vnto whom those things, which séeme to resist, doo most seruice.
17 For which cause I thinke, 144 that God prouided, that the mind of Iacob might be confirmed by wrestling; and that he might learne, that so much diuine strength should be giuen to him, as he should neuer either by celestiall or humane power be hindered from obteining the promises offered to him by God. 145 But the shrinking of the sinew was therefore added, bicause he might vnderstand, that he should not haue these things without great trouble and sorow: for he was constreined, in his life time, to haue triall of manie both bitter and lamentable things. From him was his onelie daughter Dina taken awaie, and rauished; 146 Ruben dishonored his fathers bed; Ioseph his most déere sonne, was miserablie sold; Iuda inioied the most shamefull companie of his sonnes wife, and fell into great danger of the Sichemites. 147 Vpon good cause therefore was his sinew hurt, and he compelled to go halting. Thou maiest perceiue, that the verie same thing happeneth to vs, which trulie perteine vnto Israel. While that we wrestle valiantlie against aduersities, abiding (for Christ his sake) persecutions, banishments, the spoile of our goods, and other infinite miseries; we are said (after a sort) to wrestle against God, séeing those things happen not without his appointment. For he sendeth temptations, 148 whereby he will haue vs to be exercised. And after what sort the faithfull here doo atteine to haue the vpper hand, Paule hath expressed vnto the Romans, when he saith; that No creture, 149 neither power, nor principalitie, nor anie other thing, shall haue so great strength, that it can draw vs awaie from the loue of God. And as touching that stripe of the sinew, it is said to the Galathians; 150 that They which be of Christ, haue crucified the flesh, with all the affections thereof.
Doubtlesse the Fathers (as Augustine also in the 18. 151 booke De ciuitate Dei ) doo expound, that the angell in this wrestling, did shadowe Christ; who for the disposing and ordering of our redemption, séemed good to be ouercome of Israel, which crucified him: who neuerthelesse being readie to die, blessed his enimies, praieng most effectuallie for them. From thenceforth notwithstanding, they became lame; for part of them followed Christ, and others would not beléeue: or else in respect that their temporall kingdome began euen then to be in hard case. Ierom maketh this to be a spirituall wrestling: and thereof he writeth vpon the epistle to the Ephesians in these words; 152 Our wrestling is not against flesh and bloud, &c. And it séemeth, that the same Father tooke his opinion from the prophet Osee, 153 who saith in the 12. chapter, that Iacob so ouercame in wrestling with the angell, as he wept and praied him. Wherefore, besides that bodilie striuing, it was also a contending of most vehement praiers. Here the scripture speaketh not that he praied for blessing. But Osee, being an excellent interpretor thereof, writeth, that he not onelie praied, but also added teares withall. Doo not thou for this cause inferre, that we ought to offer praiers vnto angels: 154 for this name all onelie doth not betoken an angell, but it is also attributed vnto God.
And least we should fall into this error, the scripture hath prouided to instruct vs by the angels themselues, who would not abide to be worshipped; 155 as we may sée in the Apocalypse. Neither will I forget, that there be certeine interpretours of the Iewes, which (by the saieng of Osee ) will that the angell did wéepe in that wrestling. And that teares are not vnbeséeming for angels, they indeuour to prooue by the saieng of Esaie; 156 Angels of peace will bitterlie weepe. But this place serueth nothing to the purpose. And if the words of Osee be ambiguous, the sense which I now expressed of them, is more likelie to be true, than that sense which the Iewes doo gather thereof. Neither must the angell in this fact be accused of lieng; who would not deceiue Iacob in feigning to be a wrestler, but ment to instruct him. For which cause he vsed such an action, as might easilie shew to him the strength that was giuen vnto him by the Lord; to the intent that in present perill he should not be faint harted. 157 After the verie same maner Christ, when he went forward vnto Emaus with his two disciples, pretended as though he would go further. But whereas it is said, that the angell in wrestling, was not able to cast him: perhaps it must so be vnderstood, as it is spoken by our sauiour in the 6. of Marke; 158 that he could not doo anie great worke in that place, that is to wit, as touching the power that is not prescribed and limited by the lawes of nature; but by his owne iudgement and appointed order: otherwise all things were in the power of Christ, séeing he was God. Euen so the angell, as an angell had béene able to ouerthrowe Iacob; but not with those forces, which he was to vse for the instruction of him in that wrestling. Or else thou maist absolutelie vnderstand it, that he was not able to ouercome him, by reason of the force and strength wherewith God had indued Iacob.
18 But how readie the helpe of God is vnto the godlie, in the greatest dangers; 159 the conflict betwéene Dauid and Goliah, is an example worthie to be remembred. And in that conflict of Dauid with Goliah, 160 there are thrée things to be obserued; first, after what maner he fought with him; secondlie, how to the killing of him, he vsed his owne weapons; thirdlie, that so notable goodnes of God ought not to be put in obliuion. As touching the first, Goliah had thus prouoked Dauid; Come vnto me, and I will giue thy flesh vnto the foules of the aire: yet neuerthelesse afterward, being inflamed with anger by Dauids talke, he changed his purpose, and ran willinglie vpon him. This when Dauid perceiued, he thought it not best to expect till they came to hand strokes; for then should his sling haue serued him to no vse. Therfore he prepared a stone, and with one blowe he ouerthrew him. That worke may séeme for thrée causes to be wonderfull. For first, they that vse a sling, 161 maie séeme to be verie cunning, if they can hit euen a marke that is fixed and set. But Dauid did not onlie hit, but also ouerthrew a marke that wandered, and was mooueable. Againe, it was a woonder, that he could at one cast hit the forehead: but and if he brake the helmet, it was also the more maruell. Howbeit, if he were bare headed, yet was it a great matter, that he could so hit it straitwaie at the first throwe. Finallie, it was also a maruell, 162 that he could with one little stone, ouerthrowe so huge a bodie. But God peised the stroke; for he is not idle in the campe. Naie rather, the darts which are throwen, are able to doo nothing, vnlesse God appoint them.
In the booke of Iudges, 163 a sillie woman with a stone out of a tower hit and killed Abimelech. This was the counsell of GOD, that a wicked & bloudie tyrant should be dispatched after that maner. Achab changed his habit, lest he should be knowen: yet God directed against him the dart, which was shot at all aduentures, that the prophesie of Elias might be verified. 164 But thou wilt saie; It is a woonder, that so great a man could be slaine with so little a blowe. I grant indéed, that it was a maruellous thing. Howbeit we must consider, that with an oxe goad, being an instrument not verie conuenient to kill, Samgar slue sixe hundred; 165 and that Samson with the iawebone of an asse killed a thousand Philistines. 166 For anie thing will serue for a dart, if God be willing. Indéed the stone was of no such weight, as was that stone of Turnus, which Virgil describeth could scarse haue béene lifted of eight strong men. Howbeit, this was a fable, that is a thing doone: certeinlie the stone it selfe was light, but the weight was added by God. So the Gospell séemeth to be a light matter, and of small importance; but Paule calleth it The power of God. 167 Contrariewise, the things which séeme to be most mightie, if GOD once withdrawe from them his strength, are not able to doo anie thing. 168 What is more fierce than a lion? Yet nothing more gentle when Daniel sate by them. What is of more force than fire? Yet could it do nothing against the thrée yoong men. 169 The word of God séemeth to be a vile and contemptible thing; yet it is cast with the sling of the holie Ghost, it hath so great power and strength, as it is able to subdue the whole world.
19 Indéed Goliah was dressed with verie good armour, but he could not vse the same: for he was ouerthrowne before he began to fight. Therefore Augustine in his fourth sermon De verbis apostoli; 170 He that presumeth (saith he) of himselfe, is ouerthrowne before he fight. Trulie a golden sentence is that, and alwaies true, not onelie in spirituall warre, but also in ciuill conflict. For he that contemneth an enimie, is oftentimes ouercome before the fight. God can prohibite vnto vs, not onelie the things themselues; but also the vse of them. Manie doo (by all maner of indeuour) hunt after riches; but all in vaine: for oftentimes God will not giue them. And oftentimes, although he doo giue them; yet be giueth not the vse of them: for manie doo die before they can enioie the riches, which they haue gathered. So, manie, when with all indeuour and practise they séeke after honours; yet can they not obteine them: and manie obteining them, cannot enioie them. Iulianus the apostata, when he bare an incredible hatred against the Christians, threatned, that he hauing gotten victorie of the Parthians, would vtterlie haue extinguished that whole sect of the Galileans: but he was slaine in battell, and these threatnings came to nothing. 171 Achab threatned he would haue cut off the head of the prophet Micheas, if he had returned in peace: but he was slaine in the battell, and was not able to doo anie thing. Wherefore, if we sée our selues to be in danger, we must not be faint harted, but rather thinke thus; Mightie indéed be our enimies, but God is much more mightie; Great is our distresse, but the helpe of God is more amplie extended. And let vs remember, that God casteth downe the proud, and exalteth the humble and méeke.
And why God so dooth, there be manie causes, 172 one taken from houshold gouernement. For if great things should prrpetuallie go forward in increasing, they would in the end possesse all things, and nothing should be able to stay them. Againe, if that small and simple things should continuallie be wasted, in the end they would come to nothing. But God would haue a certeine meane to be had in all things. Another cause is this; That is holpen of anie thing, vnto the which it commeth néerest: as that thing chéeflie is of the fire made hot, which commeth néerest to the fire. And we are ioined with God, not by place, or naturall touching; but by faith and godlines. But rich men doo oftentimes put their trust in their riches, & they haue manie things, whereby they may be pulled from GOD. And trust, the more that it is placed in riches, the lesse it is reposed in God. The third cause is, that God dooth by this meanes chéeflie shew his wisdome and power. For euerie man can extoll him that is mightie; but to ouerthrowe him, is onelie in God. To oppresse a man of lowe estate, it is no difficult thing; but to extoll him, and place him in authoritie, it is a certeine point of diuine power. Wherefore, we ought not to be terrified with the greatnes and power of enimies. Let vs be assured, that our works be ioined with the will of God; 173 then let vs commit the euent vnto him. Whatsoeuer shall happen, it will fall out well and happilie; for GOD will helpe vs, and will so helpe vs, as he will make the armour of our enimies to become ours.
This wisedome of God will be the more euident, if we consider of the same by particularities. Against the church of Christ did tyrants, in the first times, arme themselues: such were the Neros, the Domitians, the Maxentij, and the Dioclesians. Howbeit, these weapons were afterward deriued vnto the church; when God had giuen. Constantine, Valentinian, Theodosius, Charles the great, and other godlie and iust princes. The philosophers armed themselues against the church, with all kind of doctrine and eloquence. But the verie selfe-same weapons did the church afterward vse against the philosophers. For here might I reckon vp manie fathers, both most eloquent, and most thoroughlie furnished with all kind of knowledge. At this daie also, the Papists doo arme themselues with the Fathers, Councels, Canons, Decrées, & finallie, with the Decretals. Howbeit, euen with this selfe-same armor they are become doutfull and vncerteine: for in euerie one of these there be in a maner things innumerable; the which doo vtterlie confute them. And in verie déed, it is scarslie the hundred part that they will obserue; yea rather, they will crie out, that those things are now abrogated, that they are abolished, that they be not now in vse, that they belong not vnto these times. The wicked vse against vs the holie scriptures, 174 but yet so, as did the diuell against Christ; They shall bere thee in their hands (saith he) least thou shouldest hit thy foot against a stone. But Christ wrested that armor out of the diuels hands, 175 as none of his; It is written (saith he) Thou shalt not tempt the Lord thy God; Man shall not liue by bread onelie; Thou shalt worship the Lord thy God. These darts doo vtterlie cut off their heads. 176 These weapons are made by God; wherefore they ought to serue the glorie of God: and albeit that they are sometimes stolen by the enimies, yet in verie déed they are alwaies ours.
177 20 This perhaps will séeme a maruell vnto some, that God hath béene accustomed to punish his people by other nations farre woorse than they. Sometime the Ammonits, Amalekits, and Moabits were idolaters, and nations which were ouerwhelmed with excéeding great sinnes. Vnto this would I saie, that such is the prouidence of GOD; the which so punisheth sinnes with sinnes, as by vngodlie men he punisheth others that deale vngodlie. Further, by this meanes he sheweth, that these things, although they be euill, cannot escape; but that they shall doo some maner of seruice vnto his will. But whie he deferreth to punish those nations, 178 which otherwise be wicked, but straitwaie punisheth his owne people: the cause is, insomuch as these perteining to God doo sinne against a knowne lawe. So that there is no cause whie the Turks and Papists, if they sometime preuaile against vs for the reuengement of our sinnes, should please themselues therewith; as though they were farre better than we, or as though their superstitions should excell our religion. For if it be not granted to the Moabits, Caananits, and Assyrians, that they should be better than the Iewes, whom they ouercame: no more shall it be granted vnto the Turks and Papists, if at anie time they afflict the professors of the Gospell, when God will haue it so.
Therefore God quicklie punisheth his owne; for his woord sake; bicause it is spred among them: he dooth not easilie suffer, that when it is receiued and knowne, they should escape vnpunished, which contemne the same. Vndoubtedlie there were verie manie liers and vnfaithfull men in Ierusalem; yet did God forbeare them: when as he foorthwith destroied Ananias and Saphyra; 179 for he minded to adorne the Gospell, and the holie Ministerie. And while that the Ethniks perceiue how seuerelie we are handled by our God, they may easilie coniecture what punishment remaineth for them: according to the saieng of Christ; 180 If this be doone in a greene flourishing land, what shall be doone in a withered? This if they vnderstand not, by reason of their blindnesse; yet we must not forget it for our owne comfort. In Ieremie the 49. chapter, 181 we read, that the people of God (which séemed least to deserue it) dranke of the cup of the Lord; wherfore the Edomits ought much rather to haue looked, that the punishments prouided for them, should at the length be paied. 182 Also in the ninth chapter of Ezechiel, God exhorteth the nations, which were enimies vnto the Hebrues, that they should slaie and spare none; but should begin at his sanctuarie.
And Peter, in the first epistle, 183 the fourth chapter; It is time (saith he) that iudgement should beginne at the house of God. And whie he saith, that now is the time, this I thinke to be the cause; namelie, that all those things, which the prophets foreshewed of chastising the Israelits, rather than others, he perceiued to take place most of all among Christians. For those things, which happened to the Iewes, through a shadow and figure, perteined speciallie vnto vs. Wherefore Christ being reuealed, and his faith spred abroad, Peter thought it would verie soone after be fulfilled, that iudgement should begin with the Christians, which are the house of the Lord. Furthermore, in the congregation of Gods people, there are yet some saints alwaies, which are tried, while torment is most sharpe, and become more excellent; euen as gold dooth in the fier. Which thing the heauenlie father will haue to be doone with all spéed possible. Besides this, the chosen, which haue fallen, being warned by chastisements and aduersities, haue béene accustomed to returne againe into the right waie. And this dooth God (who is most louing vnto them) fauorablie prouide, that this may come to passe. But those, which shalbe vncurable, he will haue them to be quicklie broken; bicause they should doo no longer hurt, than néeds must, nor destroie others by their infection. Certeinlie, these be causes whie God correcteth his owne people, sooner than strangers. Doubtlesse he dooth it not of hatred, but the same must rather be attributed vnto a most feruent charitie. Moreouer, the diuine Oracles, spoken in the person of God, doo declare this; namelie, Whom I loue, 184 them I correct and chastise. Also a good father of an houshould, omitting others, beginneth first to vse seuere discipline with his owne.
Of Flight.
185 21 Now it shall not be amisse, to speake somwhat of Flight. 186 The opinion which we defend, is, that it is lawfull for a godlie man, as the time & place require to shun persecutions. Which thing is chéeflie prooued by this reason. For the Lord commanded his apostles, in the tenth of Matthew; 187 If they shall persecute you in one citie, flie ye into another. Tertullian thought, that this precept was momentanie, and for a time; vntill the Gospell should be preached ouer all the cities of Iewrie. For first the bread was to be giuen vnto the Hebrues, before that the Gentils shuld be called. Wherefore, to the intent they might performe their message, it was permitted vnto them, that they should flie from citie vnto citie: that, as who saith, they should preach vnto all cities the comming of Christ. Which circuit being finished, that commandement of flieng awaie was reuoked, euen as those other two, which are mentioned in the same chapter; namelie, 188 Into the waie of the Gentils go ye not, neither enter ye into the cities of the Samaritans. These two precepts (saith Tertullian ) we perceiue to be abrogated. Wherefore we may presume, that the same is also doone concerning flight. But what kind of argument (I beséech you) is this? Two precepts are there abrogated, as the Lord hath plainlie specified in the last chapters of Matthew and Marke; 189 when he sent his apostles vnto all nations through the world, and to all creatures; Therfore all other things, which he there commanded, are abrogated. That good maister knew verie well, how to reuoke those things, which were to be reuoked: but other things which he did not reuoke, he would that they should remaine in strength and efficacie. Note there a number of excellent precepts, the which he commanded vnto his apostles, when he sent them on message; and darest thou be bold to saie, that all those same were abrogated, bicause the accesse to the Gentils and Samaritans was then forbidden, and afterward (as we haue said) was set at libertie?
190 We read there, that They should not studie what to speake, when they stood before kings and rulers; 191 that They should be wise like serpents, and simple as doues; and that they shuld not feare them which slaie the bodie; 192 that they should consider the faithfulnesse and protection of God, séeing vnto him the verie heares of the head be numbred. 193 And; He that contemneth you (saith he) contemneth me: and, He that hath receiued a righteous man, 194 shall receiue a righteous mans reward: also; He that receiueth a prophet, in the name of a prophet, shall haue a prophets reward: so as, if it be but a cup of cold water that is giuen in the name of Christ, it shall not be doone in vaine, or loose the reward. If all these things be still of force, and we continuallie put in mind of kéeping them; whie would we haue that abrogated, which is there put concerning flight? But how much is to be attributed vnto flight, after the ascension of Christ, the examples of the fathers doo manifestlie declare. First of all, Paule (to begin with that apostle, 195 vnto whom the prouince of Iewrie was not committed) was by the brethren let downe by a wall in a basket, and so he departed out of Damascus. What shall I speake of Chrysostome, Athanasius, and other of the fathers? They, by their acts, are no ill authors of interpreting this same precept. And so out of the words of the Lord, and by the examples of the holie fathers, we haue now two arguments. The third is, that it is by nature ingraffed in all liuing things, to defend themselues: which must not be vnderstood so to be the works of nature, as though it sproong not from God; for he is the author and gouernor of nature. When this therefore is doone in time and place, who is so hardie as to account it a fault? Further, when as there is a meanes of escaping offered, and that the waie is open, he that should not take the occasion offered, might séeme to preuent the prouidence of God; and besides the order giuen him, should throwe him selfe into mischéefe. Besides this, charitie persuadeth, that we should haue consideration of our aduersaries; and should not minister occasion for them to pollute themselues with wicked slaughter and innocent blood.
22 Wherfore it is granted, 196 that there may be a flieng awaie, but yet vpon this condition, that by the same we transgresse not the commandements of God: the summe of which dependeth vpon two points; to wit, that we behaue our selues towards God and our neighbour with due godlines and charitie. But he should depart from the worshipping of God, which through feare or infirmitie would shunne persecution, and in flieng awaie, would not séeke the glorie of God. Flight must wholie be directed vnto this end, that we may the more commodiouslie doo honor vnto GOD, and preserue our selues, vntill our appointed time. Thou must beware then, lest thou séeke héere those things which be thine owne, & not those things which be the Lords; and that thou be so confirmed in mind, as thou maist be readie to take present death vpon thée, when thou shalt knowe that the Lord calleth thée therevnto, that thine houre is come, or that by thy blood the glorie of God may be aduanced: euen as the Lord, who hauing oftentimes escaped the hands of the murtherers, did in due time méet with them of his owne accord. And Paule, 197 when he had béene let downe through the wall in a basket, 198 and fled; he afterward going vnto Ierusalem, albeit that dangers and verie great aduersities were there remaining for him (as Agabus did foreshew) yet did he not turne from his purpose of going. Hereof it commeth, that when we shall determine thereof, we must not vse an externall iudge, but a domesticall; I meane the conscience: by the diligent examination whereof, we may discerne what it is that forceth vs to flie: neither may our conscience giue sentence without the spirit and word of God.
Yet further we must beware, that by flieng, there be no iniurie doone to thy neighbour. Augustine taught in his 180. 199 epistle vnto Honoratus; that They ought not to flie, which are so preferred to the ministerie of the church, as the spirituall life of Christ his flocke cannot be commodiouslie reteined, and continued in their absence. Wherefore let not pastors flie awaie, vnlesse they haue such as can supplie for them the worke which ought to be doone. If the people which be vnder them do depart, they may depart with them. But this oftentimes cannot well be, that the whole people doo go awaie: vnlesse therfore that other fellowe ministers can be substituted in their place, they must not depart. And Augustine thinketh, that Paule going from Damascus, had in anie wise those, whom in his absence he might leaue in his stead with the brethren. And this he holdeth to be true, in case, if there be made anie inuasion of the barbarous, bicause they séeke not an ouerthrow of the faith and religion of God, but onelie a possession of that prouince and countrie. And if thou obiect against the decrée; It is lawfull to flie, where the fruit of martyrdome may be hoped for; how much rather shall this be permitted in such a barren persecution? We answere, that it is not lawfull to flie in that persecution, wherin the triumph of martyrdome is set before vs; vnlesse thou liue vnbound and frée, so as thy presence be not bound vnto thy brethren (for the flieng shuld be euen togither with the people,) or if all fall now into an vniuersall slaughter; or else, when thou hast vicars that supplie thine absence, which are able to doo that which thou shouldest doo: otherwise thou must haue a respect, that through thy flight or fearefulnes, thy brother perish not, for whom Christ died. Neither must this be ouerpassed, that then especiallie, when the people is pressed with these calamities, there are méetings of men in great abundance at the temples; who then desire the sacraments, the penitents desire absolution: wherfore they must be strengthened by the consolation of the scriptures; and a generall inuocation of God, and solemne praiers do then chieflie take place. But if that the minister doo séeke to saue himselfe, by flieng awaie; what discommodities shall the church run into? How greatlie shall the Gospell be blasphemed for hauing of such féeble ministers? Wherefore this kind of men must deale most constantlie at this time.
But when it commeth to passe, that onelie the pastors of the church are sought for by the persecutors; least they should thus miserablie perish, it is the part of deuout people to kéepe them secret, whereby they may escape that rage and furie. But admit that in some church there be not onlie one, but manie ministers: if gréeuous persecution and calamitie be at hand, at which time either one or two of those ministers may commodiouslie serue for the necessities of the people, whether ought they all be charged to tarie? For if they die altogither at one time, the church by that means shall not easilie haue others, by whom it may be taught and instructed; and so it séemeth méet, that some should depart, and some other should be reteined. But if their gifts be alike, how can it be determined, which shall flie, and which shall tarie still? If (saith Augustine ) it cannot otherwise be agréed vpon, let them be sent awaie, or reteined by lots. But if that charitie abound among them, we shall not perceiue them to striue, which of them may haue leaue to depart; but they will rather euerie one procure and indeuour, that he may haue licence to tarie, and to giue his life for the flocke of the Lord. And there may be a danger, least the people should be deceiued by the presence of their ministers, by contemning the danger too much: for when they sée that their pastors be not fled, they may persuade themselues that all is safe with them. Wherefore they must be so certified, as they may vnderstand, that the ministers doo tarie for their sakes onelie, least they should be accused of forsaking their flocke.
23 In this matter Tertullian was of a hard iudgement, 200 who would not haue it lawfull for a godlie man to flie in time of persecution: whose doubtfull arguments we must resolue. First he saith; Persecution is good; Therefore we ought not to flie. He prooueth the antecedent; Bicause that persecution commeth from God, then bicause it maketh men to be humble, tried, and capable of chastisement and discipline. We saie, the conclusion is weake, bicause good things, which are good in some respect, and not absolutelie, are sometimes iustlie shunned. Of which sort is death: for the same is therefore said to be good, bicause without it we cannot be ioined vnto Christ. 201 Of the which neuerthelesse Paule pronounced, that we would not be vnclothed, but be clothed vpon. And among this kind of good things, we place persecutions. But whereas it is taken, that men are become the better thereby; we saie that is taken as it were a true cause, which is no lawfull cause. For persecution is rather an occasion than a cause that men returne vnto God: for if the grace and spirit of Christ were not added therevnto, men thereby would rather be led vnto blasphemie, and they would fall into the pit of desperation: for persecutions doo not make all men good. And if that occasions, which are prouided for vs, should neuer be shunned; I would affirme this thing of sinnes, which be stirrers vp vnto repentance.
Thou addest; It is of God; Therefore not to be auoided. Againe, thou maiest sée the strength of this argument, in so much as warre, famine, pestilence, diseases, and such other discommodities, come from God, which neuerthelesse if we shun by the industrie of our reason and sense, who will accuse vs therein, as resisters of the will of God? And he that shunneth persecution sent by God, doth not escape so frée, as he féeleth no aduersitie thereby. 202 In flieng awaie, we haue good experience of manie discommodities; namelie, of banishment, of the lacke of necessaries. In flieng awaie, we haue the losse of our déere friends and countrie soile. Which things a man doth sometime take so gréeuouslie, as he iudgeth them more happie, which were slaine in the persecution it selfe, they hauing obteined the triumph of martyrdom. As Virgil verie well describeth, O happie and happie thrise are they, who died before their fathers face vnder the walls of Troie. Touching Helias, 203 how gerat things he suffered in the verie flieng awaie; the historie of the kings teacheth. And of Athanasius there be manie things reported by Eusebius.
24 Moreouer, he argueth; that It is a fond thing to shun persecution, from which thou canst not escape, if God will haue thée to indure it. He concludeth, that he which flieth, séemeth after a sort to boast against God, that he is stronger than he, and able to escape his persecution. But there is none of the godlie so deceiued, as he will flie awaie against the will of the Lord: naie rather, he trusteth to his power and will. For the godlie doo knowe, how Dauid hath pronounced; Whither shall I go from thy spirit? 204 And whither shall I flie from thy presence? Besides this, they vnderstand, that there is no running of them that be swift, and that flieng awaie is denied vnto the féet; 205 vnlesse the Lord be present. Dauid, 206 when he fled from Saule, gaue thanks that GOD had giuen vnto him Harts féet. They which flie, doo not boast themselues against God, neither be they iniurious or contumelious; but they lament, they make their praiers, they haue confidence, and they humble themselues. 207 How manie notable psalmes did Dauid make, when he fled awaie? Further, he sheweth another reason; He that flieth, either he is vncerteine of his fall, or else if he doo tarie, he is certeine. If he be certeine that he will denie Christ; he flieth in vaine; séeing (as touching the mind) he is alreadie run into the crime of infidelitie. But if thou wilt saie, that thou art vncerteine; why dooest thou not hope well, and presume well of the grace of God? We answere, that they which flie, are certeine of God; but of themselues they are vncerteine. Séeing in their flesh there dwelleth no good thing, how can they therof promise to themselues anie good thing? They know that God will helpe when they fall among their enimies, but they knowe not now whether God will haue them to be taken by them; naie rather, they presume it is otherwise, séeing the way to flie is open for them. Which thing godlinesse teacheth to be doone by the will of God, séeing God speaketh vnto men, not onelie by outward words of the scripture and prophets, but also by a facilitie and difficultie of things and occasions. And then they plainlie knowe, that God would somewhat when necessitie vrgeth; or else something commeth to passe with singular facilitie. For by these means he hath béen accustomed with the inward inspiration of the spirit, and words of holie men, to admonish vs of his will.
25 Yet he bringeth a forked argument not much vnlike vnto these; 208 To stand stedfast in faith, thou thinkest that either it is in thine owne hand, or in the hand of God. If thou attribute the power of this vertue to thy selfe, why doest thou not continue and absteine from flight; seeing thou art able to performe that which thou art desirous of? But thou reposest the same in God; well then, thou shouldst haue trusted and hoped in him. This argument also we will easilie confute. We repose our saluation in God: for how can we be constant of our owne selues, séeing We are not able by our selues, as of our selues to thinke anie thing? And we doo verie well to put our trust in God, according to our duetie: that he (I saie) in time, and when oportunitie serueth, will helpe vs. But is should be a rash part, to prescribe these things vnto him; to wit, that we would haue him in anie wise to be with vs, either this houre or that: and it might iustlie be imputed a fault vnto vs, as though we dare be so bold to tempt him. But he saith, 209 that It is an absurditie, to haue diuers effects, to be deriued from one and the selfe same cause. Which will happen, if you make GOD the authour of your flight; for without doubt he sendeth persecution: therefore it is not like that both flight & persecution should procéed from one God. But how vainlie they trauell in the argument, 210 hereby thou maist perceiue, in that they leane to a false ground; namelie, that one and the selfesame cause cannot abide things that be contrarie: when as the sunne both mealteth, and also hardeneth. In like maner, coniunction serueth as well to make an vnitie, as a dualitie.
Further, as touching one and the same respect; it might perhaps be granted: but according to diuers respects, the verie seats can tell, that contraries may be deriued from one originall. Now, séeing that God both stirreth vp persecutions, and permitteth flieng awaie; we sée, that those and the selfe-same men are not both apprehended by the persecutors, and escape perill also. Wherfore the subiect is not all one: they that escape awaie, escape from torments. But remembring what we haue before spoken, we saie, that they which flie the sword of persecution, escape not altogither frée; but suffer manie things in flieng. And thus we will grant, that the same men haue respect, 211 both vnto persecution, and vnto flight. But we affirme, that these things are not contrarie, séeing he that flieth, hath a triall of persecution. But the rule of contraries is, that one subiect cannot receiue them both. Now we saie that these be contraries; To tarie; and, Not to tarie: or else, To suffer persecution; and, Not to suffer. Then, as touching the same persecution, these cannot both togither insue. And so the place before alledged hath no absurditie.
212 26 The aduersaries argue, that If flieng awaie be granted, it followeth in anie wise, that the saiengs of the Lord be repugnant one to another. 213 For he saith; that He, which will not loose his life, shall verelie loose the same: and that He, 214 which is ashamed of his name before men, he will be ashamed of him before God. Those things séeme vnto vs verie agréeable to our opinion: yea rather, the verie words of Christ séeme not to disagrée. For he that flieth, maketh not more account of his soule, than he dooth of the glorie of God: naie rather, he auoideth persecution, that he may serue him the more commodiouslie, and with the greater fruit. Neither is he led by shame, as though he blushed at the name of God: séeing he is readie to testifie the same with his bloud, when néed shall require. But by this meanes (saie they) GOD should nourish infirmitie and weakenes in his people, who is said to strengthen them: for they which flie haue a vile and base mind. This followeth not of necessitie, séeing it is not the part of a strong man, alwaies, and for euerie cause to stretch foorth his whole strength. He expecteth moments and occasions: yea, he saith oftentimes; My strength, O God, will I reserue vnto thée, for thée doo I kéepe it, to the intent it may obeie thée.
215 Christ (saith he) refused the helps of the angels, and the defense of the sword: wherefore doost thou flie? We fullie grant, that to be doone by Christ, the which thou speakest of: but that was, when he knew his houre to be come, who notwithstanding did oftentimes flie at other times, when the time of his death was not come. Euen so likewise should one of vs do, if he were certeine of the will of the Lord; to wit, that the same daie and houre were come vnto him, he should not prouide for himselfe to flie. Neither doo we admit that which is againe inferred; namelie, he that flieth, praieth not as Christ did, who required that the cup might be taken from him; yet in the meane time he staied: but he that goeth his waie, indeuoureth to rid himselfe of the cup, neither dooth he expect to obteine of the Lord. As who should saie, that he in flieng would preuent the prouidence of God, which he will not preuent, but indeuoureth to followe, and he accompanieth the hand of the Lord that leadeth him.
27 But this séemeth somwhat to helpe them, that the apostles in their epistles, when as they wrote vnto the churches, and not onelie made mention of wholesome precepts; 216 but perpetuallie beate them into the eares of the faithfull, they neuer spake anie thing of this precept; That we should flie. But why they so did, these reasons may be alledged: forsomuch as of that matter, there can be nothing absolutelie commanded. For euerie man (as I haue alreadie said) must examine and make triall of himselfe, when he taketh in hand to flie awaie. Furthermore, that which nature hath planted in all liuing creatures, hath no néed continuallie to be driuen into mens remembrance; séeing they are prone enough vnto these things of themselues. Certeinlie, while they doo not forbid such necessarie things vnto life, as these be, they are vnderstood to permit them. Neither is this waie of argument of much efficacie: for we ought somtime to doo manie things, which they doo not make mention of. Sometimes we ought not to obeie our parents; naie rather, they must be forsaken. Otherwhile we ought not to be at the commandement of the magistrate; and oftentimes men ought to be slaine: which things neuerthelesse the apostles neuer commanded to be doone. Whereas also they cite the saieng in Iohn, that The soule must be giuen for the brethren: 217 it is true; but that must be, 218 when we sée that the same will be profitable vnto them; and that the not giuing of the same should in reason be an offense vnto them: or else, that if we should flie, they might be without the office of a pastor. But if these things doo not concur, it would not be counted a giuing for the brethren; but a rash spoiling of our life.
28 They discourage men also from flieng awaie; bicause Charitie driueth out feare, 219 as the same apostle testifieth. Which saieng is not so to be vnderstood, as though there were no feare in a man that is indued with charitie; but therby he is not driuen to doo that which he dooth: 220 neither is he that flieth mooued therevnto by feare. Yea and strong men (as Aristotle saith) be not without feare: but they so temper the same, as through it they commit no shamefull act. Doubtles, charitie excludeth not the feare of God; bicause they that flie, are afraid to offend, if they should tempt him by tarieng: naie rather, where charitie dooth most flourish, there the feare of God taketh most place. And when the Gréeke verse is obiected against them; ⟨…⟩, that is to saie; A man that flieth, will fight againe: they dallie herewith, saieng; Naie rather, he flieth not to fight againe, but to flie againe. But how fondlie this is spoken, 221 Paule testifieth, who being let downe through the wall in a basket, fled to Damascus: 222 but afterward, when as Agabus prophesied of manie and bitter things, that were prepared for him to suffer at Ierusalem; and that the brethren had praied him that he would not go, but would withdrawe him selfe from the danger, he was not remooued from his purpose of going. And Christ declareth the verie same, who oftentimes fled, and afterward (as ye your selues obiect) he came to méet his persecutors, setting apart the helpe of the angels, and of his disciples.
29 After this ye will confirme your saieng, with a little verse of Maro; Vsque adebue turpe mori? Is it so shamefull a thing to die? As though we were ignorant, that death in his owne nature is a thing neither dishonest, nor honest: for the one and the other commeth thervnto, according as it is forced by the end or beginning. Honestie and dishonestie of christian actions, must be discerned by the word, and by the spirit. And now, as touching the saieng of our Sauiour, 223 in the tenth of Iohn, of the hireling that séeth the woolfe, and flieth: we haue alreadie interpreted the same, when as we shewed, by the saieng of Augustine, that it is not the part of pastors to flie. Albeit Augustine vpon Iohn interpreteth this saieng of Christ, that by flieng we should vnderstand the holding of our peace; namelie, touching them which dare not reprehend the shéepe committed to their charge, which be worthie of blame; nor yet excommunicate them which ought to be excommunicated: namelie, when the pastor dooth not deale fréelie in his ministerie. Christ called him selfe a good shepheard, for he spared not the Scribes and Pharisies, although he were therfore brought in danger of his life.
224 Paule did boldlie reprooue & excommunicate, not onelie being present, but also while he was absent. This dares not a hireling doo, bicause he séeketh his owne: for he feareth, least he should loose the fauor & friendship of men; especiallie of great and noble personages: which things a verie hireling hath speciall regard vnto, who in all things attendeth for a temporall reward. Wherefore in Augustines iudgement, that pastor flieth, which holdeth his peace at such things as ought to be reprooued. This séemeth good to be added, that those things which we haue disputed concerning pastors, should be vnderstood of them, when they willinglie withdrawe them selues from their flocke; but not if they be forciblie cast out by tyrants. And we saie, that Tertullian may be excused; either bicause he perhaps wrote vnto the minister and pastor of the church. Or else he speaketh hyperbolicallie: whereby he might incourage the minds of men in his time, when persecution did most abound. Or else he wrote these things, when as yet he was inclined to the heresie of Montanus.
¶ Of flight in persecution, looke the first, second, and fourth epistles, at the end of this booke.
VVhether Dauid did well, in that (through feare of Saule) he fled vnto the Philistines; and what we are to doo, if we should fall into the like troubles.
225 30 How then (wilt thou saie) did not Dauid sinne, when he fled vnto Achis? 226 There be some which defend him, and saie, that he might doo the same, without hurt of religion and faith. For why (saie they) is he héere to be blamed, séeing he was not reprooued before, when he fled into the land of the Moabites? 227 Were they lesse idolaters than were the Philistines? Further, he had at that time a most mightie enimie, and also vngratefull and vntrustie kinsmen: was it méet for him to liue alwaies in danger? Besides this, it behooued him to haue a regard, not onelie vnto himselfe, but vnto them that depended on him: 228 for he had sixe hundred soldiers, with their wiues & children, which led a hard life in the woods & forests. How had he béene able to haue mainteined them in Iudaea? Should he haue vsed violence against his owne countriemen and well-willers, and haue gotten meat for them by violence? And what they would haue giuen them of their owne accord, it sufficientlie appéereth by the historie of Nabal. 229 There were euen with Saule manie honest men, which fauored Dauid, and wished him well; and for that cause they were oftentimes brought into danger. Which perill séemed to haue an vtter end, if Dauid should lead his life out of the Hebrue confines. Wherefore he was to depart, if it had béene but for their sakes onelie. For it is the dutie of an honest man, rather to suffer all things, than others for his sake should be cast into perill. Moreouer, it was the part of a wise man, to vse the occasion, which God offered him: which vnlesse he had doone, he might haue séemed to haue tempted God. But thou wilt saie; he had promises. I grant: but those make not a man slothfull and dismaid. What saie we to that, when 230 Christ himselfe went vnto the Samaritans, and vnto the borders of Tyre and Sidon? Lastlie it behooued that some end should be appointed vnto the sinne of Saule, 231 that he might cease to persecute the innocent man.
232 31 One the other part, this fact of Dauid may also be reprooued for manie causes. For first it séemeth an vnwoorthie thing, that Dauid (so notable a man) should go as a suppliant vnto the Philistines, being men which before time were not onelie ouercome by the Iewes, but also by himselfe. For he séemeth to contemne the benefit of God, who hauing obteined victorie, will submit himselfe to the verie same man whom he ouercommeth. For this cause was Pompeius blamed, who hauing atchieued so manie acts, would afterward become an humble suiter vnto Ptolome. But the stoutnesse and great courage that was in Cato, is famous; bicause he forbad the people of Vtica, to séeke the fauour of Caesar for his sake. Moreouer, God forbad with verie strict words, that the Iewes should not enter in league with the banished nations, such as were the Philistines: nor yet that they should desire helpe of them that were vngodlie. Beside this, Dauid, whom God assigned a ruler and prince ouer his people, now becommeth a fugitiue. 233 Which thing, what and how great an infamie it is, we are taught both by the light of nature it selfe, and also by the ciuill lawes. For in the Digests De captiuis & postliminio, in the law Postliminium, in the paragraph Filius, and in the paragraph, Transfugae; He that flieth vnto his enimie, is depriued of the right in his owne citie. So that by this act, Dauid depriueth himselfe of the publike inheritance of the people of God.
And as it is declared in the same place; He is a fugitiue, which in the time either of warre, or of truce, flieth either vnto the enimies; or vnto them, which be neither enimies, nor yet fréends, and receiueth assurance of them. And he hath lost the benefit of the Postliminian lawe, which is debarred from the right of recouering of his owne goods and countrie. Againe, De capite minutis; Those men are declared to be enimies vnto the common weale. He which helpeth an enimie, either by his trauell, or by kéeping of companie with him, incurreth the crime of high treason, and is guiltie of betraieng either his prince or countrie. And in this crime, not alonlie the act it selfe is regarded, but also the will; so that the same be euidentlie enough knowen. If anie Christian at this daie, being capteine of the warres, should flie on the Turks part with his soldiers; he should not onelie be counted a runnagate, but also incurre a greater reproch. [Yea, and if he should doo the same but euen to an other christian prince, that is an enimie vnto his owne naturall prince and countrie, he should be iudged a runnagate and traitour.]
And it is credible, that some couenant was made, that Dauid should beare armes against Saule; and séeke his life, whom he had twise alreadie spared. Moreouer, who is that, which doubteth, but that Saule did insolentlie boast of this running awaie of Dauid, and told his fréends in reproch of him; that he, whom they attributed so much vnto, was a runnagate, a faithlesse man, a forsaker both of his people and religion? And it is verie likelie, that those men, when they heard those things, scarselie refrained themselues from teares. And albeit that Saule appéered before to behaue himselfe vniustlie, when he thrust out Dauid; yet might he now séeme to haue a iust cause of condemnation against him. Besides this, he being a Iew borne, and a frée man; yet called he himselfe a retainer and seruant of Achis. 234 He also (so much as in him laie) subuerted the counsels of God: 235 for God had chosen him to be a king, who should defend his people; howbeit he reuolted vnto the enimie, and made war euen against his owne people. This indéed was rather to plaie the part of a robber, than the part of a king. And he humbled himselfe there, where he was to haue serued in perpetuall bondage; and that (which is a thing most gréeuous) he was to doo it vnto a wicked and a barbarous king. For so Achis himselfe pronounced, that it should come to passe; Thou shalt be (saith he) my seruant for euer. He was constrained also to win the tyrants fauour, by no honest practise: for he made a lie, and applied his spéech vnto his will; namelie, 236 that he did somewhile inuade his owne nation the Iewes, somewhile the Kenites, and somewhile the Ierahmelites. Howbeit, there be some, which saie, that Dauid lied not at all, when he said, that he fought against the south part of Iuda; 237 for that those places apperteined to the lot of Iuda, 238 as it appéereth by the description of Iosua: albeit that they had not as yet entred into that whole inheritance. But howsoeuer this be, let it be of what value it can. Surelie, these things be spoken by Dauid, for to haue the fauour of the tyrant; and that (which may not be borne) with a mind to deceiue.
32 But let vs sée what euils followed after this flieng awaie. That citie, which Dauid had receiued as a gift from the king, was sacked by the Amalekites; 239 so that he was miserablie constrained to bewaile the mishap of his owne citizens. I speake nothing how he was constrained to change that imperiall power & strength into théeuerie: 240 for he siue all, he spared neither age nor sex, least the king should haue anie suspicion of his doing. Further, he diuided the preie with the tyrant; and this he did, not once or twise onlie, but so long as he was there. In the meane while, he was constrained to suffer the dishonestie of being at attonement with Achis, and to professe himselfe openlie an enimie vnto his countrie. Besides this, it séemed to be no wise mans part, to commit himselfe vnto a reconciled friend. Indéed men are wont to vse the helpe of them, with whom they are returned into amitie; but that is onelie for the time that they haue néed. For what else may we iudge that Achis in the meane time thought of Dauid, but that he was a man rude and barbarous, which could find in his hart to warre against his owne nation? Augustus was woont to saie; I loue treason, but a traitor I loue not. And what harts the Philistines had towards Dauid, 241 it sufficientlie appéereth by the historie: for when they should méet togither; What make these Hebrues héere, (said they?) How can they better please their owne king than by our bloud? Héere dooth Dauid openlie professe himselfe to be an enimie vnto his countrie: and Achis admitteth him to be the garder of his person. And when Dauid, through the earnest sute of the Philistines, should be sent home, he tooke it gréeuouslie, saieng; What haue I committed?
What shall we saie, that in all this space there were heard no praiers; there were written no psalmes? No maruell: for these things were doone by the counsell of man, without the commandement of God. No wilt thou saie; it was not of necessitie that he should aske counsell of God. Yes verelie; God in the 26. chapter of Numerie 242 commandeth in expresse woords, 243 that in such things counsell should be asked of him; Iosue (saith he) the sonne of Nun, shall stand before Eliazer, and shall receiue the oracle of him: according wherevnto he should go in and out. But Dauid was a capteine of the people, 244 and in verie déed had before time asked counsell of the Lord, and to the same intent he also returned afterward: but now we sée no such thing to be doone by him. He séemeth to haue changed his nature, togither with his place: for before that time, he did nothing but that which was plaine and sincere; at this time he did all things craftilie and deceitfullie: and he séemeth now by warre to assaile Saule the king, whom he before preserued. But Achis, bicause he beléeued that Dauid would imitate the dooings of them, whose words he had followed, did not make verie diligent inquisition of his dooings.
And to consider this matter more narrowlie; this defection of Dauid brought great losse vnto the Iewes. For, as it appéereth out of the twelfe chapter of the first booke of Paralipomenon, 245 246 there flocked vnto him a great number of soldiers, from all parts of Iudaea; so that he had now a great companie of bands, euen as the armie of God. By meanes whereof it came to passe, that Achis fought onelie with some part of the Iewes, and not with their whole strength: for they which should haue helped Saule, were fled vnto Dauid. But if so be they had remained in the borders, they might haue inuaded the land of the Philistines; and so either haue deliuered, or else helped their owne countrie. Furthermore, the modestie of Saule may sufficientlie condemne the rashnes of Dauid: for he, when he had almost caught Dauid, left him; to the intent he might repell the Philistines, whome he heard at the selfe-same time to haue inuaded his countrie; and so he preferred the common wealth before his priuate hatred. But Dauid, when he sawe his countrie in danger, ioined himselfe with a most cruell enimie, that by a publike destruction he might reuenge priuate hatred; and complained, that he might not be permitted vnto that battell. But thou wilt saie, that he fained: it may well be, and I contend not for the matter; but in the meane time he helped not his countrie.
247 33 But thou wilt saie, that GOD by this meanes would punish Saule: I grant it. But we ought not to haue regard vnto the secret will of God, but vnto his will as it is expressed in the lawe: for vnto that must all our actions be directed. Further, we ought to beware, that we come not into infamie by our owne default. And when Dauid violated those borders of the Philistines, he séemeth to haue violated the rite of ghestship: for it may be, that either they paid tribute or custome vnto Achis. But bicause it is vncerteine, in what state they stood towards him, I will not speake much concerning that matter. This is certeine, that he would haue béene reuenged of Saule, and I sée not how that can be defended. For if thou wilt saie, that he ment not so ill towards Saule; thou shalt prooue nothing thereby. For if at this daie some great professor amongst vs, should (as God forbid) go on the Papists side: although he should saie that he would neither dispute nor write against the Gospell; yet what maner of man would we take such a one to be? Certeinlie I am sore afraid, when I heare some men saie, they had rather be Papists than Zuinglians. Doubtles we would neuer so speake of them. But Dauid humbled himselfe, not onelie vnder the rest of the Israelites, but also vnder the soldiers of Saule. [This excuseth not:] for those men defend their countrie, this man fighteth against it.
248 In the historie of the Macchabeis, Iason and Alcymus, and such other like (either for reuenge or ambition sake) gathered themselues vnto the Macedonians. The same thing did Dauid at this time: he was euer the thunderbolt of war, and to what part soeuer he inclined, he caried with him a great force to the victorie; yet neuertheles he would be absent, when he might haue broght great profit. But admit he would not fight against his owne nation. The same end vndoubtedlie had followed him, that happened vnto Coriolanus and Themistocles. Coriolanus, when he refused to fight against the Romans, was slaine by the Volscians. 249 Themistocles, when he would not assaile his owne countrie, dranke poison. Alcibiades also was for the same cause slaine. Such in a maner is the end of fugitiues, vnlesse GOD take pitie vpon them. A great deale the more gréeuous it is, that séeing Dauid knew for certeintie, that he should be king; he might also haue knowne, that of necessitie he should haue war with the Philistines. How then suffered he himselfe now to be ouercome by their benefits, so as he might not fight against them, without a great blemish of ingratitude?
I might bring manie other things, but these séeme to be sufficient at this time: wherefore I conclude, that I cannot in anie wise allow this fact of Dauid. And I am not onelie led by reason so to iudge, but by example also: for if so be that our Emperors soldiers, at this daie, should go vnto warfare with the Turke; how greatlie would that be to the hinderance of christianitie? But in vaine doo I make complaint: in verie déed we had experience thereof of late daies in Hungarie. And I would to God, that in this were she end of euils. Perhaps thou wilt saie, that God, by a secret persuasion, warned Dauid to go vnto Achis. I answer; first, that it is more than I knowe; secondlie, that it is not verie probable: for God warned him before hand, that he should returne into Iudaea. But yet howsoeuer it be, this I saie, that that example is not set foorth for vs to be followed. Herein Dauid committed sinne; although not vnto death: his faith did after a sort wax féeble, but it was not vtterlie extinguished.
250 34 Now must I dissolue those arguments, which we obiected on the other part. Wherefore (saie they) is he more reprooued now, than he was before, when he went vnto the Moabites? I answer, that the consideration was otherwise, both of the time, of Dauids mind, and of the nation. For first, he did not then drawe so manie soldiers with him. Secondlie, he went not with the mind to warre on the Moabites side; but that he might place among them his old father and mother. Neither had he as yet receiued the word of the Lord, to returne: for there he was first admonished by Gad [the prophet] that he should returne into Iewrie. Neither were the Moabites so strange vnto the Iewes, as were the Philistines: 251 for they were of the posteritie of Lot. And God, 252 in the second chapter of Deuteronomie, had strictlie commanded the Iewes, that they should not meddle with their féelds: wherefore the reason is not alike. But whether Dauid did well, in going to the Moabites; I doo not here dispute. Certeinlie, it appéereth that the same iournie pleased not GOD verie well; in that he afterward willed him to be called backe by Gad. But he was vrged, both by the persecution of Saule, and by the treason of his owne kindred; that of necessitie, either he was to die, or else to flie vnto the Philistines. Naie rather, by this flight he did not auoid danger, but he changed one for another: for he cast himselfe into a more dangerous state among the Philistines, than if he had taried still in Iudaea. But it is not the part of a wise or godlie man, through feare and féeble courage, to take in hand or doo those things, which are not conuenient for his person.
Saule pursueth thée: The Ziphits betraie thée, but God hath bewraied their lieng in wait vnto thée; so as they shall not be able to hurt thée: Saule againe and againe commeth into thy danger. But it is a gréeuous thing thus to liue perpetuallie. Admit it be so; yet God by these kind of chastisements, frameth thée to be a king in time to come. Bréeflie; These things thou dooest, either for the mistrust thou hast in God; or else in hatred of the crosse. If for mistrust sake, refer thy selfe vnto the promises of God; and consider what he hath before time doone for thy sake. If in hatred of the crosse, rather lament thou this infirmitie of flesh, which so cleaueth to our nature, as it may not be remooued, no not from the most holie men. As touching that argument, wherein it is said, that either we must flie, or else suffer death: it is weak and vnperfect. For adde a third point; namelie, that thou tarrie there, where the Lord hath placed thée, and thou shalt hope that he will no lesse be present now with thée, than he hath béen before time. Thou saiest that it behooued Dauid, not onelie to haue a regard vnto himselfe; but also vnto the sixe hundred soldiers, which he had with him. The Iewes would not of their owne accord giue him anie thing; to wring from them by violence, it was not lawfull for him: but the mind was to be eleuated vnto God; he had promised that he would bring helpe, and that he would stand to his couenants. He shuld not in anie wise haue departed from his station, wherein God had placed him. Further, there was no néed, that either he should haue vsed violence, or expected the liberalitie of his owne countriemen. The Philistines were borderers, being enimies vnto the name of the Iewes, and alreadie condemned of God: from them it was lawfull to take preies; for so he did before, and God did prosper his indeuours.
Consideration was to be had of fréends, who bicause they séemed to fauour Dauid that was banished, were ill intreated by Saule. Certeinlie, friends ought not rashlie to be contemned: but we must take héed, least while thou wouldst deliuer them, thou bring not a greater infamie vpon them. For it was a farre more gréeuous thing, that Dauid fled vnto the Philistines, than that he was condemned by Saule: but thou must rather suffer death, than that others should come in perill for thy sake. But we must not alwaies respect that which is magnificall and glorious, but that which is pleasing vnto God. The occasion offered, was not to be contemned. I answere: He doth those things, that we may the more easilie suffer aduersities. Further, it had béene his part, to hope that GOD will not alwaies suffer the better sort to be afflicted; or that the church should be oppressed with continuall might. This should a wise man thinke. If he had doone otherwise, it had béene to haue tempted God. No verelie, he should rather haue put his trust in God, & haue taried in that place, wherevnto God had called him.
He had promised to helpe him. But the promise of God maketh not men to be as stocks or blocks, that it should not be lawfull for anie man to prouide for himselfe. I grant it doth not: howbeit, we ought by faith to wait for the helpe of God; we must not step backe through feare and mistrust. If there were no suretie to liue in the court of Saule, much lesse safetie was it to liue among the Philistines. Christ went vnto the men of Tyre and Sidon, and to the Samaritans. I know he did: but that was not to take their part against the Iewes; but to teach them the Gospell, that he might bring them to God, & heale them, and bestowe benefits vpon them. Some end was once to be appointed vnto the sinnes of Saule: but yet not so, as thou shouldst cast thy selfe into greater sinnes. Manie fond and miserable men will haue Masses and Dirges to be said for the soules of them that be dead. But while they would deliuer them out of purgatorie, let them take héed, that they themselues run not headlong into hell. Paule warneth, that We ought not to doo euill, 253 that good may come thereof. Wherefore this fact was neither godlie, nor yet beséeming for the person of Dauid. So that we confesse, he sinned as well in this, as in other things.
35 But Augustine vpon the psalmes, saith; that Sinne is of two sorts; one of necessitie, 254 and another (as he himselfe speaketh) of abundance & plentie. If question be asked of manie, wherefore they steale: they will answer, that necessitie constraineth them, to the intent they may haue wherewith to maintaine their wife and children. In déed this is some necessitie, yet it is not absolute; it is but onelie by supposition: if a man be of that mind, that he will in anie wise liue and maintaine himselfe, by what means so euer it be. Others there are, who being rich, yet they neuer cease pilling of the poore: and that not of anie necessitie that they haue, but of an insatiable couetousnesse. The sinne of Dauid belonged vnto the former sort. Neither doo I speake this, to extenuate his sinne; but onelie that it may be vnderstood, vnto what kind his sinne ought to be referred. In explaning of all the arguments, we haue shewed what we are to doo, if perhaps we fall into the like trouble. Now let vs sée, what, by this fact of Dauid, 255 may be gathered for our edifieng. First, we ought here as in a glasse, to behold our owne infirmitie: for God would haue that to be knowen to vs, not that we shuld the more fréelie sin, but that we should bewaile our owne state, and sigh towards heauen.
Moreouer, we sée of what sinceritie the holie scriptures be: for they doo not onlie set foorth vnto vs the vertues of holie men, but also their errors and sinnes; least we should trust in our owne selues, as though we are to determine of our owne strength. Augustine in his 49. sermon De tempore; After we shall be come (saith he) to another life, we shall stand firmelie; for we shall sée the chéefe felicitie, from the which we cannot be drawen by anie vile and mortall goods. But here we onelie sée, as through a glasse, and in a darke saieng. Wherfore when other good things are set before vs, we be oftentimes drawen awaie, and doo fall: so that it is our part in this life, to wrestle so much as we can. But especiallie we must take héed, that we flie not to them, which be enimies to the Gospell: for; 256 He which hauing once tasted the good gift of God, & vertues of the spirit, falleth awaie againe, there remaineth vnto him no more sacrifice for sinne; but a fearefull waiting for the iudgement of God. And séeing the diuell is a most gréeuous enimie of God, we must take héed that we flie not vnto him with our powers. These things by the dooing of Dauid, may be transferred vnto vs. To flie away and war on the enimies part, is in no wise lawfull.
VVhether the Holie men were inferior to the Ethniks in abiding aduersities, and in repressing of affections.
257 36 But some doo maruell, that holie men, which are accounted iust in the holie scriptures, suffered aduersities with a slender courage; and that they made not that shew of fortitude, which manie of the Ethniks made semblance of. We read that Horatius Puluillus, 258 when he was dedicating of a temple, was not amazed to heare of the death of his sonne, but held fast the post, and performed his dedication. Anaxagoras, when he heard that his sonne was dead; I knew (saith he) that I begat a mortall man. Paulus Aemilius, hauing obteined prosperous successe, at the time that his sonnes died, said, that he was fauourablie heard of the gods immortall: for that he made this petition, That if anie calamitie were néere at hand, the same should be turned, not vpon the people of Rome, but vpon his house. Brutus executed his owne sonnes: so did Torquatus. Wherefore did not God grant these things to his saints? Why doo they séeme to be of so base mind in affliction, séeing they knowe it is laid vpon them by God? It séemeth to be a goodlie question: but I will in few words absolue it. When I doo consider thereof, that commeth to my remembrance, which happened in the ship wherein was caried Aristippus, and a certeine other hardie fellowe, but vnlearned. There arose a gréeuous tempest, so as the ship was well néere soonke: the philosopher was sore afraid. When the tempest was ceased, the other man said; What meantst thou (philosopher) to be so afraid? Surelie, I which haue not studied philosophie, was not afraid, but with a valiant courage looked for shipwracke. The philosopher somewhat pleasantlie answered; Thou oughtest not to be carefull for the life of a varlot, I sawe the life of Aristippus the philosopher in danger.
Euen so doo I consider, that it should be no maruell, if holie men and Ethniks behaue them selues after a sundrie maner; for there is great difference betwéene them. For the Ethniks thought, 259 as touching aduersities, that they hapned through a necessitie of nature; or should be abidden without consideration, and that after this life there should remaine no life. They had not regard vnto the prouidence of God that gouerneth all things: or else, if they were of the better sort, they professed the Stoicall sect, they followed an 260 immoueablenes of passions, and 261 a lacke of paine. Bicause they could not denie, but that they were sometimes troubled with sudden euils; they did 262 things that came naturallie of themselues, 263 and things that came not of nature, which were taken before hand, euen from their childhood: for that those things are laid before vs, which we would desire, and which at the first motion we would refuse. And they said, that we must wrestle, not as did the Peripatetiks, to moderate affections, but to root them out. But in that wrestling they saie, that reason and affection striue for the possession of man. Wherefore they did therein wholie applie themselues. Howbeit, our cause is farre otherwise: we doo not weigh those aduersities themselues, according to their owne nature; but we flie vnto the cause. We consider, that God is author, and that we haue giuen the cause of that affliction: those be causes of moorning. There faith is stirred vp, and the earnester it is, the more sorrow we haue for the things which we haue committed.
We adde, 264 that these affections are not altogither staied by godlie men, bicause they knowe, that in their owne nature they are not euill: for God graffed them in men, at the creation. God sawe that all things which he had made were good. He made the soule of man perfect, that it might haue both the vpper and the grosser parts where these affections be: they be the matter of vertues, and doo helpe them. And to speake of anger, it is the whetstone of fortitude; it helpeth men to doo honest things with a valiant courage. There is no affection, which hath not some vtilitie vnto honest things. They which go about to extinguish affections, doo nothing else, but as they shuld take awaie the nature of man. Wherefore the Stoikes were foolish men, which therein were wholie bent, that they might take awaie all affections. Rather ought the apostles to be heard, which saie, that they should be moderated. Paule in the first to the Thessalonians, the fourth chapter; 265 I would not that ye should sorrowe as others which haue no hope. He taketh not awaie moorning, but he giueth a meane.
37 What is the meane that ought to be vsed? The Peripatetiks reason manie things as touching mediocritie: they saie, That meane must be vsed, which a wise man sheweth in his life. But mans wisedome is foolishnes before God. 266 All men are liers. That same mediocritie must be determined by the word of God. If we haue sinned, and doo liue in aduersities; let vs be sorrowfull, but yet so, that we depart not from the word of GOD. Let vs doo nothing against his word, let vs not be alienated from God, nor suffer faith, hope, and charitie to be put awaie. God requireth of vs, that valiant courage, 267 which the Stoiks boasted of, but yet according to right reason. He would not that we should be vnreasonable or senselesse, as the Stoiks would haue men to be. Wherefore Crantor in the third booke of Tusculane questions, thus speaketh; To liue altogither without sorrowe, happeneth not without vnsensiblenes of the mind, and blockishnes of the bodie. But he speaketh tauntinglie. Augustine De ciuitate Dei, the 14. booke, and ninth chapter, writeth; that This vnsensiblenes, wherby those affections are cast awaie, is woorse than all vices. Neither is that required, which Aulus Gellius, in the twelfe booke, the 15. chapter, sheweth of a certeine sword-plaier, who while his wounds were lanced by the physicians, did laugh. This is a brutish kind of fortitude. This hath God otherwhile giuen vnto martyrs, that in flames, and other deadlie punishments, they would be of a chéerfull countenance, 268 and would sing. Howbeit, this was giuen them by an extraordinarie waie, to the intent that tyrants might be mooued, and the standers by be held with admiration: [but] we ought to followe the ordinarie waie appointed by God.
Paule, in the second epistle to the Corinthians, did rightlie and wiselie expresse what is to be doone in these cases; 269 We are afflicted on euerie side, but yet we faint not; we labour in all things, but are not destitute; euen in the persecutions themselues we are not forsaken; we are cast downe, but we perish not. Thus fare the minds of the saints: they are afflicted with those sorrowes, they are not senselesse; yet doo they not so sorrowe as they will despaire. Thus also must we doo. Wherefore they, which haue brought in a Stoicall reason, séeme that they would haue dealt with blocks; but not haue instructed men: they represented vnto vs a shew of wisedome, the which we cannot sée expressed anie where; neither dooth it concurre with humane nature. But there be some, which thinke it to be a wicked thing for godlie men to sigh, to grone, or to be sad. 270 But these be ⟨…⟩; to wit, such things as are strange, both from the word of God, and from humane nature. We must haue an eie vnto the word of God.
271 Christ saith; The world shall reioise, and ye shall sorrowe; they shall laugh, and ye shall weepe. Yea, and he set foorth a decrée; Blessed are they which moorne, 272 for they shall receiue comfort. Vndoubtedlie Paule accounteth those ⟨…⟩, 273 to wit, they which are without affection, and which be deliuered vp euen to a reprobate sense. In the psalme Dauid saith, vnder the person of Christ; 274 I looked for som man to be sorowfull with me. Paule commandeth vs To moorne with them that moorne, 275 and reioise with them that reioise. The same apostle said; that Hee greatlie longed to see the Romans, 276 that hee might haue some fruit among them. He was gelous ouer the Corinthians, 277 he would haue had them not to be seduced by false prophets. He said, 278 that He sorrowed for his brethren the Israelites, and wished to be separated from Christ for their sakes. Those affections were in him most vehement. He saith that he wrote vnto the Corinthians with manie teares, 279 not with common affection. Peter bitterlie wéeped, when he had denied Christ. 280 But why séeke we examples of the apostles? Let vs haue regard to Christ the author of our saluation. 281 He was manie times mooued with pitie, when he sawe them hungrie, which followed him; 282 when he sawe the Israelits wander like shéepe without a shepheard; 283 when he sawe a mother following the corse of hir onelie sonne. He wept at the sepulchre of Lazarus; 284 he wept when he looked vpon Ierusalem, 285 and considered that it should be destroied; I haue earnestlie (saith he) desired to eate this passeouer with you. 286 287 In the garden he was mooued with sadnes, sorrowe caused him to sweat blood. Esaie spake of him; He bare our sorrowes, &c. 288 These things are rather to be followed, than the rigorous saiengs of the Stoiks.
38 But they maruell at Christ, 289 how he could be troubled with such affections, séeing his soule was blessed, and had alwaies the diuine nature ioined with him, and in his sight. But it is to be vnderstood, that Christ was not only verie God, but also verie man: and he had not béene verie man, vnlesse he had also had a perfect soule, that is to wit, adorned with vpper and grosser parts, in the which these affections be. 290 Wherevpon Augustine, in the place aboue alledged; Neither had he a counterfet humane affection, séeing he had the bodie and soule of a man. Herevpon Ambrose woorthilie saith; that Christ tooke vpon him, not a shew of incarnation, but a truth; and therefore truelie had affections. And he added, that this vndoubtedlie was conuenient, that he might ouercome sorrowe and sadnes; but not exclude them. He addeth, saieng; Neither is that fortitude co~mendable, which bringeth in an vnsensiblenes of wounds, not a gréefe. If there be anie that knowe they haue so vnsensible a bodie, as they féele not wounds, they haue not the commendation of fortitude or valiant courage: but those [haue it] which ouercome the gréefs which they féele. 291 Wherefore Hilarie must be aduisedlie read, in his 10. booke De Trinitate, who speaketh dangerouslie of the bodie of Christ, and of those affections. He affirmeth, that the Lord had a bodie to suffer, but not to féele paine. And he saith, that the crosse, sword, and nailes put vpon Christ the violence of a passion, 292 but not a gréefe. And he vseth a similitude, to wit, that it fared, euen as if one would attempt with a sword to thrust through water, fire, or aire: he should doo violence against these elements, and the sword of his owne nature would put to gréefe; but those bodies be not of that nature, as they can suffer a wound. These things are not agreable to the scripture, and to a true humane bodie.
On this wise may we argue, that Christ had gréefe. 293 To the féeling of gréefe in anie man, two things are chéeflie required: which things being appointed, gréefe dooth followe; first, that the bodie shuld be hurt; secondlie, that there shall be a féeling of that hurt. But the bodie of Christ was hurt; being whole, it was broken. The soule of Christ was most perfect, it had sense; Ergo, it was not without féeling. The selfe same are we to iudge as touching sadnes. This is the nature thereof, 294 that if in the cogitation or imagination we perceiue anie hurtfull thing, that is like to happen, or is present; then it sheweth it selfe. Such cogitations had Christ. Those things were repugnant vnto nature; wherefore there followed a sadnesse: howbeit, that followed not which had sinne ioined with it. They were perfect motions, they went not beyond the rule of Gods word: they had the nature of a punishment, but not of an offense. Our affections be vnpure. What cause of difference is there? Augustine, 295 in the place aboue recited, sheweth the reason; bicause the affections of Christ were deriued of power, ours of infirmitie. Christ had that power, that he could vse these affections, when and as often as he would; but ours doo now spring of infirmitie, yea and they rise against vs whether we will or no. We can not bridle them, wherefore they be troublous; but Christs be cléere: not onelie as they were by institution giuen vnto Adam; but also as they were adorned by the grace of God, they presumed nothing, but so long, and so much as it behooued.
39 So then we may assigne thrée differences betweene Christs affections and ours. The first, as touching the obiects; the motions and affections of Christ neuer declined vnto sinne, but ours doo verie often. The second, Christ (as saith Augustine ) vsed, when he iudged that they should be vsed; as when he would that man should be, man was made: it dooth not so happen with vs; they breake foorth euen against our wils. Thirdlie, those perturbations be sometimes so forcible in vs, as they disquiet reason it selfe, and doo hinder faith: but it was not thus in Christ. 296 Wherefore Ierom vpon Matthew, in the handling of that sentence, [He that shall looke vpon a woman to lust after hir, 297 &c.] distinguisheth and saith, that There is ⟨…⟩, and ⟨…⟩, which may be called, suffering, & foresuffering. That ⟨…⟩ is alwaies taken in the the ill part, when they vanquish and ouercome vs. But ⟨…⟩ be the first motions, which although they be held vnder the name of an offense; yet are they not crimes, they doo not ouercome. But what the difference is betwéene a crime and a sinne, Augustine in the 41. 298 treatise vpon Iohn sheweth; Crimes be gréeuous sins, which haue accusation, and deserue condemnation; but sinnes are of lesse weight. Wherefore the apostle, when he speaketh touching the ordeining of pastors, will haue them to be without crime; not without sinne: otherwise he should exclude all men from the ministerie.
Therefore in Christ those affections procéeded not so far, that they could alienate his will from the right waie: as Ierom saith, when he handleth that place; My soule is heauie, &c. 299 They had rather the nature of foresuffering than of suffering. His diuine nature could bring to passe, that they should not begin to come foorth; but by a certeine dispensation of grace for our saluation, he made place for them when the time serued. But if they were affections, 300 whie did he call them a will, saieng; Not my will be doone, but thine? He ment the inclination of nature, whereby we shunne things hurtfull. And it was requisite, that Christ should be sad, and mooued with those affections; bicause it behooued him to be tempted in all things, and to ouercome these affections: and this victorie not a litle furthered our redemption, neither was it against the will of God. For he would haue him not onelie to be crucified, but also to be affected with those motions: euen as Ierusalem to be ouerthrowen, and Christ to bewaile it; neither while he wept did he against his Fathers will. Wherefore (if we shall beléeue Cyrill ) Christ his death, in respect that he was a man, and had appetite and sense, was not voluntarie: yet was it voluntarie, bicause it pleased the Father, and bicause it serued to our redemption, for the which Christ came. But it was said; Christ was blessed: how could he be mooued with those affections? Bicause that felicitie was so conteined in the vpper part of the mind, as it did not redound to the lower parts.
40 All these things make against the Stoiks; namelie, the doctrine of Christ, and the doctrine apostolicall: also the example of Christ. Wherefore it is no maruell, if the godlie be so sorrowfull. Yea, and I thinke good to adde, 301 that true affections are greater in the godlie, than in the wicked; who by litle and litle put them awaie, and the greater that they be, the more they sorrowe, when they be mooued against these affections. So Dauid, the more he was inclined to his children, the more he was vexed. They which attribute all things vnto destinie and fortune, or to the necessitie of a matter; bicause they doo against the scriptures of God, must not be heard. We conclude, that holie men, when they on this wise sorrowe, wéepe, and are mooued with sadnesse, doo please God; so as they retaine faith, and followe the spirit. But on the other side, we affirme, that the philosophers and Ethniks, while they séeme to deale so magnificallie, to contemne all aduersities, and by no meanes to be disquieted, doo displease God with all their goodlie shew of vertues. 302 This thing hath Augustine taught, in his fourth booke against Iulian, the fourth chapter: and he alledged thrée reasons. The first is; that Without faith it is vnpossible to please God: wheras they séeme to deale so heroicallie, & in the mean time be void of faith, they cannot please God. The second reason; Men void of faith, be as yet ill trées: but ill trées bring foorth ill fruit. The third reason; It is not sufficient to doo those things, which in their owne nature séeme good: but we ought to doo well. Who will saie that those Ethniks doo those woonderfull things rightlie, séeing they doo vnfaithfullie? In that they doo vnfaithfullie, they doo not rightlie. Let them boast of their things as magnificallie as they will, these reasons haue we. We saie, that they & their woorks doo not please God.
The same father saith, in the exposition of the 25. psalme at the end, that there were manie of the Ethniks, which deferred to come vnto the Christians: they said, We sée in them manie defects, the which we haue not. He answereth, that they are greatlie deceiued; séeing in those vertues, which they boast of, they are not good, but in a sort euill: and I haue willinglie added; that they are often times verie euill. Forsomuch as they please themselues verie much with those vertues of theirs, they become proud: but pride is hated of God. We conclude, that Dauid, and such as he was, pleased God in sorrowfulnesse, more than could the Puluilli, Anaxagoras, Aemillij, Bruti, or Torquati, which séemed with a great & loftie mind to contemne the sorrowfull things which happened. When Socrates is obiected vnto vs, of whom Plinie writeth in his seuenth booke, that he alwaies shewed to be of one countenance, neuer merrier or sadder. Against him we oppose Christ, which vnto vs is one for all; also the apostles, prophets, and our Dauid; and we will saie, that these did a great deale more rightlie and wiselie, than he did. For the godlie are gouerned by the word of God, not by the opinions, which men haue spred abroad. They are led, not by the opinion or staie of assent of the Platonists, and doubting philosophers: but by a most certeine and constant faith. They are directed by the spirit of God, but not by the wisdome of humane flesh, which is enmitie against God: and therefore they please God. Neither haue the godlie thought it méet, that affections in these cases should altogither be restrained, or taken awaie; when they sawe themselues to be chastised by God, when they sorrowed that they had broken the lawes of the Lord, and that they had giuen the cause of these euils: these things can neuer sufficientlie be lamented. They did rather iudge it méet to slacke the bridle vnto affections, which might further godlinesse, and strengthen repentance.
41 But one thing perhaps some man will demand, how it happeneth, 303 that we more read of those gréefes in the old testament, than in the new? I might peraduenture saie, that this, which they would prooue, is not true. In the new testament they lament, which doo féele their sinnes. But it appéereth not now, as it did in the old time: it is not doone with that preparation. I grant, that the custome then was, that those moornings should be publike: now the consideration of the age in our time suffereth not this. Againe I might answer; that certeinlie the forefathers had the promise of eternall life, as we haue: but moreouer and that, the promises of the land of Chanaan, and the increase of séed, and these temporall blessings were more earnestlie offered vnto them than vnto vs. 304 These things are also promised vnto vs: for if we First seeke the kingdome of God, the rest shall be ministred vnto vs. Howbeit, these things are generallie promised vnto vs, they are nor so often repeated. We are in greater light, therefore we rather applie our mind vnto the better promises. Thereby perhaps insue lesser sorrowes, in the losse of temporall things.
42 This must the rather be called to mind, least we be disquieted, when we perceiue that Dauid was so vexed, 305 whereas neuertheles God had said by Nathan, that his sinne was put awaie. 306 Those things are not repugnant in themselues: for it was vndoubtedlie taken awaie, and forgiuen; bicause it happened not vnto him to eternall death, which he deserued. This bond, which he had procured, was extinguished by the mercie of God. Further he deserueth to be slain, as touching the life of the bodie; but God did not slaie him. Moreouer, the aduersities which happened, were not punishments of God, in his anger; but fatherlie chastisements to preserue discipline, that he might the more déepelie acknowledge sinne, take héed vnto himselfe from thence foorth, and that others also might be made to beware. Neither ought Papists therefore to make a purgatorie; bicause God forgiueth sinne in this life, and punisheth in an other. For the holie scriptures haue nothing at all concerning purgatorie; but they shew, that the godlie shall straitwaie after death be blessed. Howbeit, if we should grant them (which yet we must not grant them) that God would punish the godlie in an other world; yet might not the church with hir keies mitigate these punishments, as the punishments of Dauid, and of others: this thing standeth in the pleasure of God.
← 47. The eleuenth Chapter. Of Christian · Contents · 49. The xiij. Chapter. Of Praiers, and of →
Footnotes
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In 2 Sam. 10, ver. 12. ↩
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The definition of fortitude. ↩
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Vpon the Ethiks of Aristotle. ↩
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The end. ↩
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Feare defined. ↩
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- Co. 10, 22
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Wherein fortitude is considered ↩
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Cicero ↩
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Wherein fortitude is chieflie perceiued. ↩
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- Sam. 10.
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Fortitud is as a meane betweene feare and boldnesse. ↩
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Plutarch. ↩
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The efficient cause of fortitude. ↩
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The kinds of fortitude. ↩
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Ciceros definition of fortitude. ↩
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True fortitude from whence. ↩
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Esaie. 11, 2. ↩
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Phil. 4, 13. ↩
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verse. 10. ↩
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How God inspireth fortitude into men. ↩
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Examples of valiant men. ↩
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In 1. Cor. 9, verse. 27. Mortification is reduced vnto two principall points. ↩
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Col. 2, 23. Basil and Nazianzen too much mortified their bodies. ↩
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- Cor. 7, 29.
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- Cor. 4, 10.
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Causes whie God will afflict them that be his. ↩
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Luke. 16, 25. ↩
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Augustine. ↩
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- Tim. 3, 12.
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Punishments done vnto the giltie, belong not to the crosse. Cyprian. Ierom. Luke. 23, 40. 1. Pet. 2, 20, ↩
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Afflictions taken vpon vs of our owne accord belong not to the crosse of Christ. Rom. 12, 1. ↩
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- Tim. 4, 6. Psal. 51, 19.
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We are not properlie said to call vnto our selues the sorrowes of repentance. ↩
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The crosses and afflictions are tokens that we shall obteine the inheritance. Phil. 1, 29. ↩
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The first gift obteined, assureth vs of the latter. ↩
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A certeine condition by which we are to enter into the eternall inheritance. ↩
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Whie we shall haue the eternall inheritance. ↩
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- Tim. 2, 11
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What difference there is betweene the promises of the law and of the gospell. Looke in Iudges, 4. verse. ⟨…⟩, &c. ↩
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Exod. 20, 12 ↩
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Esai. 1, 19. ↩
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Matt. 6, 14. ↩
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Matt. 19, 29. ↩
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Rom. 8, 17. ↩
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- Tim. 2. 11.
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The conditions of the law are put as causes of obteining the promises. ↩
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The promises of the gospell may co~sist without conditions. Rom. 8, 18. ↩
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The conditions of the lawe were not added in vaine. ↩
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What is to suffer with Christ. ↩
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Causes why we should patientlie suffer aduersities. ↩
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Immediatlie after a man is conuerted vnto Christ, aduersities come vnto him, and why. ↩
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Two kinds of mortification. ↩
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That suffering of aduersities is a more difficult thing than the striuing with wicked lusts. ↩
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Fortitude more worthie than temperance ↩
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Iob. 2, 4. ↩
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Afflictions otherwise grieuous, are extenuated by comparison with eternall life. ↩
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verse. 17. ↩
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Rom. 8. ↩
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Col. 3, 3. ↩
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Glorie here signifieth the whole felicitie. ↩
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Glorie comprehendeth two things. ↩
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Why the blessednes is not reuealed in this life. ↩
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Similitudes. ↩
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A difference betweene the seruants of Christ, and the seruants of this world. ↩
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An example of the Ethniks. ↩
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The ends of the Ethniks were small and slender. ↩
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Humane praise inconstant & of small force. ↩
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Matt. 10, 28. ↩
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Matth. 8, 22. ↩
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The notable acts of the Ethniks passed their expected ends, but our rewards far passe our works. ↩
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Their works before God were glistering sinnes. ↩
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God hath not respect to the gretnes & heape of works. ↩
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In Rom 5, verse. 3. ↩
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A similitude. ↩
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Rom. 5, 3. ↩
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An excelle~t gradation. ↩
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It is not repugnant that godlie men doo both sigh and reioise at one and the selfe same time. 2. Sam. 15, 7. and 16. 5. An example. ↩
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Ibidem. 10. ↩
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Psal. 2, 11. ↩
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Apoc. 21, 4 ↩
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Afflictions of their owne nature art euill. Rom. 8, 28. ↩
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A similitude. ↩
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Luke. 22, 26 ↩
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Matt. 11, 12. Matt. 7, 13. Phil. 2, 7. ↩
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- Tim. 2, 12.
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Rom. 5, 3. ↩
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That which belongeth vnto the thing, is attributed vnto the instrument. ↩
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Afflictions of their owne nature woorke not patience. ↩
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A similitude. ↩
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Patience belongeth vnto fortitude. ↩
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The consolations of the godlie. ↩
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Psal. 119, 17 ↩
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Iames. 1, 2. ↩
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Matt. 5, 4. ↩
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Rom. 8, 18. ↩
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The cause whie the Ethniks giue ouer in afflictions and the saints perseuere. ↩
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Acts. 1, 41. ↩
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Rom. 5, 4. ↩
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What triall springeth of patience. ↩
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An example. Iob. 3, &c. ↩
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Iob 9, and in manie other places. ↩
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A similitude. ↩
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- Pet. 1, 7.
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A similitude. ↩
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Gen. 22, 12. ↩
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A similitude. ↩
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A stone. ↩
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Rom. 5, 5. ↩
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A similitude. ↩
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Iam. 1, 3. ↩
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A place of Iames expounded. ↩
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In Rom. 8, verse. 31. ↩
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The propertie of loue. ↩
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Psal. 22, 1. ↩
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Psal. 13, 1. ↩
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Men thinke that aduersities be a token of Gods wrath towards vs Chrysost. ↩
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An artificiall comparing of words. ↩
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verse. 9. ↩
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- Co. 11, 23.
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- Tim. 3, 2.
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Augustine, Erasmus, ↩
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The art of eloquence is the gift of God, and must not be contemned of yong men ↩
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Rom. 8, 31. ↩
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Psa. 44, 25 ↩
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God vsed to his glorie both the prosperitie and aduersitie of his elect. ↩
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God can pluckt out of things contrarie, all one maner of effect ↩
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Rom. 8, 13. ↩
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Chrysost. ↩
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The Iewes for the lawe suffred manie things vnder Antiochus and the Macedonians. ↩
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Matt. 19, 29. God rendreth an hundreth fold vnto them which haue suffred for his name in this life. ↩
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Act. 1, 8. ↩
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Not punishments nor death, but the cause maketh martyrs. Augustine. ↩
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To martyrdome three things are required. ↩
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- Cor. 3, 13.
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The Anabaptists or Libertines are no martyrs. ↩
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Two testimonies that further herin, but yet are not firme. ↩
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- Pet. 2. 22. Esaie. 53, 7.
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Rom. 5, 4. ↩
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Ibidem. 5. ↩
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Chrysost. ↩
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God is our fellowe soldier in torments. ↩
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Acts. 4, 16. ↩
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Iulian the apostata. ↩
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Gen. 32. ↩
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What portended the shrinking of Iacobs sinew. ↩
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Gen. 34, 2. Gen. 35, 22. Gen. 37. 26. Gen. 38, 18. ↩
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Gen. 34, 29. ↩
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The godlie striue with afflictions and ouercome them. ↩
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Rom. 8, 37. ↩
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Galat. 5, 24. ↩
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The exposition of the fathers concerning the wrestling of Iacob with the angell. ↩
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Ephes. 6, 12. ↩
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verse. 3. Oseas exposition of this place. ↩
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Praiers must not be offered vnto angels. ↩
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Apo. 19, 10. and 22, 8. ↩
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Esaie. 33, 7. ↩
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Luk. 24, 28. ↩
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Mark. 6, 5. ↩
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In 1. Sam. 17, 48. ↩
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Three things to be obserued in the combate betweene Dauid and Goliah. ↩
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The fact of Dauid wo~ derfull for three causes. ↩
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God himselfe peiseth the strokes. ↩
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Iud. 9, 53. ↩
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- Kin. 22, 14
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Iudg. 3, 31. ↩
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Iudg. 15, 15. ↩
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Rom. 1, 16. ↩
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Dan. 6, 23. and 3, 94. ↩
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Dan. 3. ↩
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He that presumeth of himselfe, is ouerthrowne before the battell. ↩
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- Gen. 22, 27
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Oeconomia. ↩
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God causeth the armour of one enimies is beecome ours. ↩
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Matth. 4, 6. ↩
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Ibidem. 7. Deut. 6, 16. Matt. 4, 4. Ibidem. 10. ↩
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Whie the enimies weapons serue vs. ↩
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In Iudge. 1. 14. Looke In Iudg. 9, 19. ↩
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Whie God rather punisheth his owne, than strangers. ↩
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Acts. 5, ↩
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Luk. 23, 31. ↩
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verse. 12. ↩
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verse. 5. ↩
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verse. 17. ↩
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Pro. 3, ⟨…⟩. ↩
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In Gen. 32. ↩
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That it is lawfull for a godlie man to flie persecution. ↩
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verse. 23. ↩
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Ibidem. 5. ↩
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Matt. 28, 20 Mar. 16, 15. ↩
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Matt. 10, 19 ↩
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Ibidem. 16. ↩
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Ibidem. 28. ↩
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Luk. 10, 16. ↩
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Matt. 10, 41 ↩
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Act. 9, 25. ↩
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Vpon what condition we may flit persecution ↩
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Act. 9, 25. ↩
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Acts. 21, 10. ↩
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That a pastor must not flie, by whose absence the spirituall life of the flocke is in danger. ↩
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Tertullians iudgement not allowed in thinking it to be in no wise lawful for a man to flie. ↩
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- Cor. 5, 4
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What discommodities we suffer in flieng awaie. ↩
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- Kin. 17, 19
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Psal. 39, 7. ↩
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Eccle. 9, 11. ↩
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Psal. 18, 34. ↩
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Another argument of Tertullian. ↩
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The third argument. ↩
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The 4. argument. ↩
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One and the same cause may worke contrarie effects. ↩
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Persecution & flight are not things contrarie. ↩
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The fift argument. ↩
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Matt. 10, 39. ↩
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Mark. 8, 38. ↩
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The sixt argument. Matt. 26, 52. ↩
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Why the apostles gaue no precept of flieng awaie. ↩
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- Ioh. 3, 16.
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When the soule must be put for the brethren. ↩
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Iohn 4, 18. ↩
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A man indued with charitie dooth also feare. ↩
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Act. 9, 25. ↩
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Act. 21, 10. ↩
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Ioh. 10, 13. The hireling flieth when he seeth the woolfe. ↩
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- Cor. 5, 3.
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In 1 Sam. verse. 27. ↩
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Argume~ts to proue that he sinned not. ↩
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- Sam. 22, 3
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- Sam. 27, ⟨…⟩
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- Sam. 25.
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Iohn. 4, 5. ↩
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Matt. 15, 21. ↩
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Arguments on the contrarie part. ↩
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What infamie it was counted to be a fugitiue. ↩
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- Sam. 28, 2.
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Ibid. 27, 12. ↩
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- Sam. 28, 2.
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- Sa. 27, 10.
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Iosua. 15. ↩
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- Sam 30, 1.
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Ibidem 17. & 27, 11. ↩
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- Sam. 29, 3
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verse. 21. ↩
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Dauid ought to haue asked counsell of God. ↩
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- Sam. 22, 5 1. Sam. 30, 7
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verse. 22. ↩
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That this act of Dauid brough⟨…⟩ detriment vnto the Iewes. ↩
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The secret will of God excuseth not Dauid. ↩
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- Macc. 7, 5. 2. Macc. 1. 7.
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The end of fugitiues. ↩
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An answer to the arguments by which Dauids fact is defended. ↩
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Gen. 19, 37. ↩
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verse. 9. ↩
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Rom 3, 8. ↩
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Of what kind Dauids sinne was. ↩
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What by this face of Dauid, may be gathered to our edifieng. ↩
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Heb. 6, 5. ↩
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In 2. Sam. 13, 32. ↩
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Examples of the Ethniks which with great courage suffered aduersities. ↩
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The difference betweene the holie men and the Ethniks. ↩
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⟨…⟩. ↩
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⟨…⟩. ↩
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⟨…⟩. ↩
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⟨…⟩. ↩
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That affections must not vtterlie be taken awaie. Gen. 1. ↩
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verse. 13. ↩
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Psal. 16, 10. ↩
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The Ste⟨…⟩ indeuored to make men vnreasonable and senselesse. ↩
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Thy martyrs were sometime infull in torments. ↩
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- Cor. 4, 8.
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⟨…⟩. ↩
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Iohn. 16, 20. ↩
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Matth. 5, 4. ↩
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⟨…⟩. Rom. 1, 28. ↩
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Psal. 69, 21. ↩
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Rom. 12, 15 ↩
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Rom. 1, 11. ↩
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1 Cor 11, 2. ↩
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Rom. 9, 3. ↩
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- Cor. 2, 4.
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Luk. 22, 62. ↩
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Matt. 15, 32. ↩
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Matt. 9, 36. ↩
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Luke. 7, 12. ↩
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Iohn. 11, 35. ↩
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Luk. 19, 41. ↩
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Luk. 22, 15. ↩
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Luke. 22, 44 ↩
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Esaie. 53, 4. ↩
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How those affections were in Christ. ↩
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Augustine. ↩
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How a saieng of Hilarie must be taken heed of. ↩
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A similitude. ↩
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A proofe that Christ suffered greefe. ↩
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When sadnes appeareth. ↩
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Augustine. ↩
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Matt. 5, 28. ↩
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Passions, and preparatiues vnto passions. ↩
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The difference betweene a crime and a sinne. 1. Tim. 3, 10 ↩
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Matt. 26, 3⟨…⟩ ↩
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Why Christ called his affections his will. ↩
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True affections are greater in the godlie, than in the wicked. ↩
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That the Ethniks with their goodlie shew of vertues displease God. Heb. 11, 6. ↩
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Whie these greefes are more frequent in the old testament than in the new. ↩
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Matth. 6, 33 ↩
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- Sa. 12, 13.
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Whie Dauid sorrowed though his sinne were taken awaie. ↩