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

1. In 2 Sam. 10, ver. 12. ↩

2. The definition of fortitude. ↩

3. Vpon the Ethiks of Aristotle. ↩

4. The end. ↩

5. Feare defined. ↩

6. 1. Co. 10, 22
   ↩

7. Wherein fortitude is considered ↩

8. Cicero ↩

9. Wherein fortitude is chieflie perceiued. ↩

10. 2. Sam. 10.
    ↩

11. Fortitud is as a meane betweene feare and boldnesse. ↩

12. Plutarch. ↩

13. The efficient cause of fortitude. ↩

14. The kinds of fortitude. ↩

15. Ciceros definition of fortitude. ↩

16. True fortitude from whence. ↩

17. Esaie. 11, 2. ↩

18. Phil. 4, 13. ↩

19. verse. 10. ↩

20. How God inspireth fortitude into men. ↩

21. Examples of valiant men. ↩

22. In 1. Cor. 9, verse. 27. Mortification is reduced vnto two principall points. ↩

23. Col. 2, 23. Basil and Nazianzen too much mortified their bodies. ↩

24. 1. Cor. 7, 29.
    ↩
25. 1. Cor. 4, 10.
    ↩

26. Causes whie God will afflict them that be his. ↩

27. Luke. 16, 25. ↩

28. Augustine. ↩

29. 2. Tim. 3, 12.
    ↩

30. Punishments done vnto the giltie, belong not to the crosse. Cyprian. Ierom. Luke. 23, 40. 1. Pet. 2, 20, ↩

31. Afflictions taken vpon vs of our owne accord belong not to the crosse of Christ. Rom. 12, 1. ↩

32. 2. Tim. 4, 6. Psal. 51, 19.
    ↩

33. We are not properlie said to call vnto our selues the sorrowes of repentance. ↩

34. The crosses and afflictions are tokens that we shall obteine the inheritance. Phil. 1, 29. ↩

35. The first gift obteined, assureth vs of the latter. ↩

36. A certeine condition by which we are to enter into the eternall inheritance. ↩

37. Whie we shall haue the eternall inheritance. ↩

38. 2. Tim. 2, 11
    ↩

39. What difference there is betweene the promises of the law and of the gospell. Looke in Iudges, 4. verse. ⟨…⟩, &c. ↩

40. Exod. 20, 12 ↩

41. Esai. 1, 19. ↩

42. Matt. 6, 14. ↩

43. Matt. 19, 29. ↩

44. Rom. 8, 17. ↩

45. 2. Tim. 2. 11.
    ↩

46. The conditions of the law are put as causes of obteining the promises. ↩

47. The promises of the gospell may co~sist without conditions. Rom. 8, 18. ↩

48. The conditions of the lawe were not added in vaine. ↩

49. What is to suffer with Christ. ↩

50. Causes why we should patientlie suffer aduersities. ↩

51. Immediatlie after a man is conuerted vnto Christ, aduersities come vnto him, and why. ↩

52. Two kinds of mortification. ↩

53. That suffering of aduersities is a more difficult thing than the striuing with wicked lusts. ↩

54. Fortitude more worthie than temperance ↩

55. Iob. 2, 4. ↩

56. Afflictions otherwise grieuous, are extenuated by comparison with eternall life. ↩

57. verse. 17. ↩

58. Rom. 8. ↩

59. Col. 3, 3. ↩

60. Glorie here signifieth the whole felicitie. ↩

61. Glorie comprehendeth two things. ↩

62. Why the blessednes is not reuealed in this life. ↩

63. Similitudes. ↩

64. A difference betweene the seruants of Christ, and the seruants of this world. ↩

65. An example of the Ethniks. ↩

66. The ends of the Ethniks were small and slender. ↩

67. Humane praise inconstant & of small force. ↩

68. Matt. 10, 28. ↩

69. Matth. 8, 22. ↩

70. The notable acts of the Ethniks passed their expected ends, but our rewards far passe our works. ↩

71. Their works before God were glistering sinnes. ↩

72. God hath not respect to the gretnes & heape of works. ↩

73. In Rom 5, verse. 3. ↩

74. A similitude. ↩

75. Rom. 5, 3. ↩

76. An excelle~t gradation. ↩

77. 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. ↩

78. Ibidem. 10. ↩

79. Psal. 2, 11. ↩

80. Apoc. 21, 4 ↩

81. Afflictions of their owne nature art euill. Rom. 8, 28. ↩

82. A similitude. ↩

83. Luke. 22, 26 ↩

84. Matt. 11, 12. Matt. 7, 13. Phil. 2, 7. ↩

85. 2. Tim. 2, 12.
    ↩

86. Rom. 5, 3. ↩

87. That which belongeth vnto the thing, is attributed vnto the instrument. ↩

88. Afflictions of their owne nature woorke not patience. ↩

89. A similitude. ↩

90. Patience belongeth vnto fortitude. ↩

91. The consolations of the godlie. ↩

92. Psal. 119, 17 ↩

93. Iames. 1, 2. ↩

94. Matt. 5, 4. ↩

95. Rom. 8, 18. ↩

96. The cause whie the Ethniks giue ouer in afflictions and the saints perseuere. ↩

97. Acts. 1, 41. ↩

98. Rom. 5, 4. ↩

99. What triall springeth of patience. ↩

100. An example. Iob. 3, &c. ↩

101. Iob 9, and in manie other places. ↩

102. A similitude. ↩

103. 1. Pet. 1, 7.
     ↩

104. A similitude. ↩

105. Gen. 22, 12. ↩

106. A similitude. ↩

107. A stone. ↩

108. Rom. 5, 5. ↩

109. A similitude. ↩

110. Iam. 1, 3. ↩

111. A place of Iames expounded. ↩

112. In Rom. 8, verse. 31. ↩

113. The propertie of loue. ↩

114. Psal. 22, 1. ↩

115. Psal. 13, 1. ↩

116. Men thinke that aduersities be a token of Gods wrath towards vs Chrysost. ↩

117. An artificiall comparing of words. ↩

118. verse. 9. ↩

119. 2. Co. 11, 23.
     ↩
120. 2. Tim. 3, 2.
     ↩

121. Augustine, Erasmus, ↩

122. The art of eloquence is the gift of God, and must not be contemned of yong men ↩

123. Rom. 8, 31. ↩

124. Psa. 44, 25 ↩

125. God vsed to his glorie both the prosperitie and aduersitie of his elect. ↩

126. God can pluckt out of things contrarie, all one maner of effect ↩

127. Rom. 8, 13. ↩

128. Chrysost. ↩

129. The Iewes for the lawe suffred manie things vnder Antiochus and the Macedonians. ↩

130. Matt. 19, 29. God rendreth an hundreth fold vnto them which haue suffred for his name in this life. ↩

131. Act. 1, 8. ↩

132. Not punishments nor death, but the cause maketh martyrs. Augustine. ↩

133. To martyrdome three things are required. ↩

134. 1. Cor. 3, 13.
     ↩

135. The Anabaptists or Libertines are no martyrs. ↩

136. Two testimonies that further herin, but yet are not firme. ↩

137. 1. Pet. 2. 22. Esaie. 53, 7.
     ↩

138. Rom. 5, 4. ↩

139. Ibidem. 5. ↩

140. Chrysost. ↩

141. God is our fellowe soldier in torments. ↩

142. Acts. 4, 16. ↩

143. Iulian the apostata. ↩

144. Gen. 32. ↩

145. What portended the shrinking of Iacobs sinew. ↩

146. Gen. 34, 2. Gen. 35, 22. Gen. 37. 26. Gen. 38, 18. ↩

147. Gen. 34, 29. ↩

148. The godlie striue with afflictions and ouercome them. ↩

149. Rom. 8, 37. ↩

150. Galat. 5, 24. ↩

151. The exposition of the fathers concerning the wrestling of Iacob with the angell. ↩

152. Ephes. 6, 12. ↩

153. verse. 3. Oseas exposition of this place. ↩

154. Praiers must not be offered vnto angels. ↩

155. Apo. 19, 10. and 22, 8. ↩

156. Esaie. 33, 7. ↩

157. Luk. 24, 28. ↩

158. Mark. 6, 5. ↩

159. In 1. Sam. 17, 48. ↩

160. Three things to be obserued in the combate betweene Dauid and Goliah. ↩

161. The fact of Dauid wo~ derfull for three causes. ↩

162. God himselfe peiseth the strokes. ↩

163. Iud. 9, 53. ↩

164. 3. Kin. 22, 14
     ↩

165. Iudg. 3, 31. ↩

166. Iudg. 15, 15. ↩

167. Rom. 1, 16. ↩

168. Dan. 6, 23. and 3, 94. ↩

169. Dan. 3. ↩

170. He that presumeth of himselfe, is ouerthrowne before the battell. ↩

171. 1. Gen. 22, 27
     ↩

172. Oeconomia. ↩

173. God causeth the armour of one enimies is beecome ours. ↩

174. Matth. 4, 6. ↩

175. Ibidem. 7. Deut. 6, 16. Matt. 4, 4. Ibidem. 10. ↩

176. Whie the enimies weapons serue vs. ↩

177. In Iudge. 1. 14. Looke In Iudg. 9, 19. ↩

178. Whie God rather punisheth his owne, than strangers. ↩

179. Acts. 5, ↩

180. Luk. 23, 31. ↩

181. verse. 12. ↩

182. verse. 5. ↩

183. verse. 17. ↩

184. Pro. 3, ⟨…⟩. ↩

185. In Gen. 32. ↩

186. That it is lawfull for a godlie man to flie persecution. ↩

187. verse. 23. ↩

188. Ibidem. 5. ↩

189. Matt. 28, 20 Mar. 16, 15. ↩

190. Matt. 10, 19 ↩

191. Ibidem. 16. ↩

192. Ibidem. 28. ↩

193. Luk. 10, 16. ↩

194. Matt. 10, 41 ↩

195. Act. 9, 25. ↩

196. Vpon what condition we may flit persecution ↩

197. Act. 9, 25. ↩

198. Acts. 21, 10. ↩

199. That a pastor must not flie, by whose absence the spirituall life of the flocke is in danger. ↩

200. Tertullians iudgement not allowed in thinking it to be in no wise lawful for a man to flie. ↩

201. 2. Cor. 5, 4
     ↩

202. What discommodities we suffer in flieng awaie. ↩

203. 1. Kin. 17, 19
     ↩

204. Psal. 39, 7. ↩

205. Eccle. 9, 11. ↩

206. Psal. 18, 34. ↩

207. Another argument of Tertullian. ↩

208. The third argument. ↩

209. The 4. argument. ↩

210. One and the same cause may worke contrarie effects. ↩

211. Persecution & flight are not things contrarie. ↩

212. The fift argument. ↩

213. Matt. 10, 39. ↩

214. Mark. 8, 38. ↩

215. The sixt argument. Matt. 26, 52. ↩

216. Why the apostles gaue no precept of flieng awaie. ↩

217. 1. Ioh. 3, 16.
     ↩

218. When the soule must be put for the brethren. ↩

219. Iohn 4, 18. ↩

220. A man indued with charitie dooth also feare. ↩

221. Act. 9, 25. ↩

222. Act. 21, 10. ↩

223. Ioh. 10, 13. The hireling flieth when he seeth the woolfe. ↩

224. 1. Cor. 5, 3.
     ↩

225. In 1 Sam. verse. 27. ↩

226. Argume~ts to proue that he sinned not. ↩

227. 1. Sam. 22, 3
     ↩
228. 1. Sam. 27, ⟨…⟩
     ↩
229. 1. Sam. 25.
     ↩

230. Iohn. 4, 5. ↩

231. Matt. 15, 21. ↩

232. Arguments on the contrarie part. ↩

233. What infamie it was counted to be a fugitiue. ↩

234. 1. Sam. 28, 2.
     ↩

235. Ibid. 27, 12. ↩

236. 1. Sam. 28, 2.
     ↩
237. 1. Sa. 27, 10.
     ↩

238. Iosua. 15. ↩

239. 1. Sam 30, 1.
     ↩

240. Ibidem 17. & 27, 11. ↩

241. 1. Sam. 29, 3
     ↩

242. verse. 21. ↩

243. Dauid ought to haue asked counsell of God. ↩

244. 1. Sam. 22, 5 1. Sam. 30, 7
     ↩

245. verse. 22. ↩

246. That this act of Dauid brough⟨…⟩ detriment vnto the Iewes. ↩

247. The secret will of God excuseth not Dauid. ↩

248. 1. Macc. 7, 5. 2. Macc. 1. 7.
     ↩

249. The end of fugitiues. ↩

250. An answer to the arguments by which Dauids fact is defended. ↩

251. Gen. 19, 37. ↩

252. verse. 9. ↩

253. Rom 3, 8. ↩

254. Of what kind Dauids sinne was. ↩

255. What by this face of Dauid, may be gathered to our edifieng. ↩

256. Heb. 6, 5. ↩

257. In 2. Sam. 13, 32. ↩

258. Examples of the Ethniks which with great courage suffered aduersities. ↩

259. The difference betweene the holie men and the Ethniks. ↩

260. ⟨…⟩. ↩

261. ⟨…⟩. ↩

262. ⟨…⟩. ↩

263. ⟨…⟩. ↩

264. That affections must not vtterlie be taken awaie. Gen. 1. ↩

265. verse. 13. ↩

266. Psal. 16, 10. ↩

267. The Ste⟨…⟩ indeuored to make men vnreasonable and senselesse. ↩

268. Thy martyrs were sometime infull in torments. ↩

269. 2. Cor. 4, 8.
     ↩

270. ⟨…⟩. ↩

271. Iohn. 16, 20. ↩

272. Matth. 5, 4. ↩

273. ⟨…⟩. Rom. 1, 28. ↩

274. Psal. 69, 21. ↩

275. Rom. 12, 15 ↩

276. Rom. 1, 11. ↩

277. 1 Cor 11, 2. ↩

278. Rom. 9, 3. ↩

279. 2. Cor. 2, 4.
     ↩

280. Luk. 22, 62. ↩

281. Matt. 15, 32. ↩

282. Matt. 9, 36. ↩

283. Luke. 7, 12. ↩

284. Iohn. 11, 35. ↩

285. Luk. 19, 41. ↩

286. Luk. 22, 15. ↩

287. Luke. 22, 44 ↩

288. Esaie. 53, 4. ↩

289. How those affections were in Christ. ↩

290. Augustine. ↩

291. How a saieng of Hilarie must be taken heed of. ↩

292. A similitude. ↩

293. A proofe that Christ suffered greefe. ↩

294. When sadnes appeareth. ↩

295. Augustine. ↩

296. Matt. 5, 28. ↩

297. Passions, and preparatiues vnto passions. ↩

298. The difference betweene a crime and a sinne. 1. Tim. 3, 10 ↩

299. Matt. 26, 3⟨…⟩ ↩

300. Why Christ called his affections his will. ↩

301. True affections are greater in the godlie, than in the wicked. ↩

302. That the Ethniks with their goodlie shew of vertues displease God. Heb. 11, 6. ↩

303. Whie these greefes are more frequent in the old testament than in the new. ↩

304. Matth. 6, 33 ↩

305. 2. Sa. 12, 13.
     ↩

306. Whie Dauid sorrowed though his sinne were taken awaie. ↩