12. CHAP. XII. Of Fortitude, of Mortification, of enduring the Cross and Afflictions; wherein is also treated of Flying

12. CHAP. XII. Of Fortitude, of Mortification, of enduring the Cross and Afflictions; wherein is also treated of Flying

CHAP. XII. Of Fortitude, of Mortification, of enduring the Cross and Afflictions; wherein is also treated of Flying Away, and of Banishment.

S eeing that in the holy scriptures there is oftentimes mention made of fortitude, it shall not be amiss to speak somewhat of the nature thereof. Fortitude therefore is a habit of our mind, whereby (according to right reason for justice and honesty sake) we hold a mean between fear and boldness. They which exceed in not fearing, are showed to be they, which have utterly put off all fear, and are so stout, as they are not moved, no not with those things, which do altogether exceed nature: as thunders from heaven, lightnings, earthquakes, and such like. Yet for all that do not these exceed in hardiness: for they therefore will not put forth themselves of their own accord to perils, or attempt any difficult thing for an honest cause. And they which be of this sort, are thought to be in a certain madness and fury: they are without name, because there be few such found. Thus the matter appeareth with some: whosoever is bold, feareth nothing; but not so on the contrary part: for many may be without fear, which are not bold, nor will move or attempt anything. Howbeit, the case doth not so stand: for he that is bold, is not altogether unfearful, in such wise as he hath put away all fear.

No doubt he is somewhat moved therewith, but he easily and many times hath the over hand; yea, and he is bold more often than he should.

Wherefore, he rather departeth from right, and from the nature of man, which exceedeth in unfearfulness, than he which overcometh with boldness.

Now then we must thus order the matter, that a valiant man is bold, but yet with reason; namely, when it behooveth him, and when reason beareth rule over the fear that is in him. But he is a rash fellow, which is bold to do anything rashly: for he putteth forward himself to perils, but without reason: indeed he hath not set aside all fear, but the greatest part he hath.

But even as in excess are placed diverse affects of unfearfulness (as I may say) and of boldness; why likewise in the defect are there not assigned two, but one; whereby we are said to be cowardly or fearful? We answer, that even there also are appointed two manner of defects; seeing some are said to faint either by too much fearing, or by not daring. But the fearful and cowardly seem to be joined together both in one name, since they be not separated one from another: for he that is too fearful, dare do nothing: and again, he that dare do nothing is over fearful. But the matter goeth not thus: for it may be, that some man feareth nothing, and therewithal dare do nothing. Rather are those two sorts joined together by Aristotle, because the cowards or the fearful, are comprehended both under one name. But he which so exceedeth in not fearing, why is he not called unfearful? And why is not this affect called unfearfulness? Because these names are also agreeable to him that is valiant, and in like manner to him that is bold; and therefore they cannot be proper to him, whom we have called unfearful.

But albeit (as I have said) that fortitude holdeth a mean between fear and boldness, yet it is most of all considered in the overcoming of fear. For seeing that virtue is placed in hard and difficult things, it is a great deal

more difficult in great terrors to repress fear, than to restrain boldness. For boldness is oftentimes repressed, even by the object itself: but fear is rather increased and kindled by dangers. The end is honesty and goodness: for otherwise, if a man for his own commodity sake should be led to do valiantly; that is not fortitude, but rather cruelty and fierceness. But honesty and goodness is, to take in hand labors and perils, either for religion, or for righteousness, or for our country, or else for our parents. But above all other things must fear be subdued and overcome: for it hath always respect to some great evil. For they define fear to be the eschewing of an evil, likely in short space to happen. Howbeit, we do not respect fortitude in every fear: for there be certain evils, which of their own nature, and of the duty of a good man ought to be feared; of which sort be all kind of sins. Against these we are armed, not with fortitude, but with duty: for in the repressing of those evils, which are purchased by our own fault; we are not called valiant men, unless a man will speak unproperly. For so saith Paul; Do we provoke

God? Are we stronger than he? Wherefore fortitude is considered in those things which are not received through our own fault, but are brought unto us outwardly. Albeit that neither those in very deed do belong all unto fortitude: for the same we defined to be a taking in hand of dangers for honesty and goodness sake. For sickness and shipwreck, and such other kind of misfortunes, we suffer patiently, if we be of a good courage; and yet for all that, fortitude is not considered properly in them: for these things are not taken upon us by choice.

And therefore Cicero rightly defined fortitude, to be an enduring of labors, and a taking in hand of dangers with advisements. And fortitude is chiefly perceived in dangerous and difficult things; but most of all in things happening upon the sudden: for virtue is conversant in difficult things, and

difficult things be unlooked for. For dangers premeditated, seem after some sort to be mollified. Wherefore the virtue and fortitude of Joab was herein chiefly renowned; because in a sudden and unexpected evil he could take counsel out of hand. Seeing fortitude is set as a mean between fear and boldness, it is after a sort partaker of both; for a valiant man dare commit himself into danger for honesty and goodness sake; but yet in the mean time because he must strive with terrors, he is not a little moved in mind. The holy Martyrs both in our time, and in all ages, do valiantly endure for Christ and the Gospel sake, all torments, which can be devised either by tyrants, or by the devil: yet otherwhile, because they be not [made] of marble, stone, or brass, they become somewhat faint, through the very feel and greatness of the dangers. Two things are set forth for a godly man to abide, and take in hand. But fortitude is rather considered in suffering: for that is the harder thing. Plutarch out of the old Poet Menander; It is not (saith he) the part of a valiant man, to say, This I will not suffer; but, This I will not do. For the other thing is not put in our power. Wherefore the subject of fortitude, is that part of the mind, wherein is conversant, fear and boldness. The object which it hath respect unto, is peril. And these two belong unto the matter.

The form is mediocrity. The end is honesty and goodness, and the will of God.

2. Now must we see what is the efficient cause thereof. Aristotle in his 3rd book of Ethics, saith; that There is a certain civil fortitude, whose efficient cause is the law or ordinance of the common-wealth. As if there were a law, that he which shall fly in war, is either infamous, or condemned to die: but he which shall behave himself valiantly, obtaineth either praise or reward.

This is not true fortitude, which we now seek for: for that hath not respect either to reward or punishment, but to the will of God. There is another

fortitude, which may be called warlike, which proceedeth of that, that men be skillful in arms, and are acquainted with the policy of war. But neither in very deed is that true fortitude: for if the enemies be either better provided, or more in number, that fortitude faileth. There is another fortitude, which is stirred up, and kindled by anger: as if so be a man having received an injury, will be revenged: but this also may be among wild beasts. And another there is, which is engendered of some greedy desire and mind to obtain: but so an asse also may have fortitude; for often times he suffereth not himself to be driven from his meat, no not with stripes. Also adulterers and fornicators, for the fulfilling of lust, do endure very grievous and troublesome things. Howbeit, we must grant that anger doth service unto fortitude: for good men are angry, and take it grievously, if they see anything done unhonestly, or contrary to that which should be done; yet is not that the cause why a thing is done valiantly. Some men are valiant, through a confidence of their own natural strength; others, for that they are unskillful of the dangers: but those men straightway discourage themselves with the least change of things.

But the true cause of fortitude, the philosophers appoint to be in the love of justice, equity, and honesty; because for these things sake we will endure all things. And the root of that love, they put in the knowledge of justice and honesty. Howbeit, because natural reason is easily obscured and deceived, we must have access to the word and will of God, into which no error can fall: and for the defense of his will, there is no danger so grievous, that a godly man ought to eschew. Cicero in his Tusculane questions saith; that Fortitude is an affection of the mind, whereby (through suffering of grievous things) we obey the laws. Which thing, if by the law, he meant the word of God, it were true: but seeing he understood nothing else than a

certain natural and civil prudence, the which, by reason of original sin, and other sins, is very often times deceived, cannot consist. But since true fortitude is derived of faith and charity; and that we have not those things of our own strength, but of God; Isaiah did very well and rightly revoke the same to the spirit of God, when he said; The spirit of fortitude.

But thou wilt say, that it is a habit, and consisteth of accustomed actions. I grant: but those actions themselves be not of our strength, but of the holy

Ghost. Rightly did Augustine say upon the 13th Psalm, Con. 2. He is truly valiant, who is not strong in himself, but in the Lord. Also Paul; I can do all things (saith he) in him which strengtheneth me. And in the second to the Corinthians, the twelfth chapter; When I am weak, then am I strong. For the saints, when they acknowledge their own weakness, they call upon the Lord, and are made strong. And by these means is God wont to inspire fortitude into men. First, he lighteneth their mind, that they may understand and see his will; and he so inflameth them, as they think that they shall be even then most happy, if they may for his sake suffer all most grievous things. Secondly, he is present by his strength and power, and fighteth for them that be his; as in old time he did for Abraham, and always for all godly men that be his, which be true Israelites according to the spirit. Lastly, because those things, which must be abidden and suffered, be most grievous, and in a manner swallow up reason; the spirit of God is present, and helpeth our strength and minds to endure all manner of things.

For the actions of other virtues (as saith Aristotle) are pleasant: but fortitude striveth with grievous and difficult things, and bringeth no pleasure, but in respect of the end. Wherefore the spirit bringeth to pass, that although the body be vexed with grievous torments; yet we endure all things with a glad and joyful mind. So Eleazar, in the history of the

Machabeis; In body (saith he) O Lord, I am most miserably tormented, yet for thy sake do I gladly suffer all these things. Let the Romans boast of their

Mutij, Cocles, Curtij, and Decij: the Grecians of their people of Marathonia, Salamina, Plataea, and Thermopilae. But we are they that may truly praise our martyrs, who a thousand times more constantly and valiantly have suffered much more grievous things than they. When princes at this day boast of their valiant courage; let them take heed unto what end they employ the same. And we ourselves that profess the Gospel, if we suffer anything of our adversaries; let us take heed, that we suffer it not otherwise than for the glory of Christ: for so will God himself be present with us, and in most exquisite torments, will give unto us an incredible courage and cheerfulness of mind.

3. But mortification, which the scripture so oftentimes urgeth, is divided into two principal points. The first belongeth unto patience in troubles and adversities sent unto us by God: the other consisteth in moderation of expense, and in temperance, the which we of our own accord take in hand, for repressing the wantonness of the flesh. But we must beware that we do not there fasten our foot, as though we did these things of a superstition; but to the intent that invocation, confession, the praise of God, holy reading, and the works of charity towards our neighbor, may be the more easily done. And in any wise these things must be used, that they may prepare the mind unto better things. But we must note, that these exercises cannot be comprehended in rules, which may serve for all men generally, as they have attempted to do in monasteries. Furthermore, we must take heed, that there be an honor had unto the body, as Paul commandeth unto the Colossians: least that come to pass, which happened unto Basil and Nazianzen, otherwise worthy bishops, who by reason of these immoderate exercises, so

wasted themselves, and consumed the powers of the body, as they were made unprofitable for the ministry of the church. For they were constrained to keep their cabinets sometimes half a year together, sometimes a whole year. But those words, which be spoken of Paul in the first to the Corinthians, the ninth chapter, the 29th verse, are against the liberty of the flesh; because unto the Corinthians he setteth forth temperance, whereby they should bridle their desires, and remove offense from their brethren. By which reason they also are admonished, who after the example of the Corinthians, when they have given their name unto Christ, and have begun to profess the Gospel, do slack the rains and bridle unto all kind of lusts: which sort Paul diligently instructeth well near in the whole sixth and seventh chapters unto the Romans.

4. But of the first principal point, the apostle wrote in the epistle to the Corinthians; We carry about in our body the death of our Lord Jesus Christ, that therein the life of Jesus Christ may be made manifest. As if he should say; Therefore are we drawn to the tribunal seat, are racked, and suffer many things, that the death of Christ may be expressed in our bodies: and again, that by the labor and travel of those our bodies, the life of Jesus

Christ may be declared and set forth. And to speak in few words, the cross is no other thing but adversities, heavy haps, temptations, and sorrows, as well of the mind, as of the body; the which are laid upon us by God, for the glory of his own name, and for our salvation. But why God will have his people so to be afflicted, there be many causes showed. First, that his wrath might be declared against sin: with which kind of judgment, God doth very oftentimes begin at his own house; to the intent it may be the more evident, and that others may understand thereby, what remaineth for them. Further, he will by this means stir up his own unto repentance. And he useth these

adversities instead of sermons, the which be of more vehemency and effect than words be. Moreover, by this means, every one of us doth prove, and thoroughly know himself: for herein we see how much, faith, charity, and other virtues are wanting; or else how much of them we have already obtained of God. And whereas by reason of sin, we be all subject unto these evils, which be the ministers of death; yet is God so good towards us, as he will alter the use of these things, that by them his Gospel and Christian verity may be confirmed: in so much that it shall not only have a testimony of words, but also of most extreme calamities, and shall remain confirmed by witness of spending both blood and life. For this cause Christ suffered, and so did John Baptist, the apostles, and infinite martyrs.

Further, from hence we have a strong argument of the resurrection to come, and of the judgment. For seeing the just men are so evil entertained in this life; it is necessary, that there should be there some alteration and change of things: as Abraham showed the rich man, which was tormented in the flames. Besides this, seeing we be adopted to be the children of God; it is convenient, that in the cross and afflictions, we should be like unto

Christ, which is the first begotten. Moreover, by this means, our love towards God is most of all declared. For to honor and embrace him, when all things go well with us, and according to our desire, is not the property of a valiant mind; because therein we may appear not to worship God, in respect of himself: but rather, that we follow him, for his benefits. But if so be we fly not from him in time of adversity, it is a token that we seek him, and not his benefits. We must also add, that the power of God is more declared in afflictions and adversities, than in prosperity. For when all our doings have prosperous success, we seem not to have need of the help of God: but when God delivereth out of adversity, then is he most praised. And

especially his power is showed, when he comforteth us, and maketh us cheerful in the midst of our tribulations. Wherefore, as Augustine (writing upon the Psalms) said; The cross is no small cause of invocating and glorifying of God. Further, it giveth a token of a godly life; for All they, which will live godly in Christ, shall suffer persecution. I pass over that, which even the Ethnics have seen; namely, that adversity doth make men more industrious, and more wise; and those that are in misery, more courteous and dutiful.

But from this cross of Christ, two things must be removed. First thereunto belong not those punishments, which come upon wicked men for their naughty acts committed. Albeit that Cyprian and Jerome say; that The thief, which came unto Christ, turned his punishment into martyrdom. Howbeit,

Peter doth otherwise admonish us, that we should suffer persecutions, not as deserts for our own ill doings. Moreover, those crosses, which we procure unto ourselves, and be not laid on us by God, must be set aside. For some rash persons there be, which do lay persecutions upon themselves, whose end oftentimes is most shameful. But not to omit the principal, I say, The true suffering of the cross is a most acceptable sacrifice unto God, whereof

Paul unto the Romans writeth; I beseech you for the mercy of God, &c. And unto Timothy, he said; that he should be offered up. And David said; A sacrifice to God is a troubled spirit, a contrite heart. If perhaps thou shalt demand, whether it be lawful for us voluntarily, and of our own accord to take sorrows and labors upon us, without expecting a time when God should bring them? I answer, that it is lawful; but yet in such sort, as it is commanded and prescribed unto us: as when of our own accord we admit bitter sorrows, while we repent of our former life and sins. And seeing God requireth this thing of us, it is not properly and truly said of us, that we do

call the same unto us. The which also may be affirmed, when we refuse not labors for the safety of our neighbors, and for avoiding of offenses. For these causes God himself commanded that we should labor so much as lieth in us.

5. But even as Paul unto the Romans taught, that the faith of our adoption cometh by invocation or prayer, in which the holy Ghost beareth witness with our spirit, that we be the children of God: so he showeth a testimony, by which we may be the more certain of entering into this inheritance, which he spake of; Ye shall without all doubt (saith he) obtain it: for ye shall reign with Christ, for so much as ye have already attained to suffer with him. Wherefore crosses and troubles are tokens and arguments, whereby we may gather that we shall be the heirs of God. Paul saith unto the Philippians; That Unto them it is given for Christ his sake, not only to believe in him, but also to suffer for him. This former gift, which we now see that we have obtained, maketh us certain of the latter, that we shall at the length not be destitute of it. For, no small or slender power of God is declared to be in them, which valiantly and patiently for godliness sake suffer persecutions, and adversities. I know there be others, which interpret these words otherwise; that Paul should seem to ascribe a certain condition, whereby we shall pass unto everlasting inheritance; namely, if we have first suffered many things. And doubtless, the Greek particle ὑπέρ, which is turned [If so be,] may be drawn to each opinion.

This is certain, that Paul here maketh a kind of transition, or passing over to another matter; although it be pleasant and closely handled, to comfort these men for the afflictions which they suffered. Albeit he departeth not from that purpose which he had in hand, but with the self-same labor both prosecuteth that which he began, and also comforteth them. And it is all

one, as if he should have said; Ye shall indeed be heirs, but yet with this condition, that ye must first suffer many things. Christ requireth nothing at your hands, which he himself hath not first performed. He leadeth you no other way, than the same which he himself hath gone. He will not offer you to drink of any other cup, of the which he himself hath not drunk. Howbeit, this will be the greatest comfort unto us; forsomuch as those things, which we shall suffer, will not be comparable with that glory, which shall be revealed in us. Ambrose followeth this interpretation. Howbeit, I think that this place is so to be understood, as though it were a proof of that which followeth, by those things which went before, after this manner; Ye shall have the eternal inheritance, because ye suffer together with Christ. The very which sentence he useth in the latter epistle to Timothy; If we die together with him, we shall reign together with him.

Chrysostom upon this place writeth; that This is an argument taken from the Major; God (saith he) hath freely given unto us many things. For when we had done nothing, he adopted us unto children: he granted us, that we should call him Father, whereof followed an assured and constant faith, that we are the sons of God: and how shall he not now give us the inheritance that is behind; especially seeing in the mean time we have suffered most grievous calamities? Undoubtedly, he will not deny it after such and so many travels, seeing he hath freely and without any travel of us endued them, that believe in him, with most excellent gifts. And by this means hath he declared, that God hath singularly well provided for men: who, to the intent they should not boast of their travel or endeavor, hath freely given many things unto them. And again, least they should be ashamed of obtaining so great gifts without travel, he would not have them to come

unto this singular inheritance, without most valiant courage, sufferance, striving, disquietness, and affliction.

6. These things avoucheth he, neither amiss, nor yet unprofitably; so they be rightly understood by us, in such sort, that we confound not the promises of the law with the promises of the Gospel. Least that should happen, it shall be necessary to make plain, what difference there is between each promises. They do not herein differ, as some think; because the promises of the Gospel have no conditions joined unto them, but the promises of the law are never offered without conditions. For even as it is said; Honor thy father and thy mother, that thou mayest live long upon the earth. Again; If ye will and shall hearken unto me, ye shall eat the good things of the earth. And even so we read in the Gospel; Forgive, and it shall be forgiven; Give, and it shall be given unto you. And again; He that forsaketh father or mother, or wife, or house, or lands, for my sake, shall receive a hundred-fold, and possess eternal life. And; If so be we suffer together with him, we shall be glorified together with him. And unto Timothy; If we die together with him, we shall rise again together with him. Wherefore, seeing this is no difference, we must seek for another.

The conditions which are annexed to the promises of the law, are commandments which the law commandeth to be fulfilled, even to the uttermost; neither will it otherwise perform the things promised, unless the conditions be absolutely fulfilled. And thus it is manifest unto him which diligently considereth the matter, that the conditions of the law might have been causes of the obtainment of the rewards which were promised. For if they had been so fully accomplished, as they were commanded in the law, they might have been compared even with the very rewards, and have been accounted for merit. But seeing they could not be performed by men, God

of his mercy in their place appointed the promises of the Gospel; which promises, notwithstanding that they have conditions adjoined unto them, yet are they freely offered. For the things that are by them commanded unto us, are indeed necessary, if we have power, time, place, and occasion given us to do them.

This I speak, because of infants, and of those, which in the last time of their life, being at the point of death, come unto Christ. For eternal life dependeth not of those conditions, as of causes. For as we have already said, it may, without those conditions, be obtained both by infants, and by those which in the last hour of their life be converted unto Christ. And because the promise, if it should depend of those conditions, as of lawful causes could not be firm; seeing there is no man, which can fulfill those conditions, as they are commanded: even for the very same cause also, the promises of the Gospel may consist without these conditions. Hereunto serveth that, which Paul saith; that those conditions cannot be compared with that thing, which is promised: which cannot be true in just and lawful causes, if they be compared with their effects. Wherefore, if thou join these three things together; namely, that the rewards of the Gospel are freely promised, that the conditions cannot be made equal unto them, and that the promises ought to be most firm; thou shalt both take away the consideration of merit, and shalt easily perceive, wherein they differ from the law.

If thou wilt demand, whether the promises of the law were given in vain; seeing there was never any man found that could perform those conditions?

I will answer, that herein was nothing done in vain or rashly. For therefore were such impossible conditions annexed unto it, that men might be put in mind of their infirmity; and that they thoroughly understanding it, should fly unto Christ, of whom being received into favor, and having now

obtained justification, they might obtain the self-same promises. For as touching those men, the promises are now, of promises of the law, made promises of the Gospel: because they which believed in Christ to come, were exercised in the obedience of the law. Which obedience of the law, although it were but only begun, and not thoroughly finished; yet was it allowed of God: therefore might they have the fruition of the promises offered.

7. And what it is to suffer with Christ, may on this wise be easily declared; if we show what causes moved Christ to suffer so bitter a death upon the cross. And there were two causes; the first was, to be obedient (as he himself said) unto his good Father; the second was to subdue and condemn our sin. They which in suffering adversities, embrace these two causes in their mind, do suffer with Christ. Whatsoever sorrows or adversities happen unto them, let them reckon with themselves, that they happen unto them by the providence of God; and let them bear patiently what burden so ever is laid upon them; so as they may willingly obey God the author of that affliction. Let them consider moreover, that by these calamities, the old man is tamed, sin is broken, and that corruption, which by nature was thoroughly grafted and bred in us, is dissolved. But what the cause is, that the world, wicked men, and the devil, after a man is converted unto God, do straightway begin to rage against him, by all manner of most bitter means; I think it is not hard to be perceived. For so soon as men come unto Christ, they straightway do begin, unfeignedly and from their heart, to make war with ungodliness. Heerevpon are hatreds kindled against the godly, and persecutions wax grievous against them.

As touching the suffering of adversities, the apostle comforteth us by two reasons. The one of which is taken of the end, after this manner; These

evils, which godly men endure, do obtain a blessed end, and happy conclusion; Wherefore they must be sustained with a cheerful and valiant mind. The other is, for that those things, which we suffer, although they seem troublesome and grievous; yet can they not in any wise be compared with the rewards which shall be given us in the life to come. By this unequal proportion it is evident, (if we will speak properly) that this word merit, is not to be attributed unto our good works. Chrysostom hath well noted, that Paul, before he came to the exhortation of patience in adversities, wonderfully amplified the honor and dignity of the children of God; which he did not with so great a diligence before, when he entreated of restraining the desires of the flesh. For as we have said before, there are two kinds of mortification; the one of which herein consisteth, that we should repress the deeds of the flesh; the other is, to suffer valiantly for Christ his sake, dangers, crosses, and all manner of torments when need shall require. Which too things, if they be compared together, we shall perceive, that the suffering of adversities is of more difficulty, than is the battle with the wicked lusts of the mind.

Aristotle in his Ethics (as he prudently saw many other things) saith, that Fortitude is to be preferred before the virtue of temperance, which otherwise is most worthy of praise. Of this thing doubtless even the devil was not ignorant: for when he reasoned with God, as concerning blessed

Job; Skin for skin (said he;) yea, a man will give all that he hath for his life.

Wherefore, stretch forth thy hand (saith he) a little upon him, and then thou shalt see whether he will curse thee to thy face or no. For by the natural sharpness of wit, wherein he much excelleth, he easily saw, that this of all temptations is the greatest; when the life itself (than which nothing is more sweet) is put in danger. The fruit, which they that have valiantly labored

shall receive, must always (as Paul warneth us) be set before our eyes. For so shall we see, that when we suffer for Christ his sake, we shall bring singular commodity, not unto him, but unto ourselves. That which the Latin interpreter turned [Existimo,] that is, [I think, or count] is in Greek written

[λογίζομαι:] which word cannot be referred unto an opinion that is doubtful and uncertain. For that word is chiefly used of such as make reckonings, which bring their accounts into a sum, and hold it definite and certain.

Wherefore the meaning is, as if he should have said; This I hold for certain, that those evils, which we suffer, are not to be compared with that glory, which we wait for. Indeed the afflictions of the godly are not of their own nature so light; but Paul extenuateth them only by way of comparison.

Wherefore this place containeth an amplification of that felicity, which God promiseth unto us; which hereby is made the more notable, in that it far excelleth all the travels of this life. Of which thing godly men are so thoroughly persuaded, as they rejoice even in the midst of their tribulations.

The very same comparison Paul useth in the latter epistle to the Corinthians, the fourth chapter: for he saith; that Our light affliction, which is but for a moment, bringeth unto us a marvelous exceeding weight of eternal glory.

By these words is showed, wherefore eternal life surmounteth all the travels of this life; namely, because of the weight, continuance, and greatness thereof. For whatsoever things we suffer here, are called of Paul παραυτίκα, that is, Momentary. He addeth also ἐλαφρόν, by which words the lightness of them is showed. But contrariwise, unto the glory is attributed both eternity, and also a wonderful great weight, which exceedeth all measure.

8. The apostle addeth; Which shall be revealed unto us. He saith, that this glory shall be revealed, least we should think ourselves now to be utterly destitute of the same. For we already possess a great part thereof, although

as yet it be not perfect, nor manifest to the world. So Paul speaketh unto the Colossians; Ye are dead with Christ, and your life is hidden with Christ in God: but when Christ your life shall appear, then also shall ye appear together with him in glory. But it is to be noted, that Paul in this one word

[glory] comprehendeth the whole felicity, which we wait for. And therein he followeth the judgment of men, which are wont to esteem glory as the chiefest goodness. Whereof also the philosophers thus affirm; that As the shadow followeth the body, so doth glory follow true and perfect virtue.

Wherefore glory comprehendeth two things, which must be earnestly desired; first, that a man be endued with virtues; secondly, that he get a good name among the people.

But why the blessedness, which we wait for, is not revealed in this life, Chrysostom thinketh this to be the cause; namely, that it far passeth the state of this life. And Paul tarrieth the longer in the amplification thereof, that he may the more stir up the Romans to the suffering of afflictions. For a soldier is exceedingly confirmed to suffer perils, if he hope that the victory will be gainful unto him. And a merchant is not discomfited with any labors of sailing and traveling, if he hope thereby to win great gain. Further, we ought to consider, that the lot of the citizens of this world, differeth far from the lot of holy men, which serve Christ. For they, with the greatness of their labors go beyond those good things, which they labor to attain: but we, though we behave ourselves stoutly and valiantly (as Paul saith) yet are not our works to be compared with that end, which we set before us.

9. That we may easily understand this difference, the examples of the Romans will soon teach us. Brutus, for preservation of the liberty of his country, did not stick to slay his own children. In the doing whereof, he also

had respect to attain the praise of a good citizen: for thus the Poet Virgil writeth of him, His countries love drives him, and greedy lust of endless fame.

These were the ends that moved the Ethnics, which undoubtedly were very small and slender causes. For the liberty, which they had respect unto, was no such as is ours, whereby we are delivered from sin, from Satan, from death, and from the wrath of God. They sought human praise, a thing doubtless inconstant and of small force: but our end is to approve ourselves unto God, whose judgment cannot be deceived. Torquatus also slue his own son, because in fighting against the enemy, he had violated the law of war.

Then we also, to keep the law of God, ought not to doubt (when need shall require) to suffer all manner of most grievous torments. For the laws of God must not be compared with the laws of war.

Camillus being banished out of his country, afterward finding it to be oppressed by the Galles, valiantly restored the same; because he thought he could not live with more glory in any other place. But it shall not be so great a marvel in a Christian man, who being hurt by any in the church, leaving aside the desire of revenge, will help his brother by whom he is hurt, and by his travel will adorn the church: for out of it no man can live a holy life, nor yet attain unto eternal felicity. Quintus Mutius Scaevola, of his own accord, thrust into the fire his right hand, which had missed the striking of Porsenna. What marvel is it then, if a man, to obtain the kingdom of heaven, will offer unto the fire, not only one of his hands, but also his whole body to be burnt? Curtius being armed at all points, and mounted upon a horse, threw himself willingly into the gulf of the earth, because the city of Rome might be delivered from the pestilence. For so had the Oracle given answer, that the wrath of the gods would cease, if that, which the Romans

esteemed best, were thrown into that gulf. We for our part have an Oracle far more certain; namely, that They are not to be feared, which kill the body, but cannot kill the soul.

The Decij vowed themselves to the death, that their legions of soldiers might be preserved, and get the victory. Our martyrs also, when they shed their blood, rather than they will be plucked away from the religion of Christ, cannot boast that they take an enterprise in hand, which hath not been heard of. M. Pulvillus, when he should consecrate a temple unto

Jupiter, and in the meantime word was brought him by envious persons of the death of his son, was not one whit abashed in mind, neither left he off that which he had begun; but commanded, that his son being dead should be carried out and buried. With what mind then ought a Christian man to suffer, seeing he heareth the Lord say; Suffer the dead to bury their dead.

Regulus, when he had sworn, that he would return unto Carthage, although he knew that most grievous torments were provided for him; yet would he not commit the crime of violating his faith. Wherefore we also, seeing in baptism we have publicly given our faith unto Christ, although for the keeping thereof we should suffer all things, yet ought we not to violate the same.

Some will boast of the contempt they have of riches, and of voluntary poverty taken upon them for Christ: but let these boasters call to remembrance Cincinnatus, who after he had behaved himself honorable, and done notable acts in his Dictatorship, of his own accord returned again to till and husband his four acres of ground. Let them remember that Valerius Publicola, after he had passingly well governed his Consulship, died so poor, as he left not wherewith to bury himself; but was buried at the common charge of the city. And Fabritius so little repented him of his

poverty, as he despised the gold of king Pyrrhus. These so great and notable acts did these men, only (as I have said) to get the praises of men; and to preserve that earthly public-wealth. But we, if we enter into any dangers, have God himself to be our inheritance, and our reward, and shall be heirs together with Christ. Before us, as a prize is set the kingdom of heaven, and eternal fellowship with the angels. Wherefore it is manifest, that the notable facts of those heathen far passed the ends and rewards set before them: but our works are infinitely excelled of the rewards that are before us. I grant indeed, that their works are not to be reckoned among the true virtues: for they were rather shadows and images of virtues. And their works, although they were excellent (if we consider them after a civil manner;) yet before God they were nothing else but glorious and glistering sins: for they were not moved to work, either by faith, or by the love of God; neither yet did they direct their works to a just end.

Wherefore Augustine, in his fifth book De civitate Dei, and 18th chapter, when he had made mention of these and such like things, prudently added;

Either we perceive these things to be in us, or else we feel ourselves to be void of them. If at any time we do the self-same things, there is no cause why we should be puffed up, seeing they for lesser rewards have done the like: but if we know ourselves to be so weak and feeble, that we dare not enterprise any such things, our minds ought exceedingly to be pressed and touched; especially, seeing we be found weaker than the very Ethnics were.

Moreover, these comparisons declare, that God hath not respect to the quantity and heap of works: for else he would give unto them the rewards, which he promiseth unto us. But God chiefly respecteth this, whether by faith we are joined together unto Christ, and whether we direct all that we do to the praise and glory of his name. But to have the power and ability to

do excellent acts, he of his mercy ministereth abundantly unto us, when he judgeth the time meet. In the meantime, let us give thanks unto him, for that he hath made our lot better than theirs.

10. Further, of so great force is the rejoicing of godly men, that those things which men, especially ungodly men, reckon to be a rebuke, and which they seek to avoid, and through which they judge themselves unhappy; the Christians do turn the same unto praise, do willingly embrace, and do most of all rejoice in them. For even as the planets direct their course far otherwise than doth the eighth sphere (for that is moved from the east unto the west, but the planets from the west unto the east:) even so godly men do willingly embrace those things, and in them do rejoice, which the wicked do shun, and judge reproachful. A rare thing truly, and worthy of admiration. For it is no wonder, if a man glory as concerning the promises, and obtainment of the glory of God: but in afflictions to rejoice, passeth all human reason. Further, because there is no rejoicing, but of principal and singular good things, which now we so assuredly possess; as they cannot be taken from us (for otherwise it should be no true rejoicing, but rather a boasting) least our rejoicing for the hope of the glory of God should seem to be vain, seeing in very deed we have not yet the fruition of it: Paul teacheth in the fifth to the Romans, with what good things God doth in the meantime indue us, while we do live here; namely, Tribulations, patience, experience, and hope, which confoundeth not. Undoubtedly, an excellent and most profitable proceeding by degrees, and worthy to be observed of us all, against doubtful and fearful times.

But godly men sometimes sigh, are sad, and are heavy, and complain when they fall into afflictions: how then do they rejoice? Here is no contradiction at all. For our outward man sigheth, is heavy, is sad; and the

flesh complaineth: but the spirit and our inward man rejoiceth, and is glad.

When David went forth of the city, from the face of Absalom, bare footed, his head uncovered, and with many tears; outwardly there appeared in him no signification but of misery and sorrows: for Semie, who upbraided unto him this misery, saw nothing in him but that which was lamentable and miserable. Yet who doubteth, but that he, as touching faith, and the inward man, rejoiced exceedingly for the fatherly correction of God? For thereunto was his mind bent, and therefore he spared Semie, when as Abisai would have killed him; for How knowest thou (saith he) whether the Lord hath commanded him to curse me? That one and the self-same man may have contrary affections, David declareth, when he saith; Serve the Lord with fear, and rejoice in him with trembling. But thou wilt say, that afflictions are evil; how then can we rejoice in them? That they be evil, no man will deny: for they be punishments of sin, ministers of death, the last enemy that shall be driven out of the world, and at length from godly men be utterly removed. For God shall wipe away all tears from the eyes of the saints.

We grant that afflictions of their own nature are evil: howbeit we say, that unto the godly, and to the elect of God, of whom we here speak, they are by the clemency of God made good and profitable; for Unto them all things work together for the best. For neither do they suffer these things to their hurt, but to their triumph. And these things are like unto the red sea, wherein Pharaoh is drowned, but Israel is saved: for in the wicked they stir up desperation, but in the godly a most assured hope. They are instruments, whereby (as we have said) is showed forth the goodness and might of God, both in comforting us, and also in erecting us. They are occasions even of most excellent good things. The power of God is made perfect in our infirmity. By these things, as by a fatherly chastisement, our daily falls are

repaired, haughtiness and pride kept under, the flesh and wantonness restrained, our old man corrupted, but our inward man renewed, sluggishness and slothfulness is shaken off, the confession of faith is expressed, the weakness of our strength is discovered, and we are provoked more earnestly to pray and call for the favor of God, and daily do better understand the perverseness of our own nature.

Besides, through afflictions we are made like unto Christ; for It behooved Christ to suffer, and so to obtain his kingdom: and we also ought to follow the very same steps. For the kingdom of God suffereth violence, and strait is the way that leadeth unto life. But, even as he, after the obedience of the cross was exalted, and had given him a name above all names; so we also, if we suffer with him, we shall reign together with him. And it is a sweet thing for a lover, even to suffer for the thing that he loveth. By this means also, we accustom ourselves unto patience, that being become as it were the Diamond stone, we shall rather weary them that strike us, than we ourselves be broken. For these things be as exercises in a human body, whereby rather the health is confirmed, and the strength recovered, than taken away, or weakened through them.

11. Wherefore the godly, upon good cause rejoice in afflictions; knowing that Affliction worketh patience. And here is to be noted a phrase of speech much used in the holy scripture, whereby that which belongeth unto the thing, is attributed unto the instrument or sign. And that this is oftentimes used in the sacraments, we have proved by the saying of Augustine; albeit that our adversaries are earnestly against it. Here Paul attributeth unto afflictions, that which is the work of God, and of the holy Ghost; namely, to work patience; by which afflictions, forsomuch as they are of their own nature evil and odious, patience is not gotten, but rather shaken off. And this

do we perceive to be manifest in the wicked, who at such time as they be somewhat grievously afflicted, do burst forth into blasphemies, and also fall oftentimes into desperation. But as the physician, of things venomous and hurtful, maketh most healthful medicines: even so almighty God, by his wisdom, out of afflictions, although they be evil things, bringeth forth most excellent virtues, among which patience is one.

This virtue belongeth to fortitude, whereunto are referred all those things, which the saints do suffer, whether it be in courageous abiding of afflictions of the body, or else in subduing of reason, and mortifying of the wisdom of the flesh. Many Ethnics also suffered, many things with a valiant mind; but yet endured them not with a me sound consolation. Only they said, that by sorrow they could neither change them, nor let them: for they ascribed those things unto the necessity of the matter. Wherefore they said, that this is our lot, that even as it were in a banquet, we must either drink or depart. And if we chance to die, either we shall have no feeling after death; or if any feeling be, we shall be in a better state. In this manner did they frame themselves after a sort to bear all adversities. But in godly men the consideration of fortitude and patience is far otherwise: they have other causes, and other means, whereby they confirm themselves. For they bear not those things with a good courage, as though they should happen at all adventures; but because they know, that by singular providence they come from the most loving and almighty God; from God (I say) their father, who with a loving mind, and by his right hand, sendeth upon them those afflictions; to wit, unto the salvation of the elect. And for the same cause, they also with their right hand, that is to say, patiently do receive them, and take them in good part, crying with David; It is good for me that thou hast humbled me: and with James; They reckon, that all joy consisteth in those

adversities, which the most good, and the most wise God their father sendeth.

They always lift up the eyes of their mind to those promises of Christ; Blessed are they which mourn, for they shall receive comfort. Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven. Blessed are ye, when men revile you, and persecute you, and say manner of evil against you for my sake, falsely: rejoice and be glad, for great is your reward in heaven. They do bear all things with a good courage; not because in sorrowing they cannot be changed; but because they know, that in valiant suffering they offer themselves an acceptable sacrifice unto God; and persuade themselves, that they shall one day be delivered from those evils; in the stead whereof are laid up for them most ample joys and quietness, wherewith no fortune (be it never so adverse) may be compared. For The sufferings of this life, are not worthy of the glory to come, which shall be revealed in us. The Ethnics oftentimes gave over in the midst of their miseries, because they wanted strength to persevere; neither understand they from whence they should require strength, because they neither knew the true God, nor yet their own weakness. But the godly men do continue, endure, abide, and persevere: because they, knowing the weakness of their own strength, do fly unto

Christ. Who strengthening, them, they are able to endure all things; who comforting them, they do not only persevere, but also even in the very ferventness of the pain they rejoice and be glad. The apostles went from the sight of the council rejoicing, because they were counted worthy to suffer reproach for the name of Christ.

12. Add that Patience worketh experience. And this experience is a certain trial, both of ourselves, and our own strength; and especially of the might

and goodness of God. For in this suffering of adversities we learn, how great the corruption of our nature is, which, (unless the holy Ghost help,) it straightway, being touched with any adversity, breaketh forth into blasphemies, and complaints against the providence of God. Hereby we learn how greatly our strength is broken, and made feeble by reason of sin: for we should sink under afflictions, if we were not stayed up by the might of God's help. Hereof we have an excellent example set forth in Job; for he, being by God delivered unto the devil to be tried; how great blasphemies poured he out in his afflictions? How much complaineth he of the providence and justice of God? The light of the holy Ghost had no sooner illuminated him, but how did he pluck up his spirits again? How godly and sincerely doth he judge of God? The perverseness of our nature is hidden unto us: for the heart of man is unsearchable. But look how soon the fire is stricken out of the flint stone, so soon breaketh out our crooked nature, when affliction oppresseth us. This trial (as Peter saith) is even as a furnace unto gold. And therefore God answered unto Abraham, when he was now ready to sacrifice his son, and had his sword ready drawn, and stretched out to strike him; Now I know that thou fearest God. Indeed God knew that well enough before; but by that fact he brought to pass, that this obedience was the better known unto others. For we are like unto certain spices, whose sweet savor is not felt, unless a man bruise them well. We are also like unto stones called Pyritides, which show not forth that force which they have to burn, except when they be pressed hard with the fingers.

Besides this, Trial bringeth hope: and thus hath God disposed these instruments of his, as that they should one help another, and one bringeth another in. By reason of the hope of the glory of God, afflictions are not troublesome unto us: but God giving us strength, we bear them with a

valiant mind. In the very suffering of them we have a greater trial and proof of the strength and goodness of God towards us: hereupon we conceive the greater hope. So hope breedeth and bringeth in patience; and patience, hope: for when we consider that God was present with us in suffering our afflictions patiently, we hope also that he will hereafter be present with us, and at the length make us blessed. The sick man, because he hath confidence in the physician, suffereth his impostume to be cut. Afterward, as he feeleth himself relieved, he putteth confidence more and more in the physician; so as, if need were that his foot should be cut also, he would nothing doubt to commit himself to his faithfulness. The devil, as much as in him lieth, driveth us to desperation: and by afflictions goeth about to persuade us, that God is our enemy. But contrariwise, the holy Ghost saith;

Because thou hast quietly and patiently borne affliction, it ought to be a sure token unto thee, that God therein declareth his favor towards thee.

Wherefore have thou a good trust, for he undoubtedly will deliver thee. And although James putteth experience before patience, whereas Paul sets it after; yet is there no disagreement between them. For Paul meaneth that experience, which is given at the length after the battle, that we may have a full trial of ourselves: and James meaneth the self-same experience; but yet as it is gotten and engendered by the exercise of tribulations. But that which James addeth; namely, that Patience hath a perfect work, may be expounded two manner of ways. Either that he exhorteth us unto perseverance in suffering, to the intent that our patience may be absolute and perfect, as that which falleth not away. Or else, that we should be of a perfect mind towards those which afflict us; of so perfect a mind (I say) that we desire not to have them recompensed with the injuries, which they do unto us. As touching the nature and effects of hope, we have disputed in another place.

13. But in the eighth chapter to the Romans, after that Paul had by infinite reasons confirmed the exceeding love of God towards us; now by the way of interrogation he crieth out, that there is nothing which can interrupt that love, wherewith God loveth us. Accuse us whosoever will, let adversities come whatsoever they be; yet all things shall work together for our good.

For this is the property of one that loveth; continually to do good unto him that he loveth. Wherefore, seeing God so loveth us, whatsoever he doth, or whatsoever he sendeth upon us, we must believe that it will be for our benefit: neither ought any adversities to persuade us, but that we are continually beloved of God. And that which the apostle saith, that he is most fully persuaded of; I would to God that we also were persuaded of the same. He reckoneth up those things, which seem commonly to be most hard; and whereby men are wont oftentimes to be dismayed: and he affirmeth, that even these things hinder not the love of God towards us; so far is it off, that any other things can pluck the same away from us. The apostle stayeth the longer upon his place, because our flesh and human reason can hardly be persuaded of this thing. For oftentimes, when we are afflicted, we cry; My God, my God, why hast thou forsaken me? And that with a far other manner of affect, than Christ pronounced those words. We cry; How long wilt thou be angry, O Lord? With many such other like.

For whatsoever adversity happeneth, we think the same to be a token of God's wrath towards us: when as he nevertheless of a singular love suffereth us to be afflicted. Chrysostom noted, that Paul rehearsed not things light, and of small force. For he left untouched, covetousness of money, ambition of honors, desire of revenge, and pleasures forbidden; which things are wont to draw backward, even those men that be constant: but he reckoneth up things horrible, and most grievous, and which are wont

easily to overcome nature. For in these words he comprehendeth those things, which commonly happen in a life most hard, and most bitter; as prisonments, burnings, bonds, tearing's in sunder, and such like things. And he useth an interrogation, thereby to signify a steadfast assurance. And the words, which he useth, are not placed by chance, or at all adventures; but with singular working of the holy Ghost.

The first word is θλίψις, that is, [Affliction] derived of θλίβειν, which signifieth, To break, or to press vehemently: for things that be well made, are wont to be first broken or bruised. And afterward the evil is increased, and then cometh στενοχωρία; that is, [Anguish] where things are brought to so narrow a strait, that a man cannot tell what counsel to take, or which way to turn himself. Then outwardly cometh [Persecution,] which doth spoil a man of his friends. Afterward follow [Hunger and nakedness:] for men, when they be compelled to fly away, have then great want of things necessary. And then is added [Peril] so that men come also into danger of their life. And because nothing should want, at the last is added the [Sword.] All these things (saith the apostle) have no such strength, as they can persuade the elect, that they are not beloved of God. These discommodities of the godly, Paul setteth forth in the latter epistle unto the Corinthians, the fourth chapter: for thus he writeth; I think that God hath declared us the last apostles, as men appointed unto death. For we are made a gazing stock unto the world, and to the angels, and unto men. We are fools for Christ his sake, but ye are wise through Christ. We are weak, and ye are strong. We are despised, and ye are honored. Unto this hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling places, and labor, working with our hands. We are reviled, and yet we bless; we are persecuted, and suffer; we are ill spoken of, and we pray. And in the

latter epistle to the Corinthians; In prisons, above measure; in labors, more abundantly, &c. And unto Timothy; They which will live godly in Christ

Jesus, shall suffer persecution. And many such other like sentences, are everywhere to be found in the holy scriptures.

Augustine De doctrina christiana, and Erasmus in his annotations declare, that that place excelleth in weight of matter, and ornaments of Rhetoric; namely, in Gradation, in Antithesis, in Contraries, and Repetitions. The apostle also doth urge it with interrogations, and speaketh nothing in this place that is base and mean: for all things are magnifical and excellent; whether a man consider the things themselves, or the persons. He speaketh of life, death, height, depth, God, Christ, the right hand of the father, angels, principalities, powers: and last of all, he addeth; In all these things we be more than conquerors. This oration of Paul they think to be so notable and excellent, as they suppose that neither Cicero, nor Demosthenes could ever have spoken more eloquently: not indeed that the holy Ghost hath need of these ornaments; but because he sometimes vouchsafeth to abase himself unto these things, when they may serve for our commodity. Which I therefore thought good to give warning of, because young men might understand, that this force of eloquence pertaineth unto the gifts of God; and that they must endeavor to get the same in time, that the holy Ghost may use it, when it shall serve for the commodity of the church.

14. Paul in the same place addeth; As it is written: For thy sake are we delivered to the death all the day long, we are accounted as sheep to the slaughter. Because that reason and our flesh are hardly persuaded, that we are beloved of God, when we be exercised with afflictions; therefore Paul brought a proof out of the scriptures, to confirm this paradox: for here have we need of faith, which cleaveth unto the word of God. This testimony is

taken out of the 44th Psalm, wherein are set forth such men complaining of their tribulations, as of them we cannot doubt, but they were most dear unto

God; We are (say they) counted as sheep for the slaughter; that is, unto whom nothing is more certain than to be slain. For there be certain sheep, which be kept and fed for their wool sake, or to maintain brood: and those have life spared them for a time. Some are appointed for the kitchen, and they are every day (as occasion serveth) drawn unto death. And therefore the saints in the same psalm complain, that they are like unto the sheep appointed to be eaten. They complain, that they are otherwise dealt with, then the fathers in the old time were dealt with; unto whom God seemed to bear great favor, when as he enriched them, fought for them, gave them the victory, and with excellent names and titles made them famous and honorable. We (say they) are now otherwise dealt with; for we are delivered unto the enemies, as sheep to be slain; as unto whom they may do what pleaseth them.

It is true indeed, that God would sometimes declare his love towards the saints, and confirm the truth of his doctrine, when he adorned them with such goods and riches. That even the idolaters also might understand, that the same God, whom the patriarchs worshipped, was both the creator of the world, and also the distributer of all good things: and that all things which men commonly desire, are in his pleasure. Which thing when he had sufficiently declared, he also made them so strong by reason of adversities, as they with a noble courage and invincible steadfastness testified the doctrine of God to be true. Wherein God likewise declared himself to be the distributer of all good things of the mind, and of heroical virtues: and that his power is so great, as even of things contrary, he can work all one effect.

And that which the Latin interpreter translateth, [We are mortified] should

have been translated [We are slain.] For the Hebrew word is Horagnu, although the Greek word θανατόω sometimes signifieth, To mortify: for that word Paul used in the same chapter, when he said; And if ye by the spirit mortify the deeds of the flesh, ye shall live. But here (as we said) θανατόω signifieth, To be slain, and to be delivered unto the death.

15. But that which followeth; All the day long, signifieth that death doth continually hang over them, and that they are never secure; but that they think they shall be forthwith drawn unto death. Albeit Chrysostom amplifieth this another way; It is of necessity (saith he) that men die once at the least. But seeing they are so prepared, that they are willing every day to die, if need require, they have every day the fruit of martyrdom, as if they should every day die. And the cause much relieveth and comforteth them: for they are not slain as wicked men, or malefactors, but only for religion and godliness sake. And therefore they say; For thy sake. And for that cause some think, that that psalm ought not to be understood of the first captivity: for then the Jews were not punished for God's cause, or for religion sake; but because they were idolaters, and so wicked, as God would no longer suffer them: for they had now altogether fallen away from God. The book of the law was almost clean blotted out, the temple was shut up, the city of Jerusalem overflowen with the blood of the prophets. Wherefore this is a prophesy of the latter calamity, which happened in the time of the Machabeis, under Antiochus and the Macedonians. For then the Jews suffered most grievous torments, because they would defend the laws of God. Therefore they say; For thy sake are we slain. And in another verse it is added; And yet for these things have we not forgotten thee, or done unfaithfully against thy covenant. These things are not so spoken, as though men do at any time suffer more grievous things than they have deserved.

For none of all the martyrs lived so purely, and innocently, but that they were subject to some sins: but those sins deserved not only the death of the body, but also, without the help of Christ his death, everlasting punishment.

But these pains and vexations, God sendeth not upon them, as being angry; but for the setting forth of his truth and glory. Howbeit, in the meantime, according as he promised, he repaieth unto them not only life eternal: but also in this life he rendereth unto them a hundredth fold. For oftentimes he most abundantly restoreth those things, which were lost for his sake.

Sometimes also, in the midst of tribulations, and even in the very cross and death, he giveth unto them so much strength and consolation, that in very deed it is more than a hundredth fold, if it be compared with those things, which they have lost. And because the mysteries of our faith are secret and hidden, God will have them to be testified, not only by oracles of the scriptures, but also by the torments and slaughters of the elect. And therefore Christ unto the apostles, when he sent them into the whole world to preach; Ye shall be witnesses unto me in Jewry, and in Samaria, and unto the ends of the world. But it is no hard matter by words to testify the truth: but those testimonies are most weighty, which are sealed with blood, and with death. Howbeit this must be known (as Augustine hath admonished) that pains, punishments, and death, maketh not martyrs, but the cause. For otherwise many suffer many grievous things, and yet are not martyrs. For the same Augustine to Boniface, De correctione Donatistarum, and in many other places, testifieth; that in his time there were Circumcellion's, a furious kind of men, which if they could find none that would kill them, would often times break their own necks headlong, and would slay themselves.

These men (saith he) must not be counted martyrs.

Three things therefore seem fit to the state of martyrdom. First, that the doctrine which is defended be true, and agreeable unto the holy scriptures.

The second is, that there be adjoined integrity, and innocence of life; that men do not only edify the church by death, but also by life and conversation. The third is, that they seek not to die for glory sake, or for desire of name and fame. Paul saith to the Corinthians; If I shall deliver my body to be burnt, and have not charity, it nothing profiteth me. Therefore no man ought to account the Anabaptists, Libertines, and other such pestiferous sects, for martyrs. For seeing these men do obstinately defend their errors unto the death, they are not moved with charity, neither towards

God, nor yet towards men. And forsomuch as they hate all good men, they be rather the martyrs of Satan, and of their own errors, than of Christ. Two kinds of testimonies we have, which help very much to the knowledge of the truth: yet are not those altogether so firm, that we ought straightway to assent unto them; namely, miracles, and torments, which are suffered for the defense of any opinion. In either of them must be had great wariness, that the doctrine, which is set forth, be examined by the holy scriptures. Paul out of David compareth the godly with sheep appointed unto the slaughter. In this similitude are two things to be considered. First, that they are called sheep, because they be simple, as becometh the flock of Christ to be.

Secondly, because in their punishments, they make no resistance, following the example of Christ, of whom it is written, that When he was led like a sheep unto death, yet did he not open his mouth.

16. Paul addeth; But in all these things we be conquerors. The Greek word is ὑπερνικῶμεν, that is, We do notably overcome. This particle ὑπέρ in this place pertaineth nothing unto the works of supererogation: for Paul meant nothing else, but that so much strength is given us by God, as in this

conflict we go far beyond our enemies. This the devil doth, that by these adversities he may wrest from us our confidence, and love towards God.

But that, by this means is rather increased; For tribulation worketh patience; patience worketh experience; experience, hope: and hope maketh not ashamed. But by what strength this victory happeneth unto us, Paul straightway declareth, saying; Through him, which loved us, before we could love him. And he hath given us his spirit, through whom we obtain an excellent victory: otherwise of ourselves we are far unequal for such a battle. It is God (as Chrysostom hath wisely noted) whom in this fight we have our fellow soldier, and by that means we obtain so notable a victory.

Neither do we only overcome troubles, whatsoever they be; but even those enemies also, which persecute us, seem they never so great and mighty.

Which how it happened in the apostles, Luke plainly describeth in the Acts.

When a miracle was wrought by Peter and John, in such manifest sort, as it could not be denied; the high priests and Scribes, being overcome with the greatness of the thing, knew not what counsel to take; What (say they) shall we do with these men? As if they should have said; Here are our practices overthrown, here our power is able to do nothing; here the more we strive, the more and more manifestly we be overcome.

The same happened unto Julian the apostate, as it is in the Ecclesiastical history. He had begun by all manner of means to vex and torment the Christians, but his cruelty and outrageousness was overcome with their patience. Which one of his rulers perceiving, privately admonished him to cease, least he should not profit anything at all; and yet notwithstanding make himself a laughing stock to all men. This power of God bringeth to pass, that even by the self-same things, which be against the victory, we obtain a more notable victory, to the great admiration of all men. For who

can believe, that he which is vanquished, can get the victory; that one slain, burnt, and torn in pieces, is able to overcome in battle? These things, nature, reason, and the world understand not. Wherefore these things must be ascribed to God only, in whose hands seeing the events of things are set, they depend not of certain and appointed instruments; but of the purpose and counsel of God, unto whom those things, which seem to resist, do most service.

17. For which cause I think, that God provided, that the mind of Jacob might be confirmed by wrestling; and that he might learn, that so much divine strength should be given to him, as he should never either by celestial or human power be hindered from obtaining the promises offered to him by God. But the shrinking of the sinew was therefore added, because he might understand, that he should not have these things without great trouble and sorrow: for he was constrained, in his life time, to have trial of many both bitter and lamentable things. From him was his only daughter

Dinah taken away, and ravished; Reuben dishonored his father's bed; Joseph his most dear son, was miserably sold; Judah enjoyed the most shameful company of his sons wife, and fell into great danger of the Shechemites. Upon good cause therefore was his sinew hurt, and he compelled to go halting. Thou mayest perceive, that the very same thing happeneth to us, which truly pertain unto Israel. While that we wrestle valiantly against adversities, abiding (for Christ his sake) persecutions, banishments, the spoil of our goods, and other infinite miseries; we are said

(after a sort) to wrestle against God, seeing those things happen not without his appointment. For he sendeth temptations, whereby he will have us to be exercised. And after what sort the faithful here do attain to have the upper hand, Paul hath expressed unto the Romans, when he saith; that No

creature, neither power, nor principality, nor any other thing, shall have so great strength, that it can draw us away from the love of God. And as touching that stripe of the sinew, it is said to the Galatians; that They which be of Christ, have crucified the flesh, with all the affections thereof.

Doubtless the Fathers (as Augustine also in the 18th book De civitate Dei) do expound, that the angel in this wrestling, did shadow Christ; who for the disposing and ordering of our redemption, seemed good to be overcome of Israel, which crucified him: who nevertheless being ready to die, blessed his enemies, praying most effectually for them.

From thenceforth notwithstanding, they became lame; for part of them followed Christ, and others would not believe: or else in respect that their temporal kingdom began even then to be in hard case. Jerome maketh this to be a spiritual wrestling: and thereof he writeth upon the epistle to the Ephesians in these words; Our wrestling is not against flesh and blood, &c. And it seemeth, that the same Father took his opinion from the prophet Osee, who saith in the 12th chapter, that Jacob so overcame in wrestling with the angel, as he wept and prayed him. Wherefore, besides that bodily striving, it was also a contending of most vehement prayers. Here the scripture speaketh not that he prayed for blessing. But Osee, being an excellent interpreter thereof, writeth, that he not only prayed, but also added tears withal. Do not thou for this cause infer, that we ought to offer prayers unto angels: for this name all only doth not betoken an angel, but it is also attributed unto God.

And least we should fall into this error, the scripture hath provided to instruct us by the angels themselves, who would not abide to be worshipped; as we may see in the Apocalypse. Neither will I forget, that there be certain interpreters of the Jews, which (by the saying of Osee) will that the angel did weep in that wrestling. And that tears are not

unbeseeming for angels, they endeavor to prove by the saying of Isaiah; Angels of peace will bitterly weep. But this place serveth nothing to the purpose. And if the words of Osee be ambiguous, the sense which I now expressed of them, is more likely to be true, than that sense which the Jews do gather thereof. Neither must the angel in this fact be accused of lying; who would not deceive Jacob in feigning to be a wrestler, but meant to instruct him. For which cause he used such an action, as might easily show to him the strength that was given unto him by the Lord; to the intent that in present peril he should not be faint hearted. After the very same manner

Christ, when he went forward unto Emmaus with his two disciples, pretended as though he would go further. But whereas it is said, that the angel in wrestling, was not able to cast him: perhaps it must so be understood, as it is spoken by our savior in the 6th of Mark; that he could not do any great work in that place, that is to wit, as touching the power that is not prescribed and limited by the laws of nature; but by his own judgment and appointed order: otherwise all things were in the power of Christ, seeing he was God. Even so the angel, as an angel had been able to overthrow Jacob; but not with those forces, which he was to use for the instruction of him in that wrestling. Or else thou mayest absolutely understand it, that he was not able to overcome him, by reason of the force and strength wherewith God had endued Jacob.

18. But how ready the help of God is unto the godly, in the greatest dangers; the conflict between David and Goliath, is an example worthy to be remembered. And in that conflict of David with Goliath, there are three things to be observed; first, after what manner he fought with him; secondly, how to the killing of him, he used his own weapons; thirdly, that so notable goodness of God ought not to be put in oblivion. As touching the

first, Goliath had thus provoked David; Come unto me, and I will give thy flesh unto the fowls of the air: yet nevertheless afterward, being inflamed with anger by David's talk, he changed his purpose, and ran willingly upon him. This when David perceived, he thought it not best to expect till they came to hand strokes; for then should his sling have served him to no use.

Therefore he prepared a stone, and with one blow he overthrew him. That work may seem for three causes to be wonderful. For first, they that use a sling, may seem to be very cunning, if they can hit even a mark that is fixed and set. But David did not only hit, but also overthrew a mark that wandered, and was moveable. Again, it was a wonder, that he could at one cast hit the forehead: but and if he brake the helmet, it was also the more marvel. Howbeit, if he were bare headed, yet was it a great matter, that he could so hit it straightway at the first throw. Finally, it was also a marvel, that he could with one little stone, overthrow so huge a body. But God pieced the stroke; for he is not idle in the camp. Nay rather, the darts which are thrown, are able to do nothing, unless God appoint them.

In the book of Judges, a silly woman with a stone out of a tower hit and killed Abimelech. This was the counsel of God, that a wicked and bloody tyrant should be dispatched after that manner. Ahab changed his habit, lest he should be known: yet God directed against him the dart, which was shot at all adventures, that the prophesy of Elias might be verified. But thou wilt say; It is a wonder, that so great a man could be slain with so little a blow. I grant indeed, that it was a marvelous thing. Howbeit we must consider, that with an ox goad, being an instrument not very convenient to kill, Samgar slew six hundred; and that Samson with the jawbone of an asse killed a thousand Philistines. For anything will serve for a dart, if God be willing.

Indeed the stone was of no such weight, as was that stone of Turnus, which

Virgil describeth could scarce have been lifted of eight strong men.

Howbeit, this was a fable, that is a thing done: certainly the stone itself was light, but the weight was added by God. So the Gospel seemeth to be a light matter, and of small importance; but Paul calleth it The power of God.

Contrarywise, the things which seem to be most mighty, if God once withdraw from them his strength, are not able to do anything. What is more fierce than a lion? Yet nothing more gentle when Daniel sat by them. What is of more force than fire? Yet could it do nothing against the three young men. The word of God seemeth to be a vile and contemptible thing; yet it is cast with the sling of the holy Ghost, it hath so great power and strength, as it is able to subdue the whole world.

19. Indeed Goliath was dressed with very good armor, but he could not use the same: for he was overthrown before he began to fight. Therefore

Augustine in his fourth sermon De verbis apostoli; He that presumeth (saith he) of himself, is overthrown before he fight. Trulie a golden sentence is that, and always true, not only in spiritual war, but also in civil conflict. For he that contemneth an enemy, is oftentimes overcome before the fight. God can prohibit unto us, not only the things themselves; but also the use of them. Many do (by all manner of endeavor) hunt after riches; but all in vain: for oftentimes God will not give them. And oftentimes, although he do give them; yet be giveth not the use of them: for many do die before they can enjoy the riches, which they have gathered. So, many, when with all endeavor and practice they seek after honors; yet can they not obtain them: and many obtaining them, cannot enjoy them. Julianus the apostate, when he bare an incredible hatred against the Christians, threatened, that he having gotten victory of the Parthians, would utterly have extinguished that whole sect of the Galileans: but he was slain in battle, and these

threatening's came to nothing. Ahab threatened he would have cut off the head of the prophet Micah, if he had returned in peace: but he was slain in the battle, and was not able to do anything. Wherefore, if we see ourselves to be in danger, we must not be faint hearted, but rather think thus; Mightie indeed be our enemies, but God is much more mighty; Great is our distress, but the help of God is more amply extended. And let us remember, that God casteth down the proud, and exalteth the humble and meek.

And why God so doth, there be many causes, one taken from household government. For if great things should perpetually go forward in increasing, they would in the end possess all things, and nothing should be able to stay them. Again, if that small and simple things should continually be wasted, in the end they would come to nothing. But God would have a certain mean to be had in all things. Another cause is this; That is holpen of anything, unto the which it cometh nearest: as that thing chiefly is of the fire made hot, which cometh nearest to the fire. And we are joined with God, not by place, or natural touching; but by faith and godliness. But rich men do oftentimes put their trust in their riches, and they have many things, whereby they may be pulled from God. And trust, the more that it is placed in riches, the less it is reposed in God. The third cause is, that God doth by this means chiefly show his wisdom and power. For every man can extol him that is mighty; but to overthrow him, is only in God. To oppress a man of low estate, it is no difficult thing; but to extol him, and place him in authority, it is a certain point of divine power. Wherefore, we ought not to be terrified with the greatness and power of enemies. Let us be assured, that our works be joined with the will of God; then let us commit the event unto him. Whatsoever shall happen, it will fall out well and happily; for God will

help us, and will so help us, as he will make the armor of our enemies to become ours.

This wisdom of God will be the more evident, if we consider of the same by particularities. Against the church of Christ did tyrants, in the first times, arm themselves: such were the Nero's, the Domitians, the Maxentij, and the Dioclesians. Howbeit, these weapons were afterward derived unto the church; when God had given. Constantine, Valentinian, Theodosius, Charles the great, and other godly and just princes. The philosophers armed themselves against the church, with all kind of doctrine and eloquence. But the very self-same weapons did the church afterward use against the philosophers. For here might I reckon up many fathers, both most eloquent, and most thoroughly furnished with all kind of knowledge. At this day also, the Papists do arm themselves with the Fathers, Councils, Canons, Decrees, and finally, with the Decretals. Howbeit, even with this self-same armor they are become doubtful and uncertain: for in every one of these there be in a manner things innumerable; the which do utterly confute them. And in very deed, it is scarcely the hundred part that they will observe; yea rather, they will cry out, that those things are now abrogated, that they are abolished, that they be not now in use, that they belong not unto these times. The wicked use against us the holy scriptures, but yet so, as did the devil against Christ; They shall bare thee in their hands (saith he) least thou shouldest hit thy foot against a stone. But Christ wrested that armor out of the devil's hands, as none of his; It is written (saith he) Thou shalt not tempt the Lord thy God; Man shall not live by bread only; Thou shalt worship the Lord thy God. These darts do utterly cut off their heads. These weapons are made by God; wherefore they ought to serve the glory of God: and albeit

that they are sometimes stolen by the enemies, yet in very deed they are always ours.

20. This perhaps will seem a marvel unto some, that God hath been accustomed to punish his people by other nations far worse than they.

Sometime the Ammonites, Amalekites, and Moabites were idolaters, and nations which were overwhelmed with exceeding great sins. Unto this would I say, that such is the providence of God; the which so punisheth sins with sins, as by ungodly men he punisheth others that deal ungodly. Further, by this means he showeth, that these things, although they be evil, cannot escape; but that they shall do some manner of service unto his will. But why he deferreth to punish those nations, which otherwise be wicked, but straightway punisheth his own people: the cause is, insomuch as these pertaining to God do sin against a known law. So that there is no cause why the Turks and Papists, if they sometime prevail against us for the revengement of our sins, should please themselves therewith; as though they were far better than we, or as though their superstitions should excel our religion. For if it be not granted to the Moabites, Canaanites, and Assyrians, that they should be better than the Jews, whom they overcame: no more shall it be granted unto the Turks and Papists, if at any time they afflict the professors of the Gospel, when God will have it so.

Therefore God quickly punisheth his own; for his word sake; because it is spread among them: he doth not easily suffer, that when it is received and known, they should escape unpunished, which contemn the same.

Undoubtedly there were very many liars and unfaithful men in Jerusalem; yet did God forbear them: when as he forthwith destroyed Ananias and Sapphira; for he minded to adorn the Gospel, and the holy Ministry. And while that the Ethnics perceive how severely we are handled by our God,

they may easily conjecture what punishment remaineth for them: according to the saying of Christ; If this be done in a green flourishing land, what shall be done in a withered? This if they understand not, by reason of their blindness; yet we must not forget it for our own comfort. In Jeremiah the 49th chapter, we read, that the people of God (which seemed least to deserve it) drank of the cup of the Lord; wherefor the Edomites ought much rather to have looked, that the punishments provided for them, should at the length be paid. Also in the ninth chapter of Ezekiel, God exhorteth the nations, which were enemies unto the Hebrews, that they should slay and spare none; but should begin at his sanctuary.

And Peter, in the first epistle, the fourth chapter; It is time (saith he) that judgment should begin at the house of God. And why he saith, that now is the time, this I think to be the cause; namely, that all those things, which the prophets foreshowed of chastising the Israelites, rather than others, he perceived to take place most of all among Christians. For those things, which happened to the Jews, through a shadow and figure, pertained specially unto us. Wherefore Christ being revealed, and his faith spread abroad, Peter thought it would very soon after be fulfilled, that judgment should begin with the Christians, which are the house of the Lord.

Furthermore, in the congregation of God's people, there are yet some saints always, which are tried, while torment is most sharp, and become more excellent; even as gold doth in the fire. Which thing the heavenly father will have to be done with all speed possible. Besides this, the chosen, which have fallen, being warned by chastisements and adversities, have been accustomed to return again into the right way. And this doth God (who is most loving unto them) favorably provide, that this may come to pass. But those, which shall be incurable, he will have them to be quickly broken;

because they should do no longer hurt, than needs must, nor destroy others by their infection. Certainly, these be causes why God correcteth his own people, sooner than strangers. Doubtless he doth it not of hatred, but the same must rather be attributed unto a most fervent charity. Moreover, the divine Oracles, spoken in the person of God, do declare this; namely,

Whom I love, them I correct and chastise. Also a good father of a household, omitting others, beginneth first to use severe discipline with his own.

Of Flight.

21. Now it shall not be amiss, to speak somewhat of Flight. The opinion which we defend, is, that it is lawful for a godly man, as the time and place require to shun persecutions. Which thing is chiefly proved by this reason.

For the Lord commanded his apostles, in the tenth of Matthew; If they shall persecute you in one city, fly ye into another. Tertullian thought, that this precept was momentary, and for a time; until the Gospel should be preached over all the cities of Jewry. For first the bread was to be given unto the Hebrews, before that the Gentiles should be called. Wherefore, to the intent they might perform their message, it was permitted unto them, that they should fly from city unto city: that, as who saith, they should preach unto all cities the coming of Christ. Which circuit being finished, that commandment of flying away was revoked, even as those other two, which are mentioned in the same chapter; namely, Into the way of the Gentiles go ye not, neither enter ye into the cities of the Samaritans. These two precepts

(saith Tertullian) we perceive to be abrogated. Wherefore we may presume, that the same is also done concerning flight. But what kind of argument (I beseech you) is this? Two precepts are there abrogated, as the Lord hath plainly specified in the last chapters of Matthew and Mark; when he sent his

apostles unto all nations through the world, and to all creatures; Therefore all other things, which he there commanded, are abrogated. That good master knew very well, how to revoke those things, which were to be revoked: but other things which he did not revoke, he would that they should remain in strength and efficacy. Note there a number of excellent precepts, the which he commanded unto his apostles, when he sent them on message; and darest thou be bold to say, that all those same were abrogated, because the access to the Gentiles and Samaritans was then forbidden, and afterward (as we have said) was set at liberty?

We read there, that They should not study what to speak, when they stood before kings and rulers; that They should be wise like serpents, and simple as doves; and that they should not fear them which slay the body; that they should consider the faithfulness and protection of God, seeing unto him the very hairs of the head be numbered. And; He that contemneth you (saith he) contemneth me: and, He that hath received a righteous man, shall receive a righteous man's reward: also; He that receiveth a prophet, in the name of a prophet, shall have a prophets reward: so as, if it be but a cup of cold water that is given in the name of Christ, it shall not be done in vain, or loose the reward. If all these things be still of force, and we continually put in mind of keeping them; why would we have that abrogated, which is there put concerning flight? But how much is to be attributed unto flight, after the ascension of Christ, the examples of the fathers do manifestly declare. First of all, Paul (to begin with that apostle, unto whom the province of Jewry was not committed) was by the brethren let down by a wall in a basket, and so he departed out of Damascus. What shall I speak of Chrysostom,

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 holy fathers, we have now two arguments. The third is, that it is by nature engrafted in all living things, to defend themselves: which must not be understood so to be the works of nature, as though it sprung not from God; for he is the author and governor of nature. When this therefore is done in time and place, who is so hardie as to account it a fault?

Further, when as there is a means of escaping offered, and that the way is open, he that should not take the occasion offered, might seem to prevent the providence of God; and besides the order given him, should throw himself into mischief. Besides this, charity persuadeth, that we should have consideration of our adversaries; and should not minister occasion for them to pollute themselves with wicked slaughter and innocent blood.

22. Wherefore it is granted, that there may be a flying away, but yet upon this condition, that by the same we transgress not the commandments of God: the sum of which dependeth upon two points; to wit, that we behave ourselves towards God and our neighbor with due godliness and charity.

But he should depart from the worshipping of God, which through fear or infirmity would shun persecution, and in flying away, would not seek the glory of God. Flight must wholly be directed unto this end, that we may the more commodiously do honor unto God, and preserve ourselves, until our appointed time. Thou must beware then, lest thou seek here those things which be thine own, and not those things which be the Lord's; and that thou be so confirmed in mind, as thou mayest be ready to take present death upon thee, when thou shalt know that the Lord calleth thee thereunto, that thine hour is come, or that by thy blood the glory of God may be advanced: even as the Lord, who having oftentimes escaped the hands of the murderers, did in due time meet with them of his own accord. And Paul, when he had been let down through the wall in a basket, and fled; he

afterward going unto Jerusalem, albeit that dangers and very great adversities were there remaining for him (as Agabus did foreshow) yet did he not turn from his purpose of going. Hereof it cometh, that when we shall determine thereof, we must not use an external judge, but a domestical; I mean the conscience: by the diligent examination whereof, we may discern what it is that forceth us to fly: neither may our conscience give sentence without the spirit and word of God.

Yet further we must beware, that by flying, there be no injury done to thy neighbor. Augustine taught in his 180th epistle unto Honoratus; that They ought not to fly, which are so preferred to the ministry of the church, as the spiritual life of Christ his flock cannot be commodiously retained, and continued in their absence. Wherefore let not pastors fly away, unless they have such as can supply for them the work which ought to be done. If the people which be under them do depart, they may depart with them. But this oftentimes cannot well be, that the whole people do go away: unless therefore that other fellow ministers can be substituted in their place, they must not depart. And Augustine thinketh, that Paul going from Damascus, had in any wise those, whom in his absence he might leave in his stead with the brethren. And this he holdeth to be true, in case, if there be made any invasion of the barbarous, because they seek not an overthrow of the faith and religion of God, but only a possession of that province and country.

And if thou object against the decree; It is lawful to fly, where the fruit of martyrdom may be hoped for; how much rather shall this be permitted in such a barren persecution? We answer, that it is not lawful to fly in that persecution, wherein the triumph of martyrdom is set before us; unless thou live unbound and free, so as thy presence be not bound unto thy brethren

(for the flying should be even together with the people,) or if all fall now

into an universal slaughter; or else, when thou hast vicars that supply thine absence, which are able to do that which thou shouldest do: otherwise thou must have a respect, that through thy flight or fearfulness, thy brother perish not, for whom Christ died. Neither must this be overpassed, that then especially, when the people is pressed with these calamities, there are meetings of men in great abundance at the temples; who then desire the sacraments, the penitents desire absolution: wherefor they must be strengthened by the consolation of the scriptures; and a general invocation of God, and solemn prayers do then chiefly take place. But if that the minister do seek to save himself, by flying away; what discommodities shall the church run into? How greatly shall the Gospel be blasphemed for having of such feeble ministers? Wherefore this kind of men must deal most constantly at this time.

But when it cometh to pass, that only the pastors of the church are sought for by the persecutors; least they should thus miserably perish, it is the part of devout people to keep them secret, whereby they may escape that rage and fury. But admit that in some church there be not only one, but many ministers: if grievous persecution and calamity be at hand, at which time either one or two of those ministers may commodiously serve for the necessities of the people, whether ought they all be charged to tarry? For if they die altogether at one time, the church by that means shall not easily have others, by whom it may be taught and instructed; and so it seemeth meet, that some should depart, and some other should be retained. But if their gifts be alike, how can it be determined, which shall fly, and which shall tarry still? If (saith Augustine) it cannot otherwise be agreed upon, let them be sent away, or retained by lots. But if that charity abound among them, we shall not perceive them to strive, which of them may have leave to

depart; but they will rather everyone procure and endeavor, that he may have license to tarry, and to give his life for the flock of the Lord. And there may be a danger, least the people should be deceived by the presence of their ministers, by contemning the danger too much: for when they see that their pastors be not fled, they may persuade themselves that all is safe with them. Wherefore they must be so certified, as they may understand, that the ministers do tarry for their sakes only, least they should be accused of forsaking their flock.

23. In this matter Tertullian was of a hard judgment, who would not have it lawful for a godly man to fly in time of persecution: whose doubtful arguments we must resolve. First he saith; Persecution is good; Therefore we ought not to fly. He proveth the antecedent; Because that persecution cometh from God, then because it maketh men to be humble, tried, and capable of chastisement and discipline. We say, the conclusion is weak, because good things, which are good in some respect, and not absolutely, are sometimes justly shunned. Of which sort is death: for the same is therefore said to be good, because without it we cannot be joined unto

Christ. Of the which nevertheless Paul pronounced, that we would not be unclothed, but be clothed upon. And among this kind of good things, we place persecutions. But whereas it is taken, that men are become the better thereby; we say that is taken as it were a true cause, which is no lawful cause. For persecution is rather an occasion than a cause that men return unto God: for if the grace and spirit of Christ were not added thereunto, men thereby would rather be led unto blasphemy, and they would fall into the pit of desperation: for persecutions do not make all men good. And if that occasions, which are provided for us, should never be shunned; I would affirm this thing of sins, which be stirrers up unto repentance.

Thou addest; It is of God; Therefore not to be avoided. Again, thou mayest see the strength of this argument, in so much as war, famine, pestilence, diseases, and such other discommodities, come from God, which nevertheless if we shun by the industry of our reason and sense, who will accuse us therein, as resisters of the will of God? And he that shunneth persecution sent by God, doth not escape so free, as he feeleth no adversity thereby. In flying away, we have good experience of many discommodities; namely, of banishment, of the lack of necessaries. In flying away, we have the loss of our dear friends and country soil. Which things a man doth sometime take so grievously, as he judgeth them more happy, which were slain in the persecution itself, they having obtained the triumph of martyrdom. As Virgil very well describeth, O happy and happy thrice are they, who died before their fathers face under the walls of Troy. Touching

Helias, how great things he suffered in the very flying away; the history of the kings teacheth. And of Athanasius there be many things reported by Eusebius.

24. Moreover, he argueth; that It is a fond thing to shun persecution, from which thou canst not escape, if God will have thee to endure it. He concludeth, that he which flieth, seemeth 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 godly so deceived, as he will fly away against the will of the Lord: nay rather, he trusteth to his power and will. For the godly do know, how David hath pronounced; Whither shall I go from thy spirit? And whither shall I fly from thy presence? Besides this, they understand, that there is no running of them that be swift, and that flying away is denied unto the feet; unless the Lord be present. David, when he fled from Saul, gave thanks that God had given unto him Harts feet. They which fly, do not

boast themselves against God, neither be they injurious or contumelious; but they lament, they make their prayers, they have confidence, and they humble themselves. How many notable psalms did David make, when he fled away? Further, he showeth another reason; He that flieth, either he is uncertain of his fall, or else if he do tarry, he is certain. If he be certain that he will deny Christ; he flieth in vain; seeing (as touching the mind) he is already run into the crime of infidelity. But if thou wilt say, that thou art uncertain; why doest thou not hope well, and presume well of the grace of God? We answer, that they which fly, are certain of God; but of themselves they are uncertain. Seeing in their flesh there dwelleth no good thing, how can they thereof promise to themselves any good thing? They know that God will help when they fall among their enemies, but they know not now whether God will have them to be taken by them; nay rather, they presume it is otherwise, seeing the way to fly is open for them. Which thing godliness teacheth to be done by the will of God, seeing God speaketh unto men, not only by outward words of the scripture and prophets, but also by a facility and difficulty of things and occasions. And then they plainly know, that God would somewhat when necessity urgeth; or else something cometh to pass with singular facility. For by these means he hath been accustomed with the inward inspiration of the spirit, and words of holy men, to admonish us of his will.

25. Yet he bringeth a forked argument not much unlike unto these; To stand steadfast in faith, thou thinkest that either it is in thine own hand, or in the hand of God. If thou attribute the power of this virtue to thyself, why doest thou not continue and abstain from flight; seeing thou art able to perform that which thou art desirous of? But thou repossessed the same in God; well then, thou shouldst have trusted and hoped in him. This argument

also we will easily confute. We repose our salvation in God: for how can we be constant of our own selves, seeing We are not able by ourselves, as of ourselves to think anything? And we do very well to put our trust in God, according to our duty: that he (I say) in time, and when opportunity serveth, will help us. But is should be a rash part, to prescribe these things unto him; to wit, that we would have him in any wise to be with us, either this hour or that: and it might justly be imputed a fault unto us, as though we dare be so bold to tempt him. But he saith, that It is an absurdity, to have diverse effects, to be derived from one and the self-same cause. Which will happen, if you make God the author of your flight; for without doubt he sendeth persecution: therefore it is not like that both flight and persecution should proceed from one God. But how vainly they travel in the argument, hereby thou mayest perceive, in that they lean to a false ground; namely, that one and the selfsame cause cannot abide things that be contrary: when as the sun both melteth, and also hardeneth. In like manner, conjunction serveth as well to make a unity, as a duality.

Further, as touching one and the same respect; it might perhaps be granted: but according to diverse respects, the very seats can tell, that contraries may be derived from one original. Now, seeing that God both stirreth up persecutions, and permitteth flying away; we see, that those and the self-same men are not both apprehended by the persecutors, and escape peril also. Wherefore the subject is not all one: they that escape away, escape from torments. But remembering what we have before spoken, we say, that they which fly the sword of persecution, escape not altogether free; but suffer many things in flying. And thus we will grant, that the same men have respect, both unto persecution, and unto flight. But we affirm, that these things are not contrary, seeing he that flieth, hath a trial of

persecution. But the rule of contraries is, that one subject cannot receive them both. Now we say that these be contraries; To tarry; and, Not to tarry: or else, To suffer persecution; and, Not to suffer. Then, as touching the same persecution, these cannot both together ensue. And so the place before alleged hath no absurdity.

26. The adversaries argue, that If flying away be granted, it followeth in any wise, that the sayings of the Lord be repugnant one to another. For he saith; that He, which will not lose his life, shall verily lose the same: and that He, which is ashamed of his name before men, he will be ashamed of him before God. Those things seem unto us very agreeable to our opinion: yea rather, the very words of Christ seem not to disagree. For he that flieth, maketh not more account of his soul, than he doth of the glory of God: nay rather, he avoideth persecution, that he may serve him the more commodiously, and with the greater fruit. Neither is he led by shame, as though he blushed at the name of God: seeing he is ready to testify the same with his blood, when need shall require. But by this means (say they) God should nourish infirmity and weakness in his people, who is said to strengthen them: for they which fly have a vile and base mind. This followeth not of necessity, seeing it is not the part of a strong man, always, and for every cause to stretch forth his whole strength. He expecteth moments and occasions: yea, he saith oftentimes; My strength, O God, will

I reserve unto thee, for thee do I keep it, to the intent it may obey thee.

Christ (saith he) refused the helps of the angels, and the defense of the sword: wherefore dost thou fly? We fully grant, that to be done by Christ, the which thou speakest of: but that was, when he knew his hour to be come, who notwithstanding did oftentimes fly at other times, when the time of his death was not come. Even so likewise should one of us do, if he were

certain of the will of the Lord; to wit, that the same day and hour were come unto him, he should not provide for himself to fly. Neither do we admit that which is again inferred; namely, he that flieth, prayeth not as Christ did, who required that the cup might be taken from him; yet in the meantime he stayed: but he that goeth his way, endeavoreth to rid himself of the cup, neither doth he expect to obtain of the Lord. As who should say, that he in flying would prevent the providence of God, which he will not prevent, but endeavoreth to follow, and he accompanieth the hand of the Lord that leadeth him.

27. But this seemeth somewhat to help them, that the apostles in their epistles, when as they wrote unto the churches, and not only made mention of wholesome precepts; but perpetually beat them into the ears of the faithful, they never spake anything of this precept; That we should fly. But why they so did, these reasons may be alleged: forsomuch as of that matter, there can be nothing absolutely commanded. For every man (as I have already said) must examine and make trial of himself, when he taketh in hand to fly away. Furthermore, that which nature hath planted in all living creatures, hath no need continually to be driven into men's remembrance; seeing they are prone enough unto these things of themselves. Certainly, while they do not forbid such necessary things unto life, as these be, they are understood to permit them. Neither is this way of argument of much efficacy: for we ought sometime to do many things, which they do not make mention of. Sometimes we ought not to obey our parents; nay rather, they must be forsaken. Otherwhile we ought not to be at the commandment of the magistrate; and oftentimes men ought to be slain: which things nevertheless the apostles never commanded to be done. Whereas also they cite the saying in John, that The soul must be given for the brethren: it is

true; but that must be, when we see that the same will be profitable unto them; and that the not giving of the same should in reason be an offense unto them: or else, that if we should fly, they might be without the office of a pastor. But if these things do not concur, it would not be counted a giving for the brethren; but a rash spoiling of our life.

28. They discourage men also from flying away; because Charity driveth out fear, as the same apostle testifieth. Which saying is not so to be understood, as though there were no fear in a man that is endued with charity; but thereby he is not driven to do that which he doth: neither is he that flieth moved thereunto by fear. Yea and strong men (as Aristotle saith) be not without fear: but they so temper the same, as through it they commit no shameful act. Doubtless, charity excludeth not the fear of God; because they that fly, are afraid to offend, if they should tempt him by tarrying: nay rather, where charity doth most flourish, there the fear of God taketh most place. And when the Greek verse is objected against them; ἀνήρ ὁ φεύγων, that is to say; A man that flieth, will fight again: they dally herewith, saying;

Nay rather, he flieth not to fight again, but to fly again. But how fondly this is spoken, Paul testifieth, who being let down through the wall in a basket, fled to Damascus: but afterward, when as Agabus prophesied of many and bitter things, that were prepared for him to suffer at Jerusalem; and that the brethren had prayed him that he would not go, but would withdraw himself from the danger, he was not removed from his purpose of going. And Christ declareth the very same, who oftentimes fled, and afterward (as ye yourselves object) he came to meet his persecutors, setting apart the help of the angels, and of his disciples.

29. After this ye will confirm your saying, with a little verse of Maro; Usque adebue turpe mori? Is it so shameful a thing to die? As though we

were ignorant, that death in his own nature is a thing neither dishonest, nor honest: for the one and the other cometh thereunto, according as it is forced by the end or beginning. Honesty and dishonesty of Christian actions, must be discerned by the word, and by the spirit. And now, as touching the saying of our Savior, in the tenth of John, of the hireling that seeth the wolf, and flieth: we have already interpreted the same, when as we showed, by the saying of Augustine, that it is not the part of pastors to fly. Albeit Augustine upon John interpreteth this saying of Christ, that by flying we should understand the holding of our peace; namely, touching them which dare not reprehend the sheep committed to their charge, which be worthy of blame; nor yet excommunicate them which ought to be excommunicated: namely, when the pastor doth not deal freely in his ministry. Christ called himself a good shepherd, for he spared not the Scribes and Pharisees, although he were therefore brought in danger of his life.

Paul did boldly reprove and excommunicate, not only being present, but also while he was absent. This dares not a hireling do, because he seeketh his own: for he feareth, least he should lose the favor and friendship of men; especially of great and noble personages: which things a very hireling hath special regard unto, who in all things attendeth for a temporal reward.

Wherefore in Augustine's judgment, that pastor flieth, which holdeth his peace at such things as ought to be reproved. This seemeth good to be added, that those things which we have disputed concerning pastors, should be understood of them, when they willingly withdraw themselves from their flock; but not if they be forcibly cast out by tyrants. And we say, that Tertullian may be excused; either because he perhaps wrote unto the minister and pastor of the church. Or else he speaketh hyperbolically: whereby he might encourage 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 heresy of Montanus.

Of flight in persecution, look the first, second, and fourth epistles, at the end of this book.

Whether David did well, in that (through fear of Saul) he fled unto the Philistines; and what we are to do, if we should fall into the like troubles.

30. How then (wilt thou say) did not David sin, when he fled unto Achish? There be some which defend him, and say, that he might do the same, without hurt of religion and faith. For why (say they) is he here to be blamed, seeing he was not reproved before, when he fled into the land of the Moabites? Were they less idolaters than were the Philistines? Further, he had at that time a most mighty enemy, and also ungrateful and untrusty kinsmen: was it meet for him to live always in danger? Besides this, it behooved him to have a regard, not only unto himself, but unto them that depended on him: for he had six hundred soldiers, with their wives and children, which led a hard life in the woods and forests. How had he been able to have maintained them in Judea? Should he have used violence against his own countrymen and well-willers, and have gotten meat for them by violence? And what they would have given them of their own accord, it sufficiently appeareth by the history of Nabal. There were even with Saul many honest men, which favored David, and wished him well; and for that cause they were oftentimes brought into danger. Which peril seemed to have an utter end, if David should lead his life out of the Hebrew confines. Wherefore he was to depart, if it had been but for their sakes only.

For it is the duty of an honest man, rather to suffer all things, than others for his sake should be cast into peril. Moreover, it was the part of a wise man,

to use the occasion, which God offered him: which unless he had done, he might have seemed to have tempted God. But thou wilt say; he had promises. I grant: but those make not a man slothful and dismayed. What say we to that, when Christ himself went unto the Samaritans, and unto the borders of Tyre and Sidon? Lastly it behooved that some end should be appointed unto the sin of Saul, that he might cease to persecute the innocent man.

31. One the other part, this fact of David may also be reproved for many causes. For first it seemeth an unworthy thing, that David (so notable a man) should go as a suppliant unto the Philistines, being men which before time were not only overcome by the Jews, but also by himself. For he seemeth to contemn the benefit of God, who having obtained victory, will submit himself to the very same man whom he overcometh. For this cause was Pompeius blamed, who having achieved so many acts, would afterward become a humble suitor unto Ptolemy. But the stoutness and great courage that was in Cato, is famous; because he forbad the people of Utica, to seek the favor of Caesar for his sake. Moreover, God forbad with very strict words, that the Jews should not enter in league with the banished nations, such as were the Philistines: nor yet that they should desire help of them that were ungodly. Beside this, David, whom God assigned a ruler and prince over his people, now becometh a fugitive. Which thing, what and how great an infamy it is, we are taught both by the light of nature itself, and also by the civil laws. For in the Digests De captiuis & postliminio, in the law Postliminium, in the paragraph Filius, and in the paragraph,

Transfugae; He that flieth unto his enemy, is deprived of the right in his own city. So that by this act, David depriveth himself of the public inheritance of the people of God.

And as it is declared in the same place; He is a fugitive, which in the time either of war, or of truce, flieth either unto the enemies; or unto them, which be neither enemies, nor yet friends, and receiveth assurance of them. And he hath lost the benefit of the Postliminian law, which is debarred from the right of recovering of his own goods and country. Again, De capite minutis;

Those men are declared to be enemies unto the common-wealth. He which helpeth an enemy, either by his travel, or by keeping of company with him, incurreth the crime of high treason, and is guilty of betraying either his prince or country. And in this crime, not alonely the act itself is regarded, but also the will; so that the same be evidently enough known. If any

Christian at this day, being captain of the wars, should fly on the Turks part with his soldiers; he should not only be counted a runagate, but also incur a greater reproach. [Yea, and if he should do the same but even to another

Christian prince, that is an enemy unto his own natural prince and country, he should be judged a runagate and traitor.]

And it is credible, that some covenant was made, that David should bear arms against Saul; and seek his life, whom he had twice already spared.

Moreover, who is that, which doubteth, but that Saul did insolently boast of this running away of David, and told his friends in reproach of him; that he, whom they attributed so much unto, was a runagate, a faithless man, a forsaker both of his people and religion? And it is very likely, that those men, when they heard those things, scarcely refrained themselves from tears. And albeit that Saul appeared before to behave himself unjustly, when he thrust out David; yet might he now seem to have a just cause of condemnation against him. Besides this, he being a Jew born, and a free man; yet called he himself a retainer and servant of Achish. He also (so much as in him lay) subverted the counsels of God: for God had chosen him

to be a king, who should defend his people; howbeit he revolted unto the enemy, and made war even against his own people. This indeed was rather to play the part of a robber, than the part of a king. And he humbled himself there, where he was to have served in perpetual bondage; and that (which is a thing most grievous) he was to do it unto a wicked and a barbarous king.

For so Achish himself pronounced, that it should come to pass; Thou shalt be (saith he) my servant forever. He was constrained also to win the tyrants favor, by no honest practice: for he made a lie, and applied his speech unto his will; namely, that he did somewhile invade his own nation the Jews, somewhile the Kenites, and somewhile the Jerahmelites. Howbeit, there be some, which say, that David lied not at all, when he said, that he fought against the south part of Judah; for that those places appertained to the lot of Judah, as it appeareth by the description of Joshua: albeit that they had not as yet entered into that whole inheritance. But howsoever this be, let it be of what value it can. Surely, these things be spoken by David, for to have the favor of the tyrant; and that (which may not be borne) with a mind to deceive.

32. But let us see what evils followed after this flying away. That city, which David had received as a gift from the king, was sacked by the Amalekites; so that he was miserably constrained to bewail the mishap of his own citizens. I speak nothing how he was constrained to change that imperial power and strength into thievery: for he slew all, he spared neither age nor sex, least the king should have any suspicion of his doing. Further, he divided the prey with the tyrant; and this he did, not once or twice only, but so long as he was there. In the meanwhile, he was constrained to suffer the dishonesty of being at atonement with Achish, and to profess himself openly an enemy unto his country. Besides this, it seemed to be no wise

man's part, to commit himself unto a reconciled friend. Indeed men are wont to use the help of them, with whom they are returned into amity; but that is only for the time that they have need. For what else may we judge that Achish in the meantime thought of David, but that he was a man rude and barbarous, which could find in his heart to war against his own nation?

Augustus was wont to say; I love treason, but a traitor I love not. And what hearts the Philistines had towards David, it sufficiently appeareth by the history: for when they should meet together; What make these Hebrews here, (said they?) How can they better please their own king than by our blood? Here doth David openly profess himself to be an enemy unto his country: and Achish admitteth him to be the guarder of his person. And when David, through the earnest suit of the Philistines, should be sent home, he took it grievously, saying; What have I committed?

What shall we say, that in all this space there were heard no prayers; there were written no psalms? No marvel: for these things were done by the counsel of man, without the commandment of God. No wilt thou say; it was not of necessity that he should ask counsel of God. Yes verily; God in the 26th chapter of Numeri commandeth in express words, that in such things counsel should be asked of him; Joshua (saith he) the son of Nun, shall stand before Eliazer, and shall receive the oracle of him: according whereunto he should go in and out. But David was a captain of the people, and in very deed had before time asked counsel of the Lord, and to the same intent he also returned afterward: but now we see no such thing to be done by him. He seemeth to have changed his nature, together with his place: for before that time, he did nothing but that which was plain and sincere; at this time he did all things craftily and deceitfully: and he seemeth now by war to assail Saul the king, whom he before preserved. But Achish, because he

believed that David would imitate the doings of them, whose words he had followed, did not make very diligent inquisition of his doings.

And to consider this matter more narrowly; this defection of David brought great loss unto the Jews. For, as it appeareth out of the twelfth chapter of the first book of Paralipomenon, there flocked unto him a great number of soldiers, from all parts of Judea; so that he had now a great company of bands, even as the army of God. By means whereof it came to pass, that Achish fought only with some part of the Jews, and not with their whole strength: for they which should have helped Saul, were fled unto

David. But if so be they had remained in the borders, they might have invaded the land of the Philistines; and so either have delivered, or else helped their own country. Furthermore, the modesty of Saul may sufficiently condemn the rashness of David: for he, when he had almost caught David, left him; to the intent he might repel the Philistines, whom he heard at the self-same time to have invaded his country; and so he preferred the common-wealth before his private hatred. But David, when he saw his country in danger, joined himself with a most cruel enemy, that by a public destruction he might revenge private hatred; and complained, that he might not be permitted unto that battle. But thou wilt say, that he feigned: it may well be, and I contend not for the matter; but in the meantime he helped not his country.

33. But thou wilt say, that God by this means would punish Saul: I grant it. But we ought not to have regard unto the secret will of God, but unto his will as it is expressed in the law: for unto that must all our actions be directed. Further, we ought to beware, that we come not into infamy by our own default. And when David violated those borders of the Philistines, he seemeth to have violated the rite of guestship: for it may be, that either they

paid tribute or custom unto Achish. But because it is uncertain, in what state they stood towards him, I will not speak much concerning that matter. This is certain, that he would have been revenged of Saul, and I see not how that can be defended. For if thou wilt say, that he meant not so ill towards Saul; thou shalt prove nothing thereby. For if at this day some great professor amongst us, should (as God forbid) go on the Papists side: although he should say that he would neither dispute nor write against the Gospel; yet what manner of man would we take such a one to be? Certainly I am sore afraid, when I hear some men say, they had rather be Papists than

Zwinglians. Doubtless we would never so speak of them. But David humbled himself, not only under the rest of the Israelites, but also under the soldiers of Saul. [This excuseth not:] for those men defend their country, this man fighteth against it.

In the history of the Macchabeis, Jason and Alcymus, and such other like (either for revenge or ambition sake) gathered themselves unto the Macedonians. The same thing did David at this time: he was ever the thunderbolt of war, and to what part soever he inclined, he carried with him a great force to the victory; yet nevertheless he would be absent, when he might have brought great profit. But admit he would not fight against his own nation. The same end undoubtedly had followed him, that happened unto Coriolanus and Themistocles. Coriolanus, when he refused to fight against the Romans, was slain by the Volscians. Themistocles, when he would not assail his own country, drank poison. Alcibiades also was for the same cause slain. Such in a manner is the end of fugitives, unless God take pity upon them. A great deal the more grievous it is, that seeing David knew for certainty, that he should be king; he might also have known, that of necessity he should have war with the Philistines. How then suffered he

himself now to be overcome by their benefits, so as he might not fight against them, without a great blemish of ingratitude?

I might bring many other things, but these seem to be sufficient at this time: wherefore I conclude, that I cannot in any wise allow this fact of David. And I am not only led by reason so to judge, but by example also: for if so be that our Emperors soldiers, at this day, should go unto warfare with the Turk; how greatly would that be to the hindrance of Christianity?

But in vain do I make complaint: in very deed we had experience thereof of late days in Hungary. And I would to God, that in this were she end of evils.

Perhaps thou wilt say, that God, by a secret persuasion, warned David to go unto Achish. I answer; first, that it is more than I know; secondly, that it is not very probable: for God warned him before hand, that he should return into Judea. But yet howsoever it be, this I say, that that example is not set forth for us to be followed. Herein David committed sin; although not unto death: his faith did after a sort wax feeble, but it was not utterly extinguished.

34. Now must I dissolve those arguments, which we objected on the other part. Wherefore (say they) is he more reproved now, than he was before, when he went unto the Moabites? I answer, that the consideration was otherwise, both of the time, of David's mind, and of the nation. For first, he did not then draw so many soldiers with him. Secondly, he went not with the mind to war on the Moabites side; but that he might place among them his old father and mother. Neither had he as yet received the word of the Lord, to return: for there he was first admonished by Gad [the prophet] that he should return into Jewry. Neither were the Moabites so strange unto the Jews, as were the Philistines: for they were of the posterity of Lot. And God, in the second chapter of Deuteronomy, had strictly commanded the

Jews, that they should not meddle with their fields: wherefore the reason is not alike. But whether David did well, in going to the Moabites; I do not here dispute. Certainly, it appeareth that the same journey pleased not God very well; in that he afterward willed him to be called back by Gad. But he was urged, both by the persecution of Saul, and by the treason of his own kindred; that of necessity, either he was to die, or else to fly unto the Philistines. Nay rather, by this flight he did not avoid danger, but he changed one for another: for he cast himself into a more dangerous state among the Philistines, than if he had tarried still in Judea. But it is not the part of a wise or godly man, through fear and feeble courage, to take in hand or do those things, which are not convenient for his person.

Saul pursueth thee: The Ziphites betray thee, but God hath bewrayed their lying in wait unto thee; so as they shall not be able to hurt thee: Saul again and again cometh into thy danger. But it is a grievous thing thus to live perpetually. Admit it be so; yet God by these kind of chastisements, frameth thee to be a king in time to come. Briefly; These things thou doest, either for the mistrust thou hast in God; or else in hatred of the cross. If for mistrust sake, refer thyself unto the promises of God; and consider what he hath before time done for thy sake. If in hatred of the cross, rather lament thou this infirmity of flesh, which so cleaveth to our nature, as it may not be removed, no not from the most holy men. As touching that argument, wherein it is said, that either we must fly, or else suffer death: it is weak and imperfect. For add a third point; namely, that thou tarry there, where the Lord hath placed thee, and thou shalt hope that he will no less be present now with thee, than he hath been before time. Thou sayest that it behooved

David, not only to have a regard unto himself; but also unto the six hundred soldiers, which he had with him. The Jews would not of their own accord

give him anything; to wring from them by violence, it was not lawful for him: but the mind was to be elevated unto God; he had promised that he would bring help, and that he would stand to his covenants. He should not in any wise have departed from his station, wherein God had placed him.

Further, there was no need, that either he should have used violence, or expected the liberality of his own countrymen. The Philistines were borderers, being enemies unto the name of the Jews, and already condemned of God: from them it was lawful to take preys; for so he did before, and God did prosper his endeavors.

Consideration was to be had of friends, who because they seemed to favor David that was banished, were ill entreated by Saul. Certainly, friends ought not rashly to be contemned: but we must take heed, least while thou wouldst deliver them, thou bring not a greater infamy upon them. For it was a far more grievous thing, that David fled unto the Philistines, than that he was condemned by Saul: but thou must rather suffer death, than that others should come in peril for thy sake. But we must not always respect that which is magnifical and glorious, but that which is pleasing unto God. The occasion offered, was not to be contemned. I answer: He doth those things, that we may the more easily suffer adversities. Further, it had been his part, to hope that God will not always suffer the better sort to be afflicted; or that the church should be oppressed with continual might. This should a wise man think. If he had done otherwise, it had been to have tempted God. No verily, he should rather have put his trust in God, and have tarried in that place, whereunto God had called him.

He had promised to help him. But the promise of God maketh not men to be as stocks or blocks, that it should not be lawful for any man to provide for himself. I grant it doth not: howbeit, we ought by faith to wait for the

help of God; we must not step back through fear and mistrust. If there were no surety to live in the court of Saul, much less safety was it to live among the Philistines. Christ went unto the men of Tyre and Sidon, and to the Samaritans. I know he did: but that was not to take their part against the Jews; but to teach them the Gospel, that he might bring them to God, and heal them, and bestow benefits upon them. Some end was once to be appointed unto the sins of Saul: but yet not so, as thou shouldst cast thyself into greater sins. Many fond and miserable men will have Masses and Dirges to be said for the souls of them that be dead. But while they would deliver them out of purgatory, let them take heed, that they themselves run not headlong into hell. Paul warneth, that We ought not to do evil, that good may come thereof. Wherefore this fact was neither godly, nor yet beseeming for the person of David. So that we confess, he sinned as well in this, as in other things.

35. But Augustine upon the Psalms, saith; that Sin is of two sorts; one of necessity, and another (as he himself speaketh) of abundance and plenty. If question be asked of many, wherefore they steal: they will answer, that necessity constraineth them, to the intent they may have wherewith to maintain their wife and children. In deed this is some necessity, yet it is not absolute; it is but only by supposition: if a man be of that mind, that he will in any wise live and maintain himself, by what means so ever it be. Others there are, who being rich, yet they never cease pilling of the poor: and that not of any necessity that they have, but of an insatiable covetousness. The sin of David belonged unto the former sort. Neither do I speak this, to extenuate his sin; but only that it may be understood, unto what kind his sin ought to be referred. In explaining of all the arguments, we have showed what we are to do, if perhaps we fall into the like trouble. Now let us see,

what, by this fact of David, may be gathered for our edifying. First, we ought here as in a glass, to behold our own infirmity: for God would have that to be known to us, not that we should the more freely sin, but that we should bewail our own state, and sigh towards heaven.

Moreover, we see of what sincerity the holy scriptures be: for they do not only set forth unto us the virtues of holy men, but also their errors and sins; least we should trust in our own selves, as though we are to determine of our own strength. Augustine in his 49th sermon De tempore; After we shall be come (saith he) to another life, we shall stand firmly; for we shall see the chief felicity, from the which we cannot be drawn by any vile and mortal goods. But here we only see, as through a glass, and in a dark saying.

Wherefore when other good things are set before us, we be oftentimes drawn away, and do fall: so that it is our part in this life, to wrestle so much as we can. But especially we must take heed, that we fly not to them, which be enemies to the Gospel: for; He which having once tasted the good gift of God, and virtues of the spirit, falleth away again, there remaineth unto him no more sacrifice for sin; but a fearful waiting for the judgment of God.

And seeing the devil is a most grievous enemy of God, we must take heed that we fly not unto him with our powers. These things by the doing of David, may be transferred unto us. To fly away and war on the enemies part, is in no wise lawful.

Whether the Holy men were inferior to the Ethnics in abiding adversities, and in repressing of affections.

36. But some do marvel, that holy men, which are accounted just in the holy scriptures, suffered adversities with a slender courage; and that they made not that show of fortitude, which many of the Ethnics made semblance of. We read that Horatius Pulvillus, when he was dedicating of a

temple, was not amazed to hear of the death of his son, but held fast the post, and performed his dedication. Anaxagoras, when he heard that his son was dead; I knew (saith he) that I begat a mortal man. Paulus Aemilius, having obtained prosperous success, at the time that his sons died, said, that he was favorably heard of the gods immortal: for that he made this petition,

That if any calamity were near at hand, the same should be turned, not upon the people of Rome, but upon his house. Brutus executed his own sons: so did Torquatus. Wherefore did not God grant these things to his saints? Why do they seem to be of so base mind in affliction, seeing they know it is laid upon them by God? It seemeth to be a goodly question: but I will in few words absolve it. When I do consider thereof, that cometh to my remembrance, which happened in the ship wherein was carried Aristippus, and a certain other hardy fellow, but unlearned. There arose a grievous tempest, so as the ship was well near sunk: the philosopher was sore afraid.

When the tempest was ceased, the other man said; What meantst thou (philosopher) to be so afraid? Surely, I which have not studied philosophy, was not afraid, but with a valiant courage looked for shipwreck. The philosopher somewhat pleasantly answered; Thou oughtest not to be careful for the life of a varlet, I saw the life of Aristippus the philosopher in danger.

Even so do I consider, that it should be no marvel, if holy men and Ethnics behave themselves after a sundry manner; for there is great difference between them. For the Ethnics thought, as touching adversities, that they happened through a necessity of nature; or should be abidden without consideration, and that after this life there should remain no life.

They had not regard unto the providence of God that governeth all things: or else, if they were of the better sort, they professed the Stoical sect, they followed an immovableness of passions, and a lack of pain. Because they

could not deny, but that they were sometimes troubled with sudden evils; they did things that came naturally of themselves, and things that came not of nature, which were taken before hand, even from their childhood: for that those things are laid before us, which we would desire, and which at the first motion we would refuse. And they said, that we must wrestle, not as did the Peripatetics, to moderate affections, but to root them out. But in that wrestling they say, that reason and affection strive for the possession of man. Wherefore they did therein wholly apply themselves. Howbeit, our cause is far otherwise: we do not weigh those adversities themselves, according to their own nature; but we fly unto the cause. We consider, that God is author, and that we have given the cause of that affliction: those be causes of morning. There faith is stirred up, and the earnester it is, the more sorrow we have for the things which we have committed.

We add, that these affections are not altogether stayed by godly men, because they know, that in their own nature they are not evil: for God grafted them in men, at the creation. God saw that all things which he had made were good. He made the soul of man perfect, that it might have both the upper and the grosser parts where these affections be: they be the matter of virtues, and do help them. And to speak of anger, it is the whetstone of fortitude; it helpeth men to do honest things with a valiant courage. There is no affection, which hath not some utility unto honest things. They which go about to extinguish affections, do nothing else, but as they should take away the nature of man. Wherefore the Stoics were foolish men, which therein were wholly bent, that they might take away all affections. Rather ought the apostles to be heard, which say, that they should be moderated. Paul in the first to the Thessalonians, the fourth chapter; I would not that ye should

sorrow as others which have no hope. He taketh not away morning, but he giveth a mean.

37. What is the mean that ought to be used? The Peripatetics reason many things as touching mediocrity: they say, That mean must be used, which a wise man showeth in his life. But man's wisdom is foolishness before God.

All men are liars. That same mediocrity must be determined by the word of God. If we have sinned, and do live in adversities; let us be sorrowful, but yet so, that we depart not from the word of God. Let us do nothing against his word, let us not be alienated from God, nor suffer faith, hope, and charity to be put away. God requireth of us, that valiant courage, which the Stoics boasted of, but yet according to right reason. He would not that we should be unreasonable or senseless, as the Stoics would have men to be.

Wherefore Crantor in the third book of Tusculane questions, thus speaketh; To live altogether without sorrow, happeneth not without unsensibleness of the mind, and blockishness of the body. But he speaketh tauntingly.

Augustine De civitate Dei, the 14th book, and ninth chapter, writeth; that This unsensibleness, whereby those affections are cast away, is worse than all vices. Neither is that required, which Aulus Gellius, in the twelfth book, the 15th chapter, showeth of a certain sword-player, who while his wounds were lanced by the physicians, did laugh. This is a brutish kind of fortitude.

This hath God otherwhile given unto martyrs, that in flames, and other deadly punishments, they would be of a cheerful countenance, and would sing. Howbeit, this was given them by an extraordinary way, to the intent that tyrants might be moved, and the standers by be held with admiration:

[but] we ought to follow the ordinary way appointed by God.

Paul, in the second epistle to the Corinthians, did rightly and wisely express what is to be done in these cases; We are afflicted on every side, but

yet we faint not; we labor in all things, but are not destitute; even in the persecutions themselves we are not forsaken; we are cast down, but we perish not. Thus fare the minds of the saints: they are afflicted with those sorrows, they are not senseless; yet do they not so sorrow as they will despair. Thus also must we do. Wherefore they, which have brought in a Stoical reason, seem that they would have dealt with blocks; but not have instructed men: they represented unto us a show of wisdom, the which we cannot see expressed anywhere; neither doth it concur with human nature.

But there be some, which think it to be a wicked thing for godly men to sigh, to groan, or to be sad. But these be παράδοξα; to wit, such things as are strange, both from the word of God, and from human nature. We must have an eye unto the word of God.

Christ saith; The world shall rejoice, and ye shall sorrow; they shall laugh, and ye shall weep. Yea, and he set forth a decree; Blessed are they which mourn, for they shall receive comfort. Undoubtedly Paul accounteth those ἄστοργος, to wit, they which are without affection, and which be delivered up even to a reprobate sense. In the psalm David saith, under the person of Christ; I looked for some man to be sorrowful with me. Paul commandeth us To mourn with them that mourn, and rejoice with them that rejoice. The same apostle said; that He greatly longed to see the Romans, that he might have some fruit among them. He was jealous over the Corinthians, he would have had them not to be seduced by false prophets. He said, 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 unto the Corinthians with many tears, not with common affection. Peter bitterly weeped, when he had denied Christ. But why seek we examples of the apostles? Let us have regard to Christ the author of our

salvation. He was many times moved with pity, when he saw them hungry, which followed him; when he saw the Israelites wander like sheep without a shepherd; when he saw a mother following the course of her only son. He wept at the sepulcher of Lazarus; he wept when he looked upon Jerusalem, and considered that it should be destroyed; I have earnestly (saith he) desired to eat this Passover with you. In the garden he was moved with sadness, sorrow caused him to sweat blood. Isaiah spake of him; He bare our sorrows, &c. These things are rather to be followed, than the rigorous sayings of the Stoics.

38. But they marvel at Christ, how he could be troubled with such affections, seeing his soul was blessed, and had always the divine nature joined with him, and in his sight. But it is to be understood, that Christ was not only very God, but also very man: and he had not been very man, unless he had also had a perfect soul, that is to wit, adorned with upper and grosser parts, in the which these affections be. Whereupon Augustine, in the place above alleged; Neither had he a counterfeit human affection, seeing he had the body and soul of a man. Hereupon Ambrose worthily saith; that Christ took upon him, not a show of incarnation, but a truth; and therefore truly had affections. And he added, that this undoubtedly was convenient, that he might overcome sorrow and sadness; but not exclude them. He addeth, saying; Neither is that fortitude commendable, which bringeth in an unsensibleness of wounds, not a grief. If there be any that know they have so insensible a body, as they feel not wounds, they have not the commendation of fortitude or valiant courage: but those [have it] which overcome the griefs which they feel. Wherefore Hilary must be advisedly read, in his 10th book De Trinitate, who speaketh dangerously of the body of Christ, and of those affections. He affirmeth, that the Lord had a body to

suffer, but not to feel pain. And he saith, that the cross, sword, and nails put upon Christ the violence of a passion, but not a grief. And he useth a similitude, to wit, that it fared, even as if one would attempt with a sword to thrust through water, fire, or air: he should do violence against these elements, and the sword of his own nature would put to grief; but those bodies be not of that nature, as they can suffer a wound. These things are not agreeable to the scripture, and to a true human body.

On this wise may we argue, that Christ had grief. To the feeling of grief in any man, two things are chiefly required: which things being appointed, grief doth follow; first, that the body should be hurt; secondly, that there shall be a feeling of that hurt. But the body of Christ was hurt; being whole, it was broken. The soul of Christ was most perfect, it had sense; Ergo, it was not without feeling. The self-same are we to judge as touching sadness.

This is the nature thereof, that if in the cogitation or imagination we perceive any hurtful thing, that is like to happen, or is present; then it showeth itself. Such cogitations had Christ. Those things were repugnant unto nature; wherefore there followed a sadness: howbeit, that followed not which had sin joined with it. They were perfect motions, they went not beyond the rule of God's word: they had the nature of a punishment, but not of an offense. Our affections be impure. What cause of difference is there?

Augustine, in the place above recited, showeth the reason; because the affections of Christ were derived of power, ours of infirmity. Christ had that power, that he could use these affections, when and as often as he would; but ours do now spring of infirmity, yea and they rise against us whether we will or no. We cannot bridle them, wherefore they be troublous; but Christ's be clear: not only as they were by institution given unto Adam; but also as

they were adorned by the grace of God, they presumed nothing, but so long, and so much as it behooved.

39. So then we may assign three differences between Christ's affections and ours. The first, as touching the objects; the motions and affections of Christ never declined unto sin, but ours do very often. The second, Christ

(as saith Augustine) used, when he judged that they should be used; as when he would that man should be, man was made: it doth not so happen with us; they break forth even against our wills. Thirdly, those perturbations be sometimes so forcible in us, as they disquiet reason it self, and do hinder faith: but it was not thus in Christ. Wherefore Jerome upon Matthew, in the handling of that sentence, [He that shall look upon a woman to lust after her, &c.] distinguisheth and saith, that There is πάθη, and προσπάθειαι, which may be called, suffering, and fore-suffering. That πάθη is always taken in the ill part, when they vanquish and overcome us. But προσπάθειαι be the first motions, which although they be held under the name of an offense; yet are they not crimes, they do not overcome. But what the difference is between a crime and a sin, Augustine in the 41st treatise upon John showeth; Crimes be grievous sins, which have accusation, and deserve condemnation; but sins are of less weight. Wherefore the apostle, when he speaketh touching the ordaining of pastors, will have them to be without crime; not without sin: otherwise he should exclude all men from the ministry.

Therefore in Christ those affections proceeded not so far, that they could alienate his will from the right way: as Jerome saith, when he handleth that place; My soul is heavy, &c. They had rather the nature of fore-suffering than of suffering. His divine nature could bring to pass, that they should not begin to come forth; but by a certain dispensation of grace for our salvation,

he made place for them when the time served. But if they were affections, why did he call them a will, saying; Not my will be done, but thine? He meant the inclination of nature, whereby we shun things hurtful. And it was requisite, that Christ should be sad, and moved with those affections; because it behooved him to be tempted in all things, and to overcome these affections: and this victory not a little furthered our redemption, neither was it against the will of God. For he would have him not only to be crucified, but also to be affected with those motions: even as Jerusalem to be overthrown, and Christ to bewail it; neither while he wept did he against his

Fathers will. Wherefore (if we shall believe Cyril) Christ his death, in respect that he was a man, and had appetite and sense, was not voluntary: yet was it voluntary, because it pleased the Father, and because it served to our redemption, for the which Christ came. But it was said; Christ was blessed: how could he be moved with those affections? Because that felicity was so contained in the upper part of the mind, as it did not redound to the lower parts.

40. All these things make against the Stoics; namely, the doctrine of Christ, and the doctrine apostolical: also the example of Christ. Wherefore it is no marvel, if the godly be so sorrowful. Yea, and I think good to add, that true affections are greater in the godly, than in the wicked; who by little and little put them away, and the greater that they be, the more they sorrow, when they be moved against these affections. So David, the more he was inclined to his children, the more he was vexed. They which attribute all things unto destiny and fortune, or to the necessity of a matter; because they do against the scriptures of God, must not be heard. We conclude, that holy men, when they on this wise sorrow, weep, and are moved with sadness, do please God; so as they retain faith, and follow the spirit. But on the other

side, we affirm, that the philosophers and Ethnics, while they seem to deal so magnifically, to contemn all adversities, and by no means to be disquieted, do displease God with all their goodly show of virtues. This thing hath Augustine taught, in his fourth book against Julian, the fourth chapter: and he alleged three reasons. The first is; that Without faith it is impossible to please God: whereas they seem to deal so heroically, and in the meantime be void of faith, they cannot please God. The second reason;

Men void of faith, be as yet ill trees: but ill trees bring forth ill fruit. The third reason; It is not sufficient to do those things, which in their own nature seem good: but we ought to do well. Who will say that those Ethnics do those wonderful things rightly, seeing they do unfaithfully? In that they do unfaithfully, they do not rightly. Let them boast of their things as magnifically as they will, these reasons have we. We say, that they and their works do not please God.

The same father saith, in the exposition of the 25th Psalm at the end, that there were many of the Ethnics, which deferred to come unto the Christians: they said, We see in them many defects, the which we have not. He answereth, that they are greatly deceived; seeing in those virtues, which they boast of, they are not good, but in a sort evil: and I have willingly added; that they are often times very evil. Forsomuch as they please themselves very much with those virtues of theirs, they become proud: but pride is hated of God. We conclude, that David, and such as he was, pleased

God in sorrowfulness, more than could the Puluilli, Anaxagoras, Aemillij, Bruti, or Torquati, which seemed with a great and lofty mind to contemn the sorrowful things which happened. When Socrates is objected unto us, of whom Pliny writeth in his seventh book, that he always showed to be of one countenance, never merrier or sadder. Against him we oppose Christ, which

unto us is one for all; also the apostles, prophets, and our David; and we will say, that these did a great deal more rightly and wisely, than he did. For the godly are governed by the word of God, not by the opinions, which men have spread abroad. They are led, not by the opinion or stay of assent of the Platonists, and doubting philosophers: but by a most certain and constant faith. They are directed by the spirit of God, but not by the wisdom of human flesh, which is enmity against God: and therefore they please God.

Neither have the godly thought it meet, that affections in these cases should altogether be restrained, or taken away; when they saw themselves to be chastised by God, when they sorrowed that they had broken the laws of the Lord, and that they had given the cause of these evils: these things can never sufficiently be lamented. They did rather judge it meet to slack the bridle unto affections, which might further godliness, and strengthen repentance.

41. But one thing perhaps some man will demand, how it happeneth, that we more read of those griefs in the Old Testament, than in the new? I might peradventure say, that this, which they would prove, is not true. In the New

Testament they lament, which do feel their sins. But it appeareth not now, as it did in the old time: it is not done with that preparation. I grant, that the custom then was, that those mourning's should be public: now the consideration of the age in our time suffereth not this. Again I might answer; that certainly the forefathers had the promise of eternal life, as we have: but moreover and that, the promises of the land of Canaan, and the increase of seed, and these temporal blessings were more earnestly offered unto them than unto us. These things are also promised unto us: for if we

First seek the kingdom of God, the rest shall be ministered unto us.

Howbeit, these things are generally promised unto us, they are nor so often

repeated. We are in greater light, therefore we rather apply our mind unto the better promises. Thereby perhaps ensue lesser sorrows, in the loss of temporal things.

42. This must the rather be called to mind, least we be disquieted, when we perceive that David was so vexed, whereas nevertheless God had said by Nathan, that his sin was put away. Those things are not repugnant in themselves: for it was undoubtedly taken away, and forgiven; because it happened not unto him to eternal death, which he deserved. This bond, which he had procured, was extinguished by the mercy of God. Further he deserveth to be slain, as touching the life of the body; but God did not slay him. Moreover, the adversities which happened, were not punishments of God, in his anger; but fatherly chastisements to preserve discipline, that he might the more deeply acknowledge sin, take heed unto himself from thence forth, and that others also might be made to beware. Neither ought

Papists therefore to make a purgatory; because God forgiveth sin in this life, and punisheth in another. For the holy scriptures have nothing at all concerning purgatory; but they show, that the godly shall straightway after death be blessed. Howbeit, if we should grant them (which yet we must not grant them) that God would punish the godly in another world; yet might not the church with her keys mitigate these punishments, as the punishments of David, and of others: this thing standeth in the pleasure of God.

↑ Back to top