11. CHAP. XI. Of Christian life; wherein is treated of diverse Vocations, of Friendship, of the confession of Christ, al
CHAP. XI. Of Christian life; wherein is treated of diverse Vocations, of Friendship, of the confession of Christ, also of the example of Naaman the Syrian, which is largely expounded, the use of Riches, and of Poverty.
A very excellent sentence is that of Paul, in the first to the Corinthians, the tenth chapter; Let no man seek his own, but every man an others wealth. Wherein is briefly comprehended, that we should perpetually in all our actions, have before our eyes the edifying of our neighbor: which the apostle did excellently well perform, when as he would be made all things to all men. As touching the words, they have like signification in name. For we are not to seek our own, as touching the flesh, and pleasures; but in the meantime there is no let, but that we ought to seek the kingdom of heaven, salvation, and eternal life, which things be ours. Otherwise the apostle should be against himself, who saith in the epistle to the Philippians; With fear and trembling work ye your salvation. And also unto Timothy; Attend unto thine own self, and to doctrine. Afterward, when it is said; that We should care for those things which be other men's: that also must not be understood, as touching the flesh and pleasures. For as we are not to seek
these things in our own selves, so must we not provide, that they may be in our neighbors. But those things, which Paul speaketh; namely, of [other men's] we ought to prosecute as touching salvation, eternal life, and obtaining of the kingdom of heaven unto them. Of the loving of our own selves, there is no manifest precept extant in any place of the holy scriptures: yet is there a commandment given us, that We should love our neighbor, as our own selves. Wherein the holy scripture seemeth to determine, that the same love is grafted in us by nature: for what things soever God hath made, they be of such a nature, as they desire most of all to preserve themselves.
Which natural love of a man's own self, when the first man had defiled through sin, he transferred the same being corrupted, into his posterity.
Wherefore we are instructed by the law, to correct the same: which shall be done, if in like sort as we have loved ourselves, we have such regard of our neighbor in love, as we have of ourselves. Therefore it is said; Love thy neighbor, as thyself. Let it not trouble us, because else-where in the scripture we hear it spoken, that we should hate our self: as when it is said in the gospel; He that hateth not his own soul, cannot be my disciple: and unto Timothy; Men loving themselves are reproved. And this doubt is easily resolved: for we may do both, that is to wit, hate ourselves, and love ourselves. For we ourselves bear hatred against ourselves, seeing (as the apostle saith) We know right well, that in our flesh dwelleth no good thing.
And by the flesh, we understand a man that is severed from the grace and spirit of Christ; in whom seeing there is much evil, and nothing that is good, he deserveth hatred, and not love. But again we love ourselves in the Lord, in whom we be now a new creature: for we earnestly wish, that the good
things which be begun in us, may every day be made perfect more and more.
Of Friendship.
2. There is no man but understandeth, that friendship is a necessary thing, which neither great princes themselves, nor emperors can want: for if they be destitute of friends, by whom shall they govern their dominions and kingdoms? And how meet and profitable a thing concord is in adversities, we need not in many words declare; because it is most manifest to all men.
It is also a thing most to be desired, and most pleasant, being grafted in us by nature, or rather by God. And Aristotle in his Ethics saith of it, that It is more convenient than justice. For if we were all truly friends between ourselves, there should be no need of justice, for no man would hurt one another: but if we were all just, we should yet still need friendship; for that it is a thing of his own nature, and of itself good. Among the Greeks there were reckoned two pairs of friends; Orestes and Pilades, Damon and Pithias. Also the Romans had their Scipio and Laelius: unto whom some join Cicero and Atticus. But among all friends David and Jonathan were famous: for in both of them was a perfect likeness of age, of religion, of godliness, and of care towards the common-wealth; both of them also put their life in danger, to deliver the common-wealth from the Philistines. This likeness procured between them a most near friendship. But more and more nearly did the secret spirit of God join them: for when God saw the hatred of Saul against David, he would procure unto him some aid with Jonathan.
This friendship was steadfast and firm: for it was founded upon love towards their country, and piety towards God.
Friendship (as saith Augustine against the epistle of Parmenianus, the first book, and first chapter) is so called, of love. The same they say can be
faithful, but only in Christ, and in him only be steadfast and continual. The knot of friendship ought to be constant and durable. But it behooveth that a reconciler of friends, should lead them to felicity, and that eternal and true felicity: for other felicities are transitory and uncertain. But this can no man perform, but Christ. Now are we to see what is properly To love. Aristotle saith; that To love, is to will well; and also (if thou canst) to do well unto any man for his own sake, not for thine. This definition, although it may seem probable, yet must it be amended: for we must not will well to any man for his own sake, but for God's sake. But the philosophers rested in the second causes: as if so be they saw any man godly and good, they said that he was to be beloved for his own sake. But we must ascend higher, and place the causes of things in God.
3. Cicero defineth friendship to be a consent of divine and human things, with good will and charity. But Aristotle in his Ethics speaketh somewhat more distinctly: for he saith, that friendship is a good will. But it happeneth oftentimes, that a man loveth him that is ungrateful, and is not loved again; therefore he addeth Mutual. But some men love one another mutually, who nevertheless are ignorant that they are loved one of another: wherefore it behooveth that both of them open their good will one to another. Moreover, it is requisite, that this friendship should be stirred up for some certain good thing: for we love not, without it be for a certain cause. And good things are referred either unto utility, or unto pleasure, or unto honesty. But they which are brought in to love, either for pleasure, or for profit; do love rashly, and accidentally: for if the cause either of gain or pleasure should cease, the friendship would straightway be dissolved. But the friendship which virtue hath joined together, is steadfast, and never dissolved: for virtue is a habit
gotten by a long use, which cannot be removed. Between David therefore and Jonathan, there was a steadfast friendship.
Seneca in the 9th epistle unto Lucilius reproveth Epicurus, because he had said, that A friend must be sought, that if need be thou mayest have one to help thee; and if thou be sick, to sit by thee. For it is a far sweeter friendship
(saith Seneca) which profiteth another, than which is holpen by another. So then (saith he) a friend must be sought, that thou mayest have whom thou mayest profit, that thou mayest have whom to sit by if he be sick. For he saith, that Apelles and Praxiteles took more pleasure of their works, when they devised them, and had them in their hands, than afterward when they had them in their chamber ready made and polished: so a true friend is more delighted, if he himself do any good thing to another, than if he receive a good turn of another. Wherefore those notable men were greatly to be praised, which helped David in the time of his great adversity: for they showed a notable token of most steadfast friendship, when they delayed not to be present with him in adversity. Assuredly it is not a thing of small importance, to help a condemned man; as David was at that time: for he incurreth great danger, that giveth any succor to such men.
4. Howbeit, we must not determine with ourselves, that only those precepts should be kept which be common unto all men; but those also, which particularly belong to every man's own vocation. As he that shall be a minister of the church, let him faithfully endeavor to teach; if he be a magistrate, let him painfully execute justice, according to the prescript rule of the laws; if he be a father, let him bring up his children with severe and grave discipline. Neither must any man flatter himself, that he any ways performeth the common precepts, if he leave the particular parts of his own vocation. In Ezekiel the Lord saith; When I shall send a prophet to teach the
people, and he will not teach them, they indeed shall die in their own sin; but their blood will I require at the hands of that prophet. The father towards his children hath the place of a prophet; wherefore, if he shall neglect to instruct and bring them up, the fall and destruction of them shall be required at his hands. Eli was not only a father, but also a bishop, and a judge: wherefore in all these respects, it was his part to punish his children severely.
Paul the third of that name; bishop of Rome, when he was now at the point of death, confessed; that in this he sinned grievously, in that he was over favorable to his own: as though he only among all the rout of Popes, had committed that fault. They sore vex in a manner all other men, when as yet they let their own have their will to the uttermost. Eli is blamed, because he made more account of his children, than of God. But at this day, they that hold the chief rooms in the church, do openly prefer their dignities, their courtly train, and their vain pomp before God himself. And for these causes it happeneth, that they cast away the word of God, and defend the most shameful violation of all holy things, and with prisonments and fires pursue and destroy all those, which endeavor to reform anything in religion.
5. Paul in the first epistle to the Corinthians, the 7th chapter, saith; As God hath distributed to every man, as the Lord hath called everyone, so let every man walk. In which place we have mention made of distribution, and vocation; that we may be taught, that there is nothing rashly done, neither that there is any man in the world, which at his own will or endeavor, taketh upon him his own proper state or condition. Who at his own pleasure is born a prince, or a servant, a rich man, or a poor man? And so in like manner of other states. These things are divided unto every man by God, according to his will and providence. Vocation is said to be the declaration
of the will of God, by the which he leadeth us unto faith and salvation, and placeth us in some certain state and kind of life. Every one of us ought so to be towards God, as a soldier is unto his captain: for the soldier in the camp taketh not upon him an office or place, according as he himself will; but he dealeth and bideth in place according as his captain shall command.
Wherefore in the Christian state of life and vocation, there must no alteration be rashly made by a Christian man.
But let us consider, that these things may not be understood of the states and kinds of life, which be most plainly repugnant to the word of God; for those that be of that sort, must forthwith be rejected. For no harlot, usurer, or impure vower of chastity, ought to pretend, that he will not change his state and vocation to be turned to a better: seeing these detestable states must be imputed to our own fault, and not to the will of God. Finally, Paul persuadeth no other thing, but that every man should live content with that state, which is allotted unto him, so it be honest: which thing is so meet and agreeable to the uprightness of nature, as the Poets and Ethnic writers, as well Greeks as Latins, have allowed the same. Howbeit, between them and our apostle, this difference there is; that they refer the distribution of sundry states unto fortune, and chance; but our apostle doth ascribe it unto the divine providence. Wherein he judgeth, and speaketh godly, seeing all things, which happen unto us, are referred to the most high cause of the will of God.
6. But this sentence of Paul seemeth to bring the Christians into most strait bondage; if it be not lawful for them by any means to change their vocations. If a man be called from the plough (as Cincinnatus and other ancient Romans were) unto the state of consulship, and government of the common-wealth, shall it not be lawful for him to receive the same? Again, a
man being poor, if a convenient occasion of a more commodious estate be offered: why may he not change his poor estate into a better kind of life?
But hereunto we answer, that Paul's speaking is of those changes, which cannot be done without the offending of our neighbor, and without the note of inconstancy (which things must wholly be avoided by Christian men) as it appeareth of unfit matches in matrimony, of circumcision, gentility, servitude, and freedom: the which things be not changed, without offense, and without note of new-fangleness. But it is not forbidden by these words, but that thou mayest sometime change a dangerous state, into that state which shall be of more safety; when as thou dost the same prudently, without offense unto any man; and (which is most of all to be required) that thou dost it not against the word of God. Moreover, if thou be called by just means unto an office; or unto the rule of the church, now is it not thine own self, that translateth thee from one vocation unto another; but thou are promoted by God. The very same must be determined, when thou shalt be compelled by any great necessity, to enter into any new state and condition: this also is to be ascribed unto God, being the author of that necessity. In like manner if there be an occasion offered of doing well the business of Christ, if thou be otherwise affected, Paul must be followed, who was made all things to all men. Only beware, that thou seek not thine own, nor yet deal rashly. And seeing thou oughtest to be as the laboring beast towards
God, suffer him to go before thee, and to lead thee by his will and conduction, unto that state which thou must take in hand.
The devil is wont, by deceitful temptations, to bring grievous evils upon the simple sort. Sometimes by fair means he persuadeth them that do serve, and deceiveth them by this means; Seeing Christ hath already delivered you, seeing all things be yours, it is an unseemly thing that you should serve
in this sort. Why do ye not shake off the yoke? Why do ye not take upon you to use that gift, which is granted you by Christ? By these or such like reasons it is to be thought, that he moved the Jews, who asked Christ,
Whether it were lawful to give tribute unto Caesar. In like manner, when we be oppressed by any wicked prince, Satan thus reasoneth; God in Deuteronomy ordained, that a king should not be chosen, but among the brethren: but he is not of the number of the brethren which professeth not the same religion and godliness; why therefore do you not mind to revolt from this tyrant? Why do ye not depose him, which is so great an enemy to religion? Howbeit we must hearken unto the word of God, whereby it is commanded, that we should not only obey princes that be good, but them also that be shrewd. And let this place also come to remembrance, that vocations are distributed by God; and that we must not rashly seek to overthrow them.
7. But this must we chiefly hold for a Maxim, that It is sin, whatsoever is done without faith. But thou wilt say; The Jews, if they were to take any great thing in hand, might require an answer of God; we at this day cannot do so: are we therefore less beloved of God than were they? I know, that many are wont to complain of this matter; as though our state were worse than was the state of the Jews. But here we must use a distinction: for he that taketh counsel of the Lord, doth it to be certified, either of the uprightness of the thing, or else of the success. As touching the uprightness of the thing, whether the same be honest or dishonest whether it please or displease God; we are sufficiently taught out of the prophets, out of the law, and out of the gospel, so as we cannot now be ignorant thereof. But as concerning the event, it is no marvel if now we be without such oracles: for far other promises were given unto us, than unto the Jews. For unto them
God promised a politic government, certain, and that in a certain place appointed, to endure until the coming of Christ: but now God by his gospel, hath neither appointed a city nor a kingdom certain.
Wherefore God oftentimes gave oracles unto the Jews, whereby they might understand, both what they should take in hand, and what success they should have. And though they had infinite enemies on every side, yet did he keep unto them their common-wealth, even until the coming of Christ. Further, the Jews were as yet ignorant and unskillful of civil things, as being servile men, brought forth of Egypt: wherefore such help of God was needful for them. Finally, their religion was as yet lately and newly come up, and not yet sufficiently confirmed; so that it was needful to confirm the same by signs and miracles. But now the kingdom of Christ is spread far and wide, it cannot be contained in one or two common-wealth's.
Again, the Christian princes are now expert enough in civil affairs. Lastly, our religion hath now of long time been sufficiently confirmed unto us.
Indeed God promised, that he would never forsake his church utterly, until the coming again of Christ: but he promised unto it no certain place, but that if perhaps it be exiled from one place, it shall find harbor in another.
Wherefore, although we have no oracles; yet is that no argument, that God at this day maketh less account of us, than he did in old time of the Jews. It is sufficient for us, that if we put our trust in the promises of God, and behave ourselves well, he will not forsake us.
8. But now whereas Paul writeth unto the Romans, that he is not ashamed of the Gospel: albeit he spake that under his own person, yet he meaneth thereby to admonish the Romans (unto whom he writeth) that they also, though they were highly exalted, ought not to be ashamed of the Gospel.
And he useth the figure Litote: for he speaketh less than he meaneth. Not to
be ashamed, is in this place, as much as if he had said; I very much glory.
And this spake he plainly, and without any figure to the Galatians, saying; God forbid that I should glory in anything, but in the cross of our Lord
Jesus Christ. But there are many at this day, which do boast, that they are Christians, and have received the Gospel: which I would to God they did truly and from the heart. For there be too many of them, which if they were well examined as touching manners, are most far from Christ: and as concerning rules of religion, if a man begin to try those men; but even in the Catechism; thou shalt perceive that they never understood anything of Christ. That commonly is counted a thing to be ashamed of, which is had in contempt of the world; and that is counted honorable, which the world hath in estimation. But in judging of the Gospel, our flesh is exceedingly deceived: for it thinketh it a thing to be ashamed of, as touching understanding, as touching good things of the mind, as touching good things of fortune, and also as touching good things of the body.
For as touching the mind and understanding, the flesh counteth it a foolish thing, to persuade itself of those things, whereof it cannot yield a reason.
And as touching the good things of the mind, because we cannot be justified by our own virtues and notable actions. And it thinketh it but a folly, to cast away the goods of the body, in such sort as we should crucify the flesh, with all the lusts thereof: and to be willing, concerning the goods of fortune, to take up our cross, and by contumelies and reproaches to follow Christ. All these seem unto the flesh to be things for a man to be ashamed of. Against which we must continually set this sentence, which Paul useth; We are not ashamed of the Gospel. Undoubtedly this doctrine hath many enemies. And first are the Epicures, or rather the Atheists, that is, men without God; who think that this Gospel is altogether a trifle, and a
feigned thing: and they do much marvel at us, and deride us, for that we are so careful and diligent about the same.
There be other civil men, which govern the public-wealth; and these men think this doctrine utterly seditious: and they count it a thing unmeet, that preachers (under the pretense of publishing of repentance and preaching) should be permitted to reprove the vices of magistrates and princes; end after a sort to defame them unto the people. And this (say they) is nothing else, but to rent in sunder public-wealth's. After these come in place, hypocrites, Monks, and other religious persons, which cry out, that by our
Gospel the laws of God are overthrown, holy ceremonies contemned, good works despised, holy images taken away, and (as they say) all devotions utterly abolished. With these very adversaries was Paul troubled: for the Scribes, Pharisees, and high priests cried out, that by this Gospel, which the apostles preached, the law of God was abrogated; ceremonies, which the patriarchs and prophets had kept, were set at naught; the tribe of Levi spoiled of his honor, the dignity of the priesthood made equal with the profane estate; and the public-wealth of the Jews utterly extinguished.
Against which sharp sayings it was necessary to encounter with these words; I am not ashamed of the Gospel, whatsoever ye say and imagine against it.
9. It happened also in the time of Augustine and Chrysostom (when that whole cities had not as yet received Christ, but that there were together in one city both Christians and also idolaters) that if at any time a noble and wealthy man had taken upon him the name of a Christian, his affinity, kinsfolk, and friends would come unto him, and say; Doest thou believe in one that was crucified? Art thou not ashamed to commit thy salvation to him that was afflicted with extreme punishment, and was not able to save
himself? What madness is this of thee? Doest thou believe in one that was nailed to a cross? Unto whom he should have answered; I believe (as ye say) in him that was crucified, and not in a whore-monger, in an adulterer, an unchaste person, a murderer of his father or mother, or a slayer of his own children; such as are your Jupiter, Saturn, and other gods, whom ye worship: wherefore I am not ashamed neither of Christ, nor yet of the Gospel. In this sort also must we encounter with the heretics, when they say; that It is a thing foolish, and to be ashamed of, to believe that the son of God suffered in very deed, or that he took upon him very human flesh of the virgin's womb. But seeing these things be found in the Gospel, we do wholly believe them: neither are we ashamed of the Gospel of Christ.
At this day also, the elder men do sometimes upbraid godly young men, which are studious of the Gospel: or at least wise their senses and human reason repugneth them, saying; Are ye not ashamed of this new doctrine?
Are ye so blind, that ye see not, that by this means good works are condemned, the worshipping of God goeth to wrack, the ministry of the church is trodden under foot, the dignity of priesthood disdained, ecclesiastical wealth come utterly to naught? What patrons or supporters of learned men shall ye have hereafter? Did your ancients, which went before you, both in this university, and also in others, being both doctors, and also notable men, follow these steps? These men also we ought to answer; We are not ashamed of the Gospel, howsoever ye speak ill of it.
If so be they will say; We have the Gospel, yours is a new doctrine: let us answer them again; So much is that the Gospel which ye have, as is to set forth feigned worshipping of God, (casting away and contemning the sincere worshipping described unto us by God) as is to worship stocks and images, as is to obtrude vows, whereby such men are drawn away from
matrimony, as have most need thereof; as is to erect pilgrimages unto images, to worship the bones of saints, to invocate the dead, and an infinite number of such other like. Wherefore ye ought to be ashamed of your doctrine, and not we of the Gospel of Christ. Let it be diligently examined, what we by the same Gospel do judge of the honor of God. We attribute all things unto him only; we will in all things depend upon him only. Further, see what our judgment is concerning the worshipping of him: we desire to retain the same pure and holy, as it is delivered us in the holy scriptures.
What do we think of good works? We urge them continually, and require to have them so perfectly done by us, as we always think, that there remaineth something not perfectly done of us, unto which we ought to level, and whereunto we should direct all our endeavors. What determine we as concerning the holy ministry? We labor to have it in great estimation, as that whereby God worketh our salvation. What of sacraments? That they should be kept pure and uncorrupt, and be reduced unto that use, whereunto
Christ did institute them. What judge we of magistrates? That they should be obeyed, and that we should be subject to them in all things; so they command nothing against the word of God. What esteem we of poor and miserable men? Even that they should be holpen and relieved. What of public peace and tranquility? That it be kept, even with the loss of our goods. What of sciences and good learning? That they should be maintained and advanced. Why do ye object antiquity unto us? There is nothing that we more desire, than to have things brought to their old state. Ye have brought in new things. We require again the state of the primitive church, and desire to have again the ordinances of the apostles: wherefor there is no cause why we should be ashamed of the Gospel. Of the which, they that complain, do rather lament the loss of their gains, than that they can accuse our doctrine.
And if any troubles or discommodities happen, they must not be ascribed to the doctrine; but unto those, which under the pretense of Christ, and of the Gospel, do seek those things, that are their own, and not those things which are Jesus Christ's.
10. And Paul doth join confession to faith; because thou shouldst not imagine, that he speaketh of a vain and dead faith, but of such a faith, as bringeth forth confession. And although there be a great many of good works, which follow faith; yet Paul nameth that which is principal, and may most easily be gathered by the words of Moses: for in Deuteronomy, he with the heart joined the mouth. And Christ saith; Of the abundance of the heart, the mouth speaketh. How be it, this must be well considered, that Paul attributeth justification unto faith, but some salvation he assigneth unto confession. And by salvation he meaneth not there the chiefest salvation, that is, our reconciliation with God, or absolution from sins, as he before did, when he said; If thou shalt believe that God raised him from the dead, thou shalt be saved: again; Whosoever shall call upon the name of the Lord, shall be saved: but by salvation he understandeth a further perfection, wherewith they be endued that be already justified. For the powers of their mind, and the members or instruments of their body, are daily made perfect by doing of good works.
And without doubt, when we confess the Lord, we by this laudable and holy work do much profit. So meant Paul unto the Philippians, when he said; Work your salvation with fear and with trembling. But and if thou affirm, that in this place, by salvation is understood justification: that will we grant only to be understood as touching the effect, and as they use to say, Aposteriori, that is, By that which followeth; namely, that a man may hereby judge that such a one is justified. This place also maketh much
against certain Libertines, which renew again the error of the Carpocratians, and say, that We must not confess the verity of faith, before the judgment seat of persecutors. From which error the Nicodemites of our time are not very far off, who say; that It is enough to think well in the heart, although outwardly, true godliness be dissembled: and although men do go to the rites and ceremonies of the Papists. Indeed we must take heed, that we do not rashly cast ourselves into dangers. But when as God bringeth us unto them, and that we are examined touching the truth; we must remember, that They which be ashamed of Christ before men, he at length will be ashamed of them before the Father.
The example of Naaman is expounded.
11. But the example of Naaman, which they object unto us, must be examined. Naaman would have been borne withal, and pardoned at God's hand; if when the king of Syria worshipped in the temple of Rimmon, he also should kneel and fall prostrate before the idol. Indeed he desireth not by express words, that the prophet, by his prayers would obtain this thing for him; but yet nevertheless, after another manner, or closely he did signify it. Neither is it against godliness, that they which do feel themselves weak and feeble in faith, should crave to be holpen and confirmed by divine power: even as in the ninth chapter of Mark, the father of the child that had a dumb spirit, who said, that he did believe; and yet nevertheless prayed, that his unbelief might be strengthened. Doubtless Naaman saw, that there was sin in that action of the which he spake; and therefore desired pardon for the same. For there is no man that desireth pardon for just and honest things. He therefore knowing his own infirmity, and understanding that this should happen unto him, desireth pardon for his offense to come. Whereby it is perceived, that sin of this kind pertaineth not at all unto ignorance.
Sometimes idolatry is committed, being not known to be such as it is: as was the same, of the which Sozomenus wrote in the third book of his history; where he reporteth, that Julian the Apostate (a horrible enemy of Christian godliness) sitting in his tribunal seat, after the manner of other emperors, had before him fire and frankincense, to the intent that before him might be continual incense to the idols of the Ethnics. And when he minded at a certain day to bestow a benefit of money upon those soldiers that were about him, and accepted none, but such as had thrown into the fire certain grains of frankincense, in very deed the simpler sort of soldiers, which professed Christ, nothing imagining with themselves of idolatry, as they who thought that the same ceremony rather pertained unto the imperial dignity, than unto the worshipping of idols, threw grains of frankincense into the fire prepared, and among others received the money distributed unto them by the emperor. But afterward, when as they were in banquet one with another, they talked very godlily and honorably of Christ: whereat one of them that stood by, greatly marveled, and said; How can ye either speak rightly, or think well of Christ, seeing ye have this day forsworn him? And he let them understand, that the incense, which was made before Julian, was done unto the idols: which they hearing, forthwith departed out of their lodging, crying out, that they were wholly Christians; and that they would persevere in the right and perfect faith: that indeed their hand erred, but that their mind remained all one. And while they thus cried out, they came unto the emperor, restoring unto him their money, and praying him (if so it were his pleasure) to kill them; for that they would still continue Christians. Here we see, that the act of idolatry through error was committed.
But it happened not on this wise unto Naaman, who had some guess, that the thing which he feared to do, tended to ungodly worshipping [of idols.]
He seemeth to demand that of the prophet, which was not in his power; namely, that he would dispense with the law or commandment, which concerneth the flying from idolatry. Undoubtedly, all mortal men are bound, without any exception, unto that precept. But they do most grievously offend against the same, which being endued by God with some great benefit, have transferred themselves unto the worshipping of God: among the number of whom (no doubt) but Naaman was at this time. Howbeit it seemeth, that he meant not of idolatry indeed; but only as touching the outward gesture of the body, whereof he rendereth a reason unto the prophet; namely, that the king might not bow his knee, unless he also did bend down to the ground, because the king leaned upon his hand. And it is not without a fit signification, that one and the same thing is twice repeated by Naaman; namely, The Lord forgive me, or, The Lord be merciful unto me. For that repetition showeth, that the thing which was required, was done with a very humble heart; and that it was desired of the prophet with a most vehement affection of mind. Howbeit, it seemeth, that it should be imputed unto this man's fault, that he was too desirous to keep still his honor and authority: for if he would have given over his state and office, he might have avoided all danger of the sin that was imminent.
12. But they which endeavor after a sort to defend him, do curiously and subtly distinguish the action of bowing down before an idol. If so be (say they) that Naaman had bowed his knees, with intent to follow the doing of his king, then had the work of them both been of one sort, reason, and nature; and therefore should have been condemned of idolatry. For in imitating of the king, he would have done the very same thing that the king did, whose purpose was to worship the god Rimmon: wherefore, neither could he that did imitate idolatry, be absolved. But this is not agreeable with
Naaman, who had already called Elisha to witness; that he would not from thence forward offer any oblations or sacrifices unto strange gods: wherefore it resteth, that the same action was only a certain kind of duty towards the king. Which action undoubtedly of his own nature and simply was indifferent: for to sit with the king, when he sitteth; to stand with him, when he standeth; to kneel with him, when he kneeleth; do not (in respect of themselves) belong either unto virtue, or unto vice; but may be done either well or ill: whereupon it is said to have his form and kind of the things added, which they call circumstances. Those undoubtedly, if we have respect unto in this place, the act of Naaman will be found faulty. For first, there is a respect to be had unto the place wherein it is done; as being in the temple, and before an idol, together with the king worshipping prostrate: also Naaman maketh himself one of the idolaters. Furthermore, the quality of the time itself is to be considered; namely, that even then, when the king should worship, he should bow himself before the idol Rimmon. For men are not wont to adore all the while they be in the temple, but then only, when they implore the help of God, when they give thanks unto him, when they praise and celebrate his goodness or power. These qualities and circumstances do show, that the act of Naaman was faulty. But hereby they yet still endeavor not a little, to excuse the same; because in such kind of doings, the respect itself, whereunto it is done, is of no small importance: because To kneel (as they say) if a man have no regard unto the idol, hath nothing therein, that can savor of sin; whereas on the other part, whosoever boweth himself unto an image, having regard unto it, may not be counted free from idolatry. Whereupon they think, that that respect being removed from Naaman, and the same being in the king; the sin of idolatry did stick only in the king, and not in Naaman. And these witty heads bring a
similitude of a prince, whom many noble personages do accompany, while he goeth unto a harlot. For they be not guilty of the whoredom, in following their Lord according to their duty, because they are bound by just and honest laws so to do: neither do they accompany that man as a hunter after harlots, but as their prince. But this similitude that is brought, differeth much from the matter, which we have in hand: for they that so follow a prince, do not by that following enter into suspicion of whoredom; for all men know, that the harlot belongeth to their prince, and not to them: but in the prostrating of Naaman before the idol, there appeareth no difference; seeing that the worshipping of the image might equally be ascribed as well to Naaman as to the king.
13. And this by the way is to be noted, in this disputation, that consideration must be had of the person, which so kneeleth; who is sometimes unknown: and therefore while he is seen in the temple prostrating himself together with other, before the image; it is thought, that he doth the very same thing that others do. But if so be it be known, that he abhorreth the worshipping of idols; he might be thought to be present and prostrate with the king for some other cause: especially, if there had in the meantime happened a protestation, which the holy history showeth not to be done by Naaman in the temple of the Assyrians. Also they ascribe it to be a virtue in him, and not a vice; that he would retain still his place and principality. Because (say they) it behooved to take heed, least an ungodly and wicked idolater should be placed in the stead of him: but the familiarity, which he had with the king, helped very much to the furtherance of godliness. These things indeed are after a sort spoken plausibly, I will not say, subtly and cunningly. And it cannot be easily told, how prone men are by all means, either to excuse sins, or to make light of them.
Wherefore passing over these things, let us follow that which we find in the holy scriptures; to wit, that we must not only avoid sins, but we must also abstain from all appearance of evil: and that it is not lawful for any man, by his example to induce another man to sin. Wherefore, seeing
Naaman's doing would have a manifest form and token of idolatry, and by an argument of example, would confirm others in the wickedness of idolatry; therefore it was evil, and must needs by a right and sound judgment be condemned. And as concerning that which is alleged of a dangerous success unto Naaman, and of his profitable familiarity with the king; we must not give such heed thereunto, as in respect thereof, unjust and unlawful things should be committed: seeing the apostle in express words hath said in the epistle to the Romans; We must not do evil, that good may come thereof. Wherefore above all things let us beware of ill examples and idolatry; and let the events and successes of things be committed to God.
Further, why should we excuse Naaman from fault, seeing he himself in his own work acknowledgeth the same? For he desired not, that God would forgive or be merciful unto him, in an honest and just act. Besides this, howsoever we excuse his idolatry, we cannot defend his shameful dissimulation. Undoubtedly Christ said; Let your light so shine before men, that they seeing your good works, may glorify your father. And so we must take heed, least that men, beholding our wicked works, should blaspheme the true God, whom we worship; and we by that means be confirmed in their ungodliness. If we ought in everything to deal sincerely, that doth godliness and religion require to be most devoutly fulfilled in them. It is not lawful for godly men to halt on both sides; neither is it lawful on this behalf to serve two masters: and as the law commandeth, we must not plough with
the ox and the asse together. The field also is forbidden to be sown with seed of sundry kinds. Neither was it granted, that we should wear a garment woven together with woolen and linen; because the rite of a thing forbidden, and of a thing commanded by God, ought not to be confounded together. Wherefore Naaman, which had already professed the worshipping of the true God, is not allowed by the judgment of godly men, to bow himself down together with the king before the idol Rimmon. Much more valiantly than he, did the princes of the religion behave themselves at Augusta, with Charles the fifth of that name: for they indeed went with the emperor, as he was going to his Mass; but they brought him no further than the church doors, and from thence they departed. What they believed, or what they judged of the Mass, they openly testified by their going away.
14. It is demanded by some, what was to be done of the captive maid, which was compelled to serve her idolatrous mistress, and to hold up her garments when she went to the temple of her God. She should have been advised to go, seeing she might not otherwise do: but she ought to have taken heed that she kneeled not down, or made any show of adoration and reverence unto the idol; that all the standers by might perceive how free she was from idolatry. For it is not absolutely, and in all respects forbidden to godly men, that they should not be present in churches, while profane and execrable rites be exercised. For Elias was present, when the false prophets did sacrifice unto their Baal; but yet, as one that mocked them, and that boldly. And he triumphed against them saying; Cry out allowed, because perhaps that God of yours is either in his journey, or in his lodging, or sleeping, or occupied about some great business, he heareth you not, It is greatly to be weighed, with what mind, with what countenance, with what gesture, and with what words a man is present where horrible idolatry is
committed. Were not the fellows of Daniel present in the field, having now obtained high offices and dignities; when the golden image of the king was with great pomp erected? Present no doubt they were, but they worshipped not the same: and they were bold constantly to say unto the king, that they would never worship it. Also there was present a man of God at the service of Jeroboam, when the king himself offered incense to the golden calves: but he being sent from God, came thither, and reproved, and detested that which was done; adding those threatening's which the Lord commanded him to speak. Paul also entered into the temple of the gods at Athens; certainly, not to the intent he would allow of the idolatrous rites; but because he might thereby pick out an argument and occasion of confuting idolatry. Valentinianus also led Julian even unto the temple: but there he gave a blow unto the prelate of the temple, which sprinkled his gown with impure water, for the purifying of him after the Ethnics manner. Further, all the arguments which Paul prescribed unto the Corinthians, touching the sitting down at the feasts of idols, and of eating of meat dedicated unto idols, do reprove this boldness of making semblance, and of giving offense to them that stand by. And so do those reasons, which be declared unto the Romans, for repressing of them, which were over strong and bold: who for meat and drink sake offended the weaker sort, through a hurtful liberty.
Unto Eleazar one of the principal Scribes, a man of very great honor and estimation among the Hebrews, license was given, that he eating some other kind of flesh, should make show as though he did eat swine's flesh: which thing he utterly refused to do; saying, that To feign as though he did eat things forbidden, was all one, as if he should eat them indeed.
15. Besides this, I admonish the readers, that they weigh well the holy history, that it showeth not whether Naaman either did or did not that which
he feared he should do: and therefore no argument can be taken of his fact.
Further, if he had done it, it followeth not thereupon, that he did it orderly, rightly, justly, wisely, and godly. Let us rather account, (as we said before) that he in that fact acknowledged his fault; the which should have need of pardon and forgiveness. There is nothing therefore, that by this example men can excuse their coming unto impure Masses: seeing Naaman himself desireth of the prophet, that this sin may be forgiven him. It might be also, that Naaman being holpen by the godly and holy intercession of the prophet, turned home so well confirmed, as he did no more bow his knees before the idol Rimmon. Moreover, I think that this ought to be most diligently marked, that the prophet did not answer him; Go thy ways, so do thou: the Lord will be merciful unto thee: but he only said; Go thy ways in peace: which is all one, as if he had promised, that he would aid him with his prayers, according as he had desired. But they say; If that were sin, into the which he feared he should fall; why did not Elisha reprove him? Why did he not warn him, that he should diligently beware of such an offense?
Some answer, that this man was not yet to have been justly blamed; and that (according to the word of the Lord) The smoking flax should not have been extinguished, and the shaken reed broken. And that many things also ought for a time to be licensed to the weaker sort, which should not be granted unto the stronger. They feign in like manner, that Naaman went to retain the worshipping of idols with the true and sound religion: and that the prophet commended his godliness towards Jehovah, and tolerated his outward bowing before the god Rimmon; but yet would not allow of the same. Howbeit I judge neither of these sayings to be true: for the weak sort must not be borne with, unless it be as touching Adiaphora, that is, things indifferent: but in those things which be utterly against the law of God, and
be very sins indeed, nothing can be dispensed unto them by men. Further, the mind of Naaman was not to retain still the worshipping of idols; seeing he testified unto Elisha, that he would thence forward sacrifice unto
Jehovah only, and not to any strange gods. And thus I had rather say, that the prophet would not reprove Naaman; because he perceived him not ignorant that the same was sin, for the which he made request. Wherefore, seeing he knew it, he was not to be taught; but rather to be comforted, and to be strengthened, as concerning the help of God. And where as he said;
Go in peace: it seemeth that he promised him not to be without the help of God, the which should preserve him from so grievous a fall. So then, in speaking after that sort, he both promised to make prayers for him; and also foreshowed, that he himself should be heard, least that Naaman might fall.
16. Moreover, seeing the Nicodemites have nothing out of this place; they show themselves greatly to be laughed at, who being in their own judgment strong and wise, would be compared to Naaman the Syrian, but newly converted unto God: whereas they rather declare themselves, by this reason, to be young soldiers. If they are to be accounted young soldiers, let them remember, that soldiers of this order will not always abide in that state; but do aspire to higher and better degrees. But when (I beseech you) will these men lay away their apprenticeship? Verily never, if they continue always in dissimulation; and together with the knowledge of the truth, be present at Masses, and corrupt worshipping of God. Neither are we to pass over, that in armies they use to spare raw soldiers; for they are not placed where the greatest dangers be: but these men will be in the midst of the flames, seeing they join themselves with idolaters, and are not afraid to be present at their corrupt worshipping's. Even as in buildings, the weak stuff, that is, certain brickle stones, and weak timber, is not placed there where much weight
must be borne: so weak men, and they that fall on every side, ought diligently to avoid a dangerous station. Let them say which of these they will, it is in their choice; whether they will be old soldiers of experience, or else young soldiers not yet trained. If they be old soldiers and strong; let them take valiant things in hand, let them renounce and confute idolatry in free and open speech, let them not dissemble at all, and let them speak the truth with great boldness of speech: but if they will be weak and unexpert soldiers, let them not enter into perils, which they are not able to hear. God must not be tempted, neither must we presume above the strength that is given us. And thus far touching this argument of the Nicodemites.
17. But now perhaps some man will demand, whether the words of Naaman do belong unto repentance, or perhaps have respect to any other matter? Some say, that these sayings cannot be drawn unto repentance, because none doth repent of sins that are to come. Further, because that true and sound repentance hath always joined therewith a strong and constant mind, or a purpose of not committing such things again, whereof we do earnestly repent: which was not in Naaman; seeing he testifieth, that he would bow himself before the idol Rimmon. Howbeit, such words do not disagree all manner of ways from repentance: because they do not only respect the sin that should come; but also the present infirmity, whereby he perceived himself prone to fall into sin. Therefore it grieved him, that his faith was not so firm, as he might altogether strive against the sinful act.
Even as it doth not a little repent all godly men, of their vicious and corrupt nature, that is, of their original sin; whereby it cometh to pass, that we be ready bent to commit sin; and to be bitter enemies of virtues. But I would more absolutely answer; namely, that it was a humble speech of Naaman, whereby he earnestly implored the help of God, and the prayers of Elisha.
Last of all this remaineth to be inquired, why the prophet warneth not Naaman, that he should convey himself to Jerusalem, where not only he might avoid that fault which he feared; but also, that he might worship the true God in the temple of Solomon? Of this question there may be three reasons assigned. One, because the prophet would teach, that God may be worshipped in all parts of the world, neither that he had tied salvation unto certain places and lands. Secondly, that it furthered very much the glory of God; that his name should be celebrated, not only in Jury, but in Syria also: for bringing of which thing to pass, the return of Naaman into his country did greatly help. Moreover, it was profitable for Naaman to be absent from Jerusalem; for because that sound religion, and perfect godliness was now fallen there in decay, whereby he being newly converted unto God, might have been infected: so far is it off that he should there have been reformed.
Neither was he to fear so great a danger in Syria, where their idolatry was so gross, as every godly man might easily beware of the same: but at Jerusalem, a novice in religion could not easily have avoided the superstitions, which were joined together with lawful ceremonies.
Of the fall in time of persecution, look epistle second, whose beginning is; Since we together.
That the possession of riches is lawful for godly men, how they must be used; also of the enduring of poverty.
18. Seeing we read that Abraham, a man of God, was very rich, and plentifully endued with all kind of wealth; as also very many other godly men have been: it is good to speak somewhat of the lawful use of riches in godly men. Wherefore let this be the proposition; The possession of riches is not forbidden by God unto godly men. It is proved; Because that riches be the gifts of God; Therefore they be convenient for godly men: whom we
must not think that God would drive from his gifts. These I prove to be the gifts of God, because they are called his blessing: neither doth blessing there betoken any other thing, but a gift. Further, a promise of them is made to the people of God, therefore they are not evil, because God doth not promise evil and unlawful things. They be instruments of virtues; namely, of liberality and alms-deeds. Further, God is said to make his sun to rise upon the good and evil, and upon the just and unjust. But by rising of the sun, and by rain, even all those fruits be understood, which be derived from those beginnings: wherefore substance and the abundance of things are given by God, as well to the just as unjust, to the good as well as to the evil.
Wherefore it cometh to pass hereby, that it is lawful for the good and godly sort to have riches, seeing unto them God is the author of those things. But if it be objected, that a Christian man must leave all that he hath, (as it is said that the apostles did) in the 19th of Matthew, and tenth of Mark: it must be so understood, that a godly man must attend to his vocation, with a mind that is free and alienated from carefulness; in such sort, as with the love of those things he be not drawn from the same.
But it must not be inferred hereby, that a man is constrained to cast away his goods: neither do we read, that the apostles did so. Levi, who is said in the fifth chapter of Luke, to have left all that he had; yet did he afterward make a great and fine banquet unto the Lord, and that doubtless of his own proper goods. Peter in like manner, having now followed Christ, had a house at Capernaum, into the which he brought Christ: and in like manner, after the resurrection of Christ, he had a ship, and nets, and did fish together with the other apostles. So that the substance and riches, which is possessed by godly men, is not condemned; but the affection, whereby they cleave thereunto, more than is convenient. Wherefore the disciples of Christ, when
they follow him, are meant to forsake that which they have; because they ought so to be affected, that they will forthwith cast away the same, if at any time the profession of the Gospel shall so require. As if a tyrant would say; Either renounce thou Christ, or else thou shalt forgo all thy goods: thou must straightway forsake all those things. In like manner, if God call thee unto any function; or unto any place, whereby it shall be necessary for thee to forsake thy goods, thou must straightway leave them: otherwise it is lawful for thee to retain them.
Neither object thou unto me, that saying of Christ to the young man; If thou wilt be perfect, go thy ways, sell that thou possessest, and follow me: for this was a special calling of him; neither did Christ rashly command him to do it. The man thought that he had fulfilled the law, in such sort, as if there had wanted nothing unto perfect instruction: but how far he was from the same, the Lord would have it declared unto him, when he commanded him to do this; for it taught him forthwith that he did not as yet love God above all his riches, for he went away sorrowful. And it is to be thought, that he took profit by this admonition: so that he now knowing his own infirmity, returned at the length unto the right way. And whereas the Lord saith in the same chapter, that it should be Easier for a camel to pass through the eye of a fine needle, &c: he doth not infer, that it is impossible for all kind of rich men to be saved; but for those only, which Mark
(entreating in the tenth chapter of the same argument) expresseth, saying, that It is impossible for them to be saved, which put their trust in riches.
And so far is it off, that godly men are forbidden to have riches, as they that live well, are constrained to get themselves wealth by their just labors: whereby they may maintain both themselves, and theirs. Hereunto the apostle exhorteth the Thessalonians, that they should have wherewith to
sustain, not only themselves and their family: but also, that they should have over and besides, whereby they may be able to distribute unto the poor. Wherefore the same apostle, in the fourth chapter to the Ephesians saith; He that hath stolen, shall not now steal, but shall rather labor with his hands, that he may have wherewith to give them that suffer necessity.
But that riches may be lawfully retained by them that be just, certain conditions are needful. First, that they be gotten of them by just means; that is, not by arts, which in their own kind are evil, or of themselves good, yet forbidden, and not agreeing with that person. For, none ought to withdraw himself from teaching of the word of God, to practice shoemakers craft, and thereby to enrich himself. Let him not abuse them, so as he would have them to maintain riot and voluptuousness. Let not the mind of him that procureth them, be drawn away from the confidence in God, from his vocation, or from the worshipping of God. Let him not hoard them up, but let him distribute them to the poor, when and according as need shall require. Let him put no trust in them, as Paul in the first to Timothy the last chapter hath admonished; Command thou the rich men of this world, that they put not their trust in the uncertainty of riches. Let not rich men take stomach unto them, so as they become proud, advancing themselves, and contemning the poor. Let them weigh that riches are unstable, and may easily be taken from them. Wherefore, let them not set their heart upon them: and when the Lord shall take them away from them, let them say;
The Lord hath given, and the Lord hath taken away, even as it pleaseth the Lord, so let it be. Let them acknowledge, that they have gotten them of the Lord, and not by their own power. And let them every day more and more mortify the desire of having; least the desire of having should as much increase in them, as they be grown in wealth and riches.
18. Here there is a thing that we may very profitable learn; namely, that external goods must not with so great affection be desired and sought after, as they be sought for and wished by unskillful men: for such is the infirmity of man, and weakness of mortal men's wits, as they will not easily appoint any measure unto riches. Yea and moreover, the knowledge of human and natural things, ought not to be immoderately desired of us. For otherwhile, we putting our trust therein, and being puffed up more than is meet, do the less depend upon God, and upon his word. But some man will say; Seeing
God loved Solomon, and that he knew, that these goods would turn to his destruction; why did he bestow them upon him in such plenty and abundance? First, I answer; They that ask these things, may by the same reason demand; why God raineth as well upon the just, as upon the unjust; why he maketh his sun to rise both upon the good and evil: seeing it is not unknown unto him, that the unjust and evil men do abuse both the sun and the rain. It may be asked also; Wherefore God (seeing he knew that Pharaoh would not obey his word, but rather become the worse by occasion thereof) sent notwithstanding Moses and Aaron with his commandments to him.
Neither yet was God ignorant, that the Jews would scorn the prophesies and oracles of the prophets; and yet nevertheless, the captivity of Babylon being at hand, he sent such a number of prophets unto them, as he seemed good at that time to set open the school of the prophets. Now then this kind of questions is superfluous: for an order cannot be prescribed unto God, neither ought his government to be limited by our reasons.
Howbeit, touching Solomon, I say; that either he pertained unto the predestinate, or unto the reprobate; certainly one of the two we must admit: for between these can be granted no mean. If he were of the elect and predestinate, he belonged unto everlasting life. And in very deed the
Hebrews affirm for a certainty, that he repented after his fall: yea, and they say, that the book Coheteth was written by him in the very time of his repentance. Wherefore we are warned and taught by his falls, to put no trust in our own selves; and that we esteem not of the pleasures and delights of this world otherwise than they are: seeing we hear that king Solomon, when he enjoyed all those things in most abundance, did pronounce generally of them; Vanity of vanities, and all things are vanity. Which sentence verily, if a common person, a poor man, or an husband-man had pronounced, all men in a manner would have said; How doth this fellow know hereof, who neither hath had experience, nor yet could procure unto himself pleasures and delights? Therefore God would, that he should affirm this saying, who being furnished with kingly power, and infinite wealth, might attain unto all kind of pleasures and delights. And seeing he prevailed greatly in wit, and excelled others in singular knowledge; undoubtedly he saw all the ways and means, by the which pleasures and delights might be obtained. For (as he himself confesseth) he spared no cost; he appointed for himself singers, both men and women; he prepared for himself rich buildings, and also notable houses of pleasure, and fishponds in the country: and finally, he had experience of all things, whereby men are wont to attain unto bodily pleasures. But yet at the last he repenting, with vehement affirmation cried out; Vanity of vanities, and all is but vanity. Wherefore, if we embrace this sentence, we will say that he did repent, and that the predestination of God was not made frustrate in him; and that his falls were specified in the holy history for all our instruction; and they were laid before our eyes by the providence of God.
But if he be reckoned among the reprobate, yet can it not in like manner be denied, but that by his falls we have notable warnings: but he himself,
which transgressed, hath undoubtedly suffered just punishment of his ingratitude. Yet nevertheless, there is no cause why we should by any means accuse God, who endued him abundantly with all good things. In men certainly is always the cause of sin, the which in no wise can be in God: yet is it not therefore brought to pass, but that God may use the transgressions of men, for the instruction of his own chosen people. Let his own secrets be sound and entire unto himself: let us follow his will, according as it is revealed in his law and divine scripture. And in the meantime let us consider, that it is no safe way, to live in continual prosperity. Wherefore it is not by the fault of the gift of God, that we fall headlong into damnation; but it cometh by reason we are so very corrupt, that we never (in a manner) keep our selves within just limits. It is an incredible thing to be spoken, what great liberty the most mighty Monarchs, the rich men, and notable learned men, give unto themselves. And if there be any other example extant of this thing worthy to be given; I suppose this of Solomon doth chiefly serve to the purpose.
Of Liberality and Magnificence.
19. In the bestowing of money, the mean is accounted liberality: and he which exceedeth, is counted riotous, unthrifty and prodigal; he saveth not his things, nay but he destroyeth them; he giveth over much, but receiveth little. But the covetous man, he standeth in the other extremity, and receiveth more than is meet, but bestoweth less. Wherefore excess and covetousness are on this wise opposed one against another.
Magnificence is by Aristotle called ἀπειροκαλία, because expenses are poured out beyond the bounds of measure and honesty. This excess is also called βαναυσία, that is, A certain affectation of gorgeousness and greatness, while in the bestowing of cost, we endeavor to have an honor and
comeliness, where need requireth not. For base artificers, since they be unskillful in things, while they would seem to be magnifical, do greatly offend in this kind of expenses. Once a shoemaker that became rich, made a feast to the people of Rome. And Aesop the player in tragedies, minding to make a magnifical feast, bought tongues of most precious birds. And oftentimes in cities, where the people's favor is sought, such kind of expenses are used, because the people delight in them. And those base artificers, which know not wherein a mediocrity standeth, although for their small ability they are not able to make such expenses; yet are they delighted in them. Wherefore Cicero said; that Private riotousness did not please the people of Rome, but public magnificence.
20. But here peradventure some man will ask; For what cause God so often suffereth his people, that is to say, those which do truly and sincerely worship him, to suffer poverty? For the holy histories do show, that Job,
Tobias, and Jacob, when he went to Laban as a stranger from his father's house, and many other of the saints, were brought into poverty. Of these events there may be many causes showed. One is, that God, by this kind of exercise would declare the faith and patience of his people: for by such means he bringeth forth into light those virtues, which he hath bestowed upon them, least they should be hidden. Furthermore, he will sometime have his protection and care towards them to be made manifest, when their state being changed, he maketh them rich again, and restoreth them to their former state: according as we know it happened unto Job, Tobias, and Jacob; and unto many others. Further, he will teach us hereby, that we must not make so much account of worldly riches, as we should thereby measure the grace and favor of God. For even as, respecting the kingdom of heaven, there is neither male nor female, neither bond nor free: even so there is
neither rich nor poor. Which thing cannot generally be affirmed by the Papists, which sell their pardons for money, and for rich oblations do pull souls out of purgatory: which oblations, seeing the poor cannot make, they want those benefits of theirs. Besides this, through want of the goods of this world, God brideleth the wantonness of the flesh: for there be very many, which if they should abound in wealth, they would abuse the same to the fulfilling of the lusts of their flesh. Wherefore by this wholesome remedy the heavenly father doth keep them under, least they should shamefully run at large. And lest that poverty should be reputed for an infamous and vile state, the only begotten son Jesus Christ our Savior would suffer the same, while he lived among us.
21. Yet perhaps some man will here doubt, that seeing Christ hath said; that The workman is worthy of his reward. And again; Your heavenly father knoweth, that you have need of all these things. And again; Seek ye first the kingdom of heaven, and all things shall be given unto you: and David saith;
I never saw the just man forsaken, nor his seed begging their bread. How can hunger, thirst, and nakedness, (which the apostle in the first to the Corinthians, the fourth chapter, declareth that he suffered) agree with these things? We answer, that the promises of God are most true; but yet that they are not separated from the cross. God hath promised the foresaid things; but yet not so, as we should possess them without penury and affliction. Christ did hunger and thirst. David also did hunger, and so hunger, as he was driven to eat the show-bread, and to send to Nabal the Carmelite to request meat at his hands. The apostles themselves so hungered, as thorough hunger they were constrained to rub the ears of corn, and eat the grain, which they had rubbed out with their hands; and that on the sabbath day, to the great offense of the Scribes and Pharisees. Wherefore God giveth unto his, those
things, which be necessary unto life; but yet at such time, and in such sort, as shall seem good unto him. Sometimes he expecteth, that we being hungry and thirsty, should want meat and drink; to the intent that (according to his promises) we should require these things of him by prayer; and be the more confirmed in him, that we may understand them to be his gifts.
Besides this, he would that his should sometimes be pressed with hunger, thirst, and nakedness; that they may yield a testimony unto the truth, for the verity whereof, they had rather suffer those things, than deny the Gospel of Christ, for the abundance of living, and of things necessary [unto life.] At which times, although God doth not furnish them with meat, drink, and apparel; yet doth he give them such things, as be far better than these: that is to wit, faith, hope, and charity, and such a spirit of fortitude; as the saint's judge, that to suffer these things, is most profitable and glorious.